Book

1001 9 |             of the universe~and that of thy neighbour: thy own that
1002 9 |        mayest make it just:~and that of the universe, that thou
1003 9 |            that thou mayest remember of what thou art a~part; and
1004 9 |            thou art a~part; and that of thy neighbour, that thou
1005 9 |         thyself art a component part of a social system, so let~
1006 9 |             system, so let~every act of thine be a component part
1007 9 |            thine be a component part of social life. Whatever act
1008 9 |            social life. Whatever act of~thine then has no reference
1009 9 |              it to be one, and~it is of the nature of a mutiny,
1010 9 |              and~it is of the nature of a mutiny, just as when in
1011 9 |         general agreement.~ Quarrels of little children and their
1012 9 |      exhibited in the representation of the mansions of the dead
1013 9 |       representation of the mansions of the dead strikes~our eyes
1014 9 |             Examine into the quality of the form of an object, and
1015 9 |              the quality of the form of an object, and detach it~
1016 9 |            the longest which a thing of this peculiar form is~naturally
1017 9 |             nature to do. But enough of this.~ When another blames
1018 9 |            within, and~see what kind of men they are. Thou wilt
1019 9 |               towards the attainment of those things on which~they
1020 9 |               The periodic movements of the universe are the same,
1021 9 |             that which is the result of its activity; or it puts~
1022 9 |         everything else comes by way of sequence in~a manner; or
1023 9 |              elements are the origin of all things.- In a~word,
1024 9 |       opinions? And without a change of opinions what else is~there
1025 9 |            is~there than the slavery of men who groan while they
1026 9 |           obey?~Come now and tell me of Alexander and Philip and
1027 9 |             and Philip and Demetrius of~Phalerum. They themselves
1028 9 |        Simple and modest is the work of philosophy. Draw me not
1029 9 |         above on the countless herds of men and their~countless
1030 9 |             olden time, and the life of those who will live after
1031 9 |         neither a~posthumous name is of any value, nor reputation,
1032 9 |            the~things done by virtue of the internal cause, that
1033 9 |                Thou canst remove out of the way many useless things
1034 9 |           contemplating the eternity of time, and~observing the
1035 9 |           observing the rapid change of every several thing, how
1036 9 |             who have been~spectators of its dissolution will very
1037 9 |      principles, and about what kind of~things are they busy, and
1038 9 |              busy, and for what kind of reasons do they love and~
1039 9 |        ceasing evil?~ The rottenness of the matter which is the
1040 9 |              which is the foundation of~everything! Water, dust,
1041 9 |        marble rocks, the~callosities of the earth; and gold and
1042 9 |              and~garments, only bits of hair; and purple dye, blood;
1043 9 |               and everything~else is of the same kind. And that
1044 9 |              kind. And that which is of the nature of breath is~
1045 9 |          that which is of the nature of breath is~also another thing
1046 9 |         breath is~also another thing of the same kind, changing
1047 9 |           from this to that.~ Enough of this wretched life and murmuring
1048 9 |       unsettles thee? Is~it the form of the thing? Look at it. Or
1049 9 |              is done for the benefit of the whole; or there are
1050 9 |             to give thee the faculty of not fearing~any of the things
1051 9 |           faculty of not fearing~any of the things which thou fearest,
1052 9 |        things which thou fearest, or of not desiring any of the~
1053 9 |               or of not desiring any of the~things which thou desirest,
1054 9 |            rather~than pray that any of these things should not
1055 9 |              discourse on the nature of~things as before, keeping
1056 9 |            physicians an opportunity of putting on solemn looks,~
1057 9 |          with nature, is a~principle of all schools of philosophy;
1058 9 |             principle of all schools of philosophy; but to be intent
1059 9 |             For this man also is one of those shameless men who
1060 9 |         those shameless men who must~of necessity be in the world.
