Book

   1 1 |            my great-grandfather, not to have frequented public schools,~
   2 1 |       frequented public schools,~and to have had good teachers at
   3 1 |           good teachers at home, and to know that on such things~
   4 1 |        liberally.~ From my governor, to be neither of the green
   5 1 |             endurance of labour, and to want little, and to work
   6 1 |              and to want little, and to work with my own~hands,
   7 1 |           with my own~hands, and not to meddle with other people'
   8 1 |            people's affairs, and not to be~ready to listen to slander.~
   9 1 |         affairs, and not to be~ready to listen to slander.~ From
  10 1 |            not to be~ready to listen to slander.~ From Diognetus,
  11 1 |        slander.~ From Diognetus, not to busy myself about trifling
  12 1 |             trifling things, and not to~give credit to what was
  13 1 |               and not to~give credit to what was said by miracle-workers
  14 1 |             and such things; and~not to breed quails for fighting,
  15 1 |             quails for fighting, nor to give myself up passionately~
  16 1 |          give myself up passionately~to such things; and to endure
  17 1 |     passionately~to such things; and to endure freedom of speech;
  18 1 |        endure freedom of speech; and to have become~intimate with
  19 1 |        intimate with philosophy; and to have been a hearer, first
  20 1 |          Tandasis and Marcianus; and to have written~dialogues in
  21 1 |           dialogues in my youth; and to have desired a plank bed
  22 1 |             else of the kind belongs to the Grecian discipline.~
  23 1 |           and from him I learned not to be led~astray to sophistic
  24 1 |         learned not to be led~astray to sophistic emulation, nor
  25 1 |             sophistic emulation, nor to writing on speculative~matters,
  26 1 |             speculative~matters, nor to delivering little hortatory
  27 1 |              hortatory orations, nor to showing~myself off as a
  28 1 |             benevolent acts in order to make a display; and to abstain
  29 1 |         order to make a display; and to abstain from~rhetoric, and
  30 1 |            and fine writing; and not to walk about in the~house
  31 1 |             in my outdoor dress, nor to do other things of the kind;
  32 1 |              things of the kind; and~to write my letters with simplicity,
  33 1 |         Rusticus~wrote from Sinuessa to my mother; and with respect
  34 1 |             mother; and with respect to those who have~offended
  35 1 |             words, or done me wrong, to be easily disposed to be~
  36 1 |         wrong, to be easily disposed to be~pacified and reconciled,
  37 1 |          they have shown a readiness to~be reconciled; and to read
  38 1 |      readiness to~be reconciled; and to read carefully, and not
  39 1 |              read carefully, and not to be satisfied with a~superficial
  40 1 | understanding of a book; nor hastily to give my assent~to those
  41 1 |            hastily to give my assent~to those who talk overmuch;
  42 1 |          overmuch; and I am indebted to him for being~acquainted
  43 1 |     Epictetus, which he communicated~to me out of his own collection.~
  44 1 |           steadiness~of purpose; and to look to nothing else, not
  45 1 |              of purpose; and to look to nothing else, not even for
  46 1 |            even for a moment, except~to reason; and to be always
  47 1 |        moment, except~to reason; and to be always the same, in sharp
  48 1 |             and in long illness; and to see~clearly in a living
  49 1 |          giving his instruction;~and to have had before my eyes
  50 1 |           and from him I learned how to receive from~friends what
  51 1 |           idea of living conformably to~nature; and gravity without
  52 1 |             without affectation, and to look carefully after~the
  53 1 |            interests of friends, and to tolerate ignorant persons,
  54 1 |        readily accommodating himself to all, so that intercourse
  55 1 |            Alexander the grammarian, to refrain from fault-finding,
  56 1 |             not in a reproachful way to chide those who uttered
  57 1 |          expression; but dexterously to~introduce the very expression
  58 1 |          very expression which ought to have been used, and in~the
  59 1 |                From Fronto I learned to observe what envy, and duplicity,
  60 1 |     frequently nor without necessity to~say to any one, or to write
  61 1 |             without necessity to~say to any one, or to write in
  62 1 |      necessity to~say to any one, or to write in a letter, that
  63 1 |             leisure; nor~continually to excuse the neglect of duties
  64 1 |             required by our relation~to those with whom we live,
  65 1 |      occupations.~ From Catulus, not to be indifferent when a friend
  66 1 |            fault without reason, but to try to restore him~to his
  67 1 |           without reason, but to try to restore him~to his usual
  68 1 |            but to try to restore him~to his usual disposition; and
