Book

 501 6 |           which is useful; and that is~useful to every man which
 502 6 |           useful to every man which is conformable to his own constitution
 503 6 |           and~nature. But my nature is rational and social; and
 504 6 |           so far as I am Antoninus, is Rome, but so far as I am
 505 6 |            so far as I am a man, it is~the world. The things then
 506 6 |          happens to every man, this is for the interest~of the
 507 6 |         dost observe, that~whatever is profitable to any man is
 508 6 |            is profitable to any man is profitable also to other
 509 6 |          spectacle wearisome, so it is in the whole of life; for
 510 6 |            the~dust. What harm then is this to them; and what to
 511 6 |             unknown? One thing here is worth a great deal, to~pass
 512 6 |             in abundance, as far as is possible.~Wherefore we must
 513 6 |             to be his own good.~ It is in our power to have no
 514 6 |            attend carefully to what is said by another, and~as
 515 6 |          another, and~as much as it is possible, be in the speaker'
 516 6 |         speaker's mind.~ That which is not good for the swarm,
 517 6 |         good for the swarm, neither is it good for the~bee.~ If
 518 6 |            little children the ball is a fine~thing. Why then am
 519 6 |            or the poison in him who~is bitten by a mad dog?~ No
 520 7 |                  BOOK SEVEN~ ~ WHAT is badness? It is that which
 521 7 |        SEVEN~ ~ WHAT is badness? It is that which thou hast often
 522 7 |          keep this in mind, that it is~that which thou hast often
 523 7 |        houses are~filled now. There is nothing new: all things
 524 7 |            are extinguished? But it is in thy~power continuously
 525 7 |          erect. To recover thy life is in thy power. Look at things~
 526 7 |           by strings-~all alike. It is thy duty then in the midst
 527 7 |   understand however that every man~is worth just so much as the
 528 7 |            thou must attend to what is said, and in every movement~
 529 7 |     movement~thou must observe what is doing. And in the one thou
 530 7 |          other watch carefully~what is the thing signified.~ Is
 531 7 |            is the thing signified.~ Is my understanding sufficient
 532 7 |   sufficient for this or not? If it is sufficient,~I use it for
 533 7 |         universal~nature. But if it is not sufficient, then either
 534 7 |             and give way to him who is able to do it better, unless
 535 7 |        ruling principle~can do what is now fit and useful for the
 536 7 |            this only, to that which is useful and well suited to
 537 7 |        ashamed to be helped; for it is thy business to do thy duty~
 538 7 |         with the help of~another it is possible?~ Let not future
 539 7 |           one another, and the bond is holy;~and there is hardly
 540 7 |             bond is holy;~and there is hardly anything unconnected
 541 7 |         universe (order). For there is one universe made up of
 542 7 |          one truth; if indeed~there is also one perfection for
 543 7 |          everything formal (causal) is very soon taken back into
 544 7 |            the memory of everything is very soon~overwhelmed in
 545 7 |        rational animal the same act is according to nature and~
 546 7 |             made erect.~ Just as it is with the members in those
 547 7 |            are united in~one, so it is with rational beings which
 548 7 |        think that what has happened~is an evil, am not injured.
 549 7 |              am not injured. And it is in my power not to think
 550 7 |          take care,~if it can, that is suffer nothing, and let
 551 7 |             soul itself, that which is subject to fear, to pain,
 552 7 |            itself; and therefore it is both free from perturbation
 553 7 |              Eudaemonia (happiness) is a good daemon, or a good
 554 7 |           with thee: only go away.~ Is any man afraid of change?
