Dan Richert
04/28/06
Marcus Aurelius
Meditations
Degradation 2
how do I know that he has not condemned himself? are able to get profit by means of the activity whith what sort of people and in what a feeble body t everybody believed that he thought as he spoke, at his neighbour says or does or thinks, but only the play, which Chrysippus speaks of.
43. Does thery act of thine be a component part of social life sparrows which fly by, but it has already passed or praised; and whether dying or doing something elf, and examine thyself first.
38. Remember that sufficient for thy own happiness, nor without passt for the sake of the superior? But the things whiverse, that thou mayest remember of what thou art seen. Everywhere up and down thou wilt find the sable time is assigned to every man? for it is very their own; so also as man is formed by nature to a whole, I shall be content with everything that hally.
5. From my governor, to be neither of the grobbers, patricides, tyrants.
35. Dost thou not se name Antoninus is written, wouldst thou with a sthe kind makes us wander away from the observation not desiring any of the things which thou desirest confer it absolutely, norlready extinguished. Motions and changes are conthe most common sort of men, for it is in thy powever future things trouble thee because they may hing the play. Besides, there is in him nothing separt at once from life, not in passion, but with think of nothing and to design nothing which he works of a good or a bad man.
45. For thus it is, treaties and armistices. But in the things whichou wilt quickly forget thy anger, if this considect to those whom he condemned, and that his friens are disagreeable, but we accept them in the hopens he resigns himself to the universal nature. But now the more of these things a man deprives hit cheats thee most. Consider then what Crates say is discontented with anything that happens, then for his guardian and guide, a portion of himself acting conditionally and changing: for the mind deity which is planted within him, which makes thristians, but considerately and with dignity and act of separating and parting with the useless pall things soon pass away and become a mere tale, and one which will adapt itself to this ordering or harm for it to come down, or even to have fall which is naturally social requires, and as it rer brings shame on thee: for unless that which is differing only in this that they grow to dst have something else which is not according t this first be established, that I am a part of of her art is that though she has circumscribed they are consequent upon the things which are for with one unacquainted with nature, is a princiar beauty to the fruit. And the ears of corn bend. But the education and the teaching of youth and small the nook of the earth where he lives; and Demetrius of Phalerum. They themselves shall affectionately and without any rancour in thy so directs all his own efforts to this object, wily to think of some one of the men of former time line without deviating from it.
19. He who hast and future, the feebleness of all matter.
8. (forms) of things bare of their coverings; the passed. Do not then consider life a thing of any dissatisfied, if thou appliest thyself to smalles, do not thou also be governed by it. Soon willife, when thy body does not give way.
30. Take devoid of judgement. And, to say all in a word, Those which are admired by men who are still more than benevolence or modesty. Which of these th thou art now doing and on the instrument by whid sit there, would the dead be conscious of it? a man will not have it so, he will not allow the mild and benevolent towards every man, and reading to thy nature?-But it is necessary to take rightened little mice, puppets pulled by strings-tree to have juice. But by all means bear this ivinity, when they have once diedCosmos, exist in it at the same time.
26. If and one and naked, more manifest than the body wronged a man in deed or word. And call to recol to anything, nor is anything harmed by it. Butop the pulling of the strings. Confine thyself cooperating with the whole, as the parts of oureeable. For what is more agreeable than wisdom have gone out of it thus. In order, however, tost not think such things to be good or evil, the kind; and to write my letters with simplicity another kind of vision.
16. Body, soul, intel or not, is only lifeless ashes and smoke.
34. the world as in a state (political community). things which are held together by a living prin that it is either good or bad.
27. Live with bear it, do not complain, but bear it as thou at he wished or did not wish, but it was quite ple of Antoninus. Remember his constancy in ever if he shall begin to fall into dotage, perspirking in a social manner, and indeed to wish thaining. I observed that everybody believed that the whole earth too is a point.
22. Attend to which governs the universe; and the things which thyself for anything, for this is an evidence senses or of the appetites, for both are animated as from kinsmen, not however dragged resisty of his countenance, and his sweetness, and hilt find that no one among those against whom th modesty and without hypocrisy.
6. The nature learn from their parents, simply to act and speen made for this, to lie in the bed-clothes and so that which is a hindrance is made a further boys; and he considered himself no more than articularly when he has within him such thoughts thntion to what is said. Let thy understanding efforts to this object, will make all his acts time utter this or that sound, or have this orcumstances. And in short, a man must learn a g with great pretensions the deaths of others; and the like. For by attending to this thou wibute the melody of the voice into its several are triflers who have wearied themselves in lit? Is it not strange if the architect and the had regard in everything no less to the end things which are indifferent, no less than the s truth be present to thee in the excitement oful provision, that it is in thy power again tom him when they saw him dressed thus.
29. Neiolence to itself, first of all, when it becomence is the origin of justice, and in justice teadily on thy business look at it, and at the live thus as men do.
16. No longer talk at al be deprived of the other things.
32. How smalife, when thy body does not give way.
30. Take use of itself? for all lies in this. But eved, nor yet as one who would be pitied or admirt satisfied with that which at this moment is of a soul to the giving back of the same, and cling to a longer stay here? Do not however fout reason, or things that have rambled and knof reason and justice. Be sober in thy relaxatis too, that every man's intelligence is a god, and that which is for the advantage of the whe truth, nor doing anything contrary to justicle-workers and jugglers about incantations and drinking, and yet thou goest beyond these bou art sick, and in any other circumstances; forequire the help of the gods and fortune.
Amonly, but that mildness and gentleness, as they off; but that which lasts a long time is tolery of nature; a composition out of the same ele faculty of not fearing any of the things which leads to the end of life, to which a man oug and onof non-existence. Every part of me then will loss in matters which are indifferent, do nothings towards which the ruling power of the uddled together, but still a universe. But caness. Accordingly on every occasion a man shous the work of the Fruit-bearer (the earth)? A man must discover an art (or rules) with res, olives. But those which are admired by men God. The poet says that Law rules all.-And it kind of things they avoid, and what kind of It is satisfaction to a man to do the proper the common interest, and divert them from the like a pig which is sacrificed and kicks and ask if we should value and think those thing, far removed from the habits of the rich.
47. Look round at the courses of the stars, as life is sufficient. But thine is nearly fininks down, but is illuminated by light, by which are called beautiful by the vulgar, for exists, and observe that it is already in dissof all the elements? For it is according to nand equally affected. With respect to pain, ther thing of the same kind, changing from thisistency and undeviating steadiness in my regautiful because it is praised, or spoiled by been compounded, or a change from the solid torld as this is an empty thing. Why then dost life) can be done or said in the way most cont. For in the same degree in which a man's mite a desire for eating. And again, figs, whender its observation: This thou art in substang that they happen alike to those who are propinion that it is either good or bad.
27. Lief things towards which the ruling power of the elements out of which everything has been nature employs equally, whoever is not equalllow after the things which are produced accorational animal. And this faculty promises freath is such as generation is, a mystery of nand it is acting against one another to be vexpect them not to do thee any wrong, is irratich is naturally social requires, and as it rer thou hast learned from thy experience or fre, like Hadrian and Augustus. In the next plagine that the solid and the airy part belong a bone cast to little dogs, a bit of bread to pass a correct judgement on another man's from the gods is full of Providence. That which is set before thee.
27. How cruel it ished to make thee. Reverence the gods, and hen they fit them to one another in some kind so much as the examples of the virtues, whent to thee, if thou often sayest to thyself thus without observing it?-Yes.-But this very bear in mind how many of these changes thou canst pass thy life in an equable flow of he second case it means: That which happens th matter and rottenness, nevertheless let thich the ruling power of the universe directs, and that which is poisonous, and every hareason which governs knows what its own dispood quality of a fourth. For nothing delightse of the misfortune or the loss, or those whe air and the aether, consider that as oftenot according to nature.-It may be objected, he showed in the illness of Maximus.
17. Town opinion turn itself into such ways. Let the ripe ears of corn: One man is born; anotharp-witted men, either seers or men inflated disappear, both the things which are and thinkest that a man who is good for anything at my body has held out so long in such a kinot made into a Caesar, that thou art not dyenodotus; and to love my children truly.
14. For this brings not only the tranquility wh thee the same reason which now thou usest finish that which is set before thee.
27. Howho is gone astray; for every man who errs mis not proper to a stone. If then there happe is an invincible necessity, why dost thou relessness and passionate aversion from the cease to grow? to use thy speech? to think? Who is this self?-The reason.-But I am not re made worse by it. But the rational animal ind mingles not with the breath, whether movire from the work and give way to him who is to slander.
6. From Diognetus, not to busy which produces for thee an appearance, and r without any reservation), certainly this obe of a common kind (social) and political. For the movement towards injustice and intempearance of having done wrong, say, How then lies intentionally is guilty of impiety inas in substance, and what place it has in the nor too closely bound to other things, nor y or otherwise than as justice herself would I attempt to ascertain the value ofs that are; and things that are have a relabout pleasure or sensual enjoyments at all, would that make them immortal? Was it not do good to men, and to practise tolerance at the same time cut himself off from the whe time when the child shall come out of thyed about things worth thy pains, it is thend than to the beginning and the continuance happening contrary to nature, particularly about which if one should suddenly ask, Where is not the same opinion about all the t in the like case, a man becomes both bettent.
35. The healthy eye ought to see all ve an upward tendency, still in obedience tor even impeded. The things however which arm is done or what is there strange, if the did I, he says, give the physicians an oppody, such also ought thy departure from men a part, but now thou hast cut thyself off-y mother brought forth implicates thee very wilt come to them, if it shall be necessarysicians are dead after often contracting th which has grown about thee; for the passive been buried from time so remote? For as hich it enables thee to do according to righe who is beloved forthwith reads everythings and cuttings from the things which they might give on the hypothesis of souls contint. Understand well what happens either to the whole the one is more like a person who on its way well, when in its thoughts it as] because they are extended [apo tou ekteined to deal with thee in a fair way.-What arnity and everything which will be for time is more like a person who has been first wr cause takes it, and labours on it and makens to each thing both what is usual and nato do, even if it resist from mere obstinacy, and by what part of him, and when this pasy in conversation, and he made himself agry vulgar notion.
37. Thou wilt soon die, a brief existence is common to all things, at thou art yielding to pain.
65. Take carear. The same things happen to another, and he shall have the soul inclosed in the bodying, bringing up children, sick, dying, ware and possess the things which procure pleack to the element from which thou didst fir that all individual things as to substance which orders all things: if this is so, thim who is by nature a kinsman and a friend. If our intellectual part is common, the red by nature to bear it, or as thou art not life that is, so that, so far as depended or: for the one is intelligence and deity; t the last years of her life with me; that, him, and to reverence it sincerely. And reves.
5. How can it be that the gods after hat generally those among us who are called a man free from violence a ignorant man; but he who has seen it and the same; and altogether not a thing of wher opportunity of action is immediately pu complain? For the common nature brings no the good and the bad. But death certainlyes entire dramas and stages of the same fommit this error, and yet thou hast forgotty of the substance.
39. Adapt thyself to loves pleasure, his own sensations; but hee in pieces, curse thee. What then can the no notice of all the past, and trust the not even a tale. And let there be present burnt, filled with matter and rottenness, that he was a good and wise man, will theried out themselves. Altogether the intervason and god. But it is inconsistent with hen they are asleep, of whom it is Heraclithe same is it with the whole respiratory pressions by the appearances of things, norow opening into a darkened room, for it is and wild beasts, nor the receiving of impiously. For since the universal nature hashows in the face by maintaining in it the
50. It is a vulgar, but still a useful he also is it nearer to strength: and as the the same reason which now thou usest for to the removal of the desire of empty fame persuasions of the body, for it is the pe disposition to commit them, though eithereen things, or teeth which seek for soft thou shalt live the rest of thy life in such moves and checks them than in the weaver of one thing and comparing them with all bridle more vigorously than the right handition, the parts being subject to change ast hitherto behaved to all in such a way tionate, and so simple; that I had abundancomplished well except by general principlelf from others, or does anything unsocial. Imitate all this that thou mayest have aselves; and that his disposition was to keese parts the intelligent principle holds then of Tandasis and Marcianus; and to haveath, and the ruling part. Throw away thy be well disposed to him who is in error.
2. It is not fit that I should give myself seasons of thy life bring, such also is dis not made worse. But the parts which are her art is that though she has circumscribe. I say then to the universe, that I love, and satisfied with his own just acts and to little children the ball is a fine thity, in its complete entirety, and tell thy, though they will be exposed in the same day, and what they are, and with what men at rest, and they will remain quiet, and ts thoughts it assents to nothing false or common kind (social) and political. For hey is a good thing, or pleasure, or a bit other to be vexed and to turn away.
2. Whas to their acts, consider with what pride whole; for nothing is injurious to the par the state may assign to him.
7. The parthem.-But it is not so.-Teach them then, an being placed at thy post in order that whe has done wrong. For when thou hast seen art, or the lover of money values his moner like things? Wilt thou never be such thalso take care of them in alvalue of the object; and as to sensual delf, and resolve to be a good man in every judges to be inferior to itself.
73. Wh a part as the mean and ridiculous verse of a very stupid man and one overfond of and honour? Imagine that thou seest theirior to one another. Thou seest how it has not allow it to be one, and it is of they are formed by nature and as they choose impressions (thoughts) which correspond if a man lays hold of, he is able to live nature of which thou art a part.
10. Th respect to giving his assent; and in ress of speaking was useful in reminding men, but yet sets less value on his own opind when thou hast looked on thyself, thinke any difference to thee, if another does an exhalation from blood. But to have god things are said even by these writers, one acknowledged him to be a man ripe, ped prudence and economy in the exhibition except exercises for the reason, when it unites the divine and human to one anothelf: and the whole earth too is a point.
45. In the series of things those which f pain. But if any one else can frighten of public buildings, his donations to the thoughts it assents to nothing false or u art pained by any external thing, it is own nature. And it is in his power everywhat trouble is there at all in doing this is foul smell and blood in a bag.
38. If then, whatever the time may be when thow I shall at last become earth? And why able to man's constitution; for a man oughysician shall have more respect to the rer to strength: and as the sense of pain ich relate to good and bad: the belief thable to get profit by means of the activito a longer stay here? Do not however for non-existence. Every part of me then will things are not mere atoms, it is nature you will die; and above all, that the wro is he that shall hinder thee from being said of things of the middle kind, neithe gone, and no man speaks of them. And, tof animals which are daily eaten by us and. But most of all when thou blamest a man its own constitution? What is its substates in the same intelligence and the same been spectators of its dissolution will this.
11. About what am I now employing and drinking, and yet thou goest beyond though thy soul reverences not itself but life? Is it melted into and mixed with that I am, it is a little flesh and breath, and the rest. Wherefore, on every occasine think of the eager pursuit of anythings, but the world has been condemned to be are made especially for the sake of one those who are produced in continuous serimplicity, contentment, and the rest. Wherning the channel's course to 'scape from is directed by it. For two reasons then itable to their nature and profitable! And, and to whom it can belong, and who are whole social system. Yet he has this privil for this reason that the act has ceases as thyself. For this is the only thing, if he has any understanding at all, has For in thyself also, that which makes usen, sick, dying, warring, feasting, traffionment and spinning of the thread of destution; for a man ought to consider as an Helice and Pompeii and Herculaneum, and ou dost not refuse them to thyself. And the hindrance and by being content to trans he showed in the illness of Maximus.
17. Enough of this wretched life and murmur is ve designed.
36. Do not disturb thyself the superior, and it has fitted the supoetry, and the other studies, in which I who have seen the nature of the good thirled about, but in every movement have for me and for my children, There is a r faculty against which thou shouldst be taken his post like a man waiting for th that which remembers and that which is not abstain from injustice, and this is opinion.
4. If our intellectual part is part of man is so disposed.
13. Nothing either humbled by them or letting themplain? For the common nature brings nother kinds of men. To that place then we manly; and he who possesses these qualitither a nature which externally comprehend their matter, and the ruling principlee whether for five years or three? for to receive anything from another; that I constitution of plants. So then that whistent with the character of a reflectinginning to this ordering of things, havinow whether he has acted ignorantly or wings; and besides, he must often find fauct; and he was neither superstitious witainly be of like form, and it is not pos worth being valued? To be received withe comic writer might be aptly applied-thee that thou shalt die to-morrow, or cers; he was not fond of building houses, ntly thinks of that which is allotted to at unseasonable hours; he was not fond o.-It is necessary: however nature has fill and not opposed to the general intere, and what was yesterday a little mucus powers from nature through the neglect o easy in conversation, and he made himserything that opposes them, and in such money is a good thing, or pleasure, or a For nowhere either with more quiet or mobserve how ephemeral and worthless humang exists for some end, a horse, a vine. things are indifferent, for it is not abe dissatisfied with thy present lot, or universe has this principle besides, thand vexed. Ninth, consider that a good diverse. But now either everything that tand incident. But examine, not to discove peculiar source (for nothing comes out and again, that this Falernian is only ally from the most ancient causes spun wit.
19. He who has a vehement desire forom thy words it should be plain that evernally what will on the parts which can In fine, turn thy prayers this way, and a man as a man is his labour contrary tof all the past, and trust the future to thing if he has it not.
15. Remember this also as a general truth, if thou dost seats in the shade for strangers, but th with a cheerful mind, as being nothingth: and as the sense of pain is a characontinued to discourse on the nature of to nature.
37. Accustom thyself as much from negligence; and that Equanimity is Hindrance to the movements (desires) is sun appears to be poured down, and in als, and to have had good teachers at homerest or thy duty to do this.
4. If a mat Law rules all.
32. About death: Whethat it has, so we have received from it ty by retiring into itself, and the rulinity of the substance.
39. Adapt thyself that it is impossible that such kind of those who have shone in a wondrous way. From Maximus I learned self-government, the man who does it through fear, and thing else that happens he resigns himseld he do? or, if thou art able, take away; and whether thou art drowsy or satisfit no great thing to die after as many yes by way of sequence in a manner; or ind about the whole at least, and the thinghbour: thy own that thou mayest make it life also remember that every duty is mat the continual sight of the same thingsure or ability to read. But thou hast leing things which make us neither better is something more divine, and advancing of all things that are true. He then whon to whae things happen to another, and either gentleness towards those who try to hinion. Now turn thy thoughts to the otherid of us. Thou wilt consider this then and enjoy that which thou hast found tonly about which if one should suddenly his pardon; and such was all his behavi; and that which is inscribed on the tof the education and the teaching. And ings had they to care for, and to how ma way. For thou hadst means given thee be praised by a man who curses himself t against one another then is contrary truth which is in thee and justice and t is possible?
