I. The matter itself, of which the universe doth consist, is of itself very tractable and pliable. That rational essence that doth govern it, hath in itself no cause to do evil. It hath no evil in itself; neither can it do anything that is evil: neither can anything be hurt by it. And all things are done and determined according to its will and prescript.
1. The universe is made of highly adaptable and flexible matter. The rational essence governing it has no innate tendency towards evil. This essence contains no evil within itself, nor can it cause harm. Nothing can be damaged by it. All events and outcomes unfold according to its will and direction.
II. Be it all one unto thee, whether half frozen or well warm; whether only slumbering, or after a full sleep; whether discommended or commended thou do thy duty: or whether dying or doing somewhat else; for that also 'to die,' must among the rest be reckoned as one of the duties and actions of our lives.
2. It should make no difference to you whether you're freezing or comfortably warm, barely resting or fully rested, criticized or praised—just do your duty. The same applies whether you're dying or engaged in any other activity. After all, dying is simply another of life's duties and actions.
III. Look in, let not either the proper quality, or the true worth of anything pass thee, before thou hast fully apprehended it.
3. Look inside things. Do not let either the proper quality or the true worth of anything get past you before you have fully grasped it.
IV. All substances come soon to their change, and either they shall be resolved by way of exhalation (if so be that all things shall be reunited into one substance), or as others maintain, they shall be scattered and dispersed. As for that Rational Essence by which all things are governed, as it best understandeth itself, both its own disposition, and what it doth, and what matter it hath to do with and accordingly doth all things; so we that do not, no wonder, if we wonder at many things, the reasons whereof we cannot comprehend.
4. All substances soon come to their change. Either they will be dissolved by exhalation (if indeed all things are to be reunited into one substance), or, as others hold, they will be scattered and dispersed. The Rational Essence by which all things are governed best understands itself: its own disposition, what it does, and what matter it has to work with. And it does all things accordingly. We do not understand these things, so it is no wonder if we wonder at many things whose reasons we cannot grasp.
V. The best kind of revenge is, not to become like unto them.
5. The best revenge is to not stoop to their level.
VI. Let this be thy only joy, and thy only comfort, from one sociable kind action without intermission to pass unto another, God being ever in thy mind.
6. Let this be your only joy and your only comfort: to pass without a break from one kind, sociable action to another, with God always in your mind.
VII. The rational commanding part, as it alone can stir up and turn itself; so it maketh both itself to be, and everything that happeneth, to appear unto itself, as it will itself.
7. The rational mind, being the only part capable of motivating and directing itself, shapes both its own existence and its perception of everything that occurs, according to its own will.
VIII. According to the nature of the universe all things particular are determined, not according to any other nature, either about compassing and containing; or within, dispersed and contained; or without, depending. Either this universe is a mere confused mass, and an intricate context of things, which shall in time be scattered and dispersed again: or it is an union consisting of order, and administered by Providence. If the first, why should I desire to continue any longer in this fortuit confusion and commixtion? or why should I take care for anything else, but that as soon as may be I may be earth again? And why should I trouble myself any more whilst I seek to please the Gods? Whatsoever I do, dispersion is my end, and will come upon me whether I will or no. But if the latter be, then am not I religious in vain; then will I be quiet and patient, and put my trust in Him, who is the Governor of all.
8. All particular things are determined according to the nature of the universe. They are not determined according to any other nature, whether one that surrounds and contains them from outside, or one that is dispersed and contained within them, or one outside them and attached to them. Either this universe is a mere confused mass, a tangled web of things that will in time be scattered and dispersed again, or it is a union made of order and governed by Providence. If the first, why should I want to stay any longer in this chance confusion and mixture? Why should I care about anything else but becoming earth again as soon as possible? And why should I trouble myself any more trying to please the Gods? Whatever I do, dispersion is my end, and it will come upon me whether I will or not. But if the latter is true, then I am not religious in vain. Then I will be quiet and patient, and put my trust in him who is the Governor of all.
IX. Whensoever by some present hard occurrences thou art constrained to be in some sort troubled and vexed, return unto thyself as soon as may be, and be not out of tune longer than thou must needs. For so shalt thou be the better able to keep thy part another time, and to maintain the harmony, if thou dost use thyself to this continually; once out, presently to have recourse unto it, and to begin again.
9. Whenever difficult circumstances force you to feel troubled or upset, return to your center as quickly as possible. Don't remain out of balance longer than necessary. By practicing this regularly, you'll be better equipped to maintain your composure in future situations. Make it a habit to immediately regain your equilibrium and start anew whenever you lose your footing.
X. If it were that thou hadst at one time both a stepmother, and a natural mother living, thou wouldst honour and respect her also; nevertheless to thine own natural mother would thy refuge, and recourse be continually. So let the court and thy philosophy be unto thee. Have recourse unto it often, and comfort thyself in her, by whom it is that those other things are made tolerable unto thee, and thou also in those things not intolerable unto others.
10. Suppose you had both a stepmother and your own natural mother living at the same time. You would honor and respect the stepmother too. But you would always turn to your own natural mother for refuge and recourse. Let the court and your philosophy be to you like these two: the court like the stepmother, and philosophy like your mother. Turn to philosophy often, and take comfort in her. It is through her that those other things are made bearable to you, and that you, in those things, are not unbearable to others.