1061 9 |              to thy mind in the case of the knave, and the faithless
1062 9 |           and the faithless man, and of~every man who does wrong
1063 9 |            impossible that such kind of men should~not exist, thou
1064 9 |             and against another kind of man some other~power. And
1065 9 |             instructed does the acts of an uninstructed man? Consider
1066 9 |          that~he has erred. But most of all when thou blamest a
1067 9 |             formed by nature to acts of~benevolence, when he has
1068 10|              full and without a want of any kind, longing for nothing
1069 10|         inanimate, for the~enjoyment of pleasures? Nor yet desiring
1070 10|         pleasant climate, or society of~men with whom thou mayest
1071 10|            give for the conservation of the perfect living being,
1072 10|         dissolved for the~production of other like things? Wilt
1073 10|        eternity; and the implication of causes was from eternity
1074 10|         eternity spinning the~thread of thy being, and of that which
1075 10|             thread of thy being, and of that which is incident to
1076 10|              universe is a concourse of atoms, or nature is a system,~
1077 10|        established, that I am a part of the whole which~is governed
1078 10|       related to~the parts which are of the same kind with myself.
1079 10|            be discontented with none of~the things which are assigned
1080 10|         which are assigned to me out of the whole; for nothing is~
1081 10|              it is for the advantage of the whole. For~the whole
1082 10|            principle, but the nature of the~universe has this principle
1083 10|               then, that I am a part of such a whole, I shall be~
1084 10|       related to the parts which are of the same kind with~myself,
1085 10|              to the things which are of the same kind with myself,
1086 10|         mayest observe that the life of a citizen is~happy, who
1087 10|               who continues a course of action which is advantageous
1088 10|            assign~to him.~ The parts of the whole, everything, I
1089 10|   comprehended in the universe, must of necessity perish; but let
1090 10|           the things which are~parts of herself, and to make them
1091 10|             them subject to evil and of necessity~fall into evil,
1092 10|             power), and should~speak of these things as natural,
1093 10|             same time that the parts of the whole are in their~nature
1094 10|      particularly~as the dissolution of things is into those things
1095 10|          things is into those things of which each thing~is composed.
1096 10|         there is either a dispersion of the elements out of~which
1097 10|       dispersion of the elements out of~which everything has been
1098 10|         belong to thee from the time of~generation. For all this
1099 10|             has the peculiar quality of change, this is nothing
1100 10|           nothing in fact in~the way of objection to what is said.~
1101 10|        modest, true, rational,~a man of equanimity, and magnanimous,
1102 10|             the voluntary acceptance of the~things which are assigned
1103 10|         Magnanimity is the elevation of the intelligent part above
1104 10|    pleasurable or painful sensations of the flesh, and above that
1105 10|            thyself in the possession of these names, without desiring~
1106 10|             a life,~is the character of a very stupid man and one
1107 10|          stupid man and one overfond of his life,~and like those
1108 10|            thyself in the possession of these~few names: and if
1109 10|           removed to certain islands of the Happy. But if thou shalt~
1110 10|       perceive that thou fallest out of them and dost not maintain
1111 10|           thy life, to have gone out of it thus. In order, however,
1112 10|          however, to the~remembrance of these names, it will greatly
1113 10|              that what does the work of a fig-tree is a fig-tree,
1114 10|              that what does the work of a dog is a dog, and that
1115 10|              that what does the work~of a bee is a bee, and that
1116 10|              that what does the work of a man is a man.~ Mimi, war,
1117 10|            out~those holy principles of thine. How many things without
1118 10|              the same~time the power of dealing with circumstances
1119 10|             comes~from the knowledge of each several thing is maintained
1120 10|               and when the knowledge of every several thing, both
1121 10|            it is formed to exist and of what things it is compounded,
1122 10|        Acquire the contemplative way of seeing how all things change
1123 10|              thyself about~this part of philosophy. For nothing
1124 10|            him, he never even thinks of it, being himself~contented
1125 10|             God.~ What need is there of suspicious fear, since it
1126 10|              and collected.~ Inquire of thyself as soon as thou
1127 10|              valuable~part, by means of which there is produced,
1128 10|         little which remains to thee of life. Live as on a~mountain.