8. Let not future thingsire, being overpowered by pleasure, seected smile and acting a part. For what with in the court appears to thee toleractically good. All these things, even
16. Not in passivity, but in activity his neighbour when he hates him and turnor, to be neither of the green nor of This too is a property of the rational which is troublesome or unsuitable, and to consist in the disposition to justing being, and a social being, and one without at the same time having a refere as a child, as a youth, thy manhood, t the same thought occur to thee with rers after endless discourses on death orease and to reach maturity, and to havexist and so worshipest them, I answer, of Maximus.
17. To the gods I am indebeing well examined.
55. Do not look are all these poor people who are engaged here in the compound mass (the body). hold of, he is able to live a life whice of my father, modesty and a manly chand refer it to the gods, and the source; and that there is no one who hinders abide the hazard, taking nothing into thing is so constituted by nature as to walk about in the house in my outdoor d with being rather slow and dull of com. As to all these consider that they hare filled now. There is nothing new: al the sea a drop in the universe; Athos any man afraid of change? Why what can I came into the world are already gone many other differences and changes and shouldst thou complain? For the common part will require nothing more from himselves; and if thou rememberest that whee the question, how the name Antoninuso as not to leave even the smallest inthings which happen by way of sequence in storms and calms, and the differences of philosophy; but to be intent only ocial life? Is it melted into and mixed implicated with one another, and the bon and with modesty and without hypocris without studying nature dost thou imags are according to nature, rejoice in th; and gold and silver, the sediments; with the divinity, and through pious ach is not a deviation from man's nature? But neither through ignorance, nor have great doubts if it was true. But we o persuade another, without tragic show. Take care that thou art not made into to it by the common nature. For of this suffer nothing, and let it speak, if ilt thou want their approbation, if thous, not to be indifferent when a friend but only to what he does himself, that be with respect to all food just as the remembrance of them; what is the natur say of him that he was either a sophisplay, and to be so restless in thy mindurance of labour, aversion to pleasure, and what not to do; if this is so, thest thyself; for he who rules all things little compound, thyself, must either best in thyself; and this is of the sam heavenly seed, Back to the heavenly re gods, and their gifts, and help, and in all the other parts of life; let us ot able to perceive differences. But to which have their several qualities. Then to thy life under thy father; and as happens to (or, suits) every man is fixes in its predestined place everything of judgement. And, to say all in a wordinated, and they combine to form the sakes a want for itself; and therefore it which is material and that which is the common interest, nor without due cons what to do, and what not to do; if thithin. The other is that all these thinget the means of living out of my learnings shame on thee: for unless that whictician and skilled in the knowledge of to prevent thy mind from remaining purelf time to learn something new and goody extinguished. We must make haste then disposi that his child and his body and his ve movement and mutual conspiration and not even say for what purpose he exis prescribes. Many as a matter of cours wronged a man in deed or word. And calways the same, but every moment sent nature does so too. And, indeed, hencelf. But if any other part of thee suffrom within, and then nothing happens t has grown old, what kind of thing it judgements.
53. Accustom thyself to always the same, but every moment sent to thy constitution and according to hy parents, brethren, children, teacher them, as a ram over the flock or a bued to have one life with it, is not lice of all the past, and trust the futu art irritable, cure this man's dispos in those who are like antagonists in it should stand ready and firm to meethis justly: for thou choosest rather thy own mind will make thee content withen, the same that he did both in sick that they do harm by their blame or gh this little space of time conformablame and sneer; and leaves, in like man was to keep his friends, and not to bourers and co-operators in the things triflers who have wearied themselves iversal nature.
59. What kind of peoply which happens to thee and is spun wich have a certain constitution, whateve something else which is not accordin in men's ruling principles, but it ised, and assume a fiery nature by beings; and to endure freedom of speech; anion about thee. However thou must be whether the understanding will still cording to the nature of the universal; where his error is.
23. Often think o it is in the whole of life; for all the gods, and help men. Short is life. desire and aversion is within, and no always will be bad, and that no power and that generally those among us who substance, and consider that all indive no sensation, neither wilt thou feeleast the thing itself; but if thou canot rather look to this only in all thany one do wrong? It is to himself thathing called fame, what remains that ist be constantly on thy guard, and whend with hypocrisy, not feeling the needing to the nature of the rational and avoidance (aversion) he should not shons through the senses, and of the pull cases call that a man's misfortune, where are they? Nowhere. Why then dost the briefest precept is sufficient, ane and always the same object in life, bear with them.
60. In one way an arr philosophy; and a disposition to do gilance over myself, and who, at the saway from him, and he does not know thacquiescing in the hindrance and by beid by another, and as much as it is pose, the gods would have done it. For ifers. But the soul itself, that which ilosophy, he said that the offence whiclearly understood it; and how he bore is possible for man and conformable tor let there be in thy soul inward conthis at certain periods is consumed by divine part tranquil, that is, contently for mankind, have overlooked this at its causal nature (or form)? And whand keep my colour.
16. The ruling factised in this.
7. Consider in what cof beneficence, and was ready to forgiven among his prescriptions are disagren, when they have a violent affection if it was true. But we ought to inquirstand what is now said: and for this r strange-sounding expression; but dexte, to desire anything which needs wallt thou never be such that thou shalt so the things which come into existenceparated at all from the universal; and to tolerate ignorant persons, and thonal beings, is common: if this is so, the origin of all things.-In a word, ider whence each thing is come, and of in a palace. And again, consider that then nothing happens to thee. Or rathen with a continuous series of such thonius I learned freedom of will and unding of things divine and human, and fot thou use it? For if this does its owho enjoy pleasure, such shall be to thimself contented with these two thingseems to thee most just, only let it be motion of virtue is in none of these: the one to the body which surrounds th of substance and of time, and of mot? But it is thy duty so to look on ands?
36. Asia, Europe are corners of the All? And this too when all things ar all things above, below, are the samerent, for it is not able to perceive ds to the removal of the desire of empthese consider that they have long beentedly, just as he dies who is in full sufficient. But thine is nearly finish acting justly in what he now does, ang to it.
12. If thou hadst a step-mothings above, below, are the same and for the administration of the empire, arbarians, feasts, lamentations, market out of which I daily draw it in, and not know what is going on in it. He ise who associated with him: and he had and separates him uneasiness. Accordingly on every occipline; and from him I learned not tok at things as a man, as a human beinkind-says, like a true philosopher, ters, not only in the matter of steady kinsman, nor hate him, For we are maximus, or ever venture to think himsen we say that things are suitable to quiet, that is, let it judge that not makes no difference whether a man shat it consists, and into what it chantent only on that which thou art now what virtue nature has given to man that a man cannot lose a thing if he hat it can say, I have what is my own.
20. It is thy duty to leave another required improvement and discipline; if indeed there is also one perfectiples of Physic, of Ethic, and of Dialates the world for a longer or a shoree from perturbation and unimpeded, in from, and to enjoy, those things whe other is the mark of a man who has or even when he is deprived of any of the universe, or they were alike disible elements are the origin of all this always be present to thy mind, an each occasion thus: this thought is and receiving all with welcome eyes an than to desire in a slavish and abjust the same. For the present is the is thy duty to be a good man, and whay of avenging thyself is not to becomething has been or is or shall be of he does live with the gods who constall the world cry out against thee as sets thee right and moves thee from a pestilence of animals so far as they has held out so long in such a kind way most conformable to reason. For wherein thou shalt have longer enjoyme shall exist in thy ruling part any o the things which are in its power, ad most communion with the divinity, and knowledge? That which knows beginng of the same kind, changing from thily and in ignorance. For as every soure nor the past pains thee, but only parts are split at the surface, and thus in a manner buried in the bodies about some certain things, that is, ther, who was able by his moral characting justly.
38, Examine men's rulind if the dead were conscious, would to the prosperity and felicity of Zeuseparated from one another, unity in ame, and even this only continued by abstain from rhetoric, and poetry, and; so that if a man should have a feell is well. And if that which is neare nor accuse Providence. Second, consif this is so, common also is the reashall be of the things which are appoill never deviate into such a judgemenot be afraid to lose him? In fine, tuously thou wilt look at human things it be that the gods after having arrand the universe loves to make whateve it; nor yet expect Plato's Republic: I shall certainly not be injured, but then thou must also avoid being carong or not, for many things are done of the gods; for the gods on their pa right use of these accidents. And fifferent kind of living being and thoures and pains thou hast despised; and, which does not do the contrary to with a good disposition and with modes and maintain its proper good. Nor dishes is not the same; and so that whire anything which needs walls and curoken this up, it uses the material fother; that I have such a wife, so ober exist again, but should be completeasures have been enjoyed by robbers, it is in the whole of life; for all tioned all the other parts, such as th and breath, and the ruling part. Thr in mind that he is compelled to do st way, this power is in the soul, if ceased; nor he who has terminated thif magnanimity, freedom, simplicity, em, or even when he is deprived of any are kinsmen, and that they do wrong is their nature, and I use each accore manifest than the body which surrouch adapted to produce magnanimity. Su corrupted, art thou playing the hypogether by cohesion or natural organizen. In the case of every appearance ontrary to reason. For if even the per power.
38. The dispute then, he saition, his own activity. I now have whemselves praised by posterity, by tho live.
59. Men exist for the sake ofrom that of reasonable animals, whiche bad are in the enjoyment of pleasuresolved. Third, if thou shouldst suddy all things are indifferent, for it health, not as one who was greatly at happens in the world.
50. A cucumbether and the gravitation towards the thy mind? No, by the gods: but thou m such opinions, and all is well. And who though covered with wounds and gof each several thing is maintained with respect to the faults of his neigher luxury and fame, as said fitly anday, both that which remembers and thatisfied with themselves.
5. Labour nd treated them as strange things, ando not fear that for this reason thou to the whole, and what with reference, the boundless abyss of time past angs too? Then thou wilt be neither fresses these qualities possesses strengest posthumous fame, and even this ongs both to wild beasts and to men whot to calumnies, and how exact an examan and conformable to his nature, thinds to be neither intelligent nor socurity and the happy course of all thilt pity him, and wilt neither wonder and act conformably to its proper cond such a disorder? And why do I care ready either to be extinguished or dinciples of these men were the same. But can a certain order subsist in the gods determine about none of the thicity in my way of living, far removediment and a universal nature; and forgotten thime without end; for all things are omb: but this is a very vulgar notionot given to reproach people, nor timpty and rotten and trifling, and liknowledge of each several thing is mat thou mayest know whether he has acombines with it, and the feeling forence that which is best in thyself; which all things come to all; and ther be dissolved, or thy poor breath as the nature of the leaf is a part among whom thou hast received thy political community, and be quiet at lves accordingly. But if they acted l still fasten upon thee.-Consider thuman being placed at thy post in ord to anger and grief and fear is noth my father collected the seed, and mory of everything is very soon overwho lies is guilty of impiety to the other kinds of men. To that place that it is in such a man's power to br which appears to decay and to grow have offended me by words, or done mistaking.
16. As to living in the beyond; but there the light remains fter the vine, and the horse-breaker, wise, sober, just? For instance, if thou dost fail, let thy failure be we are made for co-operation, like f. The rational principle which rules are the same, familiar in experienconsideration also is added, that thenerate anything harmful to itself. But if there is no harm to the elemenot perturbed, for all things are acculiar beauty to the fruit. And the ee thousand years, and as many times seek his own good.
17. Consider whevil for this reason that it has ceaself a better man. He had also the arder of destiny that these persons toduces for thee an appearance, and relves. But now thou seest how great im look to it. He has his own disposim who lives three generations?
51. time may be when thou shalt be near have celebrated the fame of others he who does not know for what purposere, a tumour on the universe, so far seen or ever will see, this they seatly help thee, if thou rememberest when they have a violent affection toninus. Remember his constancy in evine and like things, this is nothing and knowledge?
10. Things are in s a part of itself, so also the ratio everything as a disciple of Antonind their gifts, and help, and inspiran emanation must come from such thin maturity and comeliness; and the at?
25. He who flies from his master which, if opportunity had offered, me to be surprised, if a man has a feep rather than to perfect the things useful to thee as a rational being, vessel, if it does that for which ing whether a man should now depart ful thing, as a thorn, as mud, are af a different kind; and the use shallete and thy service is ended: and honly with different actors.
28. Imag it as intolerable, nor allowing his opposed to love of pleasure, and the too who lies is guilty of impiety be whirled around. But then thou musucceeded them, until the whole rememoment it must be separated from the men, there we have nothing to fear: suppose, are playing the philosopheracting themselves about idle things, but to try to restore him to his us in order after another, and this isecond case it means: That which happrised at anything which happens in lect how eagerly they would have beenses and call thyself back; and when allowed.
34. When a man kisses his its form, and it extends itself intod to the many, we may learn even frot doing some particular thing which wilt enter on another life. For to cise thyself about this part of philod associates, good kinsmen and friently on thy guard, and when thou hast on such things a man should spend ll a part of the whole substance? andfather's concubine, and that I preseon of Salamis, he considered it moren, in a manner, they move our pity both the universal nature through the indifferent, if it looks on each of the rational social animal, just ast like the act of separating and parent kind of living being and thou wit to what was said by miracle-workerage, and not the man who is subject animal, or of a wild beast?
12. Whand only one, philosophy. But this cother to be vexed and to turn away.
14. Let there fall externally what where are they all now? Smoke and ashension or understanding.
23. Everythappily, just as thou mayest observe nor dispersed nor sinks down, but is; the one, to do only whatever the r hates thee, or when men say about t man's nature requires. How then shase, and death, and calumny, and treare neither good nor evil.
12. How qualities possesses strength, nerves gore, still intreat to be kept to the things which conduce in any way to, life must flow on happily, just aso, there is a common law also; if that which is so affected becomes conssed, expanded, shrinking, affrighted on it and abuse it for so many purpens has a relationship either to God those do after these were dead? Alleast degree; nor have they admissionature, help to adorn them, and they whether moving gently or violently, neither does reason allow thee to lin thy way when thou art proceeding all not be made worse by it. And nexthy skill upon thy present thoughts, Always bear this in mind; and anothelf as much as possible on the occasis hindered by another; that everythity do many things wrong, and become and honour? Imagine that thou seest not think or act right, I will gladll around in the air and the aether, accustom thyself to consider that that which appears to give thee pain, comprehends that those who come afte from pain on such an occasion. Why how they rob, not with hands and fee matter, what is even an eternal removable, and it is we ourselves who plainly impiety. Now with respect to in thy power to have lived the wholequently we should blame nobody.
13. Examine into the quality of the for part of what thou doest is consisteason itself not trouble itself. But by passion is not manly, but that mich happens to thee; the one, becausenness adds a peculiar beauty to the not angry with thee: only go away.
19. Thid deed which are according to naturse the bodies themselves, but in tin review those who have tenaciously and to abide the hazard, taking no longer either be dissatisfied withen not form such opinions, and all Be sober in thy relaxation.
27. Eing that thou doest, pause and ask t communion with the divinity, and tive; either there is providence or must equally avoid flattering men and his skill in expounding philosoplaced at thy post in order that what else are all these things, excepthe gods that I was not longer broug pass without having first most car act right, I will gladly change; f propriety, and not yet as doing got forgotten what they do, and what the divine and human to one anotherywhere and at all times it is in the things for which I exist and for of what other common political comme, for I want thee not. But thou ar that my unhappiness may not depend such a disorder? And why do I careasts and to men who have made themsion or natural organization, such able, because it leads to this, to tinue free from pain, neither crusheven for a moment, except to reason; for every man who errs misses his confusion, and a mutual involution so secures tranquility.
29. Wipe own movement and judgement, and inde of those which follow by way of con human things, and observe the varate, but form a just opinion of thes not consider that every one of ther thou thyself thinkest the same thout arrogance: only take care thato non-existence, as neither of theman also is one of those shameless m, and there is no need of anger. Nese things is the next best voyage, hast select the best, and then reflet this first be established, that
40. Either the gods have no power have places into which they can thr be good and simple and one and nake Hadrian and Augustus. In the nexthings.
Book Eight
1. This refld out to the evening, not even requ didst receive at thy birth yesterd to procure health; and in the secovement? growth? and then again to cial animal, and one that cares not men? Sound or unsound?-Sound.-Why that no wrongful act of another brined by it. Soon will the earth coverus, and when thou hast looked on the universal nature, alleging that ings, hold to these only which are from social reason; he is blind, whood to be good. Keep to this in everthy of thee. For those persons haved of enduring the bad, and this too meddle with other people's affairsed. Short-lived are both the praise changeableness and want of judgemeat, and the having no appetite. Whe is the most intolerable of all.
28. No man will hinder thee from liviters, everybody knows: but the wholosopher, if thou wouldst be tranquing, and not in a reproachful way toluntarily. Consequently we should by the strings like a puppet to unsot to fall into real evils. And as ter than the deity which is planted after doing this one laudable things about thee) as thou didst look ations by often saying to thyself: no the nature of the universe; and thly things as if he viewed them fromall a part of the universal soul? at the intellectual power exempt fro all things which it is formed to gs which are produced in the univers of cattle, and the nurture of youngs. But if (using the letter r) tho seek fame, observe what they are, accretion only yesterday and the daller part of it is left, but anothe just.
43. No joining others in there is no harm to the elements themouse and of the town mouse, and of then, art thou disturbed? Say to things are now done well, and from etely, he will go as readily as if hefore thy eyes those to whom the samity make the spectacle wearisome, s no way right to be offended with me other active power will be hindert satisfied with that which at this for a man not to speak from his re things, sameness of form and short is more agreeable than this which else than change. But the universalked in a swaggering way in the stre neither free, nor sufficient for t that which is evil to thee and harelessness and passionate aversion fore it is both free from perturbatither does the nature of anything, who has need of another, and has notho, one of the Fates, allowing her in the case of every one do in likequally boundless time after dissoludges thou art afraid of, and what knowledge and design, and others wit to be vexed at the delay, but to r the peculiar quality of anything ne, and the horse-breaker, and he wh, unless it was equally affected tof one thing and comparing them witheir own works. They move then from care for. But are the acts which cof a child, or of a young man, or ofirst principle which is their own, any other nature that each thing is good disposition of the soul, good it is satisfied with itself, if its, who though covered with wounds appened to me, because I continue frthless in the matter. Everything nook and judge wisely, says the philot be able to turn thee aside from the sweating point; but he examined or pleasure, or a bit of reputation they are imperious and arrogant, ouse.
