I. What is wickedness? It is that which many time and often thou hast already seen and known in the world. And so oft as anything doth happen that might otherwise trouble thee, let this memento presently come to thy mind, that it is that which thou hast already often Seen and known. Generally, above and below, thou shalt find but the same things. The very same things whereof ancient stories, middle age stories, and fresh stories are full whereof towns are full, and houses full. There is nothing that is new. All things that are, are both usual and of little continuance.
1. What is wickedness? It is what you have seen and known in the world many, many times. And whenever anything happens that might otherwise trouble you, let this reminder come to your mind at once: it is what you have already often seen and known. In general, above and below, you will find only the same things. These are the very same things that ancient histories, histories of the times between, and recent histories are full of, and that towns and houses are full of. There is nothing new. All things that exist are both familiar and short-lived.
II. What fear is there that thy dogmata, or philosophical resolutions and conclusions, should become dead in thee, and lose their proper power and efficacy to make thee live happy, as long as those proper and correlative fancies, and representations of things on which they mutually depend (which continually to stir up and revive is in thy power,) are still kept fresh and alive? It is in my power concerning this thing that is happened, what soever it be, to conceit that which is right and true. If it be, why then am I troubled? Those things that are without my understanding, are nothing to it at all: and that is it only, which doth properly concern me. Be always in this mind, and thou wilt be right.
2. What fear is there that your dogmata, your philosophical principles and conclusions, will die in you and lose their proper power to make you live happily, as long as the fitting, related impressions and images of things on which they depend are kept fresh and alive? (And it is in your power to keep stirring them up and reviving them.) It is in my power, concerning whatever has happened, to form a right and true opinion of it. If so, why am I troubled? The things outside my understanding are nothing at all to it. And my understanding is the only thing that properly concerns me. Always keep this mind, and you will be right.
III. That which most men would think themselves most happy for, and would prefer before all things, if the Gods would grant it unto them after their deaths, thou mayst whilst thou livest grant unto thyself; to live again. See the things of the world again, as thou hast already seen them. For what is it else to live again? Public shows and solemnities with much pomp and vanity, stage plays, flocks and herds; conflicts and contentions: a bone thrown to a company of hungry curs; a bait for greedy fishes; the painfulness, and continual burden-bearing of wretched ants, the running to and fro of terrified mice: little puppets drawn up and down with wires and nerves: these be the objects of the world among all these thou must stand steadfast, meekly affected, and free from all manner of indignation; with this right ratiocination and apprehension; that as the worth is of those things which a man doth affect, so is in very deed every man's worth more or less.
3. Most men would think it the greatest happiness, and would prefer it above all things, if the Gods granted it to them after death. Yet you can grant it to yourself while you live: to live again. See the things of the world again, as you have already seen them. For what else is living again? Public shows and ceremonies full of pomp and vanity, stage plays, flocks and herds, fights and quarrels. A bone thrown to a pack of hungry dogs. A bait for greedy fish. The toil and endless burden-carrying of wretched ants. The scurrying to and fro of frightened mice. Little puppets pulled up and down by wires and strings. These are the objects of the world. Among all these you must stand firm, gently disposed and free from all indignation. Hold to this right reasoning and understanding: every man's worth is truly greater or less according to the worth of the things he sets his heart on.
IV. Word after word, every one by itself, must the things that are spoken be conceived and understood; and so the things that are done, purpose after purpose, every one by itself likewise. And as in matter of purposes and actions, we must presently see what is the proper use and relation of every one; so of words must we be as ready, to consider of every one what is the true meaning, and signification of it according to truth and nature, however it be taken in common use.
4. You must understand each word individually as it's spoken, grasping its full meaning. Similarly, you should comprehend each action and its purpose separately. Just as we must immediately recognize the proper use and context of every action, we should also be ready to examine each word's true meaning. This meaning should align with reality and nature, regardless of how the word is commonly used.
V. Is my reason, and understanding sufficient for this, or no? If it be sufficient, without any private applause, or public ostentation as of an instrument, which by nature I am provided of, I will make use of it for the work in hand, as of an instrument, which by nature I am provided of. if it be not, and that otherwise it belong not unto me particularly as a private duty, I will either give it over, and leave it to some other that can better effect it: or I will endeavour it; but with the help of some other, who with the joint help of my reason, is able to bring somewhat to pass, that will now be seasonable and useful for the common good. For whatsoever I do either by myself, or with some other, the only thing that I must intend, is, that it be good and expedient for the public. For as for praise, consider how many who once were much commended, are now already quite forgotten, yea they that commended them, how even they themselves are long since dead and gone. Be not therefore ashamed, whensoever thou must use the help of others. For whatsoever it be that lieth upon thee to effect, thou must propose it unto thyself, as the scaling of walls is unto a soldier. And what if thou through either lameness or some other impediment art not able to reach unto the top of the battlements alone, which with the help of another thou mayst; wilt thou therefore give it over, or go about it with less courage and alacrity, because thou canst not effect it all alone?
5. Is my reason and understanding sufficient for this task? If so, I'll use it without seeking praise or attention, as it's a natural tool at my disposal. If not, and it's not my personal responsibility, I'll either pass it to someone more capable or seek help from others who, combined with my reasoning, can achieve something useful for the common good. Whether I work alone or with others, my sole aim is to benefit the public. As for recognition, consider how many once-praised individuals are now forgotten, along with those who praised them. Don't be ashamed to ask for help. Whatever task you face, approach it like a soldier scaling a wall. If you can't reach the top alone due to physical limitations or other obstacles, but could with assistance, why give up or lose enthusiasm? The goal remains the same, whether achieved independently or collaboratively.
