I. In the morning when thou findest thyself unwilling to rise, consider with thyself presently, it is to go about a man's work that I am stirred up. Am I then yet unwilling to go about that, for which I myself was born and brought forth into this world? Or was I made for this, to lay me down, and make much of myself in a warm bed? 'O but this is pleasing.' And was it then for this that thou wert born, that thou mightest enjoy pleasure? Was it not in very truth for this, that thou mightest always be busy and in action? Seest thou not how all things in the world besides, how every tree md plant, how sparrows and ants, spiders and bees: how all in their kind are intent as it were orderly to perform whatsoever (towards the preservation of this orderly universe) naturally doth become and belong unto thin? And wilt not thou do that, which belongs unto a man to do? Wilt not thou run to do that, which thy nature doth require? 'But thou must have some rest.' Yes, thou must. Nature hath of that also, as well as of eating and drinking, allowed thee a certain stint. But thou guest beyond thy stint, and beyond that which would suffice, and in matter of action, there thou comest short of that which thou mayest. It must needs be therefore, that thou dost not love thyself, for if thou didst, thou wouldst also love thy nature, and that which thy nature doth propose unto herself as her end. Others, as many as take pleasure in their trade and profession, can even pine themselves at their works, and neglect their bodies and their food for it; and doest thou less honour thy nature, than an ordinary mechanic his trade; or a good dancer his art? than a covetous man his silver, and vainglorious man applause? These to whatsoever they take an affection, can be content to want their meat and sleep, to further that every one which he affects: and shall actions tending to the common good of human society, seem more vile unto thee, or worthy of less respect and intention?
1. When you find yourself reluctant to get out of bed in the morning, ask yourself: Isn't this the work I was born to do? Was I created simply to lounge in a warm bed? Sure, it's comfortable, but is pleasure the sole purpose of your existence? Weren't you meant for action and productivity? Look at the world around you. Trees, plants, sparrows, ants, spiders, and bees—all diligently perform their roles in maintaining the natural order. Why shouldn't you do what you, as a human, are meant to do? Why not embrace the tasks your nature requires? You might argue that you need rest. Of course you do. Nature has allotted time for rest, just as it has for eating and drinking. But you're exceeding those limits, going beyond what's necessary. In your actions, however, you fall short of your potential. This suggests you don't truly love yourself. If you did, you'd love your nature and its purpose. Consider how others, passionate about their trades or professions, dedicate themselves to their work, sometimes neglecting food and sleep. Do you honor your nature less than a mechanic values his trade, a dancer her art, a miser his money, or a narcissist his praise? These people willingly sacrifice comfort for their passions. So why should actions benefiting human society seem less worthy of your effort and attention?
II. How easy a thing is it for a man to put off from him all turbulent adventitious imaginations, and presently to be in perfect rest and tranquillity!
2. It's remarkably simple for a person to set aside all disruptive and unnecessary thoughts, and instantly find themselves in a state of complete peace and calm.
III. Think thyself fit and worthy to speak, or to do anything that is according to nature, and let not the reproach, or report of some that may ensue upon it, ever deter thee. If it be right and honest to be spoken or done, undervalue not thyself so much, as to be discouraged from it. As for them, they have their own rational over-ruling part, and their own proper inclination: which thou must not stand and look about to take notice of, but go on straight, whither both thine own particular, and the common nature do lead thee; and the way of both these, is but one.
3. Consider yourself capable and deserving of speaking or acting in accordance with nature. Don't let the potential criticism or gossip of others hold you back. If something is right and honest to say or do, don't undervalue yourself to the point of being discouraged. Others have their own reasoning and inclinations, which you shouldn't waste time observing. Instead, proceed directly where both your individual nature and the common nature guide you. The path of both is one and the same.
IV. I continue my course by actions according to nature, until I fall and cease, breathing out my last breath into that air, by which continually breathed in I did live; and falling upon that earth, out of whose gifts and fruits my father gathered his seed, my mother her blood, and my nurse her milk, out of which for so many years I have been provided, both of meat and drink. And lastly, which beareth me that tread upon it, and beareth with me that so many ways do abuse it, or so freely make use of it, so many ways to so many ends.
4. I go on my way by actions according to nature until I fall and cease. Then I breathe out my last breath into the air that I lived by breathing in continually. And I fall upon the earth from whose gifts and fruits my father gathered his seed, my mother her blood, and my nurse her milk. From it I have been supplied with food and drink for so many years. And lastly, it bears me as I tread on it, and bears with me, though I misuse it in so many ways, or make such free use of it, in so many ways for so many ends.
V. No man can admire thee for thy sharp acute language, such is thy natural disability that way. Be it so: yet there be many other good things, for the want of which thou canst not plead the want or natural ability. Let them be seen in thee, which depend wholly from thee; sincerity, gravity, laboriousness, contempt of pleasures; be not querulous, be Content with little, be kind, be free; avoid all superfluity, all vain prattling; be magnanimous. Doest not thou perceive, how many things there be, which notwithstanding any pretence of natural indisposition and unfitness, thou mightest have performed and exhibited, and yet still thou doest voluntarily continue drooping downwards? Or wilt thou say that it is through defect of thy natural constitution, that thou art constrained to murmur, to be base and wretched to flatter; now to accuse, and now to please, and pacify thy body: to be vainglorious, to be so giddy-headed., and unsettled in thy thoughts? nay (witnesses be the Gods) of all these thou mightest have been rid long ago: only, this thou must have been contented with, to have borne the blame of one that is somewhat slow and dull, wherein thou must so exercise thyself, as one who neither doth much take to heart this his natural defect, nor yet pleaseth himself in it.