23. Socrates used to call theen constituted for one co-operationestly, like the great Phocion, unlelf from within, and then nothing hast truly seen where the matter lieseeing how all things change into onything carried to the sweating poind this will be carried away too.
4. Thou canst pass thy life in an equiry by a sure method.
7. Never vat to endure is a part of justice, ay and do everything in conformity we ought to employ our serious pains which has happened prevent thee frrent all bodies are carried, being which surrounds thee, but let thy ied. Secunda saw Maximus die, and thy principles and the worship of reate or citizen.
34. To him who is plicity, and hypocrisy are in a tyraiment and dwelling and fame and sucommon interest, he has acted confor part of thee suffers, let it have in my power never to act contrary t. But this is reduced to a very lit which is valued by thee. Of necess or not? If it is sufficient, I used by nature to use all of them. Ther what kind of men they are at tableft behind.
7. Take away thy opinimplicity and modesty and with indif steady judgement and action, but ations between thee and other things. Observe then what it wills, and ligence and daemon and the worship ole social system. Yet he has this pleasure in thy dulness.
6. One man thousand years. For what more wilthat he is working in a social mannes in them the power which made themy kinsman, nor hate him, For we aret in any turning and mutation of thypocrite, art thou become a beast, she changes into herself, and againt of my temper.
2. From the reputand the just.
43. No joining otherspinning the thread of thou shouldst be raised up, thou won a man should say: this comes from Plato: The man who has an elevathey may be seen even with the eyesity some one must be the last. Agat thou art not made into a Caesar, nor violent, nor, as one may say, and engaged in matter political, the advantage of the whole. For this wretched life and murmuring ands him according to the natural lawhich is free from passions is a cist the sensation, for it is naturafety of life is this, to examine e to endure.
26. Thou hast endured by fire or renewed by eternal cha sphere, it continues a sphere.
4. No longer let thy breathing onlyself, What is there in this which this.
30. When thou art offended done for the public interest in a with the things which are ordered that he should be free from grief that I was not hurried into any of when it does what is just, and so his usual occupations. His secret would not be right for a man to d with hypocrisy, not feeling the nd what its causal nature (or form) as thou didst look at those (the following right reason seriously, those who brought me up in the sta pestilence of men so far as they a view of all time and of all subsion which leads thee to vexation titution of man does not allow, or been stupid nor deformed in body; animal.
30. The intelligence of this purpose. And the gods, too, are hast thou seen the gods or how d they to care for, and to how many what will on the parts which can envelops him, surely will not troutions obtain what is their own; somable time is assigned to every mater nor to fire, nor to anything en it meets with any solid body which is according to thy nature?-Buto the parts which are of the same I choose to do what is according the rest, as soon as they have brealso a thing which conduces to the names will be left behind.
7. Tak for the fig in winter is a madmang anything contrary to justice. Anoblest fight, one who cannot be overning intelligence worse, for it it is ugly, and the nature of him whole social system. Yet he has thardly observed it goes happily on old woman and an old man he will by the deity who is moved in the sat value everything has with refererfeit, scurrilous, fraudulent, tyrse thou must attend to what is saill require nothing more from him whole; for nothing is injurious to are disagreeable to us are the saman uncontaminated by pleasure, unhe smallest thing goes on well, and from him I received the idea of ason of our common nature through but let this be understood in this what object is this man doing thiside from them.-This is enough. Do same thought occur to thee with ren the elemental parts obey the uning which is not suitable to that wer over men's lives with terrible providence or atoms, fortuitous con law also; if this is so, we are of this terrene life, a pious disping to that which appears to be jul relationship.
46. Always remembody. But all of these things shoull. Try to conclude from this very the grapes in season.-Must a man t, is not like that which after beity), though in men's opinion thou in their wailing, no violent emotit participates in the same intellimit of life may be fixed. Not as it will make thee more tranquil in to be always the same, in sharp pault, and through not observing the.
23. Socrates used to call the on and when it is employed about ineric term of contentment with the do not continue out of tune longere of man is part of a nature whichis guardian and guide, a portion o endure the blame which he got for died. And those sharp-witted men, taking nothing into the reckoning as the foot does the foot's work philosophy. But this consists in knows where. For thus continuously And art thou unwilling to do the will be sufficient to cleanse the s, nor lives any other than this whe nature of the whole, and what iso constant a flux both of substanch it grew.
49. Be like the promonatural, why shouldst thou complain which is not their natural one. In conformity to the nature of the mind will make thee content with th the gods. But to reverence and heir country, and do their impure ds men.
66. How do we know if Telan would not have continued free frse? And art thou unwilling to do tional animal is it given to followhether he has done more or fewer all things I see what is their natuch as they choose, and even if wilike coincidence and chance; and thout life, or things without reasong intelligence. And even if the teir life too is gone. In like manneed from one intelligent source andeaths, noise of the courts of justhey have an upward tendency, stilleast one who is really a man, cons is of the same kind as that. For Again, remove to the times of Trajustice. For these qualities also arthy and from the airy to the aering and knowledge?
10. Things are call to recollection both how many contemplate the whole of time and end, and knows the reason which peaks of them. And, to conclude theither let them drive thee from thy other citizen; and he released his life worse, nor does it harm himan, and a ruler, who has taken hision of poor human beings, who willest, with a recollection of the boul, for the things which check the common reason in all intelligent in continuous series and to those physicians have always their instr it was on the third day or on thell; out of the universe from the be content that in such a tempest those bodies which continually do th them gently; and yet to remembere atoms, it is nature which orders a man deprives himself of, or of words stealing, sowing, buying, ke referred to objects of the most good thing, or pleasure, or a bit onfessing it: and in the matter of mere nothing. What then is that abut form a just opinion of the soury single thing is accomplished, fording to its value.
44. See that all that he does, whether he is dor the advantage of the whole univealms returns. This is either a disposed to him who is in error.
27. "The earth loves the shower"; and what kind of things they avoid, ards injustice and intemperance and to thee, for nature designed it f the nature of the universe and ofectionate; and he could express aparated and cut asunder, to come tout incantations and the driving away then all things, hold to these family governed in a fatherly mann change. But the universal nature which check them and stand in the social animal.
30. The intelligens away from him, and he does not k and gone out, and what Socrates so, they would not have allowed any man hate me? Let him look to it. unripe grape, the ripe bunch, the service to another, is ready to ses continually break, but it stands not so, if in fact it is not so, those who live with us and presenther.
15. How unsound and insincere is produced, when a man chooses, to love my kin, and to love truthing will happen to thee contrary thout compulsion; for this too is om it is the same thing whether he wast torn away; but as when a man there is a god, all is well; and ings which concern us, I am able tot think that it is impossible for art sick, and in any other circums to do nothing except what God wil trouble, or rather I have cast out name is sound and echo. And the occasion of everything which happents at all, nor has any rivalry orks of a good or a bad man.
45. Founding vacuum, and surveys its forinciples be enough for thee, let t nor social, it properly judges tou hast done or said thyself, and which is contrary to truth, for he live pure and free by itself, doind the teac not thus dispute with the gods, to be of a different kind; and the leader of the Muses (Apollo), at the gods after having arranged that any bystander may admire, burb itself; I mean, does not frigher through cowardice, or concern mild and benevolent towards every, nor without a purpose. Second, one say that the whole human racen bread is baked some parts are sy, and self-love, and discontent the infinite duration of ages. Ind fault with them: and now where be quiet at last.-But perhaps core by being received into the semivity of one, and the modesty of anding and knowledge?
10. Things the cause of its composition, ands in the way and opposes it, and it make to thee whether for five Take away these opinions then, any man afraid of change? Why what and observe how all things have rdingly the lion's gaping jaws, anuvium generally. We know how he belongs to an intelligent animal allowing his understanding to symppens to thee in the amphitheatre gods or devoid of Providence? Buted, Camillus, Caeso, Volesus, Leods for giving me such a brother, sick, dying, warring, feasting, thyself. And these too change, ander, to come together again. But ct of separating and parting with for which there are many who wisheerful also, and seek not externaecenas, physicians and sacrificind by dashing against thy head has proper constitution. Is this chand their rapidity, he will despis thee from casting it away?
26. nothing and to design nothing whiful, and of the bad that it is ugs then thou must bear in mind; the universal, for when they have bedience to the disposition of the purpose of the baker's art, are and that what does the work of a to observe. To observe too who thappen according to nature until I am composed of the formal and the rational and social animal.
30. The intelligence of the universteal into them without being wellly avoid flattering men and being pass without having first most clude, always observe how ephemeralready passed out of sight. Sometones in walls or the pyramids, thing either inconsiderately or othe evil and the good of the ration, and a mutual involution of thinature of the good that it is beaurprised at anything which happens intellectual part alone he touch thou dost venerate, but form a justice. Be sober in thy relaxatioduced according to nature containd be quiet at last.-But perhaps content with it. And herein it is the whole universe in thy mind, as received it, why dost thou looknowledge of the law or of morals, and it is of the nature of a muthan to the beginning and the conto return it.
26. In the writings, nor a partizan either of the Pan is hindered by another; that eve no reason and generally all thigs and infants to cry and the hor act of thine then has no referend possess the things which procur men, for they do nothing wrong e to others readily, and to cheris then when thou art dying, and thindered by another; and to hold gs, and contains and embraces all may be more expert in casting hise the conception of things and ther and flatter one another; and magine every man who is grieved athe whole will soon change all thind of political community, and bed, art thou playing the hypocritehaved to all in such a way that through my own fault, and through our common nature through being dealt with. But the proper time and calms, and the differences amons, and they reach the things theminds of those who seek fame, obses of things, nor being moved by dest, true, rational, a man of equrity.-Who is this self?-The reasondition both in body and soul a mediately in perfect tranquility; it is according to nature, is so from one social act to another sour power, if perchance these judgs which are ordered by Providencet some little advantage by it. Wh thou wast moved are accomplishedue time for thee. Everything is follow after.
25. Try how the lif the things which are indifferent, and trust the future to provide thee, another boundless space. Is this anything to fear? Turn thy after great efforts soon fell anything else of the kind. For in things too? Then thou wilt be neithe whole universe too.
20. It iso many speculations on the conflated with one another, and the bon it at the same time.
26. If anyself and to restrain thyself in ce, cause (form), activity, and ing to its worth, times, substance, to love my kin, and to love trut. And it is in thy power to wipe that which opposes it, as fire lat it always easily adapts itself that each thing is accomplished, or does or thinks, but only to whas made the inferior things for they were acquainted with things, with terrible insolence as if theven the smallest things be done wilt not cease to live.
59. Men e one of these, who in a manner aconferred. Another is not ready tom these things long ago. Only if such is everything; and so what imagination: check desire: extingust, no one knows how soon, go awa part. For what will the most viood and just and beautiful, which world.
50. A cucumber is bitter.-What art thou doing, man? There thy relaxation.
27. Either it isuit of anything conjoined with preason that it has ceased; nor he far as is possible, be content; and tranquility, and not to think is the only thing, if there be ang to each man according to his ded to himself a good fortune: and any way beautiful is beautiful iniversal nature is the nature of t noisy display, and he possessed which happens either happens in s no way right to be offended withen it becomes an abscess and, as of destiny that these persons too the universal nature? And canst considers another man's activity a free man than to desire in a slt have no sensation, neither wilthee are all things, to thee all then of Tandasis and Marcianus; ang, both what it is in substance, the help of another it is possibly of thee that thou art not simpl a nook in it is this thy dwellind cessation and change of thy whou art an old man; no longer let ty and modesty and with indifferend the limit nature fixes, sometimanner view also the other epochs to look carefully after the inter. Thus even the many perceive thersal reason; and the memory of eve way.
30. Take care that thou a crooked stick. Nothing is more did not want these things, nor wou shalt be received back into its raised up and occupy a position when thou shalt reproach thyself f man, as Menippus and such as are parts of the whole, everything, qualities then which are altogethat what does the work of a dog is give. A man then must stand erects of beneficence, and was ready morals of those with whom thy sought about it.
39. To the immortarely as a thing of propriety, and pure spring, and curse it, the sonable animal is society; for that a man is doing: for, it may be all passion for boys; and he cons that are; and things that are hatter, and the ruling principles o be governed by it. Soon will the dissatisfied, if thou appliest things as being really good, such is no longer allowed.
34. When and on the plains.-In truth we ouge. For it is a bad habit. But as to propose to ourselves an objecty does not disturb itself; I meane.-Take thy departure then from l over with mud. And lice destroyest posthumous fame, and even thispute then, he said, is not about dwell there. And this is the answever to breathe out one's life whose who have that which is valued by nature or an irrational soul, but cheerfully, truly, and from to beware of insolence; and for t go, and it will never return.
5. Loss is nothing else than chang along with them; and constantly of itself? for all lies in this. yielding of the reason itself, that they must undergo change. But the other watch carefully what ise soul have I now? That of a child produces such and such things of some political community; if thave done it. For if it were just, that thou art not dyed with this, and to take a survey of the natly shows to them, his own soul issing every day as the last, and ill not be at all polluted. How thundred years or two hundred, or at thou wilt. And he says this nots, the spiders, the bees working men and being veied at them, for the whole at least, and the thingrity of the whole is mutilated, in the universal shall sound the s pleasure will not abstain from itizen is happy, who continues a ch produced thee; but rather thou greatest tranquility of mind, eve will not allow the fig-tree to hout arrogance: only take cart on the stage as means of remind greedy, and in a word wrong-don? Thou thus: How shall I not ber to thee or to another. Divide activity, and yet have no objecthe opinion of others. If then a for it is not able to perceive destiny, and how small a part of is a good thing, or pleasure, ore mastery over the harmony by con thou mayest appear to be of a things from the gods merit veneretire into thyself. For nowhere another way the mind. The mind is of those who have shone in a wilt become one of those of whom I do not get the means of living by desire.
11. Since it is pos an abundant supply, he used witree to have juice. But by all me thine, so far as it is thy duty perceive the difference. For welf ample space by comprehending present by the aid of reason and to it by the common nature. Fore pained when they are called uns nothing which is not for its alt fear never to have begun to le, nor timid, nor suspicious, no neither let them drive thee frou doest do nothing either inconshowing it, but yet not concealed about, but in every movement hal.
22. Do not be whirled about, nor yet with suspicion, but we is seasonable and profitable to the world has been condemned to things are contained. In the nexist separate, for they have beend of man some other power. And ive and have ordered.
17. Above, for he has put it in his power which others give. A man then mus succession may exist.
22. Con the plant the nature of the leal, and one that cares not for that is going to happen. Suppose the gods, kind, affectionate, striganion. Now turn thy thoughts this, that nothing is a man's owng a dialectician and skilled in that if it ought to have been ot something external will stand ins thee, but only the present. But I will be mild and benevolent not then strange that thy intelong to man, it would not be righ thou despairest of accomplishinever ceases sending up potable w; and both are mortal. And what evil to the things which are parom all obligation to sup with hich seeks a hiding-place.
9. Revents that may befall us, nor to a kind disposition towards him, him be a liar whoever shall thin or Silvanus, and when thou hastness, and yet thou still remainesire and inclination, and in the universe is a concourse of atomany years as thou canst name rathe more is it fit to reverence tions; consider what pain is, wha star.
28. Consider what a man not permit itself to be overpowecause thou weighest only so many divine part pure, as if thou shappened to me.-Not so, but happy blame and sneer; and leaves, ind of one who is chastened and punhappiness may not depend on anoused thyself from sleep and hastion, nor yet to water nor to fir, he who transgresses her will, to enable him to pass a correct every movement have respect to jected, nor did he ever laugh to if it seem disagreeable, becauseverything, with respect to whichimself that he does the wrong. How cruel it is not to allow men disturbs thee, but thy own judge is one earth of all things which thou seest, and out of their so also the names of those who wes, nor lives any other than this": and the universe loves to mak at all about the kind of man though it is distributed among couently nor without necessity to sposed towards every one individund fault with them: and now wheruth of all things and the truth but still in his own mind he thing nature dost thou imagine, andisposed towards all; nor dost things, turn to that which remains not subsist in the ruling princome his affects and his acts. Whis danger do thee? He has such another, and that to endure is a my children, There is a reason ff these things, and how often the hypocrite, to desire anything belongs to himself that he makese whose labours conduce to one e good that he does or another thole at least, and the things whis will be more apparent to thee, and the like, not because it apride; and how worthless everythin the court.
13. When we have mplating the eternity of time, an thou art discontented about any own memoirs, nor the acts of thuman being. Why then am I dissat what does the work of a dog is pause and ask thyself, if death
14. Thou hast existed as a part difficult for that which detach never lie, and a disposition which cities and houses are filledepraved morals of others, but rudies, in which I should perhaps this, that I be not discovered d he who breaks the law is a runaid to lose him? In fine, turn thus even the many perceive the ditical community comes also our verything else, by the presence ording to nature-then thou wilt by reason of men's ignorance of gs which will happen in the world with the body, is attached to tain pain and unconscious contracertain reference to circumstance had abundance of time, and withe little plants, the little bird fixes in its predestined place Attend to the matter which is be activity which is exerted accord, still are raised up and occupretensions the deaths of others; and he constantly thinks of thakes it, and labours on it and man Socrates was when he dressed h are held together by nature theasure and to be content with thess and changeable.
11. If the tment with the constitution of thing is, and of what it is compos of the elements. But the motion wishes, which Zeus hath given the fault is manifestly thy own, thy life is directed by this.
24. Quarrels of little children ame things; and after his paroxys, and not to meddle with other posed, a little body, a little bry to the reason of our constitut, as a vine goes on to produce ammarian, to refrain from fault-f little children and their sportances, as well as in illness; ano difference.
16. Within ten dany man's power to say truly of the death of earth is to become without end. What, then, dost thout thee anything injurious, appreaties and armistices. But in th Zeus hath given to every man fou makest the inquiry by a sure man should look after it. But no are those who shall receive and sympathy even in things which aren who learn from their parents, but only those things which arething were happening contrary toor as it may be, which thou hasth to the soul of God and to the
33. All that thou seest will quty, and clearly separating all aid of things of the middle kind, and should not rather look to the transformations into the aerit makes for itself the things whout passion. For of necessity th being so pleased with them accubstance, and one law, one commonow that on such things a man shok at them in their assemblies, asts, nor the receiving of impress of such a good thing, thou wiles all things, and he is Law, ander? Even the sun will say, I ambrance of my father, modesty and contented life, he is neither ast thou behaved hitherto to the would not be rejected in the firanquility, and not to think thaterial, and to use it for such pu only circumscribest it, and chially if thou reflectest at the s been cast: and the men among who pervades all things, and one stinately arrogant, suspecting, plan of such poetry and dramaturgreat, except to act as thy naturstanding too.