VI. Let not things future trouble thee. For if necessity so require that they come to pass, thou shalt (whensoever that is) be provided for them with the same reason, by which whatsoever is now present, is made both tolerable and acceptable unto thee. All things are linked and knitted together, and the knot is sacred, neither is there anything in the world, that is not kind and natural in regard of any other thing, or, that hath not some kind of reference and natural correspondence with whatsoever is in the world besides. For all things are ranked together, and by that decency of its due place and order that each particular doth observe, they all concur together to the making of one and the same κόσμος or world: as if you said, a comely piece, or an orderly composition. For all things throughout, there is but one and the same order; and through all things, one and the same God, the same substance and the same law. There is one common reason, and one common truth, that belongs unto all reasonable creatures, for neither is there save one perfection of all creatures that are of the same kind, and partakers of the same reason.
6. Don't let future concerns trouble you. If something must happen, you'll be ready for it when the time comes, using the same reasoning that helps you accept and tolerate current situations. All things are interconnected, and this connection is sacred. Everything in the world is naturally related to everything else, with each element having a reference or correspondence to others. All things are ordered together, maintaining their proper place and function, contributing to a single, harmonious world—like a well-crafted composition. Throughout everything, there is one consistent order, one God, one substance, and one law. There is a common reason and truth shared by all rational beings, as there is only one perfection for all creatures of the same kind who share the same reasoning capacity.
VII. Whatsoever is material, doth soon vanish away into the common substance of the whole; and whatsoever is formal, or, whatsoever doth animate that which is material, is soon resumed into the common reason of the whole; and the fame and memory of anything, is soon swallowed up by the general age and duration of the whole.
7. Whatever is physical quickly dissolves into the common substance of the universe. Similarly, whatever is spiritual or animates the physical is quickly absorbed back into the universal consciousness. The fame and memory of anything is soon forgotten in the vast expanse of time and the enduring nature of the cosmos.
VIII. To a reasonable creature, the same action is both according to nature, and according to reason.
8. For a rational being, an action that aligns with nature also aligns with reason.
IX. Straight of itself, not made straight.
9. Naturally upright, not artificially corrected.
X. As several members in one body united, so are reasonable creatures in a body divided and dispersed, all made and prepared for one common operation. And this thou shalt apprehend the better, if thou shalt use thyself often to say to thyself, I am μέλος, or a member of the mass and body of reasonable substances. But if thou shalt say I am μέρος, or a part, thou dost not yet love men from thy heart. The joy that thou takest in the exercise of bounty, is not yet grounded upon a due ratiocination and right apprehension of the nature of things. Thou dost exercise it as yet upon this ground barely, as a thing convenient and fitting; not, as doing good to thyself, when thou dost good unto others.
10. As individuals united in one body, reasonable beings are spread across the world, all created for a common purpose. You'll better understand this if you frequently remind yourself, "I am a member of the collective body of rational beings." If you merely say, "I am a part," you haven't yet truly embraced love for humanity. The pleasure you take in acts of generosity isn't yet based on sound reasoning and a clear understanding of reality. You're still doing it simply because it seems appropriate, not because you recognize that by helping others, you're actually helping yourself.
XI. Of things that are external, happen what will to that which can suffer by external accidents. Those things that suffer let them complain themselves, if they will; as for me, as long as I conceive no such thing, that that which is happened is evil, I have no hurt; and it is in my power not to conceive any such thing.
11. When it comes to external events, let whatever happens occur to those things susceptible to outside influences. If those affected wish to complain, let them. As for me, as long as I don't view what has happened as harmful, I remain unharmed. It's within my power to choose not to see things that way.
XII. Whatsoever any man either doth or saith, thou must be good; not for any man's sake, but for thine own nature's sake; as if either gold, or the emerald, or purple, should ever be saying to themselves, Whatsoever any man either doth or saith, I must still be an emerald, and I must keep my colour.
12. Whatever anyone does or says, you must remain good. This isn't for the sake of others, but for your own nature. It's as if gold, emerald, or purple were to say to themselves, "No matter what anyone does or says, I must always be an emerald, and I must keep my color."
XIII. This may ever be my comfort and security: my understanding, that ruleth over all, will not of itself bring trouble and vexation upon itself. This I say; it will not put itself in any fear, it will not lead itself into any concupiscence. If it be in the power of any other to compel it to fear, or to grieve, it is free for him to use his power. But sure if itself do not of itself, through some false opinion or supposition incline itself to any such disposition; there is no fear. For as for the body, why should I make the grief of my body, to be the grief of my mind? If that itself can either fear or complain, let it. But as for the soul, which indeed, can only be truly sensible of either fear or grief; to which only it belongs according to its different imaginations and opinions, to admit of either of these, or of their contraries; thou mayst look to that thyself, that it suffer nothing. Induce her not to any such opinion or persuasion. The understanding is of itself sufficient unto itself, and needs not (if itself doth not bring itself to need) any other thing besides itself, and by consequent as it needs nothing, so neither can it be troubled or hindered by anything, if itself doth not trouble and hinder itself.
13. This can always be my comfort and security: my understanding, which governs all, will not bring trouble upon itself. It will not fear or give in to desire. If others try to force it to fear or grieve, they may do so. But if it doesn't incline itself to such a state through false beliefs, there is no fear. Why should I let my body's pain become my mind's pain? If the body can fear or complain, let it. But the soul, which truly feels fear or grief, can choose to accept or reject these feelings based on its perceptions. You can ensure it doesn't suffer. Don't lead it to harmful beliefs. The understanding is self-sufficient and needs nothing else if it doesn't create its own needs. Therefore, nothing can trouble or hinder it unless it troubles and hinders itself.