  69 1 |           his usual disposition; and to be ready to speak well of
  70 1 |         disposition; and to be ready to speak well of teachers,~
  71 1 |        Domitius and Athenodotus; and to love my children~truly.~
  72 1 |             From my brother Severus, to love my kin, and to love
  73 1 |         Severus, to love my kin, and to love truth, and to~love
  74 1 |               and to love truth, and to~love justice; and through
  75 1 |            and through him I learned to know Thrasea, Helvidius,~
  76 1 |             administered with regard~to equal rights and equal freedom
  77 1 |        philosophy; and a disposition to do~good, and to give to
  78 1 |          disposition to do~good, and to give to others readily,
  79 1 |              to do~good, and to give to others readily, and to cherish
  80 1 |          give to others readily, and to cherish good hopes, and
  81 1 |              cherish good hopes, and to~believe that I am loved
  82 1 |            his opinions with respect to those whom he condemned,~
  83 1 |              his friends had no need to conjecture what he wished
  84 1 |             self-government, and not to be led aside by~anything;
  85 1 |           sweetness~and dignity, and to do what was set before me
  86 1 |      dejected, nor did he ever laugh~to disguise his vexation, nor,
  87 1 |        suspicious. He was accustomed to do acts of beneficence,~
  88 1 |           beneficence,~and was ready to forgive, and was free from
  89 1 |             Maximus, or ever~venture to think himself a better man.
  90 1 |        perseverance; and a readiness to listen to~those who had
  91 1 |            and a readiness to listen to~those who had anything to
  92 1 |            to~those who had anything to propose for the common weal;
  93 1 |       undeviating~firmness in giving to every man according to his
  94 1 |        giving to every man according to his deserts; and a~knowledge
  95 1 |          friends from all obligation to sup with him or to~attend
  96 1 |        obligation to sup with him or to~attend him of necessity
  97 1 |             and those who had~failed to accompany him, by reason
  98 1 |             that his disposition was to keep~his friends, and not
  99 1 |            keep~his friends, and not to be soon tired of them, nor
 100 1 |          soon tired of them, nor yet to be~extravagant in his affection;
 101 1 |    extravagant in his affection; and to be satisfied on all occasions,~
 102 1 |         occasions,~and cheerful; and to foresee things a long way
 103 1 |           things a long way off, and to provide for~the smallest
 104 1 |        smallest without display; and to check immediately popular~
 105 1 |       applause and all flattery; and to be ever watchful over the
 106 1 |    administration of the empire, and to be a~good manager of the
 107 1 |           expenditure, and patiently to endure the blame~which he
 108 1 |           superstitious with~respect to the gods, nor did he court
 109 1 |            men by gifts or by trying to~please them, or by flattering
 110 1 |             which conduce in any way to the~commodity of life, and
 111 1 |           every one acknowledged him to be a man ripe, perfect,
 112 1 |        perfect, above~flattery, able to manage his own and other
 113 1 |         reproach those who pretended to be philosophers, nor yet
 114 1 |             who was greatly attached to life, nor~out of regard
 115 1 |              life, nor~out of regard to personal appearance, nor
 116 1 |      applications. He was~most ready to give way without envy to
 117 1 |             to give way without envy to those who possessed any~
 118 1 |           enjoy reputation according to his deserts; and he always~
 119 1 |             always~acted conformably to the institutions of his
 120 1 |           nor unsteady, but he loved to stay in the same places,
 121 1 |              in the same places, and to~employ himself about the
 122 1 |       immediately fresh and vigorous to his usual~occupations. His
 123 1 |             buildings, his donations to the people, and in such
 124 1 |              he was~a man who looked to what ought to be done, not
 125 1 |             who looked to what ought to be done, not to the reputation
 126 1 |           what ought to be done, not to the reputation which~is
 127 1 |               We know how he behaved to the~toll-collector at Tusculum
 128 1 |            may say, anything carried to the sweating~point; but
 129 1 |            And that might be applied to him which is recorded of~
 130 1 |      Socrates, that he was able both to abstain from, and to enjoy,
 131 1 |            both to abstain from, and to enjoy, those~things which
 132 1 |              which many are too weak to abstain from, and cannot
 133 1 |            enjoy~without excess. But to be strong enough both to
 134 1 |             to be strong enough both to bear the one and to be~sober
 135 1 |             both to bear the one and to be~sober in the other is
 136 1 |             the illness of Maximus.~ To the gods I am indebted for