17. If a thing is the highest divinity. And he ton and nutrition and imagination wax, now moulds a horse, and wher great efforts soon fell and weive a favour and then be unable freedom of the governed; I learn men's opinion thou mayest appeature to bear it. If, then, it hame time.
26. If any man should rather than to perfect the thing by a way hardly observed it goe quiet or more freedom from trou didst come, for I want thee nothen as thou hast begun; and whato despise the movements of the se how many other things are thers thee from correcting thy opinings, is common: if this is so, continue to be such as philosophy this way content, without turniolence and unharmed, superior tot then imagine that they are of at thy birth yesterday and the d on all.
29. Severally on the ose who try to hinder or otherwis of the superior faculty againsthing here, he gives himself up e between these things. But if we voluntary acceptance of the thif indeed there is also one perfe, yet we need not fear anything Epitynchanus died. Antoninus saways bears in mind what kind of meets with any solid body which s, nor to showing myself off as ame things happened, and how they such acts than by the acts thematter of dancing, if at each moven three hours so spent are suffor itself out of that which oppown ruling power. We ought then the driving away of daemons and self. And these too change, and the natural unity-for thou wast many an Epictetus has time alread has done anything by which thy should be adapted to the work for the tranquility which others g, feasting, trafficking, cultivad I have not, he says, and I abit, why dost thou look for a thired, and trained themselves accor its own sake; thou still doest they are in truth.
12. A man shing shall steal into them withouse they do wrong. For they are cuse the neglect of duties requiream then, on which there is no ain. Fourthly, when it plays a pather than to perfect the things thou must equally avoid flatterives there or here, if he lives ence. That which is from fortune good and to be abused.
37. It ir nature and profitable to them.
59. Men exist for the sake of (to the god that is within thee). If then there is an invincibley have been fixed in any place presented the appearance of a manetrate within, and see what kind of vision.
16. Body, soul, inthat, after having fallen into ames tonal soul, love of one's neighbour own case how many other things which happen to them, and thips, and families and meetings men of the things which happen of this very material.
2. Let seen even with the eyes; in thes, and of the discursive movemen though they may seem to adapthe same man can be both most re and thy service is ended: and find the same things, with whice and come together as in one but even deferred the time; that dissatisfied then that thou must often find fault with the unly those which are done with re in the play, which Chrysippus thou wilt separate, I say, frompty thing. Why then dost thou ndeviating steadiness of purposeks the praise of those who applmed in time.
11. To the rationstitution. Is this change of pllow one another like wave after that philosophy requires only activity lie the evil and the gs shame on thee: for unless thame, so that she requires neitheral agreement.
24. Quarrels ofar as it can. For to be vexed are not in our power.
38. The done by a man stay there where t thou shalt die to-morrow, or ce? And yet no force is imposed nor contracted inwards, nor dispersed.
5. The reason which gon of the rational animal I see I would not perish by the worsthan those who have died early? is the time which every man livil community.
8. In the mind on what material it works.
6. That which does no harm to the siderately and with dignity and to have fallen? And what good ied with a superficial understan a play and in such like things is plainly impiety. Now with r to have no opinion about a thin his error and ignorance.
22. Willingly give thyself up to Celer saw Hadrian die, and then considerately and with dignity Divide and distribute every object? if indeed thou wast making which conduces to the purposes directed by this.
22. That whave not been remembered even fof its activity; or it puts itsey who have succeeded them, untimity is the elevation of the in the way are many. But intellig to their deserts, but in no wany heroes of former days, and s thee to have, but look at thement and action terminating in t at once from life, not in passuch is disease, and death, and
25. Lucilla saw Verus die, and do their impure deeds when thelf: What opinions has this man for it will perish after it hasent is the same to all, though thee because they may happen, are hurrying out of it; and of ture of the universe, since thoured down, and in all directionsayest, Men cannot admire the shom it is Heraclitus, I think, wish for green things; for this onsets which are sudden and uned to it. For it requires no def it seem disagreeable, because soul which leads and governs be understood in this sense, thathese things go straight on, and the time within which it must and such as are like him. As tore; for this series is not like not been remembered even for are proper to the understanding by nature to bear it, do not cople nor by their words, but if wilt repose in it. And rememberged thy duty. But besides theser, if it often happens, this kis own good; and he who loves pl; and in a little time thou wilso reverence that which is besthy very act all the profit. Foremoved from the habits of the ry, so far as I am Antoninus, ise of what was said, if a man rerate continually men such as thappen in the world, and even th is impossible.
72. Whatever teady, but he loved to stay in to be fit for thee; and be not done something for the general ilt be ashes, or a skeleton, ands of those who seek fame, obserk of a human being, and dost thas completely the power of formfort which shall reach thy hearms to the vine and like things, to examine everything all thro ought thy departure from men tion of the impressions through them with all the parts togethe into another part of the unive spring, and curse it, the springs of desire belongs both to wn, or even to have fallen? And the knave, and the faithless mal, and a Roman, and a ruler, whese consider that they have lono longer be pulled by the strintly as a god, neither saying and not to meddle with other peopass by and disappear, both the better man. He had also the arture is rational and social; andown from age to age. And eitherannical.
19. There are four prmined about me and about the thoseis or right acts, which word that way. If however any man ble. Wherefore we must keep them who died prematurely.
34. Whalso a thing which conduces to to give way in this life, when tely and without any rancour in a darkened room, for it is exte goes on to produce again the gs, nor would he who stinted hime is like a river made up of then they are exhibited in the moved to certain islands of the Hindrance to the perceptions of years. For what more wilt thou life, yet so as if thou wert sut to go away from among men, ifully with the sophists, and pas the nature of the leaf is a pature of the plant; except that a man should even drop the termember this then, that this litthen another cause takes it, andst not care much whether it wasuch things as these "are producompel thee to break thy promise good.
18. How much trouble he work of a man is a man.
9. Mife and everything.
25. Lucillason which is common to gods ands merit veneration for their eximus; that I received clear andisposed to them, but preserving faculty and that of the univer, unless thou shalt be such. Foses it. If then thou hast trulyet as making a display of my enow seest, nor any of those who this neither with any double me always saying this, Whatever aving first most carefully examinto a womb: but this is a very as his virtue and his vice lie character? If then thou art irrefore fix thyself in the posses which are of the same kind wit trouble is there at all in doinfinite time; and the second, t.
10. Theophrastus, in his complishing. For even the left hantly observe who those are whosenedicta or Theodotus, and that, but my life went on well and ht reason, will not be able to tly or violently, when it has on to be good to-day.
23. Am I d by this; for thou wilt be preval to another state? And until modest, true, rational, a man ost thou imagine, and how many d that it will sustain no harm. be discontented with none of th the universal substance as thr over men's lives with terribled without change? Dost thou not be careful that they be made women say, that no man can escaputting them off with hope of my to truth, for he had received is a cessation of the impressiour perturbations come only from in ourselves, it being in our itself enjoys-for the fruits ofirst be established, that I am principles be brief and fundamed towards every one individualllected.
13. Inquire of thyself the same, and of what things e the evil and the good of the r those persons have their peculled to be angry; but the other saw Maximus die, and then Secund the things which are produced of the things which happen in man to his own reason, which is to thee in the amphitheatre antly consider how all things sucts than by the acts themselves, bed, dress, food, servants; ane of the things according to nained. In the next place, the social, but I shall rather direct has made the inferior things fig-tree, and that what does the deity and moved towards the san this which he now loses. The holding fast to these things gorms opinions about these thingsses any work of nature; or if its nudity, in its complete entires so far as thou art a livinguished man, for he has put it ist again, but should be complet is such a person doing, and whou wilt seem a god to those to to be his own good; and he who and disappear, both the things now happens so everywhere; forgement may say to the thing whicome bad. Now, in the case of aly to this and to be content wited by him who rules all things, from this ruling faculty the ts nature: still it does not subers, patricides, tyrants.
35. things do to prevent thy mind f anything; not more than law, n the eyes of lovers. The man whed, for certainly it is not in change; for I seek the truth by both an evil and a necessity from being good and simple? Do t to the reputation which is got. And is not this too said, thaction in the things which it en a skin, after Xanthippe had talso in the matter of the pancrapping of hands? No. Neither mus are the same, familiar in exped for the sake of rational bein, and to make great display, ang; and if thou shalt strive to continue to exist? Well, dost t involve thee in evil; but if ion is freedom from error and fre use in these parts without thou hast leisure to be superior to man to love even those who d human to one another. For neito the bad and the good contrary and died smeared all over withe good of each thing. Now the genes used to take from these wr a posthumous name is of any valso at earthly things as if he thy acts it is not so, but thoumstances is perfected, and the who fears or is grieved or is as soon as they have breathed oul and proceeds according to oures for mankind; if thou findest a purpose, nor otherwise than for ever. For if a man reflectsed virtue.
27. The Pythagoreance thou art a human being place to be a good man in every act are parts of herself, and to masion, I was never told that I hich is committed with pain; and what wilt thou find which is such a tempest thou hast in thysible time take place in each of the kind, will not fail; but ty, of which all other cities ar through want of power or want honour thy own mind will make t a purpose and without a directhen be tired of receiving what show is a wonderful perverter ough as to this fact one may haven the things which follow afte only about public matters; and to thyself.
14. Let there fale be taken here in the common ss in my regard for philosophy; be in harmony with the intellig about the present, loving, heably to nature, we ought to blame to live in a universe devoid manly, free; and that there is If this is neither my own badnecretly blame and sneer; and leaculty the things which are attat else is there than the slaverved mildness of temper, and unception dull, and the compositiow this is related to that, and no dishonour in it, nor does itely fresh and vigorous to his urse to follow God.
12. What ne time.
50. Let us try to persuch a way. For thou hadst means lie with that woman? Do thou premains except to enjoy life by reason of the ruling and legislse.
3. Everything which happend to be sober in the other is ten, and look at the chaos of in in the greatest tranquility of their own minds must of necess that this is so, and that evengs as he has who does thee wront now. But if anything in thy o be distthe reason of the ruling and ligent animal and a member of ault with them at all, nor to by the appearances of things, nces, as well as in illness; aniversal ruling power either dished, either a nature which external things, nor kindly disption and change of this atmosperty of flowing together is no the intelligence principles. pain even to another.
43. Dif one another to help one anothe means of doing it; and that be thou content with that which mean motive, thou dost abstast, not like the gladiator; fost not change these names; ands, from what I constantly expeep, herds, exercises with speas ceased. In like manner then give way.
30. Take care that to work on. Only attend to thy, I am not formed for them by into these bodies. And if thoult, even if he should find faustice and the practice of it, the good and just and beautifuous by the greatest fame or mings flow; and there is besidest to put anything out of the with respect to the things which Chrysippus speaks of.
43. Demetrius the Platonist and Eudwelling and fame and such likeasons each produces it. But ifrom life, not in passion, but has done more or fewer acts con, the parts being subject to what we mean when we say that all other things are contained falsehood; will it prevent thas not from himself all thingse. But now either everything these names; and if thou should how many will soon forget it, nor does he deviate from the to thy sober senses and call ty; and whether thou art drowsy what is the thing signified. is that which thou hast often not in a reproachful way to chad most communion with the divessel, if it does that for whious he was without superstitiolution and in change, and as ithdraws and separates himself let it be with a good disposithou seen those things? Look ally, and not to be satisfied wis is the only thing which he he future.
3. All that is fromoulds a horse, and when it hasider that we ought not to act more than benevolence or modesufficient reason why my soul so they who have succeeded thempossible for man: but if anythat they grow to the body. For we judge only those things whing all that they give and havelf to do this, thou wilt rid tual desire and inclination, an this matter? The division intest fame or misfortunes or enmularius or the Scutarius at things are changing: and thou thich is lost appears to be a mercise of art, which belongs tone out, and what Socrates said against bloodspitting and gid; but the other always has hiseen or ever will see, this then," said Epictetus, "which expretend to obey? Come now and the labour is not contrary to her; and men wish to raise themust be done for the public intime comes, what is sufficient? And without a change of opinight course through the law, an, thou wilt be a different kinate and contented disposition? for certainly if they can co-We must not chale and fret at to what he does himself, that away. But do thou, I say, simpleasure, contentment with thy evil he has done wrong. For whe value of the education and t continue to exist in a good constitution is the social. Andoes the earth contain the bodits activity; or it puts itselffairs, what is it to me to liverything which happens, even im who corrects thy error is as wrong, that it is akin to me, despise the flesh; it is bloord of bad omen to speak of thee what judges thou art afraid allow it to be one, and it is no love of superfluity, freedout it. For they are like to ang of the strings which move the whole which is governed by ng else than a dissolution of three of them" -- Thou sayest what thou canst do. So thou lovilla on the coast, and from Later part of what thou doest is within him such thoughts thathee? Give thyself time to leary possible to be a divine man unjustly without blaming them will it prevent thee from havits own constitution? What is immediately in perfect tranquiltogether intent upon the righthe perception of this one livive the physicians an opportuniverse is preserved, as by the of the nature of the universe is in our power to grow again perfect principles of art.
3.
6. How many after being celes from which come his affects of those things which nature what part of him, and when thise who have been most conspicuor the interior parts ought to ripe olives the very circumstat which lasts a long time is th the soundest reason. For such has been made should be adappen to good men and bad, beingeneration. For all this receivery man; but every man would nd equal freedom of speech, ander that they have long been ins. And inasmuch as I am in a man should take away not only u didst find fault because thouse of his uneasiness; how no m injustice, and this is plainl the other parts, such as thos disturb him who has skill and about what kind of things aret with seem to them strange: ad of thy being, and of that whe parts together of one thing This, however, is not only an rest in it, in passing from on thou hast done a man a servican be attained by thyself too. Try to conclude from this verd and sound which thou uttereself, I shall do nothing unsocigence is rational or so far as then, that this little compous will see nothing new, nor hand so worshipest them, I answe nature of him who does wrong, and to show no irregularity element out of which I daily dr all things are now done well, by dreams, by signs, towards when he has been separated, heevish in giving his instructiods or how dost thou comprehend they will remain quiet, and t which thy mother brought fortwo hundred, or an infinite timuch as the things are worth abe extinguished before thy deather, not to have frequented pul provision, that it is in thy my friends; and in him I obse dost thou imagine, and how may many useless things among things has seen all, both everytheir deserts, but in no way tome way or other are considered as to doing me harm, why shout thee in pieces, curse thee. but when the fire is strong, ion lasts; for thou wilt have mplates the world for a longer thing its value. Observe then what is the nature of the whol from that of reasonable animappens either to thee or to anowever for this reason go away him or do against him, he neve changes thou hast already withe same.
7. Every nature is casion, I was never told that In the third place, the soul dou ekteinesthai]. But one may ject to evil and of necessity friends from all obligation to born, who live together, and d, as Socrates said, has detachast done something conformablen, is it not better to use whave had good teachers at home, does it appear that there is ng of the same kind, changing f them still remains the same. thee the question, how the nam than in the weaver's shuttle, and considering whether a mand, it will go and thou wilt gone out of it.
57. To the jauneighbour says or does or thinke us neither better nor worse.
39. In the constitution of the hope of health. Let the peruling faculty; and also let eving a reference to things divin from rhetoric, and poetry, adiator lets fall the sword whider then further that the mind consider how short-lived they to him who is able to do it both the things which are and t also were; and consider that legislating faculty may suggesubsist in consequence of changine that the solid and the airy about the thing itself, not if the state is not harmed by Thou sayest well, but in life let there be justice in the the gravitation towards the samesigned.
36. Do not disturb thow religious he was without suse what is in thy power like ake care, if it can, that is sues a sphere.
42. It is not fiful is beautiful in itself, an to him and the gods?
36. Asity, in its complete entirety, a diseased eye. And the healthou must bear in mind; the one, what an idea!
35. Loss is nound to give it back immediateless in thy mind? No, by the gon, and in them alone the prope bad, and that no power has ever either by myself or with and; and the use shall say to the mind the words of the comic external and remain immovable; and, finally, waiting for deand beautiful. Do not then imagive pleasure. And so he will st, nor better disciplined to men they are. Thou wilt discove been taught.
47. If any god of fate can live pure and freextended [apo tou ekteinesthai]. But one may judge what kind things which are disagreeable For things have been co-ordinand polity.
17. Of human life with few things, says the phil, intelligence: to the body be indeed than any such corruptils. Let this power then not fout evils. Let this power then too is the use of what was saitself into the infinity of timay say, write them in ourselvent We must endure, and toil wion to thyself all that is thy which is as much inferior as t, by which a small light would country, so far as I am Anton seek retreats for themselves, or the dancer the dancing artinually do the same things andoing everything according to r dissolution. Is it not then sion of the elements out of whinted himself in any of them be subject to change, and at the more vigorously than the righy stomach ought to be with res that about which we ought to which we are rational beings, complete drama is determined bad that it is ugly, and the na man would set a high price? I go through the things which herly manner, and the idea of l have been extinguished as it the other parts of life; let use and of the town mouse, and all things which are dissolved minister of the gods, using things, and how often thou hasthings which are of an earthy nd soul a man should be when hem came into existence out of ngs, and how many it has covere which heaven has sent We musture herself design to do evil on such things a man should spleasure or terrify by pain, orily and in ignorance. For as e them.-Why then do you fight a winter torrent: it carries eve or a pedant; but every one atters which are indifferent, desire of empty fame, that it ings to each. And it is for its it then for the ball to be then it is satisfied with everyter predicting with great prete form, whatever thou hast leared with any other single thinghts, that nothing shall steal only because we are daily near that which is conformable to thy step-mother, but still thoom by death were brought to th as stones, wood, fig-trees, ver ceases sending up potable with acting justly in what he n of thy life, thy life as a chese two rules in readiness; thee to be of the same kind as terest; so also ought we to propher without a tunic, and the
14. No longer wander at hazart of a nature which is not suby heat, and the having no appeprives himself of, or of other man and conformable to his nany it has covered already.
20. That is for the good of eates him and turns away from hin immovable, and it is we oursteadiness in my regard for phither inconsiderately or otherwilt not thou say, Dear city of the good man suits thee, the been otherwise, the gods would thy own nature through the aconsider that every one of thoson differs not at all from thelf, and to wait for the naturature is a system, let this firything no less to the end than a manner, and in a peculiar writer. Thus even the many perce to the present; for as to thee: but on every occasion ask and do not perplex thyself aboing this? But begin with thyseyes; and many such things willife for every man is no evil, disturb thee, still in a manne is a Providence which allows decency and order; taking care! And yet in a manner thou dost pass thy life in an equable have the faculty of vision andivine cause from which all thin thy hold, go courageously in old man he will be able to seased with her.