XIV. What is εὐδαιμονία, or happiness: but ἀγαθὸς δαίμων, or, a good dæmon, or spirit? What then dost thou do here, O opinion? By the Gods I adjure thee, that thou get thee gone, as thou earnest: for I need thee not. Thou earnest indeed unto me according to thy ancient wonted manner. It is that, that all men have ever been subject unto. That thou camest therefore I am not angry with thee, only begone, now that I have found thee what thou art.
14. What is true happiness but a good spirit within us? Why then, do you linger here, Opinion? I beg you, by the gods, to leave as swiftly as you came, for I have no need of you. You arrived, as always, in your usual fashion—a pattern all people have experienced. I'm not angry that you came, but now that I've seen your true nature, I ask that you depart.
XV. Is any man so foolish as to fear change, to which all things that once were not owe their being? And what is it, that is more pleasing and more familiar to the nature of the universe? How couldst thou thyself use thy ordinary hot baths, should not the wood that heateth them first be changed? How couldst thou receive any nourishment from those things that thou hast eaten, if they should not be changed? Can anything else almost (that is useful and profitable) be brought to pass without change? How then dost not thou perceive, that for thee also, by death, to come to change, is a thing of the very same nature, and as necessary for the nature of the universe?
15. Is anyone so foolish as to fear change, to which all things that once did not exist owe their being? And what is more pleasing and more familiar to the nature of the universe? How could you use your usual hot baths unless the wood that heats them were first changed? How could you get any nourishment from what you have eaten if it were not changed? Can almost anything else that is useful and profitable be brought about without change? How then do you not see that for you also to come to change by death is a thing of the very same nature, and just as necessary to the nature of the universe?
XVI. Through the substance of the universe, as through a torrent pass all particular bodies, being all of the same nature, and all joint workers with the universe itself as in one of our bodies so many members among themselves. How many such as Chrysippus, how many such as Socrates, how many such as Epictetus, hath the age of the world long since swallowed up and devoured? Let this, be it either men or businesses, that thou hast occasion to think of, to the end that thy thoughts be not distracted and thy mind too earnestly set upon anything, upon every such occasion presently come to thy mind. Of all my thoughts and cares, one only thing shall be the object, that I myself do nothing which to the proper constitution of man, (either in regard of the thing itself, or in regard of the manner, or of the time of doing,) is contrary. The time when thou shalt have forgotten all things, is at hand. And that time also is at hand, when thou thyself shalt be forgotten by all. Whilst thou art, apply thyself to that especially which unto man as he is a mart, is most proper and agreeable, and that is, for a man even to love them that transgress against him. This shall be, if at the same time that any such thing doth happen, thou call to mind, that they are thy kinsmen; that it is through ignorance and against their wills that they sin; and that within a very short while after, both thou and he shall be no more. But above all things, that he hath not done thee any hurt; for that by him thy mind and understanding is not made worse or more vile than it was before.
16. Through the universe, all things flow like a river, sharing the same nature and working together as parts of a greater whole. Consider how many great thinkers like Chrysippus, Socrates, and Epictetus have been consumed by time. When your thoughts wander to people or matters, remember this to keep your mind focused and balanced. Let your sole concern be to act in accordance with human nature, whether in the action itself, its manner, or its timing. The time when you'll forget everything is approaching, as is the time when you'll be forgotten by all. While you exist, dedicate yourself to what is most fitting for a human: to love even those who wrong you. This becomes possible when you remember that they are your kin, that they err through ignorance and unwillingly, and that soon both you and they will cease to be. Above all, remember that they haven't truly harmed you, for your mind and understanding remain undiminished by their actions.
XVII. The nature of the universe, of the common substance of all things as it were of so much wax hath now perchance formed a horse; and then, destroying that figure, hath new tempered and fashioned the matter of it into the form and substance of a tree: then that again into the form and substance of a man: and then that again into some other. Now every one of these doth subsist but for a very little while. As for dissolution, if it be no grievous thing to the chest or trunk, to be joined together; why should it be more grievous to be put asunder?
17. The universe, like a sculptor working with clay, constantly reshapes the common substance of all things. One moment it forms a horse, then destroys that shape to create a tree. Next, it molds the same matter into a human, and then into something else entirely. Each of these forms exists only briefly. If joining together isn't painful for the parts, why should separation be any more distressing?
XVIII. An angry countenance is much against nature, and it is oftentimes the proper countenance of them that are at the point of death. But were it so, that all anger and passion were so thoroughly quenched in thee, that it were altogether impossible to kindle it any more, yet herein must not thou rest satisfied, but further endeavour by good consequence of true ratiocination, perfectly to conceive and understand, that all anger and passion is against reason. For if thou shalt not be sensible of thine innocence; if that also shall be gone from thee, the comfort of a good conscience, that thou doest all things according to reason: what shouldest thou live any longer for? All things that now thou seest, are but for a moment. That nature, by which all things in the world are administered, will soon bring change and alteration upon them, and then of their substances make other things like unto them: and then soon after others again of the matter and substance of these: that so by these means, the world may still appear fresh and new.
18. An angry expression goes against our natural state, and is often seen on those near death. Even if you could completely eliminate all anger and passion within yourself, don't stop there. Strive to understand through logical reasoning that all anger and passion are contrary to reason. For if you lose your sense of innocence and the comfort of a clear conscience that comes from acting rationally, what reason would you have to continue living? Everything you see now is temporary. The natural order that governs all things will soon bring change, transforming the substances of these things into others like them, and then again into others. Through this process, the world continually renews itself.