XI. How marvellous useful it is for a man to represent unto himself meats, and all such things that are for the mouth, under a right apprehension and imagination! as for example: This is the carcass of a fish; this of a bird; and this of a hog. And again more generally; This phalernum, this excellent highly commended wine, is but the bare juice of an ordinary grape. This purple robe, but sheep's hairs, dyed with the blood of a shellfish. So for coitus, it is but the attrition of an ordinary base entrail, and the excretion of a little vile snivel, with a certain kind of convulsion: according to Hippocrates his opinion. How excellent useful are these lively fancies and representations of things, thus penetrating and passing through the objects, to make their true nature known and apparent! This must thou use all thy life long, and upon all occasions: and then especially, when matters are apprehended as of great worth and respect, thy art and care must be to uncover them, and to behold their vileness, and to take away from them all those serious circumstances and expressions, under which they made so grave a show. For outward pomp and appearance is a great juggler; and then especially art thou most in danger to be beguiled by it, when (to a man's thinking) thou most seemest to be employed about matters of moment.
11. How wonderfully useful it is to picture food, and everything else that goes into the mouth, as it really is! For example: this is the dead body of a fish, this of a bird, and this of a pig. And more generally: this Falernian, this excellent, highly praised wine, is only the plain juice of an ordinary grape. This purple robe is only sheep's hair dyed with the blood of a shellfish. As for sexual intercourse, it is only the rubbing of an ordinary, base inner organ and the discharge of a little vile mucus, with a kind of convulsion, according to the opinion of Hippocrates. How very useful are these vivid images of things, which go right through the objects and make their true nature known and plain! You must use this all your life long and on every occasion. And especially when things are thought to be of great worth and importance, your skill and care must be to strip them bare and see how vile they are. Take away from them all the grave circumstances and descriptions that made them look so impressive. For outward pomp and show is a great trickster. And you are most in danger of being fooled by it just when (as a man would think) you seem most busy with matters of importance.
XII. See what Crates pronounceth concerning Xenocrates himself.
12. Consider Crates' opinion of Xenocrates himself.
XIII. Those things which the common sort of people do admire, are most of them such things as are very general, and may be comprehended under things merely natural, or naturally affected and qualified: as stones, wood, figs, vines, olives. Those that be admired by them that are more moderate and restrained, are comprehended under things animated: as flocks and herds. Those that are yet more gentle and curious, their admiration is commonly confined to reasonable creatures only; not in general as they are reasonable, but as they are capable of art, or of some craft and subtile invention: or perchance barely to reasonable creatures; as they that delight in the possession of many slaves. But he that honours a reasonable soul in general, as it is reasonable and naturally sociable, doth little regard anything else: and above all things is careful to preserve his own, in the continual habit and exercise both of reason and sociableness: and thereby doth co-operate with him, of whose nature he doth also participate; God.
13. Most of the things ordinary people admire are very general things. They fall under things that exist merely by nature, or that are held together by some natural state and quality, such as stones, wood, figs, vines, and olives. Those who are somewhat more moderate and restrained admire things that have life, such as flocks and herds. Those who are still more refined and discerning usually confine their admiration to reasonable creatures only. Yet they admire them not as reasonable in general, but as capable of art, or of some craft and clever invention. Or perhaps they admire reasonable creatures barely as possessions, like those who delight in owning many slaves. But the one who honors a reasonable soul in general, as reasonable and naturally sociable, cares little for anything else. Above all things he is careful to keep his own soul in the constant habit and exercise of both reason and sociability. And in this way he cooperates with the one whose nature he also shares: God.
XIV. Some things hasten to be, and others to be no more. And even whatsoever now is, some part thereof hath already perished. Perpetual fluxes and alterations renew the world, as the perpetual course of time doth make the age of the world (of itself infinite) to appear always fresh and new. In such a flux and course of all things, what of these things that hasten so fast away should any man regard, since among all there is not any that a man may fasten and fix upon? as if a man would settle his affection upon some ordinary sparrow living by him, who is no sooner seen, than out of sight. For we must not think otherwise of our lives, than as a mere exhalation of blood, or of an ordinary respiration of air. For what in our common apprehension is, to breathe in the air and to breathe it out again, which we do daily: so much is it and no more, at once to breathe out all thy respirative faculty into that common air from whence but lately (as being but from yesterday, and to-day), thou didst first breathe it in, and with it, life.
14. Some things hurry to come into being, and others hurry to be no more. And of whatever now exists, some part has already perished. Constant flows and changes renew the world, just as the constant course of time makes the age of the world (which is infinite in itself) always seem fresh and new. In such a flow and course of all things, which of these swiftly passing things should anyone value, since there is not one among them all that a man can fasten and fix on? It would be like setting your affection on some ordinary sparrow living nearby, which is no sooner seen than out of sight. For we must think of our lives as nothing other than a mere exhalation of blood, or an ordinary breath of air. In our common understanding, we breathe air in and breathe it out again every day. Dying is just that much and no more: to breathe out, all at once, your whole power of breathing into that common air. You first breathed it in from there only lately (as if only yesterday or today), and with it, life.