 555 7 |           without change?~What then is more pleasing or more suitable
 556 7 |          And can~anything else that is useful be accomplished without
 557 7 |          for thyself also to change is just the same, and~equally
 558 7 |           does not allow now.~ Near is thy forgetfulness of all
 559 7 |   forgetfulness of thee by all.~ It is peculiar to man to love
 560 7 |             very short time. But it is no~hardship for the vessel
 561 7 |          together.~ A scowling look is altogether unnatural; when
 562 7 |       altogether unnatural; when it is often assumed,~the result
 563 7 |           often assumed,~the result is that all comeliness dies
 564 7 |   comeliness dies away, and at last is so~completely extinguished
 565 7 |         from this very fact that it is contrary to reason. For~
 566 7 |           shall depart, what reason is~there for living any longer?~
 567 7 |          thing of the same kind. It is thy duty then to~pardon
 568 7 |            well disposed to him who is in error.~ Think not so
 569 7 |            has this~nature, that it is content with itself when
 570 7 |            itself when it does what is just,~and so secures tranquility.~
 571 7 |           hour. Let the wrong which~is done by a man stay there
 572 7 |        Direct thy attention to what is said. Let thy understanding
 573 7 |         that Law rules all.- And it is enough to~remember that
 574 7 |             About death: Whether it is a dispersion, or a resolution
 575 7 |          atoms,~or annihilation, it is either extinction or change.~
 576 7 |          About pain: The pain which is intolerable carries us off;
 577 7 |             which lasts a long time is tolerable; and the mind
 578 7 |              and the ruling faculty is not~made worse. But the
 579 7 |            to~think that human life is anything great? it is not
 580 7 |          life is anything great? it is not possible, he said.-~
 581 7 |          will think that death also is no evil.- Certainly not.~
 582 7 |          not.~ From Antisthenes: It is royal to do good and to
 583 7 |          good and to be abused.~ It is a base thing for the countenance
 584 7 |           composed by itself.~ ~ It is not right to vex ourselves
 585 7 |         ripe ears of corn:~ One man is born; another dies.~ ~ If
 586 7 |             for my children,~ There is a reason for it.~ ~ For
 587 7 |             for it.~ ~ For the good is with me, and the just.~ ~
 588 7 |            sufficient answer, which~is this: Thou sayest not well,
 589 7 |             thinkest that a man who is good~for anything at all
 590 7 |            that he does, whether~he is doing what is just or unjust,
 591 7 |            whether~he is doing what is just or unjust, and the
 592 7 |             a bad~man.~ For thus it is, men of Athens, in truth:
 593 7 |          reflect whether that which is noble and good is~not something
 594 7 |             which is noble and good is~not something different
 595 7 |            a time, at least one who is really a man, consider~if
 596 7 |             a man, consider~if this is not a thing to be dismissed
 597 7 |             the~terrene life.~ This is a fine saying of Plato:
 598 7 |        saying of Plato: That he who is discoursing about men~should
 599 7 |             be of like form, and it is not possible that they should~
 600 7 |          human life for forty years is the same as to have~contemplated
 601 7 |     heavenly realms returns.~ ~This is either a dissolution of
 602 7 |        casting his opponent; but he is not~more social, nor more
 603 7 |     conformably to the reason which is common~to gods and men,
 604 7 |         means of the activity which is successful and~proceeds
 605 7 |         constitution, there no harm is to be~suspected.~ Everywhere
 606 7 |      Everywhere and at all times it is in thy power piously to~
 607 7 |        being ought to do that which is according to its constitution;
 608 7 |          then in man's constitution is the social. And~the second
 609 7 |          the social. And~the second is not to yield to the persuasions
 610 7 |     persuasions of the body, for it is~the peculiar office of the
 611 7 |            with good reason, for it is formed by~nature to use
 612 7 |           the rational~constitution is freedom from error and from
 613 7 |        straight on, and it~has what is its own.~ Consider thyself
 614 7 |          nature the remainder which~is allowed thee.~ Love that
 615 7 |           which happens to thee and is spun with the thread~of
 616 7 |            of thy destiny. For what is more suitable?~ In everything
 617 7 |                 Look within. Within is the fountain of good, and
 618 7 |       affectation.~ The art of life is more like the wrestler's
 619 7 |         soul, the philosopher says, is involuntarily deprived of~
 620 7 |     consequently in the same way it is deprived of justice and~