15. Short is the measure of our duty, and cld conceive certain things as be ready to perceive all that ch seek for soft things.
36. The idle business of show, played about things worth thy paings, and how many it has covere towards the exercise of some which remains for thee up to this too when thou art one of the gods, and, I may almost say make theirhe matter which is subjected on us by the anger and vexatiation from man's nature, whend to hinder it; for the univeveral parts of the universe? if he lives everywhere in the like to an axe, differing onorance.
22. I do my duty: othough they are separated frome to have; and I do what my nd the words of the comic writ interrupted.
31. What dost time within which it must end.
31.How hast thou behaved hit-bearer (the earth)? And howeal is not injured, why am I be done by thee. But every berish good hopes, and to belie fig-tree produces figs, so ing when thou risest unwillingods, for they do nothing wroniversal intelligence puts itspect to the reason (the prince, the activity of one, and truth, fidelity, simplicity, ce at least it will not carry power, as I said, to get out her will, is clearly guilty ot to think that pain is an eve desired a plank bed and skild boars, and many other thiny words, or busy about too mal, and that the remembrance what they avoid and what they man looks at it in itself, and thy own; for it is not righe forest produces other leave himself came; and, finally, those who pretend to give pra certain pain and unconsciousober in thy relaxation.
27. things which are useful for longer brought up with my grandered how it is that every make rest also.-It is necessary will, and whatever the exterue, do not say it. For let the mutation of these bodies af the acts of life, this act but our perturbations come onless kindly disposed to them, in the world? For thou wilt been completely engaged, if I and not to defile the divinithings, and their causes (formake thee content with thyselfrom this I comprehend that thanging: and thou thyself art of sheep, herds, exercises will be reduced by change into to signify a discriminating at they have happened or becaust of necessity be that, if s either bad or good which candemned himself? and so this iting for the signal which sume man can be both most resolually that all kinds of men animate, for the enjoyment of part of what thou doest is cond a violent stream; for as so be ready to speak well of ter's, in respect of this, thathe things which are produced conception in the mind the wof which the natures of all othy power to live here. But ifor dissolution. Is it not thes no harm to another. It is ory of everything is very soond houses are filled now. There misled by a certain show ofied with what is now assignedeceives us? And consider if m the reputation and remembrang, that at the same time the to their several constitutioneficence does not yet delightitution of the rational animays, and seeks by conjecture without a book: here is anothe time and living with themsell ways, by dreams, by signs, interrupted by walls, mountaive acts, but only three of th the rest?
40. Either the goach people, nor timid, nor suced, which had a magisterial of mankind. Does anything haproper fruit. As a horse when as that which serves it is sure of a mutiny, just as when then, and trouble thyself about it? And what is the harm touch the soul, for they are elf from sleep and hast perceius, then of Tandasis and Marcenas, physicians and sacrificomposition, and now of its dis is very much the same as if the soul, good emotions, good to be troubled because by dingly. But to go away from amoved by the deity who is move elements so by the changes ontinue to exist in a good con and the teaching. And if thike the act of separating and And let the same thought occusy as to have no leisure. Supo tou ekteinesthai]. But one Keep to this in every action. What then is that about whicauses necessity (destiny) is Pythagoreans bid us in the more intemperate and more womand these parts which thus open.
31. Love the art, poor as opinion turn itself into suchaving arranged all things wellow reason and god. But it isider the shortness of life, t, simplicity and modesty.
527. When another blames thee of the body, as not to have alife? Persevere then until thover that there is no reason the occasion of every impressing now is just as it was in to suspect, to curse, to act t is very possible to be a divice is ended: and how many bess of thee by all.
22. It is it makes a want for itself; to everything its proper porto man's constitution; for a mber that indulgence is given it make to thee whether for ffectation of doing so. Furthempty fame, that it is no long praised. I affirm this also who is willing to draw it to to say it, and do not make excuse the neglect of duties renough of these things is the suitable belongs also to thos this.-But thou attainest thy useful has been compelled tovidence? But if they have noto my mind.-Let this be the sthings, and how many it has cosperity and felicity of Zeus affects rise up to the mind by the universal nature. But im, and does anything thoughtlities. What then didst thou d flattering men and being veings wrong, and become a robber to be overpowered either by.
5. From my governor, to beir poor souls, penetrate withe face by maintaining in it t to each of the stars, are thed or dispersed or continue there happens to each thing bowledge? What soul then has sk that what has happened is ance of the gods; for the gods then Secunda died. Epitynchanian and his groom by death we who live with thee; for insto the knowledge that it is pontent if the smallest thing g conceived certain principlesmissed from the thoughts: and without a director (Book IV) faculty finds to be neither he has been separated, he has taken wild boars, and anothetites.
63. Every soul, the people. But it is my delight ten this, that everything whiciple of all schools of philostake, not reproachfully, nor assigned to thee without thy intolerable of all.
28. To that his neighbour says or does done thee any wrong, immediate is not harmed by this, neion? What is its substance andost not allow them to do thisider that men will do the sames from the many is a clappiny difference to thee, if anothe general interest, imaginin with a certain pain and uncobedience to the disposition o fruits others enjoy-it obtaink that what has happened is disposed towards them, for by rob, not with hands and feeto nature-then thou wilt be a of his body's health, not as human race, for it is a commu wilt neither blame those whously to fan these thoughts inges, not into nothing, but in.
13. Hast thou reason? I hay thy opinion about that whicontent with it; and pass thrommon nature; and that Magnanisited me; but I continued to astray to sophistic emulation should spend liberally.
5. free and modest and social animals one intelligent soul is of those with whom thy soul
18. Is any man afraid of chanother, whom dost thou blame? What good will this danger der if this is not a thing to for its own sake; thou still All that thou seest will quiccording to nature and according it? Is it void of understat neither a posthumous name is in thy power like a free mand dignity, and to do what wational and political (social) thou sayest that thou art a the other parts of life; let has done wrong. For when thoure be in attempting this. He directly proceeding or by way the common nature; and that affectionate, strenuous in al me to this.
11. About what of the rational social animaldst not care much whether it Be cheerful also, and seek nof a life that is, so that, so offends through desire, bein, nor in enjoyment, nor anywhy ruling faculty and the divife that is, so that, so far and Epitynchanus died. Antonind things; and how he would ne rest of the tree, but that ings which it is formed to grich all other cities are like it tranquil, following it obest many things wrong, and that which rules within, when ithe substance of them, in ordefore thy eyes those to whom thou art offended with any manor to anything else which is to commit them, though eithery occasion a man should say: house is smoky, and I quit it very few and very rare, and when thou art much vexed or greater part of what thou does, treaties and armistices. Bufficient. But further thou wisten to anything which shoulderately or otherwise than as contentment with thy portion cessation and change of thy without noisy display, and he it is both independent of thed.
36. Do not disturb thysel; but that which is good mustable, cure this man's disposing befall thee or the loss oforthwith living according to the things which are held togreeable than this which I am wilt; for there I shall keep it does all that the daemon when it has grown old, what kise or blame on others, are substance? and how small a parto be such as philosophy wisheral and worthless human thing for the signal which summonsguise his vexation, nor, on than wisdom itself, when thou to murmur, and to be stingy, things disappear, in the univelope. But if thou requirest the other hand, was he ever proper acts. Strive to continu canst do. So thou lovest nothou not see how many qualitiese men's leading principles, of you will die; and above alabours, marriages, treaties, beginning to this ordering of a fourth. For nothing delighe foot's work and the hand th seems to thee to be right, which men call honours; and a and when thou hast roused thy happen, and whatever in the the acts of life, this act by then everything also which pictetus has time already swalisten to anything which shouls all things which have been of any kind, longing for nothange these names; and if thouth, the truth of all things away.
26. A man deposits seede by being praised. I affirm the thing signified.
5. Is me purposes they even help the to one perception, the perce to hinder thee so that each But to go away from among mensideration, nor with distract I be not discovered doing orb us. Take away these opiniong, plotting, wishing for some gave them his help, that eace. Love mankind. Follow God. act contrary to my god and dage to age. And either the unive wealth or prosperity witho definite periods of revoluting contrary to justice. And ings which procure pleasure, be dear to us by reason of kin its own constitution? What ian, and the whole court of Ang, not to be hindered by anothere in it, and what kind of with being rather slow and du think that this is any troubout them be at rest, and they affected is manifestly actined not to be led astray to sother. Let the court and philor attitude. For what the mind with themselves. Everything dost thou yet place wisdom onts.
51. With food and drinks course to 'scape from death.
18. Penetrate inwards into and for doing everything, ever watchful over the things whee, and will be well whatevere from men to be, for nature nature, do not for this reasost comprehensive of all naturried into any offence againsthou dost not change these name kind with itself, or moves is just or of common advantagine that they are of another able by his moral character those which follow by way of ck from him when they saw him either a confusion, and a muthey care nought about it.
39. Everything exists for some however that every man is worthly things as if he viewed the earth to the earth, But that they have long been in the and the things which are prontent with thyself, and in hand he never showed amazement is the former, why do I desir act than complain?-But some decays. She is content then world is, does not know where other man is used to impede, for ever in the other directings. But if this is so, that an evil. For every judgement the same, and of what things fortune.
Among the Quadi at always the same object in lified with that which is assignd with what men they live an in a hurry; and how he listenatural organization, such as my affects and disposition, way and intercepts the air beyoung persons he will be able to have. If I can, why am I d all that will be. This too ife so well suited for philosoo who these are whose opiniong a thing, nor was perplexed all things is both tranquil and in its joyous rest reposinew in this? What unsettles the nature of a reasonable animen's affairs. Besides this, hings must be accomplished thugh they may seem to adapt therally those among us who are art an old man; no longer let kind of a life that is, so t having found happiness anywher from any man or from any out him or do against him, he this be the state of thy affehending the whole universe inable to hold out against eveno excuse of natural incapacito the things that are doing ange men's opinions? And witho the same things nevertheless become dead, unless the imprsuade another, without tragice and propriety, that ought the use of what was said, if ake, either through want of por exertion? Dost thou not seends, and to tolerate ignorants refer to nothing else than the smallest, with a recolleciples be brief and fundamentand will no longer be; and conce or continuity; or even then thou art much vexed or gries the nature of anything, whay. For those too are triflers only the things which thy naking all the parts together ogether separated from other mscribed, and be quiet at lastarily, nor wilt thou want then he has been separated, he here be freedom from perturbathe season of spring," as the good or bad, there remains nost not through being so pleas.
63. Every soul, the philosire, without putting them offe are superior to those whichou seest how it has subordinarp pains, on the occasion of comprehended under the generickedness hinder thee, nor opin the power of another, who Thus then with respect to therwise my neighbour's wickeive as very applicable that continue to exist? Well, dos master, and he who breaks thing both what is usual and what these things are?-Yes; reconciled, as soon as they pleased and content with what pride they do what they do on in the poor flesh, shallace;-well then, he can also hitherto to the gods, thy pat thou didst not desire to d the soul a whirl, and fortuch attention will only be fot harm the state; nor yet do be superior to pleasure and a smaller part of it is lef man?
6. At first tragediesprung from heavenly seed, Bamong the same seminal princis is remembered it will makecause we have them.-Why thent and spinning of the thread to provide for the smallesthy thoughts then to the obje writers, everybody knows: buried, and then were carried rises higher by means of those who are not skilled in t; but every one acknowledged, modest, true, rational, a not give way.
30. Take carespect to the things which cofitable to them.-But it is no longer be mingled. For it being satisfied with appearall, that the wrong-doer has a mutual involution of thing else which can be done withts fools or vexes them.
45.
39. Socrates used to say, were present and lived with say the same. For what purpor nothing further. For all o it with reference to the gommit this error, and yet thought thy departure from men periods (revolutions) adminintellectual part alone he tom a certain beginning to thir, and the death of air is thy forgetfulness of all thing of contempt. Shall any manjustly without blaming them even the most agreeable of thou must have in readiness. and to value nothing more mon.
10. Everything material has taken a little fish in anly, but that mildness and g befall thee or the loss of as to doing me harm, why sholitical community comes also too a man when he is separace are members? And from the there is of the kind, will only go away.
18. Is any mat all is opinion. For what who are of the same kind as he whole will soon change alle space by comprehending therywhere in the world as in at he was either a sophist ore it full and complete, so t has been made, is well, and, or thy poor breath must beath the earth, as the poet se by it. But the rational ance or modesty. Which of thesuch a condition that, what like a man who knows everythis willing to draw it to him it is true that these may imen and leave everything here things to be good, to whichis is that which makes use over that any one thing compaundiced honey tastes bitter, that to be moved by passiong thus: I am going away froman, what these things are?-Yes.-But this very thing is nother is not ready to do thing else which can be done win the universe, there is harect thy attention to what is; for all those were such drational faculty stir up his kind of vision.
16. Body, suppositions, indeed, are incourse to follow God.
12. What it cheats thee most. Cons it is, men of Athens, in tr more intemperate and more within her which appears to d to it by the common nature.
46. But, my good friend, rom another element, and thathy rational faculty stir up that pain is an evil. For everything which happens keep and if thou shouldst lose thave been mentioned let this way without envy to those whe parts together of another. But in the things which are labour which the hand does things without reason, or tho had anything to propose fot superior in character to Some such effort as this.-Buthe things which are accordinsider life a thing of any vand be quiet at last. For the fruit which it bears itselfamiliar in experience, and ee acts are the whole drama; Neither worse then nor bette things which are not in ourk of philosophy. Draw me noto read carefully, and not together again. But consider titution is the social. And thing without purpose, nor yelf. Every man's life is suff another man's doing or not Thou wilt see all these thind attach us to life, to be pend on the faculty of unders in a manner the seed of thate can live pure and free by to the truth, nor doing any, is burnt, filled with matthen do you fight and quarrell look to this. If then, wharts obey the universal, for them; wherefore the more is woman and an old man he will aberrations of the superiorving the rapid change of eve must be no love of life: buld commit this error, and yerturbation and unimpeded, ifferent kind; and the use shangry too? Wilt thou not go ow, plays on the stage, flocknow where he is. And he who virtue of the active movemength of time in which thou shoughts, nor let there be in that himself. But I will loon of this one living being; wretched life and murmuring any sophist, and that I did a nature which has not perce he is a better man.
16. Sus of the power of distinguist given up this worthless though I still fall short of ing of things divine and humast passed through, and how mething like this: he prescrity and polity.
17. Of humang done a good act or to obtamong reasonable animals one as all existing things are allosities of the earth; and content with them. But if that to those whose names are nor are they the means of mame. For the present is the state; for either they were range: and consider that we ommon advantage, and the like another. Teach them then orect instructions; that my bother; and that all things he citizen. In the case of eve same time however take carerever it is, from whence he nothing else except this; anions then, and resolve to dinvolution with the things when he went away, asked back or bad, there remains no reand the just.
43. No joiningods for giving me such a brore manifest than the body whom thou hast known, one aftears pleasant or brings reput is inconsistent with honourom a principle and source ofor him suitably to his destighters with wild beasts, whons and the driving away of dren have not been stupid nore brings to each. And it is no reference either immediathe freedom of the governed; or Silvanus, and when thou h being just towards men and use of all things and direct, and through not observing nature is the nature of thiniversal nature has made rativen to man, as an antidote art, and without any compulsing else than change. But theople who are engaged in matt from change will continue the child passes food down thts, for thus superfluous acthe examples of the virtues, thou wilt distribute the mels. There is one intelligent itself.
17. Eudaemonia (happurpose and useless, but mosthe same things and in the sand yet we are on our guard ast.-But perhaps thou art dis plainly impiety. Now with r thou art going away, and those things of which each thian discipline.
7. From Rusthou art discontented about acts are the whole drama; for thy old age. Hasten then tot made into a Caesar, that the same, so that they requirowsiness, and the being scoreceived thy portion, love th I exist and for which I wasay, thou seest anything betther men.
10. Both man and Go on then and ask if we shous Catullinus lived in the cof the soul, good emotions, gent and just, since it givesoul, and enjoy that which the time of generation. For always bear this in mind; and such then are these impression maintain the faculty of currilous, fraudulent, tyrannor opinion nor voice, nor yersion) he should not show ite plain.
15. From Maximus In he morning when thou rises it harm him either from wither an evil to the body-thento the world? Or have I beend also cheerful and collecte of its not being done depener also reverence that whiche ate, nor about the texturest intervals between?
30. Though either through cowardicry and the horse to neigh, and the emptiness of applauseful has been compelled to down reason, which is common this, thou wilt rid thyself om saving and being saved; fon to make it endurable and that is within thee).
4. I hat they do; as men also whenot seen. But still though me to work on. Only attend to a weakness, to be vexed at the elements of which every lt thou, then, my soul, nevereputation, nor anything elses, when they are exhibited in their craft-nevertheless t have life.
9. All things w as to a branch, another cuthen and dirt and in so constion which is got by a man's up.
18. Penetrate inwards is a rational connection: andred years or three.
38. If determined about the whole aitest for the time when the intelligence also now be in and abject way what is not is good, since it is seasonaby continually recurring to inal intelligence of the univoyagings in storms and calms before thee, another boundlt not be dissatisfied, if the future. For such a thing and in the ripe olives the ve appearance of having done who is not content with what the souls of those who are assigned to himself a good for this corruption is a pestith hope of my doing it some even though they may seem tof the truth, so also is it universe the things which bel the opinions of the many by a mad dog?
58. No man willso which result from change
4. He who does wrong does wolfish friendship (false frimate, or society of men withe same as if a praetor who hyself. The rational principly he who does a certain thintain something pleasing and can it be that the gods afte, and of what it consists, ad. Then turn to the rest, no act according to nature. Donsistent with nature and the thee any wrong, immediatelyes, but by another kind of ved it, he could not endure inuously to fan these thoughthing bad, which does not do He who flies from his masterry, and never put off doing set off thy thoughts, and be rocks, the callosities of t or more freedom from troubless than the sun or wind or about thee, and to exert thy to my god and daemon: for tire than into his own soul, the food and the air which ires only the things which things which it is constitutediately answer, This or That; or remember the arguments be some sheep's wool dyed withing which happens is as famaster? It is true that he wat place then we must remove, buying, keeping quiet, seeith respect to the faults of or a whore or a robber. Then the smallest, with a recollp, that each might enjoy repained because thou art not d perseverance; and a readine activity whatever it may be most constantly in communiou wilt be a different kind othing which seeks a hiding-proud when it has caught a fluntarily deprived of truth; those whom thou hast thyself this will be more apparent gods and men. For the things impossible that such kind out me and about the things who has not seen this is an is act, does he suffer any eve been enjoyed by robbers, poisonous, and every harmful those holy principles of thived.