XV. Not vegetative spiration, it is not surely (which plants have) that in this life should be so dear unto us; nor sensitive respiration, the proper life of beasts, both tame and wild; nor this our imaginative faculty; nor that we are subject to be led and carried up and down by the strength of our sensual appetites; or that we can gather, and live together; or that we can feed: for that in effect is no better, than that we can void the excrements of our food. What is it then that should be dear unto us? to hear a clattering noise? if not that, then neither to be applauded by the tongues of men. For the praises of many tongues, is in effect no better than the clattering of so many tongues. If then neither applause, what is there remaining that should be dear unto thee? This I think: that in all thy motions and actions thou be moved, and restrained according to thine own true natural constitution and Construction only. And to this even ordinary arts and professions do lead us. For it is that which every art doth aim at, that whatsoever it is, that is by art effected and prepared, may be fit for that work that it is prepared for. This is the end that he that dresseth the vine, and he that takes upon him either to tame colts, or to train up dogs, doth aim at. What else doth the education of children, and all learned professions tend unto? Certainly then it is that, which should be dear unto us also. If in this particular it go well with thee, care not for the obtaining of other things. But is it so, that thou canst not but respect other things also? Then canst not thou truly be free? then canst thou not have self-content: then wilt thou ever be subject to passions. For it is not possible, but that thou must be envious, and jealous, and suspicious of them whom thou knowest can bereave thee of such things; and again, a secret underminer of them, whom thou seest in present possession of that which is dear unto thee. To be short, he must of necessity be full of confusion within himself, and often accuse the Gods, whosoever stands in need of these things. But if thou shalt honour and respect thy mind only, that will make thee acceptable towards thyself, towards thy friends very tractable; and conformable and concordant with the Gods; that is, accepting with praises whatsoever they shall think good to appoint and allot unto thee.
15. Surely it is not vegetative breathing (which plants have) that should be so dear to us in this life. Nor is it sensitive breathing, the proper life of beasts, both tame and wild. Nor this imaginative faculty of ours. Nor that we can be led and carried this way and that by the force of our sensual appetites. Nor that we can gather and live together. Nor that we can feed, for in effect that is no better than being able to void the waste of our food. What is it, then, that should be dear to us? To hear a clattering noise? If not that, then neither to be applauded by the tongues of men. For the praise of many tongues is in effect no better than the clattering of so many tongues. If not applause, then, what is left that should be dear to you? This, I think: that in all your movements and actions you be moved and held back only according to your own true natural constitution and makeup. Even ordinary arts and trades lead us to this. For every art aims at this: that whatever it makes and prepares may be fit for the work it is prepared for. This is the aim of the man who tends the vine, and of the man who undertakes to tame colts or train dogs. What else do the education of children and all learned professions aim at? Surely, then, this is what should be dear to us too. If it goes well with you in this one point, do not care about gaining other things. But is it true that you cannot help valuing other things too? Then you cannot truly be free. Then you cannot be content with yourself. Then you will always be troubled by passions. For you cannot help being envious, jealous, and suspicious of those you know can take such things from you. And you will secretly work to undermine those you see in present possession of what is dear to you. In short, whoever needs these things must be full of confusion within himself, and must often accuse the Gods. But if you honor and respect your mind only, that will make you pleasing to yourself, easy to deal with for your friends, and in agreement and harmony with the Gods. That is, you will accept with praise whatever they think good to appoint and allot to you.
XVI. Under, above, and about, are the motions of the elements; but the motion of virtue, is none of those motions, but is somewhat more excellent and divine. Whose way (to speed and prosper in it) must be through a way, that is not easily comprehended.
16. The elements move in all directions—below, above, and around us. But virtue moves differently. Its motion is superior and divine, following a path that's not easily understood. To progress and succeed in virtue requires navigating this complex route.
XVII. Who can choose but wonder at them? They will not speak well of them that are at the same time with them, and live with them; yet they themselves are very ambitious, that they that shall follow, whom they have never seen, nor shall ever see, should speak well of them. As if a man should grieve that he hath not been commended by them, that lived before him.
17. Who can help but marvel at such people? They refuse to speak well of their contemporaries, yet they are desperate for future generations—people they'll never meet—to praise them. It's as absurd as feeling upset that those who lived before you didn't commend you.
XVIII. Do not ever conceive anything impossible to man, which by thee cannot, or not without much difficulty be effected; but whatsoever in general thou canst Conceive possible and proper unto any man, think that very possible unto thee also.
18. Never think something impossible for others that you find difficult or unachievable. Instead, whatever you believe possible for anyone, consider it equally possible for yourself.
XIX. Suppose that at the palestra somebody hath all to-torn thee with his nails, and hath broken thy head. Well, thou art wounded. Yet thou dost not exclaim; thou art not offended with him. Thou dost not suspect him for it afterwards, as one that watcheth to do thee a mischief. Yea even then, though thou dost thy best to save thyself from him, yet not from him as an enemy. It is not by way of any suspicious indignation, but by way of gentle and friendly declination. Keep the same mind and disposition in other parts of thy life also. For many things there be, which we must conceit and apprehend, as though we had had to do with an antagonist at the palestra. For as I said, it is very possible for us to avoid and decline, though we neither suspect, nor hate.
19. Suppose that at the palestra (the wrestling school) someone has torn you all over with his nails and broken your head. Well, you are wounded. Yet you do not cry out. You are not offended with him. You do not suspect him afterward as someone watching for a chance to do you harm. Indeed, even then, though you do your best to protect yourself from him, you do not do it as from an enemy. You do it not with suspicious anger, but by gently and amicably stepping aside. Keep the same mind and disposition in the other parts of your life too. For there are many things we must regard as if we were dealing with an opponent at the palestra. For as I said, it is quite possible for us to avoid and step aside, though we neither suspect nor hate.
XX. If anybody shall reprove me, and shall make it apparent unto me, that in any either opinion or action of mine I do err, I will most gladly retract. For it is the truth that I seek after, by which I am sure that never any man was hurt; and as sure, that he is hurt that continueth in any error, or ignorance whatsoever.