5. No one can admire you for sharp, keen speech, so poor is your natural ability in that line. Granted. Yet there are many other good things, and for lacking these you cannot plead a lack of natural ability. Let these be seen in you, since they depend wholly on you: sincerity, seriousness, hard work, contempt of pleasures. Do not complain. Be content with little. Be kind. Be free. Avoid all excess and all idle chatter. Be great-souled. Do you not see how many things you might have done and shown, in spite of any excuse of natural unfitness? And yet you still willingly keep sinking lower. Or will you say that a defect in your natural constitution forces you to grumble, to be mean and wretched, to flatter, now to blame your body and now to humor and soothe it, to be vain, and to be so giddy and unsettled in your thoughts? No, the Gods are my witnesses, you might have been rid of all these long ago. You would only have had to put up with the charge of being somewhat slow and dull. Even in that you must train yourself, as one who neither takes this natural defect much to heart nor takes pleasure in it.
VI. Such there be, who when they have done a good turn to any, are ready to set them on the score for it, and to require retaliation. Others there be, who though they stand not upon retaliation, to require any, yet they think with themselves nevertheless, that such a one is their debtor, and they know as their word is what they have done. Others again there be, who when they have done any such thing, do not so much as know what they have done; but are like unto the vine, which beareth her grapes, and when once she hath borne her own proper fruit, is contented and seeks for no further recompense. As a horse after a race, and a hunting dog when he hath hunted, and a bee when she hath made her honey, look not for applause and commendation; so neither doth that man that rightly doth understand his own nature when he hath done a good turn: but from one doth proceed to do another, even as the vine after she hath once borne fruit in her own proper season, is ready for another time. Thou therefore must be one of them, who what they do, barely do it without any further thought, and are in a manner insensible of what they do. 'Nay but,' will some reply perchance, 'this very thing a rational man is bound unto, to understand what it is, that he doeth.' For it is the property, say they, of one that is naturally sociable, to be sensible, that he doth operate sociably: nay, and to desire, that the party him self that is sociably dealt with, should be sensible of it too. I answer, That which thou sayest is true indeed, but the true meaning of that which is said, thou dost not understand. And therefore art thou one of those first, whom I mentioned. For they also are led by a probable appearance of reason. But if thou dost desire to understand truly what it is that is said, fear not that thou shalt therefore give over any sociable action.
6. There are some who, when they have done someone a good turn, are quick to put it on his account and demand a return. There are others who do not insist on a return, yet still think of the man privately as their debtor, and know, as they say, what they have done. Others again, when they have done such a thing, do not so much as know what they have done. They are like the vine, which bears its grapes and, once it has borne its own proper fruit, is content and seeks no further reward. A horse after a race, a hunting dog after the hunt, and a bee when she has made her honey do not look for applause and praise. Neither does the man who rightly understands his own nature, when he has done a good turn. Instead he goes on from one to another, just as the vine, having borne fruit in its own proper season, is ready to bear again. You must therefore be one of those who simply do what they do without further thought, and are in a way unaware of what they do. 'No,' someone will perhaps reply, 'a rational man is bound to do this very thing, to understand what it is that he is doing.' For it is the mark, they say, of one who is naturally sociable to be aware that he acts sociably. Yes, and to want the person he deals with sociably to be aware of it too. I answer: what you say is true indeed, but you do not understand the true meaning of what is said. And so you are one of those first ones I mentioned. For they too are led by a plausible appearance of reason. But if you wish to understand truly what is being said, do not fear that you will give up any sociable action because of it.
VII. The form of the Athenians' prayer did run thus: 'O rain, rain, good Jupiter, upon all the grounds and fields that belong to the Athenians.' Either we should not pray at all, or thus absolutely and freely; and not every one for himself in particular alone.
7. The Athenians prayed like this: "O Jupiter, send rain upon all the lands and fields of Athens." We should either not pray at all, or pray in this open and inclusive manner, rather than each person praying only for themselves.