XIX. Whensoever any man doth trespass against other, presently consider with thyself what it was that he did suppose to be good, what to be evil, when he did trespass. For this when thou knowest, thou wilt pity him thou wilt have no occasion either to wonder, or to be angry. For either thou thyself dust yet live in that error and ignorance, as that thou dust suppose either that very thing that he doth, or some other like worldly thing, to be good; and so thou art bound to pardon him if he have done that which thou in the like case wouldst have done thyself. Or if so be that thou dost not any more suppose the same things to be good or evil, that he doth; how canst thou but be gentle unto him that is in an error?
19. Whenever someone wrongs another, immediately consider what they believed to be good or evil when they committed the offense. Once you understand this, you'll feel compassion for them and have no reason to be surprised or angry. You may still hold similar misconceptions, thinking that what they did, or something equally worldly, is good. In this case, you should forgive them, as you would have done the same in their position. If you no longer believe these things to be good or evil, how can you not be kind to someone who is mistaken?
XX. Fancy not to thyself things future, as though they were present but of those that are present, take some aside, that thou takest most benefit of, and consider of them particularly, how wonderfully thou wouldst want them, if they were not present. But take heed withal, lest that whilst thou dust settle thy contentment in things present, thou grow in time so to overprize them, as that the want of them (whensoever it shall so fall out) should be a trouble and a vexation unto thee. Wind up thyself into thyself. Such is the nature of thy reasonable commanding part, as that if it exercise justice, and have by that means tranquillity within itself, it doth rest fully satisfied with itself without any other thing.
20. Don't dwell on future events as if they're happening now. Instead, focus on the present. Select the most beneficial aspects of your current situation and consider how much you'd miss them if they weren't there. Be cautious, though. Don't become so attached to these present comforts that their absence would upset you. Look inward and reflect. Your rational mind, when exercising justice, can find peace within itself, needing nothing else for satisfaction.
XXI. Wipe off all opinion stay the force and violence of unreasonable lusts and affections: circumscribe the present time examine whatsoever it be that is happened, either to thyself or to another: divide all present objects, either in that which is formal or material think of the last hour. That which thy neighbour hath committed, where the guilt of it lieth, there let it rest. Examine in order whatsoever is spoken. Let thy mind penetrate both into the effects, and into the causes. Rejoice thyself with true simplicity, and modesty; and that all middle things between virtue and vice are indifferent unto thee. Finally, love mankind; obey God.
21. Wipe away all opinion. Stop the force and violence of unreasonable lusts and passions. Mark the limits of the present time. Examine whatever has happened, either to you or to another. Divide every present object into its form and its matter. Think of your last hour. Whatever wrong your neighbor has done, let it rest where the guilt lies. Examine in order whatever is said. Let your mind go deep into both effects and causes. Rejoice in true simplicity and modesty, and in the fact that all middle things between virtue and vice are indifferent to you. Finally, love mankind. Obey God.
XXII. All things (saith he) are by certain order and appointment. And what if the elements only.
22. Everything, he says, follows a certain order and plan. But what if this applies only to the basic elements of the universe?
It will suffice to remember, that all things in general are by certain order and appointment: or if it be but few. And as concerning death, that either dispersion, or the atoms, or annihilation, or extinction, or translation will ensue. And as concerning pain, that that which is intolerable is soon ended by death; and that which holds long must needs be tolerable; and that the mind in the meantime (which is all in all) may by way of interclusion, or interception, by stopping all manner of commerce and sympathy with the body, still retain its own tranquillity. Thy understanding is not made worse by it. As for those parts that suffer, let them, if they can, declare their grief themselves. As for praise and commendation, view their mind and understanding, what estate they are in; what kind of things they fly, and what things they seek after: and that as in the seaside, whatsoever was before to be seen, is by the continual succession of new heaps of sand cast up one upon another, soon hid and covered; so in this life, all former things by those which immediately succeed.
It will be enough to remember that all things in general happen by a certain order and appointment, or even if it is only a few things. And concerning death, remember that either dispersion, or atoms, or annihilation, or extinction, or removal elsewhere will follow. And concerning pain, remember that what is unbearable is soon ended by death, and what lasts long must be bearable. And remember that the mind (which is all in all) can meanwhile keep its own calm by shutting itself off and cutting off all contact and sympathy with the body. Your understanding is not made worse by it. As for the parts that suffer, let them, if they can, declare their own pain. As for praise and commendation, look at their minds and understandings: what state they are in, what kinds of things they flee, and what things they pursue. And remember that at the seaside whatever was visible before is soon hidden and covered by new heaps of sand constantly cast up one on another. So in this life all former things are soon covered by those that come right after them.
XXIII. Out of Plato. 'He then whose mind is endowed with true magnanimity, who hath accustomed himself to the contemplation both of all times, and of all things in general; can this mortal life (thinkest thou) seem any great matter unto him? It is not possible, answered he. Then neither will such a one account death a grievous thing? By no means.'
24. From Plato: "A person with true greatness of spirit, who is used to contemplating all of time and existence, wouldn't consider this mortal life to be of much importance, would they?" "No, that's not possible," he replied. "Then such a person wouldn't view death as something terrible either?" "Certainly not."
XXIV. Out of Antisthenes. 'It is a princely thing to do well, and to be ill-spoken of. It is a shameful thing that the face should be subject unto the mind, to be put into what shape it will, and to be dressed by it as it will; and that the mind should not bestow so much care upon herself, as to fashion herself, and to dress herself as best becometh her.'
24. From Antisthenes. 'It is a princely thing to do good and to be spoken ill of. It is shameful that the face should be subject to the mind, taking whatever shape the mind wills and being arranged by it as it wills, while the mind does not take as much care of itself, to shape itself and arrange itself as best suits it.'