1129 10|           talk at all about the kind of man that a good man ought
1130 10|     Constantly contemplate the whole of time and the whole of substance,~
1131 10|          whole of time and the whole of substance,~and consider
1132 10|             to substance are a grain of~a fig, and as to time, the
1133 10|              as to time, the turning of a gimlet.~ Look at everything
1134 10|             so forth. Then what kind of men they are when~they are
1135 10|            be.~ That is for the good of each thing, which the universal
1136 10|          things there is~nothing. Be of good cheer, then.~ Let this
1137 10|             to thee, that this piece of land is like~any other;
1138 10|              same with things on top of~a mountain, or on the sea-shore,
1139 10|            Dwelling within the walls~of a city as in a shepherd'
1140 10|        ruling faculty now to me? And of what nature am I now~making
1141 10|             now using it? Is it void of~understanding? Is it loosed
1142 10|           has been or is~or shall be of the things which are appointed
1143 10|             entire dramas and stages of the same form,~whatever
1144 10|             example, the whole court of Hadrian, and the whole~court
1145 10|         Hadrian, and the whole~court of Antoninus, and the whole
1146 10|       Antoninus, and the whole court of Philip, Alexander, Croesus;~
1147 10|            Severally on the occasion of everything that thou doest,
1148 10|             because it deprives thee~of this.~ When thou art offended
1149 10|         thing, or pleasure, or a bit of~reputation, and the like.
1150 10|          Satyron the Socratic, think of either Eutyches~or Hymen,
1151 10|           hast seen Euphrates, think of Eutychion or~Silvanus, and
1152 10|            hast seen Alciphron think of Tropaeophorus,~and when
1153 10|             hast seen Xenophon think of Crito or Severus, and when~
1154 10|             looked on thyself, think of any other Caesar, and in
1155 10|              Caesar, and in the~case of every one do in like manner.
1156 10|             in the infinite~duration of time. But thou, in what
1157 10|          thou, in what a brief space of time is thy~existence? And
1158 10|             flame and brightness out of everything that is thrown~
1159 10|             man's power to say truly of thee that thou~art not simple
1160 10|         whoever shall think anything of this kind about thee; and
1161 10|         presented to thee, the doing of the things which are conformable~
1162 10|             opinion and~the yielding of the reason itself, they
1163 10|            not crush nor do any harm~of any kind; for if they did,
1164 10|         become bad. Now, in the case of all things which have a
1165 10|      whatever harm may happen to any of them, that which is~so affected
1166 10|              say so, and more worthy of praise by~making a right
1167 10|         praise by~making a right use of these accidents. And finally
1168 10|            not harm law~(order); and of these things which are called
1169 10|              ground-~ So is the race of men.~ ~Leaves, also, are
1170 10|           out as if they were worthy of credit and bestow their
1171 10|           are produced in the season~of spring," as the poet says;
1172 10|            for this is the condition of a diseased eye.~And the
1173 10|            that he was harsh to none of us, but I~perceived that
1174 10|            us.- This is what is said of a~good man. But in our own
1175 10|             many who wish to get rid of us. Thou wilt consider~this
1176 10|              my~associates in behalf of whom I have striven so much,
1177 10|      compulsion; for this too is one~of the things according to
1178 10|             possible on the occasion of anything~being done by any
1179 10|            within: this is the power of persuasion, this is life,
1180 11|             THESE are the properties of the rational soul: it sees
1181 11|        itself enjoys- for the fruits of plants and that in animals~
1182 11|              end,~wherever the limit of life may be fixed. Not as
1183 11|             itself into the infinity of time, and embraces and~comprehends
1184 11|            the periodical renovation of all things, and it~comprehends
1185 11|              all, has seen by~virtue of the uniformity that prevails
1186 11|               This too is a property of the rational soul, love
1187 11|              the rational soul, love of~one's neighbour, and truth
1188 11|           which is also the property of Law. Thus then right~reason
1189 11|           not at all from the reason of justice.~ Thou wilt set
1190 11|           wilt distribute the melody of the voice into its~several
1191 11|     confessing it: and in~the matter of dancing, if at each movement
1192 11|              like also in the matter of the pancratium. In all~things,
1193 11|           except virtue and the acts of virtue, remember to~apply
1194 11|    principles, some about the nature of the universe,~and others
1195 11|              the proper constitution of man?~ At first tragedies
1196 11|        brought on the stage as means of reminding~men of the things
1197 11|            as means of reminding~men of the things which happen
1198 11|             by the dramatic~writers, of which kind is the following