VIII. As we say commonly, The physician hath prescribed unto this man, riding; unto another, cold baths; unto a third, to go barefoot: so it is alike to say, The nature of the universe hath prescribed unto this man sickness, or blindness, or some loss, or damage or some such thing. For as there, when we say of a physician, that he hath prescribed anything, our meaning is, that he hath appointed this for that, as subordinate and conducing to health: so here, whatsoever doth happen unto any, is ordained unto him as a thing subordinate unto the fates, and therefore do we say of such things, that they do συμβαίνειν, that is, happen, or fall together; as of square stones, when either in walls, or pyramids in a certain position they fit one another, and agree as it were in an harmony, the masons say, that they do συμβαίνειν; as if thou shouldest say, fall together: so that in the general, though the things be divers that make it, yet the consent or harmony itself is but one. And as the whole world is made up of all the particular bodies of the world, one perfect and complete body, of the same nature that particular bodies; so is the destiny of particular causes and events one general one, of the same nature that particular causes are. What I now say, even they that are mere idiots are not ignorant of: for they say commonly τοῦτο ἔφερεν ἀυτῷ, that is, This his destiny hath brought upon him. This therefore is by the fates properly and particularly brought upon this, as that unto this in particular is by the physician prescribed. These therefore let us accept of in like manner, as we do those that are prescribed unto us our physicians. For them also in themselves shall We find to contain many harsh things, but we nevertheless, in hope of health, and recovery, accept of them. Let the fulfilling and accomplishment of those things which the common nature hath determined, be unto thee as thy health. Accept then, and be pleased with whatsoever doth happen, though otherwise harsh and un-pleasing, as tending to that end, to the health and welfare of the universe, and to Jove's happiness and prosperity. For this whatsoever it be, should not have been produced, had it not conduced to the good of the universe. For neither doth any ordinary particular nature bring anything to pass, that is not to whatsoever is within the sphere of its own proper administration and government agreeable and subordinate. For these two considerations then thou must be well pleased with anything that doth happen unto thee. First, because that for thee properly it was brought to pass, and unto thee it was prescribed; and that from the very beginning by the series and connection of the first causes, it hath ever had a reference unto thee. And secondly, because the good success and perfect welfare, and indeed the very continuance of Him, that is the Administrator of the whole, doth in a manner depend on it. For the whole (because whole, therefore entire and perfect) is maimed, and mutilated, if thou shalt cut off anything at all, whereby the coherence, and contiguity as of parts, so of causes, is maintained and preserved. Of which certain it is, that thou doest (as much as lieth in thee) cut off, and in some sort violently take somewhat away, as often as thou art displeased with anything that happeneth.
8. We commonly say that the physician has prescribed riding for this man, cold baths for another, and going barefoot for a third. In just the same way we may say that the nature of the universe has prescribed for this man sickness, or blindness, or some loss or damage, or some such thing. When we say a physician has prescribed something, we mean that he has appointed this for that purpose, as something serving and leading to health. So here, whatever happens to anyone is ordained for him as something serving the fates. That is why we say such things συμβαίνειν, that is, happen or fall together. Masons say the same of square stones in walls or pyramids, when they fit one another in a certain position and agree in a kind of harmony. They say they συμβαίνειν, as if you were to say, fall together. So in general, though the things that make it up are many and different, the agreement or harmony itself is one. The whole world is made up of all the particular bodies in it, one perfect and complete body of the same nature as the particular bodies. In the same way, the destiny of particular causes and events is one general destiny, of the same nature as the particular causes. Even the most ignorant people know what I am saying now. For they commonly say τοῦτο ἔφερεν ἀυτῷ, that is, his destiny brought this on him. So this is properly and particularly brought on this man by the fates, just as that is prescribed for this man in particular by the physician. So let us accept these things in the same way as we accept what our physicians prescribe for us. We find that those too contain many harsh things in themselves, but we accept them all the same, in hope of health and recovery. Let the fulfillment and completion of what the common nature has decided be to you as your health. So accept whatever happens, and be pleased with it, even if it is otherwise harsh and unpleasant, because it leads to that end: the health and welfare of the universe, and the happiness and prosperity of Jove. For this, whatever it is, would not have been produced had it not served the good of the universe. For not even any ordinary particular nature brings about anything that does not suit and serve whatever falls within the sphere of its own government. So for these two reasons you must be well pleased with anything that happens to you. First, because it was brought about for you in particular, and prescribed for you. From the very beginning, by the series and connection of the first causes, it has always had reference to you. Second, because the success and perfect welfare, and indeed the very continuance, of him who is the Administrator of the whole in a manner depends on it. For the whole, because it is whole, is entire and perfect. It is maimed and mutilated if you cut off anything at all by which the coherence and continuity of its parts, and likewise of its causes, are kept intact. And it is certain that you do cut something off, as far as lies in you, and in some way violently take something away, whenever you are displeased with anything that happens.
IX. Be not discontented, be not disheartened, be not out of hope, if often it succeed not so well with thee punctually and precisely to do all things according to the right dogmata, but being once cast off, return unto them again: and as for those many and more frequent occurrences, either of worldly distractions, or human infirmities, which as a man thou canst not but in some measure be subject unto, be not thou discontented with them; but however, love and affect that only which thou dust return unto: a philosopher's life, and proper occupation after the most exact manner. And when thou dust return to thy philosophy, return not unto it as the manner of some is, after play and liberty as it were, to their schoolmasters and pedagogues; but as they that have sore eyes to their sponge and egg: or as another to his cataplasm; or as others to their fomentations: so shalt not thou make it a matter of ostentation at all to obey reason but of ease and comfort. And remember that philosophy requireth nothing of thee, but what thy nature requireth, and wouldest thou thyself desire anything that is not according to nature? for which of these sayest thou; that which is according to nature or against it, is of itself more kind and pleasing? Is it not for that respect especially, that pleasure itself is to so many men's hurt and overthrow, most prevalent, because esteemed commonly most kind, and natural? But consider well whether magnanimity rather, and true liberty, and true simplicity, and equanimity, and holiness; whether these be not most kind and natural? And prudency itself, what more kind and amiable than it, when thou shalt truly consider with thyself, what it is through all the proper objects of thy rational intellectual faculty currently to go on without any fall or stumble? As for the things of the world, their true nature is in a manner so involved with obscurity, that unto many philosophers, and those no mean ones, they seemed altogether incomprehensible, and the Stoics themselves, though they judge them not altogether incomprehensible, yet scarce and not without much difficulty, comprehensible, so that all assent of ours is fallible, for who is he that is infallible in his conclusions? From the nature of things, pass now unto their subjects and matter: how temporary, how vile are they I such as may be in the power and possession of some abominable loose liver, of some common strumpet, of some notorious oppressor and extortioner. Pass from thence to the dispositions of them that thou doest ordinarily converse with, how hardly do we bear, even with the most loving and amiable! that I may not say, how hard it is for us to bear even with our own selves, in such obscurity, and impurity of things: in such and so continual a flux both of the substances and time; both of the motions themselves, and things moved; what it is that we can fasten upon; either to honour, and respect especially; or seriously, and studiously to seek after; I cannot so much as conceive For indeed they are things contrary.