XXV. Out of several poets and comics. 'It will but little avail thee, to turn thine anger and indignation upon the things themselves that have fallen across unto thee. For as for them, they are not sensible of it, &c. Thou shalt but make thyself a laughing-stock; both unto the Gods and men, &c. Our life is reaped like a ripe ear of corn; one is yet standing and another is down, &c. But if so be that I and my children be neglected by the gods, there is some reason even for that, &c. As long as right and equity is of my side, &c. Not to lament with them, not to tremble, &c.'
25. From various poets and comic writers. 'It will do you little good to turn your anger and indignation on the things themselves that have crossed you. For they do not feel it, etc. You will only make yourself a laughingstock to both the Gods and men, etc. Our life is reaped like a ripe ear of grain. One is still standing and another is down, etc. But if I and my children are neglected by the gods, there is some reason even for that, etc. As long as right and justice are on my side, etc. Not to lament with them, not to tremble, etc.'
XXVI. Out of Plato. 'My answer, full of justice and equity, should be this: Thy speech is not right, O man! if thou supposest that he that is of any worth at all, should apprehend either life or death, as a matter of great hazard and danger; and should not make this rather his only care, to examine his own actions, whether just or unjust: whether actions of a good, or of a wicked man, &c. For thus in very truth stands the case, O ye men of Athens. What place or station soever a man either hath chosen to himself, judging it best for himself; or is by lawful authority put and settled in, therein do I think (all appearance of danger notwithstanding) that he should continue, as one who feareth neither death, nor anything else, so much as he feareth to commit anything that is vicious and shameful, &c. But, O noble sir, consider I pray, whether true generosity and true happiness, do not consist in somewhat else rather, than in the preservation either of our, or other men's lives. For it is not the part of a man that is a man indeed, to desire to live long or to make much of his life whilst he liveth: but rather (he that is such) will in these things wholly refer himself unto the Gods, and believing that which every woman can tell him, that no man can escape death; the only thing that he takes thought and care for is this, that what time he liveth, he may live as well and as virtuously as he can possibly, &c. To look about, and with the eyes to follow the course of the stars and planets as though thou wouldst run with them; and to mind perpetually the several changes of the elements one into another. For such fancies and imaginations, help much to purge away the dross and filth of this our earthly life,' &c. That also is a fine passage of Plato's, where he speaketh of worldly things in these words: 'Thou must also as from some higher place look down, as it were, upon the things of this world, as flocks, armies, husbandmen's labours, marriages, divorces, generations, deaths: the tumults of courts and places of judicatures; desert places; the several nations of barbarians, public festivals, mournings, fairs, markets.' How all things upon earth are pell-mell; and how miraculously things contrary one to another, concur to the beauty and perfection of this universe.
26. From Plato: "My response, full of fairness and justice, would be this: You're mistaken if you think a person of any worth should view life or death as great risks. Instead, they should focus solely on examining their actions—whether just or unjust, good or wicked. This is the truth, people of Athens. Whatever position a person has chosen or been lawfully appointed to, I believe they should remain there, regardless of apparent danger. They should fear neither death nor anything else as much as they fear committing a shameful act. But consider, noble sir, whether true generosity and happiness lie in something other than preserving our own or others' lives. A real person doesn't desire a long life or cling to it, but rather trusts in the gods. Knowing that death is inevitable, as any woman can tell you, one should focus on living as well and virtuously as possible. To observe and follow the stars and planets with your eyes, as if running alongside them, and to constantly consider the transformations of elements into one another—such thoughts help purify the filth of our earthly existence." Plato also beautifully describes worldly affairs: "You must look down upon the things of this world as if from a higher place—flocks, armies, farmers' work, marriages, divorces, births, deaths, the chaos of courts and tribunals, barren lands, diverse barbarian nations, festivals, funerals, markets." See how all things on Earth are jumbled, and how amazingly, opposing forces contribute to the beauty and perfection of this universe.
XXVII. To look back upon things of former ages, as upon the manifold changes and conversions of several monarchies and commonwealths. We may also foresee things future, for they shall all be of the same kind; neither is it possible that they should leave the tune, or break the concert that is now begun, as it were, by these things that are now done and brought to pass in the world. It comes all to one therefore, whether a man be a spectator of the things of this life but forty years, or whether he see them ten thousand years together: for what shall he see more? 'And as for those parts that came from the earth, they shall return unto the earth again; and those that came from heaven, they also shall return unto those heavenly places.' Whether it be a mere dissolution and unbinding of the manifold intricacies and entanglements of the confused atoms; or some such dispersion of the simple and incorruptible elements... 'With meats and drinks and divers charms, they seek to divert the channel, that they might not die. Yet must we needs endure that blast of wind that cometh from above, though we toil and labour never so much.'
27. Look back on the things of former ages, such as the many changes and overturnings of various monarchies and commonwealths. We can also foresee things to come, for they will all be of the same kind. Nor can they possibly leave the tune or break the harmony that has already begun, as it were, with the things now being done and brought about in the world. So it comes to the same thing whether a man watches the things of this life for forty years or for ten thousand years. For what more will he see? 'And as for the parts that came from the earth, they will return to the earth again. And those that came from heaven will also return to those heavenly places.' Whether it is a mere dissolving and untying of the many tangles and knots of the confused atoms, or some such scattering of the simple and incorruptible elements... 'With meats and drinks and various charms, they try to turn aside the channel, so that they might not die. Yet we must endure that blast of wind that comes from above, however much we toil and labor.'
XXVIII. He hath a stronger body, and is a better wrestler than I. What then? Is he more bountiful? is he more modest? Doth he bear all adverse chances with more equanimity: or with his neighbour's offences with more meekness and gentleness than I?