 621 7 |          everything of the kind. It is most~necessary to bear this
 622 7 |      thought be present, that there is no~dishonour in it, nor
 623 7 |             far as the~intelligence is rational or so far as it
 624 7 |            rational or so far as it is social. Indeed in the case~
 625 7 |        Epicurus aid thee, that pain is~neither intolerable nor
 626 7 |       character to~Socrates? For it is not enough that Socrates
 627 7 |      subjection to thyself all that is thy~own; for it is very
 628 7 |             that is thy~own; for it is very possible to be a divine
 629 7 |             that very little indeed is necessary for living a happy
 630 7 |            and obedient to God.~ It is in thy power to live free
 631 7 |          that which presents itself is always a material for virtue~
 632 7 |           either to God or man, and is neither new nor difficult
 633 7 |           thou art one of them?~ It is a ridiculous thing for a
 634 7 |         from his own~badness, which is indeed possible, but to
 635 7 |          other men's~badness, which is impossible.~ Whatever the
 636 7 |            obtain a return?~ No man is tired of receiving what
 637 7 |             tired of receiving what is useful. But it is useful
 638 7 |    receiving what is useful. But it is useful to act~according
 639 7 |             tired of receiving what is~useful by doing it to others.~
 640 7 |         rational~principle. If this is remembered it will make
 641 8 |       desire of empty~fame, that it is no longer in thy power to
 642 8 |            others and to thyself it is plain that thou art far~
 643 8 |           disorder then, so that it is no~longer easy for thee
 644 8 |      enjoyment, nor anywhere. Where is it then? In~doing what man'
 645 8 |          bad: the belief that~there is nothing good for man, which
 646 8 |         manly, free; and that there is nothing bad, which does~
 647 8 |          every act ask thyself, How is this with respect~to me?
 648 8 |         time and I am dead, and all is~gone. What more do I seek,
 649 8 |              if what I am now doing is work of an~intelligent living
 650 8 |           social being, and one who is under the~same law with
 651 8 |          thou shouldst burst.~ This is the chief thing: Be not
 652 8 |            time remembering that it is thy duty to be a good man,
 653 8 |             the same.~ Every nature is contented with itself when
 654 8 |           in its power, and when it is~satisfied with everything
 655 8 |      satisfied with everything that is assigned to it by the common
 656 8 |             every particular nature is a part, as the~nature of
 657 8 |           as the~nature of the leaf is a part of the nature of
 658 8 |        plant the nature of the leaf is part of a nature which has~
 659 8 |           perception or reason, and is subject to be impeded; but
 660 8 |      impeded; but the nature~of man is part of a nature which is
 661 8 |           is part of a nature which is not subject to impediments,
 662 8 |         subject to impediments, and is~intelligent and just, since
 663 8 |         with any other single thing is equal in all respects,~but
 664 8 |           with thy own.~ Repentance is a kind of self-reproof for
 665 8 |    something useful; but that which is good must be something useful,
 666 8 |             pleasure. Pleasure then is~neither good nor useful.~
 667 8 |           useful.~ This thing, what is it in itself, in its own
 668 8 |          its own constitution? What is~its substance and material?
 669 8 |          nature (or form)?~And what is it doing in the world? And
 670 8 |        reluctance, remember that it is~according to thy constitution
 671 8 |           social acts, but sleeping is common also to irrational
 672 8 |             animals. But~that which is according to each individual'
 673 8 |            each individual's nature is also more~peculiarly its
 674 8 |          shall bear in mind that he is compelled to do so.~ Remember
 675 8 |            so.~ Remember that as it is a shame to be surprised
 676 8 |       fig-tree~produces figs, so it is to be surprised if the world
 677 8 |             such things of which it is productive; and for the
 678 8 |       physician and the~helmsman it is a shame to be surprised,
 679 8 |             a fever, or if~the wind is unfavourable.~ Remember
 680 8 |          him who corrects~thy error is as consistent with freedom
 681 8 |       consistent with freedom as it is to persist in thy~error.
 682 8 |        persist in thy~error. For it is thy own, the activity which
 683 8 |             own, the activity which is exerted according to~thy
 684 8 |      understanding too.~ If a thing is in thy own power, why dost
 685 8 |          dost thou do it? But if it is in~the power of another,
 686 8 |           canst,~correct that which is the cause; but if thou canst
 687 8 |           do even this,~of what use is it to thee to find fault?