9. Do not be discontented, do not lose heart, do not give up hope, if you often fail to do everything exactly and precisely according to the right principles. When you have been thrown off, go back to them again. As for the many and more frequent occurrences, whether worldly distractions or human weaknesses, to which as a man you cannot help being subject in some measure, do not be discontented with them. But love and cherish only the thing you return to: the life of a philosopher and its proper work, in its most exact form. And when you return to your philosophy, do not return to it as some do, like children going back to their schoolmasters and tutors after play and freedom. Return as those with sore eyes go to their sponge and egg, or as another goes to his poultice, or others to their warm compresses. So you will make obeying reason not a matter of show at all, but of ease and comfort. And remember that philosophy requires nothing of you but what your nature requires. Would you yourself desire anything that is not according to nature? Which do you say is in itself more kind and pleasing, what is according to nature or what is against it? Is it not chiefly for this reason that pleasure prevails so strongly, to the harm and ruin of so many men, because it is commonly thought most kind and natural? But consider well whether greatness of soul, true freedom, true simplicity, equanimity, and holiness are not rather the most kind and natural. And wisdom itself: what is more kind and lovely, when you truly consider what it is to move smoothly through all the proper objects of your rational, intellectual faculty without any fall or stumble? As for the things of the world, their true nature is in a way so wrapped in obscurity that to many philosophers, and no mean ones, they seemed wholly incomprehensible. Even the Stoics, though they do not judge them wholly incomprehensible, think them comprehensible only barely and with great difficulty. So all our assent is fallible, for who is infallible in his conclusions? From the nature of things, pass now to their matter and substance. How short-lived, how worthless they are! They are such as may be owned and held by some vile, loose-living man, some common prostitute, some notorious oppressor and extortioner. Pass from there to the characters of those you usually associate with. How hard it is to bear even the most loving and agreeable of them! Not to mention how hard it is for us to bear even with ourselves. In such obscurity and impurity of things, in such a continual flux both of substance and of time, both of motions and of the things moved, I cannot even conceive what there is that we could fasten on, either to honor and respect especially, or to seek seriously and eagerly. For indeed these things are the very opposite of that.
X. Thou must comfort thyself in the expectation of thy natural dissolution, and in the meantime not grieve at the delay; but rest contented in those two things. First, that nothing shall happen unto thee, which is not according to the nature of the universe. Secondly, that it is in thy power, to do nothing against thine own proper God, and inward spirit. For it is not in any man's power to constrain thee to transgress against him.
10. Comfort yourself while you wait for your natural dissolution, and meanwhile do not grieve at the delay. Rest content in these two things. First, nothing will happen to you that is not according to the nature of the universe. Second, it is in your power to do nothing against your own proper God, the spirit within you. For no one has the power to force you to transgress against him.
XI. What is the use that now at this present I make of my soul? Thus from time to time and upon all occasions thou must put this question to thyself; what is now that part of mine which they call the rational mistress part, employed about? Whose soul do I now properly possess? a child's? or a youth's? a woman's? or a tyrant's? some brute, or some wild beast's soul?
11. Regularly ask yourself: How am I using my mind right now? What is my rational self focused on in this moment? Whose mindset do I currently embody? Is it that of a child, a teenager, a woman, or a tyrant? Am I thinking like an animal or a savage beast?
XII. What those things are in themselves, which by the greatest part are esteemed good, thou mayest gather even from this. For if a man shall hear things mentioned as good, which are really good indeed, such as are prudence, temperance, justice, fortitude, after so much heard and conceived, he cannot endure to hear of any more, for the word good is properly spoken of them. But as for those which by the vulgar are esteemed good, if he shall hear them mentioned as good, he doth hearken for more. He is well contented to hear, that what is spoken by the comedian, is but familiarly and popularly spoken, so that even the vulgar apprehend the difference. For why is it else, that this offends not and needs not to be excused, when virtues are styled good: but that which is spoken in commendation of wealth, pleasure, or honour, we entertain it only as merrily and pleasantly spoken? Proceed therefore, and inquire further, whether it may not be that those things also which being mentioned upon the stage were merrily, and with great applause of the multitude, scoffed at with this jest, that they that possessed them had not in all the world of their own, (such was their affluence and plenty) so much as a place where to avoid their excrements. Whether, I say, those ought not also in very deed to be much respected, and esteemed of, as the only things that are truly good.