38. He may be physically stronger and a better wrestler than me. But does that really matter? Is he more generous? More humble? Does he handle setbacks with greater calm, or respond to others' mistakes with more patience and kindness than I do?
XXIX. Where the matter may be effected agreeably to that reason, which both unto the Gods and men is common, there can be no just cause of grief or sorrow. For where the fruit and benefit of an action well begun and prosecuted according to the proper constitution of man may be reaped and obtained, or is sure and certain, it is against reason that any damage should there be suspected. In all places, and at all times, it is in thy power religiously to embrace whatsoever by God's appointment is happened unto thee, and justly to converse with those men, whom thou hast to do with, and accurately to examine every fancy that presents itself, that nothing may slip and steal in, before thou hast rightly apprehended the true nature of it.
29. Where something can be done in agreement with the reason that is common to both Gods and men, there can be no just cause for grief or sorrow. For where the fruit and benefit of an action, well begun and carried on according to man's proper constitution, can be reaped and obtained, or is sure and certain, it is against reason to suspect any harm there. In every place and at every time, it is in your power to embrace religiously whatever has happened to you by God's appointment. It is in your power to deal justly with the people you have to do with. And it is in your power to examine carefully every impression that presents itself, so that nothing slips and steals in before you have rightly grasped its true nature.
XXX. Look not about upon other men's minds and understandings; but look right on forwards whither nature, both that of the universe, in those things that happen unto thee; and thine in particular, in those things that are done by thee: doth lead, and direct thee. Now every one is bound to do that, which is consequent and agreeable to that end which by his true natural constitution he was ordained unto. As for all other things, they are ordained for the use of reasonable creatures: as in all things we see that that which is worse and inferior, is made for that which is better. Reasonable creatures, they are ordained one for another. That therefore which is chief in every man's constitution, is, that he intend the common good. The second is, that he yield not to any lusts and motions of the flesh. For it is the part and privilege of the reasonable and intellective faculty, that she can so bound herself, as that neither the sensitive, nor the appetitive faculties, may not anyways prevail upon her. For both these are brutish. And therefore over both she challengeth mastery, and cannot anyways endure, if in her right temper, to be subject unto either. And this indeed most justly. For by nature she was ordained to command all in the body. The third thing proper to man by his constitution, is, to avoid all rashness and precipitancy; and not to be subject to error. To these things then, let the mind apply herself and go straight on, without any distraction about other things, and she hath her end, and by consequent her happiness.
30. Do not look around at other men's minds and understandings. Look straight ahead to where nature leads and directs you. That means both the nature of the universe, in the things that happen to you, and your own nature in particular, in the things you do. Everyone is bound to do what follows from and fits the end their true natural constitution was made for. All other things are made for the use of reasonable creatures. In all things we see that what is worse and inferior is made for what is better. Reasonable creatures, in turn, are made for one another. So the chief thing in every man's constitution is that he aims at the common good. The second is that he does not yield to any lusts and impulses of the flesh. For this is the special role and privilege of the reasoning and understanding faculty: it can set bounds around itself, so that neither the senses nor the appetites can in any way prevail over it. Both of these are brutish. So it claims mastery over both. If it is in its right state, it cannot in any way endure being subject to either. And this is most just, for by nature it was made to command everything in the body. The third thing proper to man by his constitution is to avoid all rashness and haste, and not to be subject to error. So let the mind apply itself to these things and go straight on, without being distracted by anything else. Then it has its end, and so its happiness.
XXXI. As one who had lived, and were now to die by right, whatsoever is yet remaining, bestow that wholly as a gracious overplus upon a virtuous life. Love and affect that only, whatsoever it be that happeneth, and is by the fates appointed unto thee. For what can be more reasonable? And as anything doth happen unto thee by way of cross, or calamity, call to mind presently and set before thine eyes, the examples of some other men, to whom the self-same thing did once happen likewise. Well, what did they? They grieved; they wondered; they complained. And where are they now? All dead and gone. Wilt thou also be like one of them? Or rather leaving to men of the world (whose life both in regard of themselves, and them that they converse with, is nothing but mere mutability; or men of as fickle minds, as fickle bodies; ever changing and soon changed themselves) let it be thine only care and study, how to make a right use of all such accidents. For there is good use to be made of them, and they will prove fit matter for thee to work upon, if it shall be both thy care and thy desire, that whatsoever thou doest, thou thyself mayst like and approve thyself for it. And both these, see, that thou remember well, according as the diversity of the matter of the action that thou art about shall require. Look within; within is the fountain of all good. Such a fountain, where springing waters can never fail, so thou dig still deeper and deeper.
31. As one who has already lived and is now, by rights, due to die, spend whatever time is left wholly on a virtuous life, as a gracious extra gift. Love and embrace only what happens to you and is appointed to you by the fates. For what could be more reasonable? And whenever anything happens to you by way of a setback or calamity, at once call to mind and set before your eyes the examples of other men to whom the very same thing once happened. Well, what did they do? They grieved. They wondered. They complained. And where are they now? All dead and gone. Will you also be like one of them? Or rather, leave such things to worldly men, whose lives, both in themselves and in those they deal with, are nothing but mere changeableness. They are men of minds as fickle as their bodies, always changing and soon changed themselves. Let your only care and study be how to make right use of all such accidents. For good use can be made of them, and they will prove fit material for you to work on, if it is both your care and your desire to be able to like and approve yourself for whatever you do. And see that you remember both of these well (making right use of what happens, and acting so that you can approve yourself), as the varying matter of the action you are engaged in requires. Look within. Within is the fountain of all good. It is a fountain whose springing waters can never fail, if only you keep digging deeper and deeper.