 688 8 |           it also changes here, and is dissolved into its proper
 689 8 |         throws up a ball.~What good is it then for the ball to
 690 8 |          have fallen? And what good is it to the bubble~while it
 691 8 |      together, or what harm when it is burst? The same may~be said
 692 8 |           see what kind of thing it is; and~when it has grown old,
 693 8 |             it becomes, and when it is~diseased.~ Short-lived are
 694 8 |             and the whole earth too is a point.~ Attend to the
 695 8 |          Attend to the matter which is before thee, whether it
 696 8 |             before thee, whether it is an~opinion or an act or
 697 8 |         from which all that happens is~derived.~ Such as bathing
 698 8 |           all things disgusting- so is every part of life and everything.~
 699 8 |           then Antoninus~died. Such is everything. Celer saw Hadrian
 700 8 |           and placed~elsewhere.~ It is satisfaction to a man to
 701 8 |       proper works of a man. Now~it is a proper work of a man to
 702 8 |           who live~with thee.~ Pain is either an evil to the body-
 703 8 |          it- or to the soul; but it is in the power of the soul
 704 8 |          and not to think that~pain is an evil. For every judgement
 705 8 |             and desire and~aversion is within, and no evil ascends
 706 8 |           saying to thyself: now it is in~my power to let no badness
 707 8 |            at all things I see what is their~nature, and I use
 708 8 |            priests- the whole court is dead. Then turn to the rest,~
 709 8 |             Pompeii; and that which is inscribed on the tombs-
 710 8 |          death of a whole race.~ It is thy duty to order thy life
 711 8 |            does its duty, as far as is possible, be content; and
 712 8 |              be content; and no one~is able to hinder thee so that
 713 8 |           thy efforts to~that which is allowed, another opportunity
 714 8 |       another opportunity of action is immediately~put before thee
 715 8 |      himself, as far as he can, who is not content with what happens,
 716 8 |         thyself off- yet here there~is this beautiful provision,
 717 8 |        beautiful provision, that it is in thy power again to unite~
 718 8 |            also the rational animal is~able to make every hindrance
 719 8 |          occasion ask thyself,~What is there in this which is intolerable
 720 8 |         What is there in this which is intolerable and past bearing?
 721 8 |          only the present.~But this is reduced to a very little,
 722 8 |             chidest thy mind, if it is unable to hold out against
 723 8 |           these were~dead? All this is foul smell and blood in
 724 8 |        animal I see no virtue which~is opposed to justice; but
 725 8 |            but I see a virtue which is opposed to love~of pleasure,
 726 8 |          love~of pleasure, and that is temperance.~ If thou takest
 727 8 |           in perfect security.- Who is this~self?- The reason.-
 728 8 |            the perceptions of sense is an evil to the animal~nature.
 729 8 |             the movements (desires) is equally an evil to the~animal
 730 8 |             And something else also is equally an impediment and
 731 8 |          plants. So then that which is a~hindrance to the intelligence
 732 8 |       hindrance to the intelligence is an evil to the intelligent
 733 8 |             certainly this obstacle is an evil to thee considered
 734 8 |          understanding no other man is used~to impede, for neither
 735 8 |             continues~a sphere.~ It is not fit that I should give
 736 8 |            different people. But it is my delight to~keep the ruling
 737 8 |           both~are mortal. And what is it in any way to thee if
 738 8 |          divine part tranquil, that is, content, if it can feel
 739 8 |            its proper constitution. Is this change of place~sufficient
 740 8 |           what wilt thou find~which is sufficient reason for this?~
 741 8 |             happen to any man which is not a human accident, nor~
 742 8 |        accident, nor~to an ox which is not according to the nature
 743 8 |             ox, nor to a~vine which is not according to the nature
 744 8 |          vine, nor to a stone~which is not proper to a stone. If
 745 8 |             to each thing~both what is usual and natural, why shouldst
 746 8 |           by any external thing, it is not this thing~that disturbs
 747 8 |          judgement about it. And it is in thy~power to wipe out
 748 8 |           some insuperable obstacle is in the~way?- Do not be grieved
 749 8 |        depends not on thee.- But it is not worth while to live
 750 8 |    contentedly, just~as he dies who is in full activity, and well
 751 8 |             that the ruling faculty is invincible, when~self-collected
 752 8 |              when~self-collected it is satisfied with itself, if
 753 8 |            Therefore the mind which is free from~passions is a
 754 8 |         which is free from~passions is a citadel, for man has nothing
 755 8 |          then who has~not seen this is an ignorant man; but he
 756 8 |         does~not fly to this refuge is unhappy.~ Say nothing more
 757 8 |       reported. I see that my child~is sick. I do see; but that
 758 8 |         sick. I do see; but that he is in danger, I do not see.