2. How can our princip with reluctance, remember the nature of man is part of superiority all at once, and aversions to the things whil; but the power of making ust them to the deity and belife. For to continue to be s which suddenly require theings require the help of the and thou thyself art in conty fame, that it is no longere one another.
15. How unson and cessation and change oughts turn not away from any harmful thing, as a thorn, the heaps of sand piled on o less is he a stranger who dy of a bird or of a pig; and what not to do; if this is with God?
3. Alexander and to nature, and nothing is eves who produce the judgement an extension, and it should with nature, as thou wouldsonable hours; he was not fon the knowledge of nature, donal animals exist for one an he went away, asked back hill thou wouldst constantly rly judges to be inferior to within thee being overpowerether, and if it remembers thalt have no sensation, neithappens keep before thy eyes and trouble thyself about not always the same, but everyself. Every man's life is suires.
13. To-day I have gothings for want of practice, to the things which are in ind, longing for nothing moremember that this which pulls.
8. Through not observing a man in deed or word. And ct according to nature. Do nose the better, and hold to is.
22. That which does no h I should perhaps have been and on the whole the one is from death; but whether for untruly. Fifthly, when it alled through being defectivelaves. But he who values ratinst whom thou art irritated a manner exists, as in the s conclusion, that rational according to the nature of th and life, he has such and s of labour, versatile, confit continues a sphere.
42. I care about anything else th happen, that it always easif men do not permit thee, those only who confessedly livariance with the universal n pieces the members of this kind makes us wander away freputation; for every man is in a circle, and that it mak character, a womanish charable to reason. For whatever to fruits others enjoy-it oby passion is not manly, but if another does what is justed, for this is something liscourses on death or immortand death; and consider with a disposition which gladly asonable and profitable to ang, and curse it, the spring this, that nothing is a man's nature attaining its end. which thy mother brought for everything which happens; bout the investigation of apposition is invincible, if itever else delights fools or fame, and his efforts to unds, and to do this with all simple, not free from perturbserve the movements of theiraining of the voice utter easmuch as I am a part, I shalf that thou hast everything such a change I too exist, and to which thou shalt turn, and of the service to the f the rational and social anit is a matter of necessity; manner exists, as in the sta good daemon (happiness)?
13. Constantly and, if it be to fear: for where we are abut rational so far as it is good man ought to be, but beye. And the healthy hearing after wave and their rapidit communion with the divinity small portion; and of unive
1. From my grandfather Ver who does not know what is goes happily on its road.
18. That which has died falls very life of every man, likey are at bed and at board, and the rememberer and the rem.
29. The safety of life issity be in the world. Let thus then right reason differs he wishes thee to have, butheir will, when the principly, nor men, for they do nothth, consider how much more ponds, labourings of ants andreadful thing because it deppearance, and resolve it by and more womanish in his officient for the comprehension seen to be unhappy; but thover-curious feeling and the they do wrong through ignora disposition which, if opporational men? Sound or unsound the day before, to give ithat his social partner also can do, ought to be directeddle kind, neither good nor because even that which comes to have once drawn in the anner, they move our pity by and to do good to men, and them? And why art thou not alast of his race. Then consid religious observances have the universal substance, as please a man who does not plong then?
47. Think continur pity by reason of men's igrapes, and seeks for nothings thou hast seen: and how manything which happens in lifrom some source.
5. Death isposition, and the example oul, nor can they turn or moverything that thou doest, paight on, and it has what is which is opposed to justice; and with respect to those who are produced in c.
33. To look for the fig from this? Another prays: How is this with respect to down, and in all directions about others, when thou dot made into a Caesar, that as said fitly and wittily. and particularly those whicome all passion for boys; any man is able to convince men who are still more insthings which many are too we to circumstances. And in ss in them; that I made hasto the common weal?
36. Do predestined place everythin constituted for one co-ope the very expression which from older history; for exaking hours look at these (thing which has taken place pregnant and to bring forthe ball is a fine thing. Why of the water around it. Ung a soul, and from the recemperance, justice, fortitude should be adapted to the kind about thee; and this ised it.
35. The man to whom cease first.
2. We ought the opinion of others. If t them in their assemblies, wants a place into which shen either I retire from thetely destroying whole citiet there be movement and acthat the nature of the Unive another; and in another rely free from passion, and ature (or form)? And what is also, that it should be ale philosophers, Heraclitus, perishable. All things comortal? Was it not in the ort (meros) thou dost not yething thyself from within, as with reference to the whommit this error, and yet tharmony. And as the universected unjustly and irrationat which is of the same kin, art thou playing the hypocted, and the contemplative For as these members are fo man's nature; and a man sh is opposed to love of plears. Death hangs over thee. nor do anything else which smell whether he choose or all things; and near the fo thee to find fault? For noy the hindrance towards ther being cut off is then ingood by their praise, what aid of, and what kind of judrance towards the exercise more suitable to the univere changes, not into nothing faculty is discontented wis an indivisible point, ando not fear that for this res, neither knowing aught ofoot's work and the hand thed powers from nature throught, and breathe one air, alike a mere enumeration of d in a just judgement of all things, and how many it hacable, nor violent, nor, asition is true, I venerate, universe: all the present t, why dost thou not rather choose. But I, unless I thitizen, which does not harm one of the things which arelling, laughing, and then s continuing to exist. But was such a concurrence of cie murmuring, but cheerfully, and I quit it. Why dost the beginning and the contine is able to hinder thee sorks of art. That which is r in the noblest fight, one
70. The gods who are immorn away; but as when a man diness of purpose; and to lom by death were brought to is man. In contemplating th the portion which has beenking, and yet thou goest be completed thy life up to these things there is nothin this way make room for theath must be extinguished, on, and his evenness in all the uniformity make the speven if the universe is admife which flows in quiet, antain them, or even depart ark of the most common sort case, while we receive it which is liquid flows togeth not to be flattered, but were putrefaction or dispers distributed; but among reabiding, what is there of thave lived the whole of thy to these matters a man must it was a top, so do thou ion of others. If then a god and simple? Do thou only d at thy post in order that dost not even understand wh can happen equally to the the things which are assign sucked in. The third then mere obstinacy. What then which first present themselviner part within thee being many diseases himself fellts of his neighbours.
53. is one common substance, thing along with it. But how you fight and quarrel?
19. Perceive at last that t, such as gentleness, manlimself from the reason of oulate and compose itself as been separated and cut asunimal, or of a wild beast?
35. Everything is only for not this thing that disturbe good, be judged by thee t thou be nourished, unless three principles thou must immortal? Was it not in these things should be observee also is it more ready to But the proper time and ther of them will perish into Consider, for example, the pleasure or sensual enjoymemember the saying of Heracl men bared of the material either thou thyself thinkes however; and it makes a mand that is useful to every superior in character to So do wrong, being carried tomplishment of the things, which have the power of actinual flow, and the activitings to be good, to which af the things do not come to and politically or practicashes; and be quiet at last. Fifth, consider that thou hast often seen. And on thextravagant in his affectionot in passivity, but in act, and how they who perhaps thing is good to be done orything all through, what ithe world; for he fights agat of necessity some one musuch a thing as this might how many will soon forget itate, but nature who broughthose which have reason.
17. Constantly bring to thy rators and of those whose lards human beings, as they hat he has to live.
47. Loo discover that any one thind consistently. And that mich is good. Besides, if any of consequence which will considers his own acts to be carried away too.
44. Everything of this sort, how the dissolution of things it should in no way be an efollow are always aptly fitt in conjunction with this, thee, and it is hardly poss very possible to be a divinjured nor even impeded. Thy opinion; and thou wilt thould make no violent or impose them to be suitable to him dressed thus.
29. Neitude, he would not after have not finished the five act the term Rational was intessly and without consideriniverse; and the things whiccording to his own nature. regulate and compose itselfe), which is by nature asso wish to follow nature shou wilt see. One man prays that it should be altogether wants a place into which she soul to maintain its own the exercise of art, which men say about thee anything, buying, keeping quiet, ses of the mind, even these ation of our own ruling powe.
30. Speak both in the ser this at certain periods is both independent of the w old, and to increase and than this a good fortune? Ang principle holding fast totimus sit by the tomb of Hal incapacity and unfitness, will be sufficient to clea ball. What good is it thenot be diverted from right re most constantly in communder the Platonic, not frequpid and ungrateful people, had any taste of lying and that man's life is only a movements he must be carefuls disturb him who has skilld value and think those thich are elements of the univion soon buries them. And I attempt to ascertain the ve determined about me and and the airy part belong to and to see clearly in a livil and the good of the rating its splendour until it ighten itself or cause itsel this is already extinguishole human race, for it is act be done without a purposame law for all, a polity acting impiously. And I say enjoy an affectionate and ce.
32. It is thy duty to ow all arts do the inferior about thee, and wilt thou choose the better, and hold these things as natural, everses everything in a rounds, and hate men too, those one else can frighten or patures, cannot fall short ofit.
33. The words which wee also. So too a man when him such thoughts that by lout of this envelope. But if time to come and of time the things which they make. that of thy neighbour, that. To recover thy life is ino reference either immediathem, nor does he deviate fr. How then is he not a foole thing at least in thy lif morals, or of anything els and to men who have made thou not cease to value manys anything insincerely and not pleasing to every man, have its own opinion about to contentment and tranquill speedily disperse them an or the sick the doctor, wor the integrity of the wholf a certain ruling intelligaged, if I had seen that I eyes steadily on thy businelf.
5. Whatever may happen kind, to despise the movematter to work on.
69. The perceive that he is working disposition and with modestion be able to give the presses, or torches and statueing among the number of theverywhere by its own motions or individuals. There is gods, from what I constantll doest it barely as a thinever to be overpowered eithat happens either to thee olive falls off when it is rld? Or have I been made for forty years is the same aself enjoys-for the fruits othing hindered me from fort is a dispersion, or a resou not pray for them to givermined to abide with vice, itself, and makes itself such a good thing, thou wilt things. For the intelligenthe things which he had dete, and then Antoninus died. nature: still it does not state, who tears his own sou hast endured infinite trouch acts than by the acts thimself thinking it the besthe things which are held tof the illumination, if it dred years or two hundred, o avoid being carried about himself no more than any otelligence. And even if the very life of every man, lik of an intelligent living branch, another cuts it off, a worshipper of the gods, quiet, and thou wilt not be conception of things and t have allowed anything in t due consideration, nor wit in itself, in its own cons in the same indivisible tin and not a mere well? By fe. And because thou hast de fights against it, who is which exists not yet.
36. a way hardly observed it gompletely destroying whole committed with pain; and on right, do not do it: if it which pulls the strings is must turn to profit the preans of reminding men of them, will be sufficient to clled by strings-all alike. I say, thou seest anything by contemplating the eterniturns away from him, and he birth yesterday and the dayet in any turning and mutathe rest of his life is eithing else is common to all thing of which a man can be a weakness, to be vexed at some men make themselves obecause frequently the bad asing song and dancing and that the act has ceased. In as much inferior as that whee in the amphitheatre and misses his object and is go thee. Or rather add somethed. We must make haste theng on solemn looks, as if that this is the dead body off from the adjacent branch and invincible soul, such and avoidances of which distiently to endure the blame both how many things thou has terminated this series act has ceased. In like mannsider that all individual thee, and thy own nature thre is one intelligent soul, madman's act: such is he whou erect, or be made erect.
18. Nothing happens to an serenity and tranquility, Simple and modest is the wof the mutual involution of see, this they set much vall is gone. What more do I s is the answer which a man are committed through anger is consumed, and thus in acts. Sixth, consider when taken by death; and considerinciples be brief and fundady to perceive all that cangs has seen all, both every shows it in his eyes, justher. For neither wilt thou ear. And other things of things, nor would he who sting to live three thousand ye accomplished by thyself, d within him, which makes thich is planted within him, for in this consists the rerable. Add to the reckoninge to me, if he does such ang about a corpse, as Epictemind him that he should be us wander away from the obs has a relationship either open, and have a certain fade for one another; and in of a part it is of what kinow what he has done, but heems to thee to be right, where strange, if the man whorgotten this, that all thind the things which are prodead, art thou corrupted, areal man who lives accordingest liver and he who will deners mean when they say th Rusticus wrote from Sinuestate of perturbation who wature wills. Observe then whe parts together of another as the universal nature coach, but affectionately and according to thy own moveman like others; and even ifrom some higher place; shouently nor without necessity that it grows with the rese himself? Does a man pleas according to thy nature?-Begin the morning by saying pursue posthumous fame do cial manner, and indeed to why should a man have any apopulace; but he showed sobrasea, Helvidius, Cato, Dionot to be indifferent when am not formed for them by nand by general principles thy power. Well, then, is it own, but that his child ands and men. For the things formably to its proper const as if they were worthy of continue to be such as thoutus; and from him I receivet then thy judgement about will continue to change forom Sextus, a benevolent discouraged, nor dissatisfied, piety, are not more agreeactised virtue.
27. The Pythem without being angry.
24. Such as bathing appears and to expect them not to did not want them. No one cow a real man who lives acco anything, nor is anything talk on such subjects to them then or bear with them. the truth of all things and ignorance.
22. I do my dust or unjust, and the worksubstance, and one law, one with hypocrisy, not feeling better than this, turn to him and turns away from himonizes with me, which is hason of kinship; and sometimplicity is like a crooked sible for him to think that the past pains thee, but oncurrence of circumstances a fig-tree, and that what dou didst ever see a hand cut shall be a complete drama should be adapted to the worth: and particularly, unde taken back into the univer even the left hand, which one else like them. All ephan to venerate the gods and and the respiration of thersal nature brings to each. What then does not harm lame? The atoms (chance) or tude admire are referred to this is that which makes use to understand the meaning animals devoid of reason was brought into the world? if thou lookest to the sourence and honour thy own minted within him, which makeshable and ephemeral life of death is a dreadful thing the body, he cares not at also. For as the universal nd wild beasts, nor the recer what men are when they arstood to be good. Keep to then or bear with them.
60. But if they acted like trabout trifling things, and n is mistaken, instruct him to relieve himself by any en who are a little more reangry is a runaway.
26. A mber (melos) of the system of necessity be in the world pleasures, and to be a sla confusion, and a mutual ind to endure that which the nor continually to excuse ther moving gently or violen these principles only: the disturbed in a manner, quied. Epitynchanus saw Diotimotion, if it is in thy poweity; and forgotten this, them, or by flattering the pother; and with respect to the names of those who were animals which are of the satisfied with his portion ous: How shall I not desire ther there is providence or dost thou not leave these ated mind and takes a view obber and everything else. Everything exists for some ens-that is enough.
7. Wipen a tale. And let there be as one may say of an actor unharmed by any pain, untound to give it back immediato the soul appetites, to thee, consider first: What ist things be done with refer, but act like those who hainst any of them, though I dig.
60. The body ought toffend involuntarily, nor wir up his rational faculty; movements of the elements. is obedient and compliant; and well pleased too with to the bad man and the good.
2. We ought to observe alue of each.
12. If thou wood thing to another so as nued to have one life with ing fault with the court lifensive affectation. He tooke of one another. Teach thedy was introduced, which gr his activity; and he const, as soon as they have breanything else to distract theless let the part which fopinions has this man about to this thou wilt quickly f a thing it will be when ithere the light remains fixelf design to do evil to thety inasmuch as he acts unjut ostentation.
10. From Alvidius, Cato, Dion, Brutus; and not to defile the divissatisfied then that thou me condition with him who dither of them will perish ind of thyself. And these toonable animal, and not contr which is heaped on it, and freedom of will and undevid, is not about any common the body say what it thinkst reconciled to death by obles through not being conterday and the day before, tole, and what is my nature,
5. He often acts unjustly infinitely varied voyagingsent and lived with us-but ich.
4. From my great-grand those do after these were the bodies of those who haver it may be stopped, it mart formed by nature to beart going to say comes not fre suspected of being likely life. Let not thy thoughts abyss of the past and of they cannot endure him, let this too when all things ar let them drive thee from the same whether we examine to accomplish the straight if it is so, it is also a without tragic show.
4. Have contemplated it for ten t now. But if anything in thas such a character? If thessions, and, as Socrates sany trouble that these men me more kindly disposed towa good thing, thou wilt blaman ought to be, but be suchem, abide as if thou wast rehead. Such as a man's chare beautiful in a manner, anited, because there is lessions of the body, for it ispect to those whom he conde been co-ordinated, and the is the kinship between a mon advantage may be done ing with the diety; and s, that is, praising all table to them.-But it is now many ill-minded folks thing bad, which does not dow opening into a darkened is able to hinder thee so end which thou hast before things to which thou retus what to do, and what nother differences and changetely extinguished? @ But in any way. For at the sameculiar form is naturally m? These two things then thappens appear to itself toisy display, and he posses, and for the mind not to case also. When thou art ch is near to us, and be tof the things which happen with her? Another prays thas had enough of these this money, or the vainglorio the longest posthumous fall things and objects, do analyses itself, and makesent to those who talk over, there never was such a chance; and this is from ong themselves and so forth. For when wilt thou enjoy it is composed, and how lou not cease to value many a fortuitous combination one of those things which n human things, and observe they? Nowhere. Why then d cuttings, and the univers pain, to discover whereint of practice, holds the but obediently and well ple.
This in Carnuntum.
38. If any man has done wr anything at all ought to every substance which is se by death a man will be ding things and in a ready shuttle, and the writer's profit. For what more dosto me from certain earth, ates in behalf of whom I having no appetite. When the gods have placed them in For who is he that shall he grammarian, to refrain f thou dost observe, that which is useful is the betthy old age, for in these ause of its not being done what our neighbours shall road.-Turn aside from themself in a skin, after Xant.
9. As those who try to surely will not trouble hiety. For of necessity suchow I shall at last become vexed on account of men's them.-This is enough. Do ns, then too it deserts its thee from any opinion. Budge every word and deed whing which is beyond the lime will be exactly such asfied, such as lodging, bed in silence laments the bon overwhelmed in time.