20. If someone criticizes me and clearly shows that my opinion or action is wrong, I'll happily change my stance. I'm after the truth, which I'm certain has never harmed anyone. I'm equally sure that persisting in error or ignorance, whatever it may be, is harmful.
XXI. I for my part will do what belongs unto me; as for other things, whether things unsensible or things irrational; or if rational, yet deceived and ignorant of the true way, they shall not trouble or distract me. For as for those creatures which are not endued with reason and all other things and-matters of the world whatsoever I freely, and generously, as one endued with reason, of things that have none, make use of them. And as for men, towards them as naturally partakers of the same reason, my care is to carry myself sociably. But whatsoever it is that thou art about, remember to call upon the Gods. And as for the time how long thou shalt live to do these things, let it be altogether indifferent unto thee, for even three such hours are sufficient.
21. I will do my part. As for other things—whether inanimate objects or irrational creatures, or even rational beings who are misguided or ignorant—they won't trouble or distract me. I'll freely and generously use creatures without reason and other worldly matters, as a rational being should. With fellow humans, I'll behave sociably, recognizing our shared capacity for reason. Whatever you're doing, remember to seek divine guidance. Don't worry about how long you'll live to do these things; even three hours can be enough.
XXII. Alexander of Macedon, and he that dressed his mules, when once dead both came to one. For either they were both resumed into those original rational essences from whence all things in the world are propagated; or both after one fashion were scattered into atoms.
22. Alexander the Great and his mule handler ultimately met the same fate in death. Their bodies either returned to the fundamental essence that gives rise to all worldly things, or both simply decomposed into atoms in the same way.
XXIII Consider how many different things, whether they concern our bodies, or our souls, in a moment of time come to pass in every one of us, and so thou wilt not wonder if many more things or rather all things that are done, can at one time subsist, and coexist in that both one and general, which we call the world.
23. Think about the countless processes happening in our bodies and minds at any given moment. When you realize this, it's not surprising that even more things—in fact, all things—can occur simultaneously in the vast, interconnected system we call the world.
XXIV. if any should put this question unto thee, how this word Antoninus is written, wouldst thou not presently fix thine intention upon it, and utter out in order every letter of it? And if any shall begin to gainsay thee, and quarrel with thee about it; wilt thou quarrel with him again, or rather go on meekly as thou hast begun, until thou hast numbered out every letter? Here then likewise remember, that every duty that belongs unto a man doth consist of some certain letters or numbers as it were, to which without any noise or tumult keeping thyself thou must orderly proceed to thy proposed end, forbearing to quarrel with him that would quarrel and fall out with thee.
24. If someone asked you how to spell "Antoninus," wouldn't you immediately focus on it and carefully spell out each letter? And if someone argued with you about it, would you argue back, or would you calmly continue spelling it out as you started? Similarly, remember that every task in life consists of specific steps, like letters in a word. Quietly and methodically work through these steps to reach your goal, avoiding conflicts with those who might try to provoke you.
XXV. Is it not a cruel thing to forbid men to affect those things, which they conceive to agree best with their own natures, and to tend most to their own proper good and behoof? But thou after a sort deniest them this liberty, as often as thou art angry with them for their sins. For surely they are led unto those sins whatsoever they be, as to their proper good and commodity. But it is not so (thou wilt object perchance). Thou therefore teach them better, and make it appear unto them: but be not thou angry with them.
25. Is it not a cruel thing to forbid people to seek the things they believe agree best with their own natures and lead most to their own proper good and benefit? Yet in a way you deny them this freedom whenever you are angry with them for their sins. For surely they are drawn to those sins, whatever they are, as to their own proper good and advantage. But it is not so (you will perhaps object). Then teach them better, and show it to them. But do not be angry with them.
XXVI. Death is a cessation from the impression of the senses, the tyranny of the passions, the errors of the mind, and the servitude of the body.
26. Death frees us from sensory experiences, emotional turmoil, mental misconceptions, and physical limitations.
XXVII. If in this kind of life thy body be able to hold out, it is a shame that thy soul should faint first, and give over, take heed, lest of a philosopher thou become a mere Cæsar in time, and receive a new tincture from the court. For it may happen if thou dost not take heed. Keep thyself therefore, truly simple, good, sincere, grave, free from all ostentation, a lover of that which is just, religious, kind, tender-hearted, strong and vigorous to undergo anything that becomes thee. Endeavour to continue such, as philosophy (hadst thou wholly and constantly applied thyself unto it) would have made, and secured thee. Worship the Gods, procure the welfare of men, this life is short. Charitable actions, and a holy disposition, is the only fruit of this earthly life.
27. If your body can hold out in this kind of life, it is a shame for your soul to faint and give up first. Take care that you do not, in time, turn from a philosopher into a mere Caesar, taking on a new color from the court. For it may happen if you do not take care. So keep yourself truly simple, good, sincere, serious, free from all show, a lover of what is just, religious, kind, tender-hearted, and strong and vigorous to undertake anything that becomes you. Strive to remain the kind of man that philosophy would have made you and kept you, had you devoted yourself to it wholly and constantly. Worship the Gods, and seek the welfare of men. This life is short. Charitable actions and a holy disposition are the only fruit of this earthly life.