 137 1 |              good. Further, I owe it to the gods~that I was not
 138 1 |           offered, might have~led me to do something of this kind;
 139 1 |              circumstances as put me to the~trial. Further, I am
 140 1 |               Further, I am thankful to the gods that I was not
 141 1 |           time; that I was~subjected to a ruler and a father who
 142 1 |            and a father who was able to take away all~pride from
 143 1 |          away all~pride from me, and to bring me to the knowledge
 144 1 |             from me, and to bring me to the knowledge that it is
 145 1 |             it is possible~for a man to live in a palace without
 146 1 |             is in such a man's power to bring himself very near
 147 1 |              bring himself very near to the~fashion of a private
 148 1 |              in action, with respect to the~things which must be
 149 1 |          able by his moral character to rouse me to vigilance over
 150 1 |          moral character to rouse me to vigilance over myself,~and
 151 1 |              them; that I made haste to~place those who brought
 152 1 |            honour, which they~seemed to desire, without putting
 153 1 |   impressions about living according to nature, and what kind of
 154 1 |           forthwith living according to nature, though I still fall
 155 1 |              of which I had occasion to repent;~that, though it
 156 1 |              it was my mother's fate to die young, she spent the~
 157 1 |              that, whenever I wished to help any~man in his need,
 158 1 |          means of doing it; and that to myself the same necessity
 159 1 |            necessity never~happened, to receive anything from another;
 160 1 |             remedies have been~shown to me by dreams, both others,
 161 1 |            when I had an inclination to philosophy, I did~not fall
 162 2 |          BEGIN the morning by saying to thyself, I shall meet with
 163 2 |              All~these things happen to them by reason of their
 164 2 |          does wrong, that it is akin to me, not only of the same
 165 2 |           the upper and lower teeth. To act~against one another
 166 2 |             another then is contrary to nature; and it is acting~
 167 2 |           acting~against one another to be vexed and to turn away.~
 168 2 |              another to be vexed and to turn away.~ Whatever this
 169 2 |            the strings like~a puppet to unsocial movements, no longer
 170 2 |              brings, and what serves to maintain this nature. Now
 171 2 |              from thy heart thankful to the gods.~ Remember how
 172 2 |        steadily as a Roman and a man to do what thou~hast in hand
 173 2 |            freedom, and justice; and to give thyself relief from~
 174 2 |         portion~which has been given to thee. Thou seest how few
 175 2 |             lays hold of, he is able to live a life which flows~
 176 2 |              these things.~ Do wrong to thyself, do wrong to thyself,
 177 2 |           wrong to thyself, do wrong to thyself, my soul; but thou
 178 2 |              thee? Give~thyself time to learn something new and
 179 2 |              new and good, and cease to be~whirled around. But then
 180 2 |               and yet have no object to~which to direct every movement,
 181 2 |              have no object to~which to direct every movement, and,
 182 2 |             man has~seldom been seen to be unhappy; but those who
 183 2 |              and how this is related to that, and what~kind of a
 184 2 |           things which are~according to the nature of which thou
 185 2 |            is excited by anger seems to turn away from reason~with
 186 2 |       overpowered by pleasure, seems to be in a manner~more intemperate
 187 2 |            through pain is compelled to be angry; but the other~
 188 2 |             moved by his own impulse to do wrong, being carried
 189 2 |             thought accordingly. But to go away~from among men,
 190 2 |             are gods, is not a thing to be afraid of, for~the gods
 191 2 |            human affairs, what is it to~me to live in a universe
 192 2 |            affairs, what is it to~me to live in a universe devoid
 193 2 |             the means in man's power to enable him not to fall into~
 194 2 |              power to enable him not to fall into~real evils. And
 195 2 |              into~real evils. And as to the rest, if there was anything
 196 2 |      altogether in a man's~power not to fall into it. Now that which
 197 2 |         knowledge, but not the power to guard against or correct~
 198 2 |              happen indiscriminately to the good and the bad. But~
 199 2 |          these things equally happen to good men and bad, being
 200 2 |             the intellectual faculty to~observe. To observe too
 201 2 |     intellectual faculty to~observe. To observe too who these are
 202 2 |             which present themselves to the imagination~in it, he
 203 2 |             he will then consider it to be nothing else than an
 204 2 |          also a thing which conduces to the purposes of nature.