12. You can understand what most people consider good by examining their reactions. When someone hears about genuine virtues like wisdom, self-control, justice, and courage, they need no further explanation. These are inherently good qualities. However, when it comes to things commonly praised by the masses—wealth, pleasure, fame—people eagerly await more details. People readily accept that a comedian's words are casual and meant for popular appeal. The public understands this distinction. That's why no one takes offense or needs to excuse virtues being called "good," but we treat praise of riches, indulgence, or status as mere entertainment. Consider this: On stage, actors mock the wealthy, joking that despite their abundance, they lack even a place to relieve themselves. This draws laughter and applause from the crowd. Perhaps we should question whether these material possessions, so often ridiculed, truly deserve our admiration and pursuit as the only real goods in life.
XIII. All that I consist of, is either form or matter. No corruption can reduce either of these unto nothing: for neither did I of nothing become a subsistent creature. Every part of mine then will by mutation be disposed into a certain part of the whole world, and that in time into another part; and so in infinitum; by which kind of mutation, I also became what I am, and so did they that begot me, and they before them, and so upwards in infinitum. For so we may be allowed to speak, though the age and government of the world, be to some certain periods of time limited, and confined.
13. I am made up of form and matter. Neither can be destroyed completely, as I didn't come from nothing. Every part of me will, through change, become part of the world around me. This process will continue endlessly. It's through this same process that I became who I am, as did my parents, and their parents before them, going back infinitely. We can say this even though the world's age and governance might have specific time limits.
XIV. Reason, and rational power, are faculties which content themselves with themselves, and their own proper operations. And as for their first inclination and motion, that they take from themselves. But their progress is right to the end and object, which is in their way, as it were, and lieth just before them: that is, which is feasible and possible, whether it be that which at the first they proposed to themselves, or no. For which reason also such actions are termed κατορθώσεις, to intimate the directness of the way, by which they are achieved. Nothing must be thought to belong to a man, which doth not belong unto him as he is a man. These, the event of purposes, are not things required in a man. The nature of man doth not profess any such things. The final ends and consummations of actions are nothing at all to a man's nature. The end therefore of a man, or the summum bonum whereby that end is fulfilled, cannot consist in the consummation of actions purposed and intended. Again, concerning these outward worldly things, were it so that any of them did properly belong unto man, then would it not belong unto man, to condemn them and to stand in opposition with them. Neither would he be praiseworthy that can live without them; or he good, (if these were good indeed) who of his own accord doth deprive himself of any of them. But we see contrariwise, that the more a man doth withdraw himself from these wherein external pomp and greatness doth consist, or any other like these; or the better he doth bear with the loss of these, the better he is accounted.
14. Reason and the rational power are faculties that are content with themselves and their own proper workings. They take their first inclination and movement from themselves. But they go straight on toward the end and object that lies in their way, as it were, right before them. That is, toward whatever is feasible and possible, whether or not it is what they first set out to do. For this reason such actions are called κατορθώσεις (right actions), to show the directness of the way by which they are achieved. Nothing should be thought to belong to a man that does not belong to him as a man. These things, the outcomes of our purposes, are not required of a man. Human nature does not promise any such things. The final ends and completions of actions are nothing at all to a man's nature. So the end of a man, or the summum bonum (highest good) by which that end is fulfilled, cannot consist in completing the actions he purposed and intended. Again, consider these outward, worldly things. If any of them truly belonged to a man, it would not be a man's part to condemn them and set himself against them. Nor would anyone who can live without them be praiseworthy. Nor would anyone who willingly deprives himself of any of them be good (if these things were really good). But we see the opposite. The more a man withdraws from the things in which outward pomp and greatness consist, or anything like them, or the better he bears losing them, the better he is thought to be.
XV. Such as thy thoughts and ordinary cogitations are, such will thy mind be in time. For the soul doth as it were receive its tincture from the fancies, and imaginations. Dye it therefore and thoroughly soak it with the assiduity of these cogitations. As for example. Wheresoever thou mayest live, there it is in thy power to live well and happy. But thou mayest live at the Court, there then also mayest thou live well and happy. Again, that which everything is made for, he is also made unto that, and cannot but naturally incline unto it. That which anything doth naturally incline unto, therein is his end. Wherein the end of everything doth consist, therein also doth his good and benefit consist. Society therefore is the proper good of a rational creature. For that we are made for society, it hath long since been demonstrated. Or can any man make any question of this, that whatsoever is naturally worse and inferior, is ordinarily subordinated to that which is better? and that those things that are best, are made one for another? And those things that have souls, are better than those that have none? and of those that have, those best that have rational souls?
15. Your thoughts and everyday reflections shape your mind over time. The soul absorbs the essence of your ideas and imaginings. So, immerse yourself deeply in purposeful thinking. For instance, wherever you live, you have the power to live well and be happy. Even at court, you can thrive and find contentment. Moreover, everything has a natural purpose and tends toward it. This inherent inclination defines its ultimate goal. Where the goal lies, so does the true benefit and good of that thing. For rational beings, society is our proper good. It has long been proven that we are made for social interaction. Can anyone doubt that what is naturally inferior serves what is superior? That the best things are made for each other? That beings with souls are superior to those without? And among those with souls, the ones with rational minds are the finest?