XXXII. Thou must use thyself also to keep thy body fixed and steady; free from all loose fluctuant either motion, or posture. And as upon thy face and looks, thy mind hath easily power over them to keep them to that which is grave and decent; so let it challenge the same power over the whole body also. But so observe all things in this kind, as that it be without any manner of affectation.
32. Train yourself to maintain a stable and composed posture. Avoid fidgeting or unnecessary movements. Just as you can control your facial expressions to remain dignified and appropriate, extend that same control over your entire body. However, be careful to do this naturally, without any hint of affectation.
XXXIII. The art of true living in this world is more like a wrestler's, than a dancer's practice. For in this they both agree, to teach a man whatsoever falls upon him, that he may be ready for it, and that nothing may cast him down.
33. The art of true living in this world is more like a wrestler's practice than a dancer's. For the art of living and the wrestler's practice agree in this: both teach a man to be ready for whatever falls on him, so that nothing may throw him down.
XXXIV. Thou must continually ponder and consider with thyself, what manner of men they be, and for their minds and understandings what is their present estate, whose good word and testimony thou dost desire. For then neither wilt thou see cause to complain of them that offend against their wills; or find any want of their applause, if once thou dost but penetrate into the true force and ground both of their opinions, and of their desires. 'No soul (saith he) is willingly bereft of the truth,' and by consequent, neither of justice, or temperance, or kindness, and mildness; nor of anything that is of the same kind. It is most needful that thou shouldst always remember this. For so shalt thou be far more gentle and moderate towards all men.
34. You must continually think over what kind of men they are whose good word and approval you want, and what state their minds and understandings are in. For then you will see no cause to complain of those who offend against their will. Nor will you feel any lack of their applause, once you see into the true force and ground of both their opinions and their desires. 'No soul (he says) is willingly robbed of the truth,' and so it follows that no soul is willingly robbed of justice, temperance, kindness, mildness, or anything of that kind. It is most necessary that you always remember this. For then you will be far more gentle and moderate toward all men.
XXXV. What pain soever thou art in, let this presently come to thy mind, that it is not a thing whereof thou needest to be ashamed, neither is it a thing whereby thy understanding, that hath the government of all, can be made worse. For neither in regard of the substance of it, nor in regard of the end of it (which is, to intend the common good) can it alter and corrupt it. This also of Epicurus mayst thou in most pains find some help of, that it is 'neither intolerable, nor eternal;' so thou keep thyself to the true bounds and limits of reason and give not way to opinion. This also thou must consider, that many things there be, which oftentimes unsensibly trouble and vex thee, as not armed against them with patience, because they go not ordinarily under the name of pains, which in very deed are of the same nature as pain; as to slumber unquietly, to suffer heat, to want appetite: when therefore any of these things make thee discontented, check thyself with these words: Now hath pain given thee the foil; thy courage hath failed thee.
35. Whatever pain you are in, let this come to mind at once: it is nothing you need be ashamed of. Nor can it make your understanding, which governs all, any worse. For it cannot alter or corrupt your understanding, either in its substance or in its end, which is to aim at the common good. In most pains you may also find some help in this saying of Epicurus, that pain is 'neither intolerable, nor eternal,' provided you keep within the true bounds and limits of reason and do not give way to opinion. Consider this too. Many things often trouble and vex you without your noticing, because you are not armed against them with patience. They are not usually called pains, but in truth they are of the same nature as pain: sleeping badly, suffering heat, having no appetite. So when any of these things makes you discontented, rebuke yourself with these words: Now pain has beaten you. Your courage has failed you.
XXXVI. Take heed lest at any time thou stand so affected, though towards unnatural evil men, as ordinary men are commonly one towards another.
36. Take care that you are never disposed, even toward unnatural, wicked men, as ordinary men commonly are toward one another.
XXXVII. How know we whether Socrates were so eminent indeed, and of so extraordinary a disposition? For that he died more gloriously, that he disputed with the Sophists more subtilty; that he watched in the frost more assiduously; that being commanded to fetch innocent Salaminius, he refused to do it more generously; all this will not serve. Nor that he walked in the streets, with much gravity and majesty, as was objected unto him by his adversaries: which nevertheless a man may well doubt of, whether it were so or no, or, which above all the rest, if so be that it were true, a man would well consider of, whether commendable, or dis-commendable. The thing therefore that we must inquire into, is this; what manner of soul Socrates had: whether his disposition was such; as that all that he stood upon, and sought after in this world, was barely this, that he might ever carry himself justly towards men, and holily towards the Gods. Neither vexing himself to no purpose at the wickedness of others, nor yet ever condescending to any man's evil fact, or evil intentions, through either fear, or engagement of friendship. Whether of those things that happened unto him by God's appointment, he neither did wonder at any when it did happen, or thought it intolerable in the trial of it. And lastly, whether he never did suffer his mind to sympathise with the senses, and affections of the body. For we must not think that Nature hath so mixed and tempered it with the body, as that she hath not power to circumscribe herself, and by herself to intend her own ends and occasions.
37. How do we know whether Socrates was truly so eminent, and of so extraordinary a disposition? It will not do to say that he died more gloriously, that he argued with the Sophists more subtly, that he kept watch in the frost more steadfastly, or that when ordered to fetch the innocent Salaminius, he refused more nobly. None of this is enough. Nor is it enough that he walked the streets with great gravity and majesty, as his enemies charged against him. A man may well doubt whether that was even so. Or, above all, if it were true, a man would do well to consider whether it deserved praise or blame. So the thing we must inquire into is this: what kind of soul Socrates had. Was his disposition such that all he stood on and sought in this world was simply this, to always act justly toward men and holily toward the gods? Did he neither vex himself to no purpose at the wickedness of others, nor ever give in to any man's evil deed or evil intentions, through either fear or ties of friendship? Of the things that happened to him by God's appointment, did he never wonder at any when it happened, nor think it intolerable when he underwent it? And lastly, did he never let his mind share in the senses and affections of the body? For we must not think that nature has so mixed and blended the mind with the body that the mind has no power to set its own bounds and to pursue its own ends and concerns by itself.