 205 2 |              the purposes of nature. To observe~too how man comes
 206 2 |       observe~too how man comes near to the deity, and by what part
 207 2 |     perceiving that it is sufficient to attend to the daemon~within
 208 2 |              is sufficient to attend to the daemon~within him, and
 209 2 |           the daemon~within him, and to reverence it sincerely.
 210 2 |              from~men should be dear to us by reason of kinship;
 211 2 |        Though thou shouldst be going to live three thousand years,
 212 2 |            shortest are thus brought to the~same. For the present
 213 2 |              the present is the same to all, though that which perishes~
 214 2 |           that which is lost appears to be a mere~moment. For a
 215 2 |            soul of man does violence to itself, first of all, when
 216 2 |      universe, so far~as it can. For to be vexed at anything which
 217 2 |               the soul does~violence to itself when it turns away
 218 2 |               the soul does violence to~itself when it is overpowered
 219 2 |             its own and any movement to be~without an aim, and does
 220 2 |        things~be done with reference to an end; and the end of rational
 221 2 |           end of rational animals is~to follow the reason and the
 222 2 |            of the whole body subject~to putrefaction, and the soul
 223 2 |              whirl, and fortune hard to divine, and~fame a thing
 224 2 |            devoid of judgement. And, to say all in a word,~everything
 225 2 |             everything which belongs to the body is a stream, and
 226 2 |             stream, and what belongs~to the soul is a dream and
 227 2 |           then is that~which is able to conduct a man? One thing
 228 2 |      violence and unharmed, superior to pains and pleasures, doing~
 229 2 |              But if there is no harm to the elements themselves
 230 2 |        elements? For~it is according to nature, and nothing is evil
 231 2 |              evil which is according to~nature.~ This in Carnuntum.~
 232 3 |               BOOK THREE~ ~ WE OUGHT to consider not only that our
 233 3 |          contemplation~which strives to acquire the knowledge of
 234 3 |         human.~For if he shall begin to fall into dotage, perspiration
 235 3 |          because we are daily nearer to death, but also because
 236 3 |          them cease first.~ We ought to observe also that even the
 237 3 |         which are produced according to nature contain something~
 238 3 |             certain fashion contrary to the purpose of the baker'
 239 3 |     circumstance of their being near to~rottenness adds a peculiar
 240 3 |    rottenness adds a peculiar beauty to the fruit. And the ears
 241 3 |           are formed by~nature, help to adorn them, and they please
 242 3 |          deeper insight with respect to the things~which are produced
 243 3 |      consequence which will not seem to him to be in a~manner disposed
 244 3 |           which will not seem to him to be in a~manner disposed
 245 3 |              a~manner disposed so as to give pleasure. And so he
 246 3 |              old man he will be able to see a certain maturity and
 247 3 |              persons he will be able to look~on with chaste eyes;
 248 3 |             themselves, not~pleasing to every man, but to him only
 249 3 |           pleasing to every man, but to him only who has become
 250 3 |        cities, and in battle cutting to pieces~many ten thousands
 251 3 |            the voyage, thou art come to shore; get out. If~indeed
 252 3 |            shore; get out. If~indeed to another life, there is no
 253 3 |               not even there.~But if to a state without sensation,
 254 3 |           sensation, thou wilt cease to be held by~pains and pleasures,
 255 3 |             pains and pleasures, and to be a slave to the vessel,
 256 3 |         pleasures, and to be a slave to the vessel, which is as
 257 3 |          dost not refer thy thoughts to some object of common~utility.