 759 8 |           in the world.~ A cucumber is bitter.- Throw it away.-
 760 8 |         Turn aside from them.- This is enough. Do not add, And
 761 8 |           be ridiculed by a man who~is acquainted with nature,
 762 8 |            wondrous part of her art is that though she has circumscribed
 763 8 |         cast that which decays.~She is content then with her own
 764 8 |             not know what the world is, does not know where he
 765 8 |              does not know where he is.~And he who does not know
 766 8 |        exists, does not~know who he is, nor what the world is.
 767 8 |           he is, nor what the world is. But he who has failed in
 768 8 |           For the intelligent~power is no less diffused in all
 769 8 |     pervades all things for him~who is willing to draw it to him
 770 8 |            aerial power for him who~is able to respire it.~ Generally,
 771 8 |         does no harm to another. It is~only harmful to him who
 772 8 |           free will of my neighbour is just as~indifferent as his
 773 8 |            all directions indeed it~is diffused, yet it is not
 774 8 |       indeed it~is diffused, yet it is not effused. For this diffusion
 775 8 |         effused. For this diffusion is extension:~Accordingly its
 776 8 |          what kind of~a thing a ray is, if he looks at the sun'
 777 8 |             a darkened room, for it is extended in a right~line,
 778 8 |          right~line, and as it were is divided when it meets with
 779 8 |       exercises caution and when it is employed about~inquiry,
 780 9 |          who transgresses her will, is clearly guilty of impiety~
 781 9 |       divinity. And he too who lies is guilty of impiety~to the
 782 9 |            for the universal nature is the nature of things~that
 783 9 |      further, this universal nature is named~truth, and is the
 784 9 |          nature is named~truth, and is the prime cause of all things
 785 9 |         then who~lies intentionally is guilty of impiety inasmuch
 786 9 |     unintentionally, inasmuch as he~is at variance with the universal
 787 9 |           he~fights against it, who is moved of himself to that
 788 9 |            of himself to that which is contrary~to truth, for he
 789 9 |             the neglect~of which he is not able now to distinguish
 790 9 |            and avoids pain as evil, is~guilty of impiety. For of
 791 9 |           pain. And further, he who is afraid of pain will sometimes
 792 9 |            the world, and~even this is impiety. And he who pursues
 793 9 |            from injustice, and this is plainly impiety. Now with
 794 9 |          which the universal nature is equally affected- for it~
 795 9 |            employs equally, whoever is not equally affected is~
 796 9 |             is not equally affected is~manifestly acting impiously.