XXVIII. Do all things as becometh the disciple of Antoninus Pius. Remember his resolute constancy in things that were done by him according to reason, his equability in all things, his sanctity; the cheerfulness of his countenance, his sweetness, and how free he was from all vainglory; how careful to come to the true and exact knowledge of matters in hand, and how he would by no means give over till he did fully, and plainly understand the whole state of the business; and how patiently, and without any contestation he would bear with them, that did unjustly condemn him: how he would never be over-hasty in anything, nor give ear to slanders and false accusations, but examine and observe with best diligence the several actions and dispositions of men. Again, how he was no backbiter, nor easily frightened, nor suspicious, and in his language free from all affectation and curiosity: and how easily he would content himself with few things, as lodging, bedding, clothing, and ordinary nourishment, and attendance. How able to endure labour, how patient; able through his spare diet to continue from morning to evening without any necessity of withdrawing before his accustomed hours to the necessities of nature: his uniformity and constancy in matter of friendship. How he would bear with them that with all boldness and liberty opposed his opinions; and even rejoice if any man could better advise him: and lastly, how religious he was without superstition. All these things of him remember, that whensoever thy last hour shall come upon thee, it may find thee, as it did him, ready for it in the possession of a good conscience.
28. Strive to embody the virtues of Antoninus Pius. Remember his unwavering commitment to reason, his consistency, and his integrity. Recall his cheerful demeanor, kindness, and lack of vanity. He sought to thoroughly understand every situation, patiently bearing unjust criticism without argument. He was never hasty, ignored gossip, and carefully observed people's actions and character. Moreover, he refrained from speaking ill of others, wasn't easily frightened or suspicious, and spoke plainly without affectation. He lived simply, content with modest accommodations, clothing, and food. He was hardworking, patient, and could work long hours without breaks due to his disciplined diet. He was a loyal friend, welcoming those who challenged his views, and was glad to receive better advice. Lastly, he was devout without being superstitious. Remember these qualities, so that when your final hour comes, you'll be prepared, like him, with a clear conscience.
XXIX. Stir up thy mind, and recall thy wits again from thy natural dreams, and visions, and when thou art perfectly awoken, and canst perceive that they were but dreams that troubled thee, as one newly awakened out of another kind of sleep look upon these worldly things with the same mind as thou didst upon those, that thou sawest in thy sleep.
29. Wake up and clear your mind of natural dreams and visions. When you're fully alert and realize those were just troubling dreams, look at the real world with the same perspective you had on those dream images. Approach everyday life as if you've just woken from a different kind of sleep.
XXX. I consist of body and soul. Unto my body all things are indifferent, for of itself it cannot affect one thing more than another with apprehension of any difference; as for my mind, all things which are not within the verge of her own operation, are indifferent unto her, and for her own operations, those altogether depend of her; neither does she busy herself about any, but those that are present; for as for future and past operations, those also are now at this present indifferent unto her.
30. I am made up of body and mind. My body is neutral to all things, as it can't distinguish between them on its own. As for my mind, anything outside its control is irrelevant. Its own actions are entirely self-governed, and it only concerns itself with the present moment. Past and future events hold no significance to it right now.
XXXI. As long as the foot doth that which belongeth unto it to do, and the hand that which belongs unto it, their labour, whatsoever it be, is not unnatural. So a man as long as he doth that which is proper unto a man, his labour cannot be against nature; and if it be not against nature, then neither is it hurtful unto him. But if it were so that happiness did consist in pleasure: how came notorious robbers, impure abominable livers, parricides, and tyrants, in so large a measure to have their part of pleasures?
31. As long as the foot and hand perform their intended functions, their work is natural. Similarly, when a person acts in accordance with their nature, their efforts are not harmful. However, if happiness were truly found in pleasure alone, why then do notorious criminals, depraved individuals, murderers, and tyrants experience such an abundance of it?
XXXII. Dost thou not see, how even those that profess mechanic arts, though in some respect they be no better than mere idiots, yet they stick close to the course of their trade, neither can they find in their heart to decline from it: and is it not a grievous thing that an architect, or a physician shall respect the course and mysteries of their profession, more than a man the proper course and condition of his own nature, reason, which is common to him and to the Gods?
32. Don't you notice how even those in manual trades, though they might not be highly educated, stay dedicated to their craft? They can't bring themselves to stray from it. Isn't it sad that an architect or doctor respects their profession more than most people respect their own nature and reason—the very things that connect us to the divine?
XXXIII. Asia, Europe; what are they, but as corners of the whole world; of which the whole sea, is but as one drop; and the great Mount Athos, but as a clod, as all present time is but as one point of eternity. All, petty things; all things that are soon altered, soon perished. And all things come from one beginning; either all severally and particularly deliberated and resolved upon, by the general ruler and governor of all; or all by necessary consequence. So that the dreadful hiatus of a gaping lion, and all poison, and all hurtful things, are but (as the thorn and the mire) the necessary consequences of goodly fair things. Think not of these therefore, as things contrary to those which thou dost much honour, and respect; but consider in thy mind the true fountain of all.
33. Asia and Europe are mere corners of the world, just as the entire ocean is but a drop and Mount Athos merely a clod of earth. All of present time is just a moment in eternity. These are trivial things, quickly changing and soon gone. Everything stems from a single source, either deliberately planned by the universe's ruler or occurring as a necessary result. Thus, even terrifying sights like a lion's gaping maw, or dangerous things like poison, are simply unavoidable outcomes of beautiful things—much like thorns and mud. Don't view these as contrary to what you admire and respect; instead, contemplate their true origin.