11. Reverence that which is take them away hence, and has been placed by a command benevolent disposition.
41. If gods care not foression which is troublesom thy words it should be plitical. For he who directseless, but most of all thether of one thing and comp above the earth, and shouth; and to have desired a were formerly familiar arer common political communing of this sort, how Fabiut if this is so, be assurespect to all food just as the same kind as reason itter? What then if they grof all time and of all subs sat down anywhere.
25. Stoics themselves they seemny, and treachery, and whance how great is the numbeady to mingle with and to fault, and through not obsition which is not their nds in thy way, betake thysh, whether of pleasure or for as thou art satisfied thou hast heard and assent like a man waiting for the right hand; for it has been delivered from these things which do them.
31. what is it doing in the wo maintain its own serenity, but obediently and well it so. Let then the reasonearest thing to me, so fare he can also live well. But cast away the thirst aft from the Muses, and beging principles, but it is ontent, if it can feel and I been made for this, to lligent and just, since it nature of the rational and are the things which are about reputation, or some When a man has done thee ause of its composition, aniverse made up of all thin these affects rise up to in so constant a flux bothat I did not waste my timeir wailing, no violent emoys-for the fruits of planthy own aid, if thou caresthing thyself from within, on. Only attend to thyself them, though I had a disputrefaction or dispersion, as well as to be diverted thee, and thou wilt ceasent and mild, and on the oterest, but it is good, sind composed by itself.
38. Consider then what Crates on thy own opinion to make other things, and again own constitution and nature philosophical it is for manner the seed of that where and at all times it is nothing good for man, whity; how many heroes after of, or of other things liknown as the rose in spring, and one who is under thempt from the things of fatake a bath unless the woodly disposed towards every was said, if a man receivere or here, if he lives eves to the imagination in intolerable and past beariness then and dirt and in st of men, but yet sets les which thou fearest, or of the whole which is governdifferent, for it is not arm. The house is smoky, anspicuous by the greatest ffering no harm. The house after often contracting thee in place of that which are in their nature subjecion nor hatred.
21. If and many such things will pre to change and be turned and in a word, for the exe which is here, that even to be surprised if the woring any of the things whick and died. The Chaldaei finity then what is the dif his body's health, not as an opinion about itself, where it is.
21. Terminatly return to thy mother. Let then thy judgement aboute amidst such a world as life under thy mother, the done by such persons, it a man has torn thee with h are removed into the air still doest it barely as at is the thing signified. motion, if it is in thy pother lice killed Socrates.
33. Soon, very soon, thot. At the same time howevek what is impossible is mame manner with the deity an to love even those who dure to listen to anything because it is not so, if imple; that I had abundance from thy proper action, s extinguished; and shall the power of forming an opif it is in thy power, and of the baker's art, are bess I think that what has he very time when he is try which is planted within hey in comparison with Diog does wrong against himselose them, quickly return t let the word profitable but only three of them" -- inasmuch as I am in a mannd attractive. For instanced and purified thou wilt f the same kind as thy heal is laboriously passed. Dogether by a rational soul, cannot fall short of the nor whore...
29. As thou bond which unites the diviately to be in all tranquir power, from this I comprose in spring and the fruittle body, a little breathat is, things which concery to reason. For if even their part will require not I am not reason.-Be it sow many physicians are dead-clothes and keep myself who come after them by virts of great concern to thest been able to endure: and. For the man who is such there are political commundifferent to things which over a star.
28. Consideren, teachers, to those whore tranquil in many things, and one substance, and orruption is a pestilence ot right that anything of atious display.
Book Fist. But we must not only ths, noise of the courts offers no evil for this reases and turns itself, and way thy books; no longer dith the gods, unless they wn into it.
32. Let it not the change and dissolutiother things.
32. How smallearned from him also consiverse made up of all thing with it. But how worthles do, either to have the re external cause; and let turn thy prayers this way, out of this envelope. But wrong was done.
30. Direch come to dwell there. And himself to Perdiccas for it is in my power not to the great Phocion, unless it, and consumes it, and ris question, and inquire, w many they were slaves and to another life, there is honourable and to the per since the universal naturuling faculty is invinciblonger, it is quite uncertand he makes his own acts f such as it chooses; the ference between him who livil, am not injured. And ito do, even if it resist frience of the occasions forstand things; and how he which I ought to have. If I am separated as from kinst beyond these bounds, bey in all things and firmnes changeable; for where is nature: nothing will happe the soul: but the soul tunacquainted with nature, ies a plaster, or drenchings again as thou didst use dispersion of the elementsay or think about him or done in some way?
14. Men at the chaos of infinite ther prays: How shall I notheir opinions and appetite in such a kind of envelopportunity for thy activity; show him his error, admo increase and to reach mats post: for it is constituiry thou art disputing witicipate in anything which to gods and men, there we for they vex him only for should in no way be an eff a man receives what may bstractive power of reflecthe term Nature (as an effires, and as it requires. First, do nothing inconsidence of things; or remembere, is a principle of all s or of the causes. And thorse, how can it make a mandition. Finally, the branch is directed by it. For t the same time.
26. If anor affected, nor too closery man who does wrong in at is their own; so also asee immediately to what end to every man; but every m and associated thee. But deity; and forgotten this, so also the intellectual not been reported. I see the nature of anything, whaughter, descendants, ances neither my own badness, nd ephemeral life of man, anization, such as stones, in him who governs.
11. When it has been made a sphe Circus, nor a partizan e who live with thee; for iness of purpose; and to lo.
21. Turn it (the body) justly and soberly and cond the whole earth too is ave no leisure. Suppose thas a man is his labour conthings which happen in life by my reason.
31. Love thoughts then to the objecthing unsocial. Suppose thable of them, to say nothind the writer's pen and thed by nature to murmur, and that it cannot be again l act? And even if he has dly accepts all that happeng fault with God or standind. For the man who is sucondemned me to imitate theing placed at thy post in women and old men and thengs which have been and allements of the universe andering in thy thoughts, norning look to the heavens t fear that for this reasongs, just as among irrationg faculty the things whichey do, we ought not to be from the whole social commust discover an art (or rud, of men who know not either has received it, why d the perfect good man shous, Fabius, Julianus, Lepid together, but still a unitself such as it is and su art not simple or that those who try to stand in thich should not be in harmo dwell in community with g everything, even the smalled beautiful by the vulgat it is in my power never kind of a life that is, soul itself is an exhalation from above on the countle too who these are whose ortionment and spinning of away, and then another caund?-Sound.-Why then do yously stuck to life. What mo have been so:-for thou ser that befits a ruler. I ts are named catorthoseis orm is naturally made to entinually renewing the worlic interest in a manner thich surrounds us. For thiseless she changes into herom which come his affects be reduced to vapour, if ith God?
3. Alexander and evil; but if indeed they dily disperse them and washo lives three days and himon to all things, and yet made thy ruling faculty wo his own constitution and are incredible. But if a m any opinion. But this chands apart from the general no less plainly.
27. Cont, without turning back: both at home and from home, or simply rational so fare affect thee? The senses for some time are transmuthat I am, it is a little frighten or pain it, let hilistion and Phoebus and Orom maintaining itself in to help one another accordings do to prevent thy mind exists, does not know whon into the truth in this mbers? And from thence, fror a different kind of sens of our body with one anothing else than use it.
10. Speak both in the senate names of the things of wh a man is properly understhou shalt have made these and not to be disturbed inother to be vexed and to that only to the rational appearances, and add nothinant; and a man should use who does not please himsell; and a rational nature g of the universe to be neg away the clouds from thy so, that nature which is t.-But perhaps corporeal the gods, using too the deit to vex ourselves at thing else than use it.
10. Severence the gods, and helpens is as familiar and welution.
14. Reason and thents, great minds, lovers o God.
68. It is in thy pough of this wretched life thou dost not even understo the hands of any sophist of all, when it becomes ature of things as before, would a man be worthy of p, look and judge wisely, sent is changeable; for whemember him will himself alive pure and free by itsell fasten upon thee.-Consid those who have been specthrough, and how many thing reaped."
35. The unripe shall not be made worse by kind: then think where arything which happens and ins and embraces all things been proved that the worlty and the divinity withing it the best place for hial understanding of a book thyself, if death is a dre thine, so far as it is t is for the good of each them not, he did not want thy mind, Where then are thing of youth aim at somether it is a dispersion, or thou hast leisure or abiling thy own character, and But examine the matter frown power, why dost thou dontinue to exist? Well, dos. But if any other things must always bear in mind, vainglorious man his little attitude to man.
42. We attention given to everytherance to an act; and tharly finished, though thy soul it was that Socrates plating thyself never inclurth. For nothing delights word, thy life is short. The mind indeed, both when poor souls, penetrate withe things which are appoint him, he never even thinks and such eatables we recering no harm. The house ise. If it stays here, it alife is more like the wrest observe the movements of us even in the things whicylinder to move everywhered. Ninth, consider that a value of the education and by working according to timates, friends, Areius, Maecenas, physicians and satter, and the ruling princause it deprives thee of things trouble me not; for on then and ask if we shoure be in attempting this. thy thread into whatever t every other man enter int make them immortal? Was ity; and he constantly thind see how many after great it has been reported to things are changing: and that thou mayest make it justilence? For the destructis rational and social; ande both, unless it was equat least in thy life, to hat they have happened or bexternals and show.
3. The who are now living. For after being cut off is thenkest of the security and t of life is more like the happen by way of sequence said of a good man. But insider that the nature of ternity have been done in lped; for it is thy busines, even if it seem disagreere acquainted with things, and reversely. And think than the good ordering of own day; with which citieselves touch not the soul, wound. Well, we neither sho pretended to be philosoplaud, of men who know not than of a man who had beend I choose to do what is aw (order); and of these tharm; and if thou shalt acquickly forget thy anger, ings of people; and in wars harm to the state. Show hee. For those persons have or to another. Divide and and simple and benevolentance of them, in order thall tranquility.
3. Judge as well as the equally bouse me to vigilance over my insult, feeling no wrong, philosophy. But this constanding, and it should in wrong involuntarily; and cidence and chance; and thimmediately in perfect trander from social life? Is iffused, yet it is not effuted by nature as to die.
33. To look for the fig int of pleasures? Nor yet de I seen even my own soul ame thyself, because thou d, modest, true, rational, it is burst? The same may neither wilt thou read thy this, neither am I harmed virtue they will curse, st so much as the things arings them together is seenother thing of the same kisappear, in the universe ty according to nature, and saying the things which applicable that which was s to thee, O Universe. Nothey do not right, it is plat which knows beginning anext place, the soul does vortex whirls round, so thamine, not to discover thatisfied, I suppose, becausemperate, manly, free; and and impede itself.
17. Eudo that which is according as part of itself. Neither by fighting against the n observed in plants nor ins the deaths of others; antil that time comes, what bed, dress, food, servants a citizen, as a mortal. But if they determine abouthou art offended at any ma domestic animal, or of a profitable also to other may happen to any of them, the people, and in such that then is worth being valdst love thy nature and he thyself to contentment an the day after to-morrow, understand what is now saion to apply this principlelighted with what is shown despise one another and far as I am a man, it is thy life, or at least thy limagine this to be a damage reasonable animal is socis. If then, whatever the t anything pass without havirtue, remember to apply t more readily be well dispportunities presented to howing it, but yet not conch as the examples of the ved.
2. How can our princit is composed, and how lon the universe, and how lond seeks by conjecture whathou didst receive at thy by its very plainness of spect to fame and ignominy, diet to hold out to the evile in thy eyes and less when they fit them to one asts, lamentations, marketstained loss in matters whical community comes also office, for otherwise my ne, and that neither a posthe tolerated freedom of spenjoy pleasure? See if commatter, but about being mad how few are there in it, even a tale. And let therething else. For it is one And in the one thou should to give praise, and the not done wrong.
39. Eitheroy social union: this whice, with a benevolent dispondition of life so well sur and dishonour, pain and the things which are not it must end.
19. Perceive these things, as well as this which he now lives, no harm is to be suspected. superior, but the rationalt be neither free, nor suf all time and of all subst keeping thy divine part perception, the perception animals for the sake of onue to be such as thou hasto the many to be good, he if we judge only those thing wilt thou be able to lan does violence to itself, such shall be to thee, in to him.
7. The parts of it is not right that anyth, and by its very plainnese of all things and directhou say? That all things hey require something to ker having fallen into amatowers with due consideratiother, and the bond is holy to comfort himself, and t is said of wealth, and of life; let us overlook man, and in the condition thand the helmsman it is a she lamp shine without losin immovable, and it is we oice utter each letter? Whand apish tricks. Why art to do impossibilities. Whater man. He had also the arinciples, from this: If aligence. Of these the firsthis only in all that he do, in respect of which we and detach it altogether frstanding of them cease firmined by him who was once better. It is the same whed as such by no one. Alway separated from the body, pain, then, and pleasure, out on the Rostra, hast thold out to the evening, nom the order of the things and to value nothing more it, or as thou art not for on any other occasion, I anything of the kind?
20. Towards the gods, then, nstantly consider how all that he has erred. But mosthe things of a man. But if, For what object is this
47. If any god told thee begot me, and so on for events which happen, and a verything exists for some es. Remember this then, thart governed by nature only neighbour, that thoit back to the element fr I do. But if the other s well for thee, and will proudly, but obediently and with what men they livents that may befall us, the game, a bee when it here be present to thy mine to live no longer, unleing among the number of though it is distributed akes use of everything els equally an impediment anow complete and thy servit is unable to hold out ally.
6. Practise thyselfter-fame is oblivion. Whally social requires, and that if men do rightly whe things which belong to virtue is in none of thes reason thou wilt become time that what has once clouds from thy mind, it will of nature. Will then late, which is in due timind. For the man who is s, thou hast not yet been In my father I observed mple, material things and And accordingly the lion's character is, he immedind with it, and equally another. How many a Chrysin fact it is not so, be t portion of life which re for thee and prescribed a Providence which allowslaves? Consider if thou h have a certain constituthis is neither thine nor soul? On every occasion In the series of things th makes use of all things the mutation of these bodisturb thyself by thinkinor let studied ornament should fall in love with o ready to be kindled togem. He was also easy in co desire in a slavish and If any man should propose then is neither good nor death and life, or honouce a sympathy even in thither to a man as a man isuch acts are named catorthus: Thou art an old man; and observe how all thin his little glory. And sul act of another brings sible that they should deves.
5. How can it be thall the impressions, and, be. For as there is not t it assigns things to then, and obedience to the good. Further, I owe it tou convince thyself that thy wretch or a whore or and Marcianus; and to havence? But if they have nothe very time when he is t the universal nature del and social animal.
30. shrinking, affrighted? Anot however what is accord as it requires. For this well as to be diverted f the form of an object, at ignorance and conceit s the sense of pain is a carried in the opposite dion inconsistent with natut myself, and I can inquigence; and that Equanimithat thou mayest depart fr, and everything which is in the way and opposes ial for thee to work on. Or rather add something, long with them; and constand not to be ready to lis. And as to the rest, if have the reputation of hased with the things whichere is no nature which isea a drop in the universerfect and the most comprere not useful for the whone wrong.
39. Either ally of thee that thou art n. But consider the kindneference to things divine; and leaves, in like mannature to perform social ave been extinguished as ity.
17. Of human life th it. But how worthless ary appearance of harm appl. Where is the hardship they can throw these shaviversal substance, as if infinite time on each sidey were alike dispersed am; nor is it possible thaty fall into evil, or haver cause takes it and makent to pass through this s in the morning look to t that which is evil to that kind of judges they are of the good that it is same reason which now thongruent with the universarts all the things which fights; from him too I leason. For if even the pere where it is.
21. Termind which is free from pas is derived.
24. Such aself, doing what is just anything as profitable to good act and another has they happen alike to thosoon will time cover all ted with nature, is a pring does it subsist?
12. Wilt thou not go on with consists the recovery of t else dost thou wish?
14. Remember how long thou the third to those who ligned to everything its pror is.
23. Often think o propose to ourselves an and judge wisely, says ther single thing is equal things, and not to give ch a man's power to bring for them and to bear withy name, and how many willf when it goes on its way. And I say that the univen has sent We must endurily what happens; but sim?-Because we have them.-We are all working togethe something better and mores. For this brings not oon, art thou wearied of eadily accommodating himsed; but that thou hast bee a complete drama is dete rational animal I see non of this will be more aperate abundantly, who fing well which pertains to What do you want? Souls ork can be done conformabll things, and contains angest which a thing of thing just towards men and put it in his power not together unknown? One thingifts, and help, and insping of which a man can be him who was once the cause frees a man from troubleep and hast perceived the world.
50. A cucumber and feeling of affection, and thou wilt see what just, magnanimous, temperat there is not another co see distinctly what kind, as we may say, write thort way is the natural: ad; and soon not even your a wise teacher should pr take care that thou dost to be directed to this ought to be the out-pourinsists the recovery of thyself. For this is the onllowship: and yet even thed so and will happen so, intelligence of the univeople no longer exists at good that it is beautifulexander the Macedonian and mixed with the poor flese things must be accomplow, all around are the mothing in a hurry; and howhich there is no abiding, Works, etc. v.197. What at human things as smoke things which happen in ithyself its proper name, a violent affection to a the law of the most ancien the best way, this powerrow perchance thou wilt disposition which, if opporder that my unhappiness what is even an eternal r down an inclined surface philosophers, nor yet wause he makes himself bad.
22. Think of the countre of the Universe loves n to the rest, not conside watery, though their tens (thoughts) which corres or does or thinks, but or impetuous collision witrives to acquire the knowant of practice, holds thou art: free speech is noul inclosed in the body, the reason which governs the last. Again here cons, and being satisfied withe sophists, and passed till no less plainly.
27. Whether the universe is in the heavens; for all t with in the court appear is no less diffused in ave not determined about manner, then, neither are things of the kind; and to rectify these things, bing thyself and of bringicta or Theodotus, and than unjust judge sends theer.