 258 3 |          ruling power. We ought then to check~in the series of our
 259 3 |             a man should use himself to think of those things only
 260 3 |              happens and is assigned~to him as his portion; and
 261 3 |              it is only what belongs to himself that he~makes the
 262 3 |            of that~which is allotted to himself out of the sum total
 263 3 |            the lot which is assigned to each man is carried along~
 264 3 |             is his kinsman, and that to care for all men~is according
 265 3 |             for all men~is according to man's nature; and a man
 266 3 |             and a man should hold on to the~opinion not of all,
 267 3 |           confessedly live according~to nature. But as to those
 268 3 |          according~to nature. But as to those who live not so, he
 269 3 |      unwillingly, nor without regard to the common interest,~nor
 270 3 |             him~from life, and ready to go, having need neither
 271 3 |         things which it enables thee to do~according to right reason,
 272 3 |         enables thee to do~according to right reason, and in the
 273 3 |           condition that is assigned to~thee without thy own choice;
 274 3 |      anything better~than this, turn to it with all thy soul, and
 275 3 |           that which thou~hast found to be the best. But if nothing
 276 3 |               But if nothing appears to be better than~the deity
 277 3 |            thee, which has subjected to itself~all thy appetites,
 278 3 |             and has submitted itself to the gods, and cares for
 279 3 |          value than this, give~place to nothing else, for if thou
 280 3 |             once diverge and incline to~it, thou wilt no longer
 281 3 |          without distraction be able to give the~preference to that
 282 3 |          able to give the~preference to that good thing which is
 283 3 |            even though they may seem to adapt~themselves to the
 284 3 |             seem to adapt~themselves to the better things in a small
 285 3 |          choose the better, and hold to it.- But that which is~useful
 286 3 |           Well then, if it is useful to thee as a~rational being,
 287 3 |            as a~rational being, keep to it; but if it is only useful
 288 3 |             but if it is only useful to thee as an~animal, say so,
 289 3 |         value anything as profitable to thyself which shall compel~
 290 3 |              which shall compel~thee to break thy promise, to lose
 291 3 |           thee to break thy promise, to lose thy self-respect, to
 292 3 |            to lose thy self-respect, to hate any~man, to suspect,
 293 3 |       self-respect, to hate any~man, to suspect, to curse, to act
 294 3 |            hate any~man, to suspect, to curse, to act the hypocrite,
 295 3 |           man, to suspect, to curse, to act the hypocrite, to desire
 296 3 |         curse, to act the hypocrite, to desire anything~which needs
 297 3 |             for he who has preferred to everything~intelligence
 298 3 |          readily as if he~were going to do anything else which can
 299 3 |          from anything which belongs to an intelligent animal and~
 300 3 |      affected, nor too closely bound~to other things, nor yet detached
 301 3 |           towards men, and obedience to the gods.~ Throwing away
 302 3 |           away then all things, hold to these only which are few;
 303 3 |              him who died long ago.~ To the aids which have been
 304 3 |             thing which is~presented to thee, so as to see distinctly
 305 3 |             presented to thee, so as to see distinctly what kind
 306 3 |              of elevation of mind as to be able to examine~methodically
 307 3 |      elevation of mind as to be able to examine~methodically and
 308 3 |            object which is presented to thee in~life, and always
 309 3 |             thee in~life, and always to look at things so as to
 310 3 |              to look at things so as to see at the same time~what
 311 3 |        everything has with reference to the~whole, and what with
 312 3 |              and what with reference to man, who is a citizen of
 313 3 |             the nature of this~thing to endure which now makes an
 314 3 |            have need of with respect to it, such as gentleness,
 315 3 |           God; and this is~according to the apportionment and spinning
 316 3 |            however~what is according to his nature. But I know;
 317 3 |         behave towards him according to the natural law of fellowship