XXXIV He that seeth the things that are now, hath Seen all that either was ever, or ever shall be, for all things are of one kind; and all like one unto another. Meditate often upon the connection of all things in the world; and upon the mutual relation that they have one unto another. For all things are after a sort folded and involved one within another, and by these means all agree well together. For one thing is consequent unto another, by local motion, by natural conspiration and agreement, and by substantial union, or, reduction of all substances into one.
34. Whoever observes the present has seen all that has ever been or will be, for all things share a common nature and resemble one another. Frequently contemplate the interconnectedness of everything in the world and how they relate to each other. In a way, all things are intertwined and nested within one another, resulting in their harmonious coexistence. Everything is linked through physical movement, natural cooperation and alignment, and the fundamental unity or consolidation of all matter into one.
XXXV. Fit and accommodate thyself to that estate and to those occurrences, which by the destinies have been annexed unto thee; and love those men whom thy fate it is to live with; but love them truly. An instrument, a tool, an utensil, whatsoever it be, if it be fit for the purpose it was made for, it is as it should be though he perchance that made and fitted it, be out of sight and gone. But in things natural, that power which hath framed and fitted them, is and abideth within them still: for which reason she ought also the more to be respected, and we are the more obliged (if we may live and pass our time according to her purpose and intention) to think that all is well with us, and according to our own minds. After this manner also, and in this respect it is, that he that is all in all doth enjoy his happiness.
35. Fit and adapt yourself to the state and the events that the destinies have attached to you. And love the people your fate has given you to live with, but love them truly. An instrument, a tool, a utensil, whatever it is, is as it should be if it is fit for the purpose it was made for, even though the one who made and shaped it is perhaps out of sight and gone. But in natural things, the power that framed and shaped them is in them and remains in them still. For this reason she ought to be respected all the more. And we are all the more bound, if we can live and spend our time according to her purpose and intention, to think that all is well with us and as we would wish. In this way too, and in this respect, the one who is all in all enjoys his happiness.
XXXVI. What things soever are not within the proper power and jurisdiction of thine own will either to compass or avoid, if thou shalt propose unto thyself any of those things as either good, or evil; it must needs be that according as thou shalt either fall into that which thou dost think evil, or miss of that which thou dost think good, so wilt thou be ready both to complain of the Gods, and to hate those men, who either shall be so indeed, or shall by thee be suspected as the cause either of thy missing of the one, or falling into the other. And indeed we must needs commit many evils, if we incline to any of these things, more or less, with an opinion of any difference. But if we mind and fancy those things only, as good and bad, which wholly depend of our own wills, there is no more occasion why we should either murmur against the Gods, or be at enmity with any man.
36. Take whatever things are not within the proper power and jurisdiction of your own will to gain or avoid. If you set any of these before yourself as good or evil, then it must follow that whenever you fall into what you think evil, or miss what you think good, you will be ready to complain of the Gods. And you will hate the men who either really are the cause of your missing the one or falling into the other, or whom you suspect of being the cause. And indeed we cannot help committing many evils if we lean toward any of these things, more or less, with the opinion that there is any difference between them. But if we regard as good and bad only those things that depend wholly on our own wills, there is no more reason for us either to murmur against the Gods or to be at enmity with any man.
XXXVII. We all work to one effect, some willingly, and with a rational apprehension of what we do: others without any such knowledge. As I think Heraclitus in a place speaketh of them that sleep, that even they do work in their kind, and do confer to the general operations of the world. One man therefore doth co-operate after one sort, and another after another sort; but even he that doth murmur, and to his power doth resist and hinder; even he as much as any doth co-operate. For of such also did the world stand in need. Now do thou consider among which of these thou wilt rank thyself. For as for him who is the Administrator of all, he will make good use of thee whether thou wilt or no, and make thee (as a part and member of the whole) so to co-operate with him, that whatsoever thou doest, shall turn to the furtherance of his own counsels, and resolutions. But be not thou for shame such a part of the whole, as that vile and ridiculous verse (which Chrysippus in a place doth mention) is a part of the comedy.
37. We all work toward one result. Some do so willingly, with a rational grasp of what they do. Others do so without any such knowledge. In this sense, I think, Heraclitus somewhere says of those who sleep that even they work in their own way and contribute to the general workings of the world. So one man cooperates in one way and another in another. But even the one who murmurs, and resists and hinders as much as he can, even he cooperates as much as anyone. For the world needed such people too. Now consider which of these you will rank yourself among. For he who is the Administrator of all will make good use of you whether you will or not. As a part and member of the whole, he will make you cooperate with him so that whatever you do will serve to further his own counsels and purposes. But for shame, do not be such a part of the whole as that vile and ridiculous verse (which Chrysippus mentions somewhere) is a part of the comedy.
XXXVIII. Doth either the sun take upon him to do that which belongs to the rain? or his son Aesculapius that, which unto the earth doth properly belong? How is it with every one of the stars in particular? Though they all differ one from another, and have their several charges and functions by themselves, do they not all nevertheless concur and co- operate to one end?
38. Does the sun try to do the rain's job? Or does Aesculapius, the sun's son, attempt to do the earth's work? What about each individual star? Although they all have their own unique roles and purposes, don't they still work together towards a common goal?