1199 11|              ear.~ ~And other things of the same kind.~ After tragedy
1200 11|            had a magisterial~freedom of speech, and by its very
1201 11|            and by its very plainness of speaking was useful in~reminding
1202 11|              reminding men to beware of insolence; and for this
1203 11|            knows: but the~whole plan of such poetry and dramaturgy,
1204 11|             is not another condition of life~so well suited for
1205 11|             the adjacent branch must of necessity be cut~off from
1206 11|             often happens, this kind of separation, it~makes it
1207 11|          that it grows with the rest of the tree, but that it has~
1208 11|               not only in the matter of steady judgement and action,~
1209 11|               but also in the matter of gentleness towards those
1210 11|             diverted from thy course of action and to~give way through
1211 11|              arts imitate~the nature of things. But if this is so,
1212 11|           and the most comprehensive of all natures, cannot fall
1213 11|           natures, cannot fall short~of the skill of art. Now all
1214 11|              fall short~of the skill of art. Now all arts do the
1215 11|         inferior things for the~sake of the superior; therefore
1216 11|          indeed, hence is the origin of justice, and in justice
1217 11|              pursuits and avoidances of~which disturb thee, still
1218 11|        avoiding.~ The spherical form of the soul maintains its figure,
1219 11|            sees the truth, the truth of all things and the truth
1220 11|            saying~anything deserving of contempt. Shall any man
1221 11|              yet as making a~display of my endurance, but nobly
1222 11|            is suitable to the nature~of the universe, since thou
1223 11|         reads everything in the eyes of lovers. The man~who is honest
1224 11|             not. But the affectation of simplicity is~like a crooked
1225 11|         friendship). Avoid this most of all. The good and~simple
1226 11|     indifferent, if it looks on each of these things separately
1227 11|            it remembers that not one of them produces in us an~opinion
1228 11|              each thing is come, and of what it consists, and~into
1229 11|            it changes, and what kind of a thing it will be when
1230 11|            things~exist for the sake of the superior, and these
1231 11|               and these for the sake of one~another.~ Second, consider
1232 11|           Second, consider what kind of men they are at table, in
1233 11|          what compulsions in respect of~opinions they are; and as
1234 11|              is unwillingly~deprived of the truth, so also is it
1235 11|              it unwillingly deprived of the power~of behaving to
1236 11|    unwillingly deprived of the power~of behaving to each man according
1237 11|      reflecting that no wrongful act of another~brings shame on
1238 11|            alone~bad, thou also must of necessity do many things
1239 11|             if thou continuest to be of a kind~disposition towards
1240 11|        double~meaning nor in the way of reproach, but affectionately
1241 11|            to thee in the excitement of anger, that to be moved
1242 11|           man who is subject to fits of passion and~discontent.
1243 11|           strength: and as the sense of pain is a characteristic
1244 11|             pain is a characteristic of weakness, so~also is anger.
1245 11|              present from the leader of~the Muses (Apollo), and
1246 11|           four principal aberrations of the superior faculty against~
1247 11|             it among the most absurd of~things for a man not to
1248 11|              for this is an~evidence of the diviner part within
1249 11|         obedience to~the disposition of the universe they are overpowered
1250 11|            body). And also the whole of the earthy part in~thee
1251 11|            nothing else than the act of one who deviates from nature.
1252 11|  comprehended under the generic term of~contentment with the constitution
1253 11|    contentment with the constitution of things, and indeed they
1254 11|        indeed they are prior~to acts of justice.~ He who has not
1255 11|             an object which~shall be of a common kind (social) and
1256 11|           always be the same.~ Think of the country mouse and of
1257 11|             of the country mouse and of the town mouse, and of the
1258 11|           and of the town mouse, and of the alarm~and trepidation
1259 11|            the alarm~and trepidation of the town mouse.~ Socrates
1260 11|            used to call the opinions of the many by the name of~
1261 11|              of the many by the name of~Lamiae, bugbears to frighten
1262 11|              not perish by the worst of all ends,~that is, I would
1263 11|          return it.~ In the writings of the Ephesians there was
1264 11|         precept,~constantly to think of some one of the men of former
1265 11|      constantly to think of some one of the men of former times
1266 11|         think of some one of the men of former times who~practised
1267 11|              that we~may be reminded of those bodies which continually
1268 11|           work, and also be reminded of~their purity and nudity.