XVI. To desire things impossible is the part of a mad man. But it is a thing impossible, that wicked man should not commit some such things. Neither doth anything happen to any man, which in the ordinary course of nature as natural unto him doth not happen. Again, the same things happen unto others also. And truly, if either he that is ignorant that such a thing hath happened unto him, or he that is ambitious to be commended for his magnanimity, can be patient, and is not grieved: is it not a grievous thing, that either ignorance, or a vain desire to please and to be commended, should be more powerful and effectual than true prudence? As for the things themselves, they touch not the soul, neither can they have any access unto it: neither can they of themselves any ways either affect it, or move it. For she herself alone can affect and move herself, and according as the dogmata and opinions are, which she doth vouchsafe herself; so are those things which, as accessories, have any co-existence with her.
16. It's foolish to desire the impossible. Yet it's inevitable that bad people will do bad things. Nothing happens to anyone that isn't natural to them. Moreover, these same things happen to others too. If someone can remain patient when they're unaware of what's happened to them, or when they're seeking praise for their strength, isn't it worse that ignorance or a desire for approval is more powerful than true wisdom? As for events themselves, they don't touch the soul or have access to it. They can't affect or move it on their own. Only the soul can influence itself, and it does so based on the beliefs and opinions it chooses to hold. These beliefs then shape how the soul interacts with external events.
XVII. After one consideration, man is nearest unto us; as we are bound to do them good, and to bear with them. But as he may oppose any of our true proper actions, so man is unto me but as a thing indifferent: even as the sun, or the wind, or some wild beast. By some of these it may be, that some operation or other of mine, may be hindered; however, of my mind and resolution itself, there can be no let or impediment, by reason of that ordinary constant both exception (or reservation wherewith it inclineth) and ready conversion of objects; from that which may not be, to that which may be, which in the prosecution of its inclinations, as occasion serves, it doth observe. For by these the mind doth turn and convert any impediment whatsoever, to be her aim and purpose. So that what before was the impediment, is now the principal object of her working; and that which before was in her way, is now her readiest way.
17. In one respect, man is nearest to us, since we are bound to do men good and to bear with them. But insofar as a man may oppose any of our own proper actions, he is to me only a thing indifferent, just like the sun, or the wind, or some wild beast. By some of these, perhaps, one or another of my actions may be hindered. But there can be no hindrance or obstacle to my mind and resolution itself. This is because of the exception (or reservation) with which it always inclines toward things, and its readiness to change its object, from what cannot be to what can be. It observes both of these, as occasion requires, in pursuing its inclinations. By these means the mind turns and converts any obstacle whatever into its own aim and purpose. So what was the obstacle before is now the main object of its work. And what stood in its way before is now its readiest way.
XVIII. Honour that which is chiefest and most powerful in the world, and that is it, which makes use of all things, and governs all things. So also in thyself; honour that which is chiefest, and most powerful; and is of one kind and nature with that which we now spake of. For it is the very same, which being in thee, turneth all other things to its own use, and by whom also thy life is governed.
18. Honor what is most important and influential in the world: that which uses and governs all things. Similarly, in yourself, respect what is most vital and powerful, which shares its nature with the force we just mentioned. For it is the same thing that, within you, turns everything to its own purpose and guides your life.
XIX. That which doth not hurt the city itself; cannot hurt any citizen. This rule thou must remember to apply and make use of upon every conceit and apprehension of wrong. If the whole city be not hurt by this, neither am I certainly. And if the whole be not, why should I make it my private grievance? consider rather what it is wherein he is overseen that is thought to have done the wrong. Again, often meditate how swiftly all things that subsist, and all things that are done in the world, are carried away, and as it were conveyed out of sight: for both the substance themselves, we see as a flood, are in a continual flux; and all actions in a perpetual change; and the causes themselves, subject to a thousand alterations, neither is there anything almost, that may ever be said to be now settled and constant. Next unto this, and which follows upon it, consider both the infiniteness of the time already past, and the immense vastness of that which is to come, wherein all things are to be resolved and annihilated. Art not thou then a very fool, who for these things, art either puffed up with pride, or distracted with cares, or canst find in thy heart to make such moans as for a thing that would trouble thee for a very long time? Consider the whole universe whereof thou art but a very little part, and the whole age of the world together, whereof but a short and very momentary portion is allotted unto thee, and all the fates and destinies together, of which how much is it that comes to thy part and share! Again: another doth trespass against me. Let him look to that. He is master of his own disposition, and of his own operation. I for my part am in the meantime in possession of as much, as the common nature would have me to possess: and that which mine own nature would have me do, I do.
19. That which doesn't harm the city can't harm any citizen. Remember this rule when you feel wronged. If the whole city isn't hurt, neither am I. And if the whole isn't, why should I take it personally? Instead, consider where the supposed wrongdoer went astray. Often reflect on how quickly everything in the world passes. All things are in constant flux: substances flow like a river, actions are always changing, and causes are subject to countless alterations. Almost nothing can be considered settled or constant. Next, think about the infinite past and the vast future, where all things will eventually dissolve. Aren't you foolish to be either proud or anxious about these fleeting matters, or to complain as if they'd trouble you for long? Consider the entire universe, of which you're just a tiny part, and all of time, of which you're allocated only a brief moment. Of all possible fates and destinies, how little actually affects you! Again: someone wrongs me. That's their problem. They control their own choices and actions. Meanwhile, I have what common nature allows me, and I do what my own nature requires.