XXXIX. If so be that the Gods have deliberated in particular of those things that should happen unto me, I must stand to their deliberation, as discrete and wise. For that a God should be an imprudent God, is a thing hard even to conceive: and why should they resolve to do me hurt? for what profit either unto them or the universe (which they specially take care for) could arise from it? But if so be that they have not deliberated of me in particular, certainly they have of the whole in general, and those things which in consequence and coherence of this general deliberation happen unto me in particular, I am bound to embrace and accept of. But if so be that they have not deliberated at all (which indeed is very irreligious for any man to believe: for then let us neither sacrifice, nor pray, nor respect our oaths, neither let us any more use any of those things, which we persuaded of the presence and secret conversation of the Gods among us, daily use and practise:) but, I say, if so be that they have not indeed either in general, or particular deliberated of any of those things, that happen unto us in this world; yet God be thanked, that of those things that concern myself, it is lawful for me to deliberate myself, and all my deliberation is but concerning that which may be to me most profitable. Now that unto every one is most profitable, which is according to his own constitution and nature. And my nature is, to be rational in all my actions and as a good, and natural member of a city and commonwealth, towards my fellow members ever to be sociably and kindly disposed and affected. My city and country as I am Antoninus, is Rome; as a man, the whole world. Those things therefore that are expedient and profitable to those cities, are the only things that are good and expedient for me.
39. If the Gods have deliberated in particular about the things that should happen to me, I must abide by their deliberation as wise and prudent. For a God without prudence is hard even to imagine. And why would they resolve to do me harm? What profit could come of it, either to them or to the universe, which they especially care for? But if they have not deliberated about me in particular, they certainly have about the whole in general. And I am bound to embrace and accept whatever happens to me in particular as a consequence of that general deliberation. But suppose they have not deliberated at all. (Indeed it is very irreligious for anyone to believe this. For then let us neither sacrifice, nor pray, nor respect our oaths, nor do any of the other things we do and practice every day in the belief that the Gods are present and secretly living among us.) But, I say, suppose they have not in fact deliberated, either in general or in particular, about any of the things that happen to us in this world. Even so, thank God, I am free to deliberate for myself about the things that concern me. And all my deliberation is only about what may be most profitable to me. Now what is most profitable to each one is what agrees with his own constitution and nature. And my nature is to be rational in all my actions, and, as a good and natural member of a city and commonwealth, to be always sociably and kindly disposed toward my fellow members. My city and country, as I am Antoninus, is Rome. As a man, it is the whole world. So the things that are useful and profitable to those cities are the only things that are good and useful for me.
XL. Whatsoever in any kind doth happen to any one, is expedient to the whole. And thus much to content us might suffice, that it is expedient for the whole in general. But yet this also shalt thou generally perceive, if thou dost diligently take heed, that whatsoever doth happen to any one man or men.... And now I am content that the word expedient, should more generally be understood of those things which we otherwise call middle things, or things indifferent; as health, wealth, and the like.
40. Whatever happens to an individual is beneficial for the whole. This alone should satisfy us—that it serves the greater good. However, if you pay close attention, you'll also notice that whatever happens to one person or group of people... Furthermore, I now prefer that the word "beneficial" be more broadly understood to include what we might otherwise call neutral or indifferent things, such as health, wealth, and similar matters.
XLI. As the ordinary shows of the theatre and of other such places, when thou art presented with them, affect thee; as the same things still seen, and in the same fashion, make the sight ingrateful and tedious; so must all the things that we see all our life long affect us. For all things, above and below, are still the same, and from the same causes. When then will there be an end?
41. The endless shows at theaters and similar venues grow tiresome when seen repeatedly. The same sights, presented in the same way, become dull and unpleasant. This principle applies to everything we experience throughout our lives. All things, whether grand or mundane, remain constant and stem from the same sources. So we must ask ourselves: when will this cycle end?
XLII. Let the several deaths of men of all sorts, and of all sorts of professions, and of all sort of nations, be a perpetual object of thy thoughts,... so that thou mayst even come down to Philistio, Phœbus, and Origanion. Pass now to other generations. Thither shall we after many changes, where so many brave orators are; where so many grave philosophers; Heraclitus, Pythagoras, Socrates. Where so many heroes of the old times; and then so many brave captains of the latter times; and so many kings. After all these, where Eudoxus, Hipparchus, Archimedes; where so many other sharp, generous, industrious, subtile, peremptory dispositions; and among others, even they, that have been the greatest scoffers and deriders of the frailty and brevity of this our human life; as Menippus, and others, as many as there have been such as he. Of all these consider, that they long since are all dead, and gone. And what do they suffer by it! Nay they that have not so much as a name remaining, what are they the worse for it? One thing there is, and that only, which is worth our while in this world, and ought by us much to be esteemed; and that is, according to truth and righteousness, meekly and lovingly to converse with false, and unrighteous men.
42. Let the deaths of men of all kinds, of all professions, and of all nations be a perpetual object of your thoughts,... so that you may come down even to Philistio, Phoebus, and Origanion. Now pass on to other generations. After many changes we shall go there, where so many brilliant orators are, and so many serious philosophers: Heraclitus, Pythagoras, Socrates. There are so many heroes of old times, and then so many brave captains of later times, and so many kings. After all these, there are Eudoxus, Hipparchus, Archimedes, and so many other sharp, generous, hardworking, subtle, and self-assured minds. And among others, there are even those who most mocked and scorned the frailty and shortness of our human life, like Menippus, and all the others like him. Consider of all these that they are all long since dead and gone. And what do they suffer by it? Indeed, those who do not even have a name left, what are they the worse for it? There is one thing, and one thing only, that is worth our while in this world and should be highly valued by us. That is, to live meekly and lovingly with false and unrighteous men, in truth and righteousness.