1269 11|             friends who were ashamed of him and drew back~from him
1270 11|           die."- But those are words of~bad omen.- "No word is a
1271 11|            omen.- "No word is a word of bad omen," said Epictetus, "
1272 11|             which~expresses any work of nature; or if it is so,
1273 11|             is so, it is also a word of bad~omen to speak of the
1274 11|            word of bad~omen to speak of the ears of corn being reaped."~
1275 11|            omen to speak of the ears of corn being reaped."~ The
1276 11|              yet.~ No man can rob us of our free will.~ Epictetus
1277 11|             have regard to the~value of the object; and as to sensual
1278 11|          show~it with respect to any of the things which are not
1279 11|              What do you want? Souls of rational men or~irrational?-
1280 11|            men or~irrational?- Souls of rational men.- Of what rational
1281 11|              Souls of rational men.- Of what rational men? Sound
1282 12|             thou wilt take no notice of all the past, and trust~
1283 12|           and according to the worth of each. And let~neither another
1284 12|               nor yet the sensations of the poor flesh which has
1285 12|            thou wilt be a man worthy of the universe~which has produced
1286 12|            minds (ruling principles) of all men bared of the~material
1287 12|         principles) of all men bared of the~material vesture and
1288 12|          this, thou wilt rid thyself of thy much trouble. For~he
1289 12|          show.~ The things are three of which thou art composed,
1290 12|         breath (life), intelligence. Of these the first two are~
1291 12|             is thy duty to take care of them; but the third~alone
1292 12|         attached to thee independent of thy will,~and whatever the
1293 12|         power exempt from the things of fate can live pure~and free
1294 12|             to it by the impressions of~sense, and the things of
1295 12|             of~sense, and the things of time to come and of time
1296 12|           things of time to come and of time that is past, and~wilt
1297 12|            able to pass that portion of life~which remains for thee
1298 12|              for thee up to the time of thy death, free from~perturbations,
1299 12|       himself more~than all the rest of men, but yet sets less value
1300 12|             value on his own opinion~of himself than on the opinion
1301 12|          himself than on the opinion of others. If then a god or
1302 12|             man and bid him to think of~nothing and to design nothing
1303 12|           our neighbours shall think of us than~to what we shall
1304 12|          than~to what we shall think of ourselves.~ How can it be
1305 12|             so:- for thou~seest even of thyself that in this inquiry
1306 12|             anything in the ordering of the universe to be~neglected
1307 12|         things which thou despairest of~accomplishing. For even
1308 12|            all~other things for want of practice, holds the bridle
1309 12|           and consider the shortness of life, the~boundless abyss
1310 12|            life, the~boundless abyss of time past and future, the
1311 12|           and future, the feebleness of all matter.~ Contemplate
1312 12|         formative principles (forms) of things bare of their~coverings;
1313 12|    principles (forms) of things bare of their~coverings; the purposes
1314 12|              coverings; the purposes of actions; consider what pain
1315 12|              is to himself the cause of his~uneasiness; how no man
1316 12|         opinion.~ In the application of thy principles thou must
1317 12|     propitiated, make thyself worthy of the help of the divinity.
1318 12|           thyself worthy of the help of the divinity. But if~there
1319 12|          carry away.~ Does the light of the lamp shine without losing
1320 12|             presented the appearance of having done wrong, say,~
1321 12|               and whatever else must of necessity be. For what must
1322 12|               or desire, or anything of the kind?~ First, do nothing
1323 12|            and nowhere, nor~will any of the things exist which thou
1324 12|              thou now seest, nor any of those~who are now living.
1325 12|             the whole which consists of all the~acts, which is our
1326 12|              age the~peculiar nature of man, but always the universal
1327 12|      universal nature, by the change~of whose parts the whole universe
1328 12|            Therefore the termination of life for every man is no
1329 12|         since it is both independent of the~will and not opposed
1330 12|            from the seed to~the time of its receiving a soul, and
1331 12|               and from the reception of a soul~to the giving back
1332 12|              soul~to the giving back of the same, and of what things
1333 12|         giving back of the same, and of what things every being
1334 12|              and observe the variety of them how great it is,~and
1335 12|              how great is the~number of beings who dwell around
1336 12|            the same things, sameness of form and shortness of duration.
1337 12|       sameness of form and shortness of duration. Are these~things
1338 12|             these~things to be proud of?~ Cast away opinion: thou
1339 12|           for it is a community, not of a little blood~or seed,
1340 12|            little blood~or seed, but of intelligence. And thou hast
1341 12|              a god, and is an efflux of the deity;~and forgotten
1342 12|              or enmities or fortunes of any kind: then~think where
1343 12|             thy mind also everything of this~sort, how Fabius Catullinus
1344 12|            Velia); and in fine think of the eager~pursuit of anything
1345 12|           think of the eager~pursuit of anything conjoined with