 797 9 |          had enough of these~things is the next best voyage, as
 798 9 |          best voyage, as the saying is. Hast thou determined~to
 799 9 |    destruction of the understanding is a~pestilence, much more
 800 9 |             us. For this corruption is a~pestilence of animals
 801 9 |          are animals; but the other is a~pestilence of men so far
 802 9 |             with it, since this too is~one of those things which
 803 9 |        nature wills. For such as it is to be~young and to grow
 804 9 |           thy life bring, such also is dissolution. This,~then,
 805 9 |            dissolution. This,~then, is consistent with the character
 806 9 |           longer be mingled. For it~is no way right to be offended
 807 9 |           offended with men, but it is thy duty to care~for them
 808 9 |     principles as~thyself. For this is the only thing, if there
 809 9 |            now thou~seest how great is the trouble arising from
 810 9 |      everything which happens- that is enough.~ Wipe out imagination:
 811 9 |            have not reason one life is distributed; but~among reasonable
 812 9 |        animals one intelligent soul is distributed: just~as there
 813 9 |          distributed: just~as there is one earth of all things
 814 9 |       participate in anything which is common to them all~move
 815 9 |             move towards that which is of the same kind with themselves.~
 816 9 |        themselves.~Everything which is earthy turns towards the
 817 9 |             earth, everything which~is liquid flows together, and
 818 9 |      together, and everything which is of an aerial kind~does the
 819 9 |          the elemental fire, but it is so ready to be kindled together~
 820 9 |             with all the fire which is here, that even every substance
 821 9 |          even every substance which is~somewhat dry, is easily
 822 9 |    substance which is~somewhat dry, is easily ignited, because
 823 9 |       easily ignited, because there is less mingled with it~of
 824 9 |       mingled with it~of that which is a hindrance to ignition.
 825 9 |           manner towards that which is of the same kind with~itself,
 826 9 |             more. For so much as it is superior in~comparison with
 827 9 |             in the same degree also is it more~ready to mingle
 828 9 |            be fused with that which is akin to it.~Accordingly
 829 9 |          which~brings them together is seen to exert itself in
 830 9 |         ascent to the higher~degree is able to produce a sympathy
 831 9 |        property of flowing together is not seen. But~still though
 832 9 |             by it, for their nature is too strong for them; and
 833 9 |          vine and like things, this is nothing. Reason produces~
 834 9 |            remember that indulgence is given to thee for this~purpose.
 835 9 |            so kind they are. And it is in thy power also; or say,
 836 9 |               Labour not as one who is wretched, nor yet as one
 837 9 |          the matter. Everything now is just as it was in~the time
 838 9 |      expressing any judgement. What is it,~then, which does judge
 839 9 |         which has been thrown up it is no evil to come down,~nor
 840 9 |             whole universe too.~ It is thy duty to leave another
 841 9 |         wrongful act there where it~is.~  Termination of activity,
 842 9 |             in~a sense their death, is no evil. Turn thy thoughts
 843 9 |           every change was a death. Is~this anything to fear? Turn
 844 9 |          terminations, ask thyself, Is this anything to fear? In
 845 9 |             that his ruling faculty is akin to thine.~ As thou
 846 9 |          allow it to be one, and~it is of the nature of a mutiny,
 847 9 |             about dead bodies, such is everything; and so what
 848 9 |             everything; and so what is~exhibited in the representation
 849 9 |         thing of this peculiar form is~naturally made to endure.~
 850 9 |            does the things which it is constituted by~nature to
 851 9 |            wilt discover that there is no~reason to take any trouble
 852 9 |        separate effect, and if this is so, be thou~content with
 853 9 |             content with that which is the result of its activity;
 854 9 |        things.- In a~word, if there is a god, all is well; and
 855 9 |              if there is a god, all is well; and if chance rules,
 856 9 |            despise everything which is~perishable.~ The universal
 857 9 |    perishable.~ The universal cause is like a winter torrent: it
 858 9 |            thyself in motion, if it is in thy power, and~do not
 859 9 |        change of opinions what else is~there than the slavery of
 860 9 |             them. Simple and modest is the work of philosophy.
 861 9 |           neither a~posthumous name is of any value, nor reputation,
 862 9 |            the internal cause, that is, let there be~movement and
 863 9 |            in social acts, for this is~according to thy nature.~
 864 9 |            several thing, how short is the~time from birth to dissolution,
 865 9 |         praise,~what an idea!~ Loss is nothing else than change.
 866 9 |      rottenness of the matter which is the foundation of~everything!
 867 9 |          blood; and everything~else is of the same kind. And that
 868 9 |           same kind. And that which is of the nature of breath
 869 9 |             of the nature of breath is~also another thing of the
 870 9 |            art~thou disturbed? What is there new in this? What
 871 9 |          this? What unsettles thee? Is~it the form of the thing?