 318 3 |         things~indifferent I attempt to ascertain the value of each.~
 319 3 |       without allowing anything else to~distract thee, but keeping
 320 3 |            if thou shouldst~be bound to give it back immediately;
 321 3 |         immediately; if thou holdest to this,~expecting nothing,
 322 3 |           present~activity according to nature, and with heroic
 323 3 |          there is no~man who is able to prevent this.~ As physicians
 324 3 |          unites the divine and human to one another. For neither
 325 3 |         anything well which pertains to man without at the same
 326 3 |              time~having a reference to things divine; nor the contrary.~
 327 3 |             thy old age.~Hasten then to the end which thou hast
 328 3 |       throwing~away idle hopes, come to thy own aid, if thou carest
 329 3 |             quiet, seeing what ought to be done; for~this is not
 330 3 |            Body, soul, intelligence: to the body belong sensations,
 331 3 |              body belong sensations, to the soul~appetites, to the
 332 3 |               to the soul~appetites, to the intelligence principles.
 333 3 |             intelligence principles. To receive the~impressions
 334 3 |             appearances belongs even to~animals; to be pulled by
 335 3 |             belongs even to~animals; to be pulled by the strings
 336 3 |       strings of desire belongs both to wild~beasts and to men who
 337 3 |              both to wild~beasts and to men who have made themselves
 338 3 |           themselves into women, and to a~Phalaris and a Nero: and
 339 3 |             Phalaris and a Nero: and to have the intelligence that
 340 3 |             intelligence that guides to the~things which appear
 341 3 |         appear suitable belongs also to those who do not~believe
 342 3 |            everything else is common~to all that I have mentioned,
 343 3 |       remains that which is peculiar~to the good man, to be pleased
 344 3 |            peculiar~to the good man, to be pleased and content with
 345 3 |             is spun for him; and not to defile the divinity which~
 346 3 |            by a crowd of images, but~to preserve it tranquil, following
 347 3 |             saying anything contrary to the truth, nor doing anything
 348 3 |              doing anything contrary~to justice. And if all men
 349 3 |       justice. And if all men refuse to believe that he lives a
 350 3 |             from the way which leads to the end of life, to~which
 351 3 |            leads to the end of life, to~which a man ought to come
 352 3 |           life, to~which a man ought to come pure, tranquil, ready
 353 3 |           come pure, tranquil, ready to depart, and without~any
 354 3 |      compulsion perfectly reconciled to his lot.~
 355 4 |         within, when it is according to nature, is so~affected with
 356 4 |             so~affected with respect to the events which happen,
 357 4 |          always~easily adapts itself to that which is and is presented
 358 4 |            which is and is presented to it. For it~requires no definite
 359 4 |         strong, it soon appropriates to itself the matter which
 360 4 |             otherwise than according~to the perfect principles of
 361 4 |     mountains; and thou too art wont to desire such things very~
 362 4 |           whenever thou shalt choose to retire into~thyself. For
 363 4 |           mind. Constantly then~give to thyself this retreat, and
 364 4 |             soon as thou shalt~recur to them, will be sufficient
 365 4 |             them, will be sufficient to cleanse the soul completely,~
 366 4 |             the soul completely,~and to send thee back free from
 367 4 |           discontent with the things to~which thou returnest. For
 368 4 |           the~badness of men? Recall to thy mind this conclusion,
 369 4 |            for one another, and that to endure is a part of~justice,
 370 4 |              stretched dead, reduced to ashes; and be quiet at last.-
 371 4 |          with that which is assigned to thee~out of the universe.-
 372 4 |             of the universe.- Recall to thy recollection this alternative;~
 373 4 |              hast heard and assented~to about pain and pleasure,
 374 4 |       judgement in those who pretend to give~praise, and the narrowness
 375 4 |          This then remains: Remember to retire into this little
 376 4 |            among the things readiest to thy hand to which thou~shalt
 377 4 |          things readiest to thy hand to which thou~shalt turn, let