XX. Let not that chief commanding part of thy soul be ever subject to any variation through any corporal either pain or pleasure, neither suffer it to be mixed with these, but let it both circumscribe itself, and confine those affections to their own proper parts and members. But if at any time they do reflect and rebound upon the mind and understanding (as in an united and compacted body it must needs;) then must thou not go about to resist sense and feeling, it being natural. However let not thy understanding to this natural sense and feeling, which whether unto our flesh pleasant or painful, is unto us nothing properly, add an opinion of either good or bad and all is well.
20. Never let the chief, commanding part of your soul be changed by any bodily pain or pleasure. Do not let it mix with them. Let it keep within its own bounds, and confine those feelings to their own proper parts of the body. But if at any time they reflect and rebound onto the mind and understanding (as they must in a body that is united and joined together), then you must not try to resist the sensation and feeling, since it is natural. But do not let your understanding add to this natural sensation an opinion that it is good or bad. Whether it is pleasant or painful to our flesh, it is properly nothing to us. Do this, and all is well.
XXI. To live with the Gods. He liveth with the Gods, who at all times affords unto them the spectacle of a soul, both contented and well pleased with whatsoever is afforded, or allotted unto her; and performing whatsoever is pleasing to that Spirit, whom (being part of himself) Jove hath appointed to every man as his overseer and governor.
21. Live in harmony with the divine. One lives with the gods who consistently presents them with a soul that is content and satisfied with whatever life offers or assigns. This person carries out actions that please the inner spirit—that part of oneself which Zeus has designated as each individual's personal guide and ruler.
XXII. Be not angry neither with him whose breath, neither with him whose arm holes, are offensive. What can he do? such is his breath naturally, and such are his arm holes; and from such, such an effect, and such a smell must of necessity proceed. 'O, but the man (sayest thou) hath understanding in him, and might of himself know, that he by standing near, cannot choose but offend.' And thou also (God bless thee!) hast understanding. Let thy reasonable faculty, work upon his reasonable faculty; show him his fault, admonish him. If he hearken unto thee, thou hast cured him, and there will be no more occasion of anger.
22. Don't get upset with someone for having bad breath or body odor. It's not their fault; that's just how their body naturally works. You might think, "But they should know better and stay away from people." Well, you're smart too. Use your intelligence to communicate with them. Explain the issue calmly and give them advice. If they listen, you've solved the problem, and there's no need to be angry anymore.
XXIII. 'Where there shall neither roarer be, nor harlot.' Why so? As thou dost purpose to live, when thou hast retired thyself to some such place, where neither roarer nor harlot is: so mayest thou here. And if they will not suffer thee, then mayest thou leave thy life rather than thy calling, but so as one that doth not think himself anyways wronged. Only as one would say, Here is a smoke; I will out of it. And what a great matter is this! Now till some such thing force me out, I will continue free; neither shall any man hinder me to do what I will, and my will shall ever be by the proper nature of a reasonable and sociable creature, regulated and directed.
23. "Where there is neither chaos nor debauchery." Why is this important? Just as you plan to live when you've retreated to a peaceful place, free from disturbances and temptations, you can live that way right here. If others won't allow it, you can choose to end your life rather than compromise your principles—but do so without feeling wronged. Simply think, "This environment is toxic; I'll remove myself from it." It's not such a big deal. Until I'm forced out, I'll remain free. No one will stop me from doing what I choose, and my choices will always be guided by reason and social responsibility, as befits my nature.
XXIV. That rational essence by which the universe is governed, is for community and society; and therefore hath it both made the things that are worse, for the best, and hath allied and knit together those which are best, as it were in an harmony. Seest thou not how it hath sub-ordinated, and co-ordinated? and how it hath distributed unto everything according to its worth? and those which have the pre-eminency and superiority above all, hath it united together, into a mutual consent and agreement.
24. The rational essence by which the universe is governed is made for community and society. So it has made the worse things for the sake of the best, and it has joined and knit the best things together, as in a harmony. Do you not see how it has ranked some things under others, and set others side by side as equals? How it has given to each thing according to its worth? And how it has united those that are highest and above all into mutual consent and agreement?
XXV. How hast thou carried thyself hitherto towards the Gods? towards thy parents? towards thy brethren? towards thy wife? towards thy children? towards thy masters? thy foster-fathers? thy friends? thy domestics? thy servants? Is it so with thee, that hitherto thou hast neither by word or deed wronged any of them? Remember withal through how many things thou hast already passed, and how many thou hast been able to endure; so that now the legend of thy life is full, and thy charge is accomplished. Again, how many truly good things have certainly by thee been discerned? how many pleasures, how many pains hast thou passed over with contempt? how many things eternally glorious hast thou despised? towards how many perverse unreasonable men hast thou carried thyself kindly, and discreetly?
25. How have you behaved so far toward the Gods? Toward your parents? Your brothers? Your wife? Your children? Your teachers? Your foster-fathers? Your friends? Your household? Your servants? Can you say that so far you have wronged none of them, by word or deed? Remember also how many things you have already gone through, and how many you have been able to endure. So now the story of your life is complete, and your charge is fulfilled. Again, how many truly good things have you surely discerned? How many pleasures and how many pains have you passed over with contempt? How many eternally glorious things have you despised? Toward how many perverse, unreasonable men have you behaved kindly and wisely?