 872 9 |           the thing? Look at it. Or is it the matter? Look at it.~
 873 9 |             But besides these there is nothing. Towards the gods,
 874 9 |          more simple and better. It is the same whether we examine~
 875 9 |            has done wrong, the harm is his own. But perhaps he
 876 9 |             to find fault with~what is done for the benefit of
 877 9 |           in thy power. Well, then, is it not better to use what
 878 9 |           it not better to use what is in thy power~like a free
 879 9 |         slavish and abject way what is not~in thy power? And who
 880 9 |           unacquainted with nature, is a~principle of all schools
 881 9 |            immediately~ask thyself, Is it possible, then, that
 882 9 |             not be in~the world? It is not possible. Do not, then,
 883 9 |             not, then, require what is~impossible. For this man
 884 9 |       impossible. For this man also is one of those shameless men
 885 9 |         dost remind thyself that it is impossible that such kind
 886 9 |          every one~individually. It is useful to perceive this,
 887 9 |          power. And in all cases it is possible for thee to correct
 888 9 |             by teaching~the man who is gone astray; for every man
 889 9 |          errs misses his object~and is gone astray. Besides wherein
 890 9 |          made worse; but that~which is evil to thee and harmful
 891 9 |             the mind.~And what harm is done or what is there strange,
 892 9 |           what harm is done or what is there strange, if the man
 893 9 |           to thyself. For the fault is manifestly thy own,~whether
 894 9 |           constitutions obtain what is~their own; so also as man
 895 9 |           their own; so also as man is formed by nature to acts
 896 9 |      constitution, and he gets what is his own.~
 897 10|           and pleased with all that is~about thee, and wilt thou
 898 10|           the gods, that everything is well for thee, and~will
 899 10|             But the rational animal is consequently also a~political (
 900 10|      tolerable, by~thinking that it is either thy interest or thy
 901 10|          duty to do this.~ If a man is mistaken, instruct him kindly
 902 10|            being, and of that which is incident to it.~ Whether
 903 10|           it.~ Whether the universe is a concourse of atoms, or
 904 10|       concourse of atoms, or nature is a system,~let this first
 905 10|             part of the whole which~is governed by nature; next,
 906 10|           of the whole; for nothing is~injurious to the part, if
 907 10|        injurious to the part, if it is for the advantage of the
 908 10|        whole contains nothing which is not for its advantage; and
 909 10|          that the life of a citizen is~happy, who continues a course
 910 10|            a course of action which is advantageous to his~fellow-citizens,
 911 10|            his~fellow-citizens, and is content with whatever the
 912 10|           everything, I mean, which is naturally~comprehended in
 913 10|         undergo change. But if~this is naturally both an evil and
 914 10|           the dissolution of things is into those things of which
 915 10|          things of which each thing~is composed. For there is either
 916 10|        thing~is composed. For there is either a dispersion of the
 917 10|             this at certain periods~is consumed by fire or renewed
 918 10|          the food and the air which is~inspired. This, then, which
 919 10|             quality of change, this is nothing in fact in~the way
 920 10|            way of objection to what is said.~ When thou hast assumed
 921 10|     negligence; and that Equanimity is the voluntary acceptance
 922 10|        nature; and that~Magnanimity is the elevation of the intelligent
 923 10|             defiled in such a life,~is the character of a very
 924 10|         does the work of a fig-tree is a fig-tree, and~that what
 925 10|         what does the work of a dog is a dog, and that what does
 926 10|         what does the work~of a bee is a bee, and that what does
 927 10|         what does the work of a man is a man.~ Mimi, war, astonishment,
 928 10|           dost thou neglect? But it is~thy duty so to look on and
 929 10|          dealing with circumstances is perfected, and the~contemplative
 930 10|           the~contemplative faculty is exercised, and the confidence
 931 10|     knowledge of each several thing is maintained without showing~
 932 10|         several thing, both what it~is in substance, and what place
 933 10|           universe, and how long~it is formed to exist and of what
 934 10|         exist and of what things it is compounded, and to whom~
 935 10|             take it away?~ A spider is proud when it has caught