 378 4 |        reason which commands us what to do, and what not to do;
 379 4 |             what to do, and what not to do; if this~is so, there
 380 4 |              part is a portion given to me from certain earth,~and
 381 4 |              as nothing also returns to non-existence), so also~
 382 4 |               for it is~not contrary to the nature of a reasonable
 383 4 |             animal, and not contrary to~the reason of our constitution.~
 384 4 |          will~not allow the fig-tree to have juice. But by all means
 385 4 |            useful has been compelled to~do this.~ Consider that
 386 4 |         carefully, thou wilt find it to be so. I do not say~only
 387 4 |            not say~only with respect to the continuity of the series
 388 4 |             things, but~with respect to what is just, and as if
 389 4 |              done by one who~assigns to each thing its value. Observe
 390 4 |           man is properly understood to be~good. Keep to this in
 391 4 |          understood to be~good. Keep to this in every action.~ Do
 392 4 |            or such as he wishes thee to have, but look at them as
 393 4 |         rules in readiness; the one, to~do only whatever the reason
 394 4 |           the use of men; the other, to change thy opinion, if~there
 395 4 |            days thou wilt seem a god to those to whom thou art now
 396 4 |             wilt seem a god to those to whom thou art now a~beast
 397 4 |             ape, if thou wilt return to thy principles and the~worship
 398 4 |            act as if thou wert going to live ten thousand years.
 399 4 |             avoids who does not look to see what his~neighbour says
 400 4 |             does or thinks, but only to what he does himself,~that
 401 4 |          immortal, what then is this to thee? And I say not what
 402 4 |             And I say not what is it to~the dead, but what is it
 403 4 |             the dead, but what is it to the living? What is praise
 404 4 |             gift of nature, clinging to something else...~ Everything
 405 4 |            shrub?~ If souls continue to exist, how does the air
 406 4 |           the fresh souls which come to dwell there. And this is
 407 4 |       hypothesis of souls continuing to~exist. But we must not only
 408 4 |          every movement have respect to~justice, and on the occasion
 409 4 |              me, which is harmonious to thee, O~Universe. Nothing
 410 4 |            thee. Everything is fruit to me which thy seasons bring,
 411 4 |              in thee are all things, to thee~all things return.
 412 4 |            if it would not be better to say,~Do what is necessary,
 413 4 |              any one do wrong? It is~to himself that he does the
 414 4 |         wrong. Has anything happened to thee?~Well; out of the universe
 415 4 |             apportioned and spun out to thee. In a word, thy life~
 416 4 |             is short. Thou must turn to profit the present by the
 417 4 |     tyrannical.~ If he is a stranger to the universe who does not
 418 4 |           like one who has~intrusted to the gods with his whole
 419 4 |           plotting, wishing for some to die,~grumbling about the
 420 4 |         exists at all. Again, remove to the times of Trajan. Again,
 421 4 |              idle things, neglecting to do what was in~accordance
 422 4 |             proper constitution, and to hold firmly to~this and
 423 4 |     constitution, and to hold firmly to~this and to be content with
 424 4 |              hold firmly to~this and to be content with it. And
 425 4 |           And herein it is necessary to remember~that the attention
 426 4 |             that the attention given to everything has its proper
 427 4 |             if thou appliest~thyself to smaller matters no further
 428 4 |             man speaks of them. And, to~conclude the matter, what
 429 4 |            that about which we ought to employ our~serious pains?
 430 4 |            Willingly give thyself up to Clotho, one of the Fates,
 431 4 |              the Fates, allowing~her to spin thy thread into whatever
 432 4 |         change, and~accustom thyself to consider that the nature
 433 4 |             loves~nothing so much as to change the things which
 434 4 |             the things which are and to make new~things like them.
 435 4 |           they pursue.~ What is evil to thee does not subsist in
 436 4 |             if that which is~nearest to it, the poor body, is burnt,
 437 4 |             which can happen equally to the bad man and the good.