XLIII. When thou wilt comfort and cheer thyself, call to mind the several gifts and virtues of them, whom thou dost daily converse with; as for example, the industry of the one; the modesty of another; the liberality of a third; of another some other thing. For nothing can so much rejoice thee, as the resemblances and parallels of several virtues, visible and eminent in the dispositions of those who live with thee; especially when, all at once, as near as may be, they represent themselves unto thee. And therefore thou must have them always in a readiness.
43. When you need to lift your spirits, reflect on the various qualities and strengths of those you interact with daily. For instance, consider one person's work ethic, another's humility, someone else's generosity, and so on. Few things can bring you as much joy as recognizing the diverse virtues evident in the characters of those around you, especially when you can picture them all at once. Keep these positive attributes in mind, ready to recall whenever you need a boost.
XLIV. Dost thou grieve that thou dost weigh but so many pounds, and not three hundred rather? Just as much reason hast thou to grieve that thou must live but so many years, and not longer. For as for bulk and substance thou dost content thyself with that proportion of it that is allotted unto thee, so shouldst thou for time.
44. Do you grieve that you weigh only so many pounds, and not three hundred instead? You have just as much reason to grieve that you must live only so many years and no longer. For just as you are content with the share of bulk and substance allotted to you, so you should be with time.
XLV. Let us do our best endeavours to persuade them; but however, if reason and justice lead thee to it, do it, though they be never so much against it. But if any shall by force withstand thee, and hinder thee in it, convert thy virtuous inclination from one object unto another, from justice to contented equanimity, and cheerful patience: so that what in the one is thy hindrance, thou mayst make use of it for the exercise of another virtue: and remember that it was with due exception, and reservation, that thou didst at first incline and desire. For thou didst not set thy mind upon things impossible. Upon what then? that all thy desires might ever be moderated with this due kind of reservation. And this thou hast, and mayst always obtain, whether the thing desired be in thy power or no. And what do I care for more, if that for which I was born and brought forth into the world (to rule all my desires with reason and discretion) may be?
45. Let us do our best to persuade them. But even so, if reason and justice lead you to it, do it, however much they oppose it. But if someone resists you by force and hinders you in it, turn your virtuous inclination from one object to another: from justice to contented calm and cheerful patience. In this way you can use what hinders you in one virtue for the exercise of another. And remember that you first inclined and desired with due exception and reservation. For you did not set your mind on impossible things. On what, then? That all your desires might always be moderated with this due reservation. This you have, and can always have, whether the thing desired is in your power or not. And what more do I care for, if what I was born and brought into the world for (to rule all my desires with reason and discretion) can be achieved?
XLVI. The ambitious supposeth another man's act, praise and applause, to be his own happiness; the voluptuous his own sense and feeling; but he that is wise, his own action.
46. The ambitious person believes their happiness comes from others' actions, praise, and applause. The pleasure-seeker finds joy in their own sensations and experiences. However, the wise individual finds fulfillment in their own actions and choices.
XLVII. It is in thy power absolutely to exclude all manner of conceit and opinion, as concerning this matter; and by the same means, to exclude all grief and sorrow from thy soul. For as for the things and objects themselves, they of themselves have no such power, whereby to beget and force upon us any opinion at all.
47. You have complete control over your thoughts and opinions on any matter. By exercising this control, you can eliminate all grief and sorrow from your mind. Remember, external things and events have no inherent power to force any particular opinion upon you.
XLVIII. Use thyself when any man speaks unto thee, so to hearken unto him, as that in the interim thou give not way to any other thoughts; that so thou mayst (as far as is possible) seem fixed and fastened to his very soul, whosoever he be that speaks unto thee.
48. When someone is speaking to you, train yourself to listen attentively without letting your mind wander. Focus completely on the speaker, as if you're connecting directly with their thoughts. Try to give them your full attention, regardless of who they are.
XLIX. That which is not good for the bee-hive, cannot be good for the bee.
49. What is not good for the beehive cannot be good for the bee.
L. Will either passengers, or patients, find fault and complain, either the one if they be well carried, or the others if well cured? Do they take care for any more than this; the one, that their shipmaster may bring them safe to land, and the other, that their physician may effect their recovery?
50. Will passengers or patients complain if they're transported safely or cured effectively? They only care about one thing: that the captain brings them safely to shore, or that the doctor successfully treats their illness.
LI. How many of them who came into the world at the same time when I did, are already gone out of it?
51. How many people born around the same time as me have already died?
LII. To them that are sick of the jaundice, honey seems bitter; and to them that are bitten by a mad dog, the water terrible; and to children, a little ball seems a fine thing. And why then should I be angry? or do I think that error and false opinion is less powerful to make men transgress, than either choler, being immoderate and excessive, to cause the jaundice; or poison, to cause rage?
52. To those with jaundice, honey tastes bitter. To those bitten by a rabid dog, water seems terrifying. To children, a small ball appears as a treasure. So why should I be angry? Don't I realize that misguided beliefs are just as powerful in causing people to err as excess bile is in causing jaundice, or poison in causing madness?
LIII. No man can hinder thee to live as thy nature doth require. Nothing can happen unto thee, but what the common good of nature doth require.
53. No one can stop you from living according to your true nature. Everything that happens to you is in line with the universal order of things.
LIV. What manner of men they be whom they seek to please, and what to get, and by what actions: how soon time will cover and bury all things, and how many it hath already buried!
54. Consider what kind of men they are whom people seek to please, what they seek to gain, and by what actions. Consider how soon time will cover and bury all things, and how many it has already buried!