 936 10|             philosophy. For nothing is so much adapted to produce~
 937 10|           being satisfied with what is now assigned to him; and
 938 10|           to follow God.~ What need is there of suspicious fear,
 939 10|           suspicious fear, since it is in thy power to~inquire
 940 10|          appears to be just. For it is best to reach this object,
 941 10|        follows reason in all things is both tranquil and active
 942 10|          thee, if another does what is just and~right. It will
 943 10|             by means of which there is produced, when a man chooses,~
 944 10|              to nature, the man who is~instructed and modest says,
 945 10|            pleased~with her.~ Short is the little which remains
 946 10|             them kill him. For~that is better than to live thus
 947 10|         exists, and observe that it is already in~dissolution and
 948 10|      dispersion, or that everything is so constituted by nature
 949 10|       condition they will be.~ That is for the good of each thing,
 950 10|       nature~brings to each. And it is for its good at the time
 951 10|     universe loves to make whatever is about to be. I say then
 952 10|            love as thou lovest. And is not this too said, that~"
 953 10|           that~"this or that loves (is wont) to be produced"?~
 954 10|          besides these things there is~nothing. Be of good cheer,
 955 10|             that this piece of land is like~any other; and that
 956 10|           fold on a mountain.~ What is my ruling faculty now to
 957 10|          purpose am I now using it? Is it void of~understanding?
 958 10|           it void of~understanding? Is it loosed and rent asunder
 959 10|           asunder from social life? Is it~melted into and mixed
 960 10|           who flies from his master is a runaway; but the law is
 961 10|           is a runaway; but the law is master,~and he who breaks
 962 10|           and he who breaks the law is a runaway. And he also who
 963 10|            runaway. And he also who is grieved~or angry or afraid,
 964 10|         grieved~or angry or afraid, is dissatisfied because something
 965 10|       because something has been or is~or shall be of the things
 966 10|            rules all~things, and he is Law, and assigns to every
 967 10|           assigns to every man what is fit. He then~who fears or
 968 10|           fit. He then~who fears or is grieved or is angry is a
 969 10|          who fears or is grieved or is angry is a runaway.~ A man
 970 10|           or is grieved or is angry is a runaway.~ A man deposits
 971 10|               Imagine every man who is grieved at anything or discontented
 972 10| discontented to be~like a pig which is sacrificed and kicks and
 973 10|        screams.~ Like this pig also is he who on his bed in silence
 974 10|         only to the rational animal is~it given to follow voluntarily
 975 10|       happens; but simply to follow is a~necessity imposed on all.~
 976 10|           and~ask thyself, if death is a dreadful thing because
 977 10|              in~thinking that money is a good thing, or pleasure,
 978 10|             this consideration also is added, that the man is~compelled:
 979 10|         also is added, that the man is~compelled: for what else
 980 10|          what a brief space of time is thy~existence? And why art
 981 10|           own, as the~stomach which is strengthened makes all things
 982 10|   brightness out of everything that is thrown~into it.~ Let it
 983 10|           kind about thee; and this is~altogether in thy power.
 984 10|    altogether in thy power. For who is he that shall hinder thee
 985 10|            thou art not such.~ What is that which as to this material (
 986 10|            whatever this may~be, it is in thy power to do it or
 987 10|             to lament till thy~mind is in such a condition that,
 988 10|         condition that, what luxury is to those who enjoy~pleasure,
 989 10|           thee, in the matter which is subjected~and presented
 990 10|       enjoyment~everything which it is in his power to do according
 991 10|           to his own nature.~And it is in his power everywhere.
 992 10|           power everywhere. Now, it is not given to a~cylinder
 993 10|          nor to anything else which is governed by nature or an~
 994 10|          affect~the body only which is a dead thing; or, except
 995 10|             any of them, that which is~so affected becomes consequently
 996 10|          that~nothing harms him who is really a citizen, which
 997 10|             or~citizen.~ To him who is penetrated by true principles
 998 10|           even the briefest~precept is sufficient, and any common
 999 10|         scatters on the ground-~ So is the race of men.~ ~Leaves,
1000 10|       places. But a brief~existence is common to all things, and