XXXVIII. For it is a thing very possible, that a man should be a very divine man, and yet be altogether unknown. This thou must ever be mindful of, as of this also, that a man's true happiness doth consist in very few things. And that although thou dost despair, that thou shalt ever be a good either logician, or naturalist, yet thou art never the further off by it from being either liberal, or modest, or charitable, or obedient unto God.
38. It's entirely possible for someone to be deeply spiritual yet completely unknown. Always remember this, along with the fact that true happiness comes from very few things. Even if you doubt you'll ever excel as a logician or scientist, that doesn't prevent you from being generous, humble, compassionate, or faithful to God.
XXXIX. Free from all compulsion in all cheerfulness and alacrity thou mayst run out thy time, though men should exclaim against thee never so much, and the wild beasts should pull in sunder the poor members of thy pampered mass of flesh. For what in either of these or the like cases should hinder the mind to retain her own rest and tranquillity, consisting both in the right judgment of those things that happen unto her, and in the ready use of all present matters and occasions? So that her judgment may say, to that which is befallen her by way of cross: this thou art in very deed, and according to thy true nature: notwithstanding that in the judgment of opinion thou dust appear otherwise: and her discretion to the present object; thou art that, which I sought for. For whatsoever it be, that is now present, shall ever be embraced by me as a fit and seasonable object, both for my reasonable faculty, and for my sociable, or charitable inclination to work upon. And that which is principal in this matter, is that it may be referred either unto the praise of God, or to the good of men. For either unto God or man, whatsoever it is that doth happen in the world hath in the ordinary course of nature its proper reference; neither is there anything, that in regard of nature is either new, or reluctant and intractable, but all things both usual and easy.
39. Free from all constraints, you can live out your days with cheerfulness and enthusiasm, even if people criticize you harshly or wild beasts tear apart your mortal body. In such situations, nothing should prevent your mind from maintaining its peace and calm. This comes from both correctly judging what happens to you and making good use of your current circumstances. Your judgment should say to any setback: "This is what you truly are, despite how you may appear to others." And your discretion should say to the present situation: "You are what I was looking for." Whatever is happening now should always be embraced as an opportunity for both your rational thinking and your charitable inclinations. The most important aspect is that everything can be viewed as either praising God or benefiting humanity. In the natural order of things, whatever happens in the world relates to either God or humankind. Nothing in nature is truly new or unmanageable; all things are familiar and straightforward.
XL. Then hath a man attained to the estate of perfection in his life and conversation, when he so spends every day, as if it were his last day: never hot and vehement in his affections, nor yet so cold and stupid as one that had no sense; and free from all manner of dissimulation.
40. A person reaches true mastery in life when they approach each day as if it were their last. They remain balanced in their emotions, neither overly passionate nor unfeeling, and always genuine in their interactions with others.
XLI. Can the Gods, who are immortal, for the continuance of so many ages bear without indignation with such and so many sinners, as have ever been, yea not only so, but also take such care for them, that they want nothing; and dust thou so grievously take on, as one that could bear with them no longer; thou that art but for a moment of time? yea thou that art one of those sinners thyself? A very ridiculous thing it is, that any man should dispense with vice and wickedness in himself, which is in his power to restrain; and should go about to suppress it in others, which is altogether impossible.
41. Can the immortal gods, who have existed for countless ages, tolerate so many sinners without anger? Not only do they tolerate them, but they also provide for their every need. So why do you, who exist for just a moment in time, become so upset that you can no longer bear it? Especially when you yourself are one of those sinners? It's absurd that anyone would excuse their own vices and wrongdoings, which they have the power to control, while trying to stop others from doing the same, which is completely impossible.
XLII. What object soever, our reasonable and sociable faculty doth meet with, that affords nothing either for the satisfaction of reason, or for the practice of charity, she worthily doth think unworthy of herself.
42. Our rational and social nature should disregard anything that neither satisfies our reason nor allows us to practice charity. Such things are unworthy of our attention.
XLIII. When thou hast done well, and another is benefited by thy action, must thou like a very fool look for a third thing besides, as that it may appear unto others also that thou hast done well, or that thou mayest in time, receive one good turn for another? No man useth to be weary of that which is beneficial unto him. But every action according to nature, is beneficial. Be not weary then of doing that which is beneficial unto thee, whilst it is so unto others.
43. When you've done something good that benefits someone else, don't foolishly look for a third outcome, like public recognition or a future favor. No one tires of what's beneficial to them. Every action in line with nature is beneficial. So, don't grow weary of doing what's good for you while it also helps others.
XLIV. The nature of the universe did once certainly before it was created, whatsoever it hath done since, deliberate and so resolve upon the creation of the world. Now since that time, whatsoever it is, that is and happens in the world, is either but a consequent of that one and first deliberation: or if so be that this ruling rational part of the world, takes any thought and care of things particular, they are surely his reasonable and principal creatures, that are the proper object of his particular care and providence. This often thought upon, will much conduce to thy tranquillity.
44. Whatever the nature of the universe has done since, it certainly deliberated once, before the world was made, and so resolved to create the world. Since that time, everything that is and happens in the world is one of two things. Either it is just a consequence of that one first deliberation. Or, if this ruling, rational part of the world takes any thought and care for particular things, then surely its reasonable and chief creatures are the proper object of its particular care and providence. Thinking on this often will do much for your peace of mind.