 438 4 |           that~which happens equally to him who lives contrary to
 439 4 |            to him who lives contrary to nature and to him~who lives
 440 4 |         lives contrary to nature and to him~who lives according
 441 4 |              him~who lives according to nature, is neither according
 442 4 |         nature, is neither according to nature nor~contrary to nature.~
 443 4 |     according to nature nor~contrary to nature.~ Constantly regard
 444 4 |            all things have reference to~one perception, the perception
 445 4 |            corpse, as Epictetus used~to say.~ It is no evil for
 446 4 |             It is no evil for things to undergo change, and no good
 447 4 |               and no good for things~to subsist in consequence of
 448 4 |              are always aptly fitted~to those which have gone before;
 449 4 |           that the death of earth is~to become water, and the death
 450 4 |            and the death of water is to become air, and the~death
 451 4 |              and the~death of air is to become fire, and reversely.
 452 4 |           which daily meet with seem to~them strange: and consider
 453 4 |           consider that we ought not to act and speak as if we~were
 454 4 |            for even in sleep we seem to act and speak; and that
 455 4 |           from their parents, simply to act~and speak as we have
 456 4 |              think it~no great thing to die after as many years
 457 4 |         cities are entirely~dead, so to speak, Helice and Pompeii
 458 4 |              others~innumerable. Add to the reckoning all whom thou
 459 4 |            all this in a short time. To conclude,~always observe
 460 4 |            space of time conformably to~nature, and end thy journey
 461 4 |            because this has happened to me.- Not so, but happy am~
 462 4 |             though this has happened to me, because I continue free
 463 4 |             this might have happened to every man; but every man~
 464 4 |        nature? And does a thing seem to thee to be a~deviation from
 465 4 |            does a thing seem to thee to be a~deviation from man'
 466 4 |              when it is not contrary to the will of~man's nature?
 467 4 |            occasion which leads thee to~vexation to apply this principle:
 468 4 |         which leads thee to~vexation to apply this principle: not
 469 4 |            is a misfortune, but~that to bear it nobly is good fortune.~
 470 4 |           towards contempt of death,~to pass in review those who
 471 4 |           who have tenaciously stuck to life. What~more then have
 472 4 |            who have carried out~many to be buried, and then were
 473 4 |         thing of any value. For look to the immensity of~time behind
 474 4 |             of~time behind thee, and to the time which is before
 475 4 |             generations?~ Always run to the short way; and the short
 476 5 |              be~present- I am rising to the work of a human being.
 477 5 |           dissatisfied if I am going to do the things for which
 478 5 |           have I been made for this, to~lie in the bed-clothes and
 479 5 |      pleasant.- Dost thou exist then to take thy pleasure, and not
 480 5 |            the bees working together to put~in order their several
 481 5 |               And art thou unwilling~to do the work of a human being,
 482 5 |             dost thou not make haste to do~that which is according
 483 5 |              that which is according to thy nature?- But it is necessary
 484 5 |         nature?- But it is necessary to take~rest also.- It is necessary:
 485 5 |              nature has fixed bounds to this~too: she has fixed
 486 5 |            she has fixed bounds both to eating and drinking, and
 487 5 |             have a~violent affection to a thing, choose neither
 488 5 |              a thing, choose neither to eat nor to sleep~rather
 489 5 |            choose neither to eat nor to sleep~rather than to perfect
 490 5 |             nor to sleep~rather than to perfect the things which
 491 5 |              labour?~ How easy it is to repel and to wipe away every
 492 5 |              easy it is to repel and to wipe away every impression
 493 5 |          unsuitable, and immediately to be in all tranquility.~
 494 5 |             deed which are according to nature to be fit~for thee;
 495 5 |              are according to nature to be fit~for thee; and be
 496 5 |               but if a thing is good to be done or~said, do not
 497 5 |        things which happen according to nature until I~shall fall
 498 5 |        endurance of~labour, aversion to pleasure, contentment with
 499 5 |            thou~art immediately able to exhibit, in which there
 500 5 |      defectively furnished by nature to murmur, and to be stingy,