XXVI. Why should imprudent unlearned souls trouble that which is both learned, and prudent? And which is that that is so? she that understandeth the beginning and the end, and hath the true knowledge of that rational essence, that passeth through all things subsisting, and through all ages being ever the same, disposing and dispensing as it were this universe by certain periods of time.
26. Why should foolish, ignorant people meddle with the affairs of the wise and knowledgeable? And who possesses such wisdom? The one who understands the origin and conclusion of all things, and has true insight into the rational essence that flows through everything, remaining constant throughout all ages, seemingly organizing and managing the universe in cyclical patterns.
XXVII. Within a very little while, thou wilt be either ashes, or a sceletum; and a name perchance; and perchance, not so much as a name. And what is that but an empty sound, and a rebounding echo? Those things which in this life are dearest unto us, and of most account, they are in themselves but vain, putrid, contemptible. The most weighty and serious, if rightly esteemed, but as puppies, biting one another: or untoward children, now laughing and then crying. As for faith, and modesty, and justice, and truth, they long since, as one of the poets hath it, have abandoned this spacious earth, and retired themselves unto heaven. What is it then that doth keep thee here, if things sensible be so mutable and unsettled? and the senses so obscure, and so fallible? and our souls nothing but an exhalation of blood? and to be in credit among such, be but vanity? What is it that thou dost stay for? an extinction, or a translation; either of them with a propitious and contented mind. But still that time come, what will content thee? what else, but to worship and praise the Gods; and to do good unto men. To bear with them, and to forbear to do them any wrong. And for all external things belonging either to this thy wretched body, or life, to remember that they are neither thine, nor in thy power.
27. In a very little while you will be either ashes or a skeleton, and perhaps a name, and perhaps not even a name. And what is a name but an empty sound and an echo bouncing back? The things that are dearest to us in this life, and most valued, are in themselves only vain, rotten, and contemptible. The most weighty and serious things, rightly judged, are only like puppies biting one another, or like unruly children, laughing one moment and crying the next. As for faith, modesty, justice, and truth, as one of the poets says, they long ago abandoned this wide earth and withdrew to heaven. What is it, then, that keeps you here, if the things of the senses are so changeable and unsettled? If the senses are so dim and so fallible? If our souls are nothing but an exhalation of blood? And if having credit among such people is only vanity? What are you waiting for? An extinction, or a removal elsewhere. Wait for either one with a kindly and contented mind. But until that time comes, what will content you? What else, but to worship and praise the Gods, and to do good to men. To bear with them, and to refrain from doing them any wrong. And as for all external things that belong to this wretched body or life, to remember that they are neither yours nor in your power.
XXVIII. Thou mayest always speed, if thou wilt but make choice of the right way; if in the course both of thine opinions and actions, thou wilt observe a true method. These two things be common to the souls, as of God, so of men, and of every reasonable creature, first that in their own proper work they cannot be hindered by anything: and secondly, that their happiness doth consist in a disposition to, and in the practice of righteousness; and that in these their desire is terminated.
28. You can always make progress if you choose the right path. By following a true method in both your thoughts and actions, you'll succeed. Two things are common to the souls of God, humans, and all rational beings: first, nothing can hinder them in their own work, and second, their happiness lies in pursuing and practicing righteousness. In this pursuit, their desires are fulfilled.
XXIX. If this neither be my wicked act, nor an act anyways depending from any wickedness of mine, and that by it the public is not hurt; what doth it concern me? And wherein can the public be hurt? For thou must not altogether be carried by conceit and common opinion: as for help thou must afford that unto them after thy best ability, and as occasion shall require, though they sustain damage, but in these middle or worldly things; but however do not thou conceive that they are truly hurt thereby: for that is not right. But as that old foster-father in the comedy, being now to take his leave doth with a great deal of ceremony, require his foster-child's rhombus, or rattle-top, remembering nevertheless that it is but a rhombus; so here also do thou likewise. For indeed what is all this pleading and public bawling for at the courts? O man, hast thou forgotten what those things are! yea but they are things that others much care for, and highly esteem of. Wilt thou therefore be a fool too? Once I was; let that suffice.
29. If I'm not responsible for this act, and it doesn't stem from any wrongdoing on my part, and it doesn't harm society, why should I worry about it? How could society be harmed by it? Don't be swayed by popular opinion. Help others to the best of your ability when needed, even if they face setbacks in worldly matters. But don't assume they're truly harmed by these things – that's not right. Consider the old foster father in the play who, upon leaving, makes a big fuss about his foster child's toy top, all the while knowing it's just a toy. Apply this perspective to your own situation. What's all this arguing and shouting in courtrooms about? Have you forgotten what really matters? Sure, others may care deeply about these things, but does that mean you should lose your sense too? I once did, but that's enough of that.
XXX. Let death surprise me when it will, and where it will, I may be εὔμοιρος, or a happy man, nevertheless.
30. Death may catch me at any time or place, yet I can still be content and fulfilled.
For he is a happy man, who in his lifetime dealeth unto himself a happy lot and portion. A happy lot and portion is, good inclinations of the soul, good desires, good actions.
For he is a happy man who, in his lifetime, deals himself a happy lot and portion. And a happy lot and portion is good inclinations of the soul, good desires, and good actions.