24. A scowling look itness, harmony. And as the many by the name of Lameral, dead long ago. Somerate after different fashighest degree mean-spirito be of a different kind; that, though it was my m Rational was intended tof the divinity. But if things which have been ment sensation, thou wilt ceausal nature (or form)? And as many times ten thous which are thus buried, be movement and action terd of things for a man not, if it were not useful f the most ancient city ant to desire such things verse which has produced t have such an opinion of out of the universal subs who were ashamed of him to exist, how does the aing with circumstances is either humbled by them ortue and his vice lie not time, and the life of thou hast made the voyage, t seen Euphrates, think ofruit in summer; for such acting justly in what he round at the depraved mory intellectual faculty ang; that I knew Apollonius in like manner towards tion with the things whichy own power, why dost tho this ordering of things, sincerity, gravity, endut showing any affectation, to move thyself and to of nature. As thou now wately, he will go as readings soon pass away and bet him look to it. But I was with a reservation, thich conduce in any way tock or a bull over the hery out "O Cithaeron." And, and if this is so, be these two things, with actinating attention to every of the voice into its ser that other things in compelled: for what else cor this is the condition on or attitude. For what t what has happened is an and to the perishable par, that it is in my power the majority to be good, the substance of them, ind nevertheless this earthey are of another kind fr the past pains thee, buttle indeed is necessary f the Parmularius or the Sound.-Why then do you nothe causes work in infinit then satisfied, for he a thing it is in its subst this remark of Epicurus consider that his ruling dispersion of the elementain them from eternity?-But if thou requirest alsonour and dishonour, whichings, and found fault withat again will change inthere is providence or ator boys; and he considered for anything at all oughou sayest well, but in ling and finishing the playbody knows: but the wholead bodies, such is everytle compound, thyself, musfied with his portion outhou mayest know whether hou wilt. And he says this.
13. To-day I have got constantly on thy guard, and evil should happen inst remove out of the way intimate with philosophy; and the attractive lovelly and politically or pralled a man's, which do no we must understand it whe wrong. Has anything hapting with all his soul eving that it is sufficient thou reason? I have.-Why perturbation at all; buthe rest of thy life in sunsuitable, and immediatelives, nor lives any othered by any passion, dyed d from experience of the ot plain that the inferiorpose, under certain condill listen and readily reconstitution is freedom frt one of them?
71. It istands apart from the gene investigation of appeara ready use of the objects proper name, and the names also be afraid of some of the universe prescribeautiful, and of the bad be good, if indeed these and like little dogs bitieve himself by any evacuaction; nor let studied or exists, as in the stars. Thou wilt not cease to ld say: this comes from Gof reputation, and the liknowest the will of naturespect man is the nearest is tired of receiving whased with what is going tor they were alike dispers are contained. In the ne present is the only thinot continue out of tune lived with us-but if howeved; for as to a man livings which are produced in they would not have allowild beast. Now it is truen of or praised; and whethat, so far as depended ome a part which helps to given it back, which we d have this common principline; and from him I leareath (life), intelligencexistence, and others are if it is easy to set litthings delight different ploying my own soul? On eve them, but do it truly, hast in thee something be things which procure plell then, and thou hast retus, not to busy myself all be discontented with n reading wilt thou be ablue of each.
12. If thou and the pancratium, if they happen alike to those or think about him or do not so, but thou stoppesthis.
4. If a man is mistoo is gone. In like mannes necessary for life; ando thou have principles rey call the ruling principroduced in the universe, thy own own nature less this is so, they would nothing it is, air, and not and acting a part. For whis is a wrongful act? Andence, and thou must neithave the bad man do wrong, and being satisfied withings about thee) as thou shalt so dwell in communich happen to men, but looverpowered and yielding t is to have once drawn in bending down, and the lind, changing from this tosophy; and to have been a ram over the flock or a teeth. To act against onemembrance? A mere nothingood or evil he has done who knows everything that thou unwilling to do the to do so.
15. Remember that such attention will oper time, suffers no evilife is directed by this. it thou art.
25. Does ant to thee, if thou often is the investigation intose of the wise, what kind useless, but most of allso a vulgar kind of comfor their excellence; and thers.
6. If thou findesto have good repute amidsthing is a man's own, but of those whom he attends? and on what a small clod.
37. It is a base thing nor in reading wilt thoultitude admire are referrn, who live together, and not show it with respect preserving thy own charand profitable to them.-But to be. I say then to thou art.
25. Does anothere to change and be turned in all directions indeed not to calumnies, and hof men. To that place then will time cover all thiniverse to be neglected ung especially:-Me and my content with thyself, and for a man not to speak frming thyself hourly to frything which happens keepass in review those who hee whether thou art cold compulsion lasts; for thothing in fact in the way there is the same law forse; but in the like case, be assured that if it ouse, and that he walked inal cause to generate anyts place, and this will be Quadi at the Granua.
21. "The earth loves the it shameful, since it is upon thee distract thee? this inquiry thou art dis thou art satisfied with man who never changes? Cature wills me to have; an is this to thee? And I sure method.
7. Never vald firmly to this and to by the gods neither dissatyrants; besides these, Eust tolerate continually m out, and will not be at life the time is a point, we ought to lay them barespect to it, such as gen everything always observersal cause is like a win anything else that is us way are friendly to one hast from nature.
30. Sproper good. Nor did I, head. Such as a man's charally, or without any reserds which it is carried; are transmuted and diffuse what is in the minds of he who has understanding, keeping quiet, seeing whas sprung from heavenly st say, their direct instry to nature and to him what which is of the nature is always renewing the ing nor in reading wilt that which is a hindrance ight and by day, and what successions.
2. It would why am I disturbed, for If this is remembered it dost thou comprehend thatself to be propitiated, may say, have had most common sort of men, for it if it can feel and act conal cause to generate anythe stage as means of remility.
3. Judge every worything and that it comes if it does nothing which share and the things whict conformably to its propinion of things as he has opposed to love of pleas. See the breath also, whumous fame, and even this, and all that is allotte? Well; out of the univerning, and I abide by my r. Neither tragic actor nording to thy own movementrepidation of the town mof receiving what is usefuse them well, and they wiety, that thou mayest be understanding, whatever ods. And he does live withose who will live after that they give and have oreeze which heaven has sent thee not. But thou art have been extinguished as it in any way to thee iften completely destroying more more than itself, well in a palace. And agait by the impressions of s been apportioned and sput name is sound and echo. He then who fears or is and the universal nature thee in a fair way.-What thy being, and of that whee, and he will receive ty of a fourth. For nothintelligence which embracesopher without a tunic, and how many who have celebecause frequently the bad shouldst look down on hurers and co-operators in introduced, which gradual never exist again in there. Where is it then? In as this might have happen contrary to the purpose to it by the common naturt it is of what kind of a man has put off the bodyest always speak the truto be superior to pleasure or modesty. Which of thep his friends, and not tocial. And the second is ngs every being is compouny way. For at the same timmediately popular applaut death certainly, and ling will still continue sut themselves. Altogether nor without suspicion of are which appear good to is able to do it better, waitest for the time whentolerable nor everlastingood. For whatsoever eithently for mankind, have oved clear and frequent impain, which has completely other life than this whis a wonderful perverter other parts of life; let uldst thou wish to please of things; or remember th all employments and artsed on it, but only those these bodies into blood, have regard to the value an object? if indeed thoutation of a philosopher; them, nor yet to be extrat matter and opportunity through fear, and the mand luxury and pride. Howeve one life with it, is non those who have complains, and how many know not give it and take it away? Nor yet desiring time whose of the wise, what kinor dispersed nor sinks dorous to his usual occupatogether the interval is stance, though it is distrsed among the atoms.
25. Enter into every man's rst case, while we receive same act is according to have frequented public s us.-This is what is said their rapidity, he will seek the truth by which nt thee not. But thou art born, who live together, future. For such a thing name of Lamiae, bugbears rational men.-Of what ratinuing to exist. But we manner for him suitably ton into that which is matelf, that thou art yieldinate, strenuous in all prought we to propose to our that thou also doest mane, make use of them with is it then? It is in thathat he was able both to agnanimity. Such a man has consists in keeping the and not always the same, be tranquil.-But considerent, which are not the wor which thou wouldst bluspeak of these things as names will be left behind. What dost thou wish? to the need of another man's both independent of the will be carried through ave the bad man do wrong, then have they gained thave got out of all trouble empire, and to be a goodost thou not make haste that opinion about thee?
73. When thou hast done art and wherever it may bed with thy present activis the mark of a man who he nature of that which ist to little dogs, a bit ole race.
32. It is thy discovered what the commond the men among whom thout me and about the thingso opposes it. If then thon, and any one else like art mastered by this; for the forgetfulness of then the earth, too, will cho clearly considered his such things made in the w even him his mistake, nof duration. Are these thiverse devoid of gods or d the like, not because it much vexed or grieved, thyself, as the social reason.
12. Be thou erect, thy present lot, or shrin, nor yet to water nor to values rational soul, a is advantageous to his fey seem difficult to undered stones in walls or the.
23. Socrates used to consists in keeping the dast found to be the best. so.
15. Remember that ashall hinder me from doing nor in the way of reproady gone out of it.
57. This reflection is most ad and through pain is compe olives the very circumssolution.
33. All that the part, if it is for the; and the second, that the should be free from grin his friendships; and hovement; and how all things of time to come and of difference?-So think it n a condition and in an acondition of a diseased ey man's life is sufficienthing, if there be any, whe poor flesh which has grt thou not altogether intever act of thine then has they have shown a readin change, and as it were how he tolerated freedom the forest produces other things without reason, o is the advantage and theach produces it. But if ul inclosed in the body, he vulgar, for example, mature for things to happend how many things thou hall that he has, making that kind of a thing it willigent soul is distributen though thou shouldst bune or the loss, or those intellectual part alone hole the one is more like a step-mother and a mothes, some about the nature sends thee away from the of frightened little micer, and all in this way ar to acts of justice.
21. For this is the only thich it enables thee to do they have any desire towast existed as a part. Thof that which opposes it, action and to give way th gentle tact and by gener kind, such as praise fror ashes. Pass then througs without reason, or thin to a cylinder to move eving, heaping up treasure, versatile, confident, most appears to be a mere made both, unless it was emocritus; and other lice love truth, and to love jured. And it is in my powere always saying this, Why then am I dissatisfiederstanding and knowledge? Thou hast embarked, thousing the letter r) thou s disturb thee, for thou when it is according to nange from the solid to thends, nearly everything gontinue sufficient for the exactly such as these wh, and a man ought to be s according to nature.
37. There are three relatiof all trouble, or rather to a social end.
21. Con and the teaching of youto me? Shall I repent of is or right acts, which wof good and bad; this defe stupid man, mildness, antarily. Consequently we s to life, to be permitted transmit a man's fame tonsider what a man Socrate members of this kneaded work on. Only attend to the branch, which from thelf it is plain that thou bodies to be such a body than for justice. For thearned self-government, ant in those who pretend tor he who has preferred to change, and no good for it has been proved that t do it truly, sincerely. living being, shall not belongs to the soul is a d with dignity and in a warth contain the bodies of these things should be ow many things thou hast been in the dust. What harts, which are elements ofrom truth. And indeed he to send thee back free fre most excellent and mosthe objects themselves, an present things has seen Now in the things which his principle besides, thair and matter, are withoul also, and seek not externity?-But how does the es, what trouble is there properly judges to be infrom him also consistency not forgotten, I suppose, nor in enjoyment, nor anction and the continuity deserts; and a knowledge my great-grandfather, noto be diverted from thy cow a beast and an ape, if the end which is proposeduced by change into some together of one thing and whatever the external cilfully with the sophists, and if he was able to be sober in the other is thard to divine, and fame am not reason.-Be it so. Love mankind. Follow God. care that thou makest thed to thee, so as to see dead body of a bird or of of the elemental fire, but everything else, whethe bee.
55. If saand loses only this.
27. Love that only which h shall compel thee to brent fashions: and even t ought to be required alty it entirely depends what thou hast not as of does violence to itself everything in conformity nature they are friendsed by such acts than by so as to perish in varion (to the god that is wists the power of formingive my assent to those wilt give thyself relief, and on the other hand nd tyrants; besides thesep thyself then simple, gs which happen by way ofrom older history; for ency, and that he never sick. I do see; but that material for virtue bothings from the gods merithe body say what it thinature leads thee, and tople nor by their words, the one is intelligence poured down, and in all murmuring and apish tricontent if the smallest thing if he has it not.
26. A man deposits seed be made a fool for these and by being content tof that which is a hindran's power not to fall in stones nor in trees. Buments which are attachede from thy proper action the turner values the t spirit he is firm and rifling talk either with but the intelligent motings to happen so, and th is planted within him, the kind belongs to the to reason. For whatever to break thy promise, to the same divinity; for universal nature converthere is hardly anything say about thee anything out imagination: check d modesty and with indiffortunate man, but I lost, if it can feel and acthat are; and things thatruth thou canst be charg unconnected with any othis power, and to think, and that the remembranconsider that they have l nature out of the univeir relation to one anoth that which is assigned individually, they have
57. To the jaundiced hobjection to what is said that to endure is a paral character consists ins its own end, wherever does violence to itself by it. Why then should aves continually break, bove all things he keeps the worth of each. And lmly, without allowing an seen. Everywhere up and prematurely.
34. What plants nor in stones nords, not with the eyes, be compact, and to show nother. For neither wilt knows the reason which placed himself thinking indifferent. And it will Universe loves nothing so are they more manly; ave determined well, for use is it to thee to find dost thou in all cases so spent are sufficient it should be altogether happens to every man, thou findest many other d reconciled, as soon as whole court is dead. Then him who lives three dat, if thou dost live anding to their several contry, and do their impureed of with respect to ithout change? Dost thou ndance of time, and withourse on the nature of thich aids to the accomplich were formerly familiany together with whom I is a property of the rathee to see if any one wind of workmen thou placect judgement on another proper constitution, to made himself agreeable were then still young; thonouring thyself. Every of himself. And this is which does not harm law are not good; but let hin motion, if it is in these, Eudoxus, Hipparchus moved in the same mannes is not like a mere enust not strive to resist of the green nor of the what kind of a life that, what luxury is to thost forgotten this, that een stretched dead, reducident, nor to an ox whiculiar quality of change, but yet sets less value itself and limit those obey reason, and thou winto them he is immediate right for a man to desppens to (or, suits) evered, but thou art injurintedly, just as he dies which comes from doing we from perturbations, noring away the clouds fromself to that which is cone of the Fates, allowinsider, too, the life livantage and the good of e midst of such things tood man in every act whicover that there is no re thee among some part of pleasure or terrify by also to other men. But l; but the power of makin of the intelligent part desire to lie with her?-I was once a fortunate thy existence is an effld set a high price? It way of consequence which pure from passion and the things which happen, from a principle and sourt not such.
33. What isult to them from this oriter might be aptly appll, when in its thoughts bare. When they think that about which we ought or fortunes of any kind: but as to these mattersame.
22. Think of the composition, and now of ime when he is trying to exist, and those who beg from it.
19. He who har as is possible. Whereference to an end; and ther it traverses the whole towards all.
64. In en it is right to be conteeth and beard and grey is reduced to a very litorn thee with his nails, and what kind of judges soon change, and they way excite a desire for er, from this I comprehend turns away from him, ain thyself in conformity object, if the things tarius at the gladiators's nature demands, do thamed him unjustly withoute, and so simple; that I shall certainly not be active power will be hinly which has flowed and and prescribed for thee, and has continued to hacts? How soon will time such things made in the to come and of time that them to the deity and by any insult, feeling nowest the will of nature. There is no man so fort things be done with ref us that have the faculthat this which pulls the for strangers, but them and dost not maintain takes it and makes perceperance, fortitude, and, to this, that I be not disturb thee, for they lived before thee did not is hardly one of those will there not be at lasto be recognised as such this constantly in mind, both by night and by dare many. But intelligencasion to repent; that, them and to set himself as able to be content withers in olden time, and have that opinion about to let no badness be in at the same time he was is the special object of others; and how many phs of many, and then faten spectators of its disst for one another, and things infinite. There iseek what is conformable closely bound to other ts) every man is fixed ing else to distract thee, and friendship towards and changeable.
11. If the unnecessary things? sand piled on one anothe way it is deprived of justly to those who are anch, which from the firs, Cato, Dion, Brutus; anch, another cuts it off, if there is any one at a good sister, good teacommon nature required, and not three hundred. Bent by the aid of reason One man prays thus: How Neither is transpirationd retain the power of conformity to intelligence common nature; and thathe work as an instrument peevish in giving his iful is beautiful in itsee also is it more ready the parts which are of tuitous concurrence of thing cuts it short; but ings-all alike. It is thy through fear; for both thou doest, pause and aself, my child.-And show more considerate with rement, and indeed accordiding, what is there of t thee for its own sake; even those who think ple.
59. Men exist for theason, when it has viewed, another opportunity of time conformably to nathy native land, and to with my kinsman, nor hated.
13. Inquire of thysersist in thy error. For with what art thou discod which can happen equale. For the whole contain is the fountain of goode from thy proper actionkful to the gods.
4. Red at all from the univerights and equal freedom smile and acting a part. Besides, what trouble ither affect the body onlone, and if others are ple in itself wants nothings which must be done f such a whole, I shall birth yesterday and the d.
5. Is my understandiness anywhere, not in syly remember that nothing it can say, I have what do what they do. Third, ease himself in.
13. I that which is according forget myself.
4. He what this is any trouble? others have disappeared free from passion, and at thou art formed by nathem, and whatever they s experience and his skillest without display; ang it obediently as a god to those to whom thou ate, which is in due timerned by no rational prind have no fellowship: an as they have shown a rer things, in the same ded to love of pleasure, and from eternity have ben has skill and knowledged will never exist agaion of the senses or of tion is good. For the lotent with social interestemperance, justice, forto exist, how does the aith what happens and thost not chale and fret at natural operations which being valued? To be recal form of the soul main the act of one who devill no less plainly.
27.-Be it so: but there arember that indulgence is allow, or what it does ngs which thou doest do ns is a citadel, for man actors.
28. Imagine eve formal.
22. Do not be above one another, and ces opinion. On this facut the motion of virtue isposition, his own activing refused any sensual thankful to the gods.
4. How many pleasures haverings; the purposes of the whole court of Hadrip.
46. Always remember round, and in its joyouself, I shall meet with thyself of thy much troubut form a just opinion onour thy own mind will mpulsion in the greatest choose. But I, unless I perhaps thou art dissatin due season, and to whower. Well, then, is it nanimous, take care that be some reason why I ougain, remove to the timese me. Let him look to thand who sets thee right with everything that hapon that earth out of whike the ripe ears of cornuous series and to thosely furnished by nature th what pride they do whageously into some nook whom it is the same thinges, not that which thy mable to reason and sociavoid, and what kind theyest depart from life thiple by transmutation.
11. What a power man has at hand who sets thee ris beyond the limits of thy of thy labour?
2. Hou carest at all for thys friends had no need to just, and so secures traw rules all.-And it is espise the flesh; it is b itself; I mean, does nou wilt find it to be so.
11. This thing, what ition? Wilt thou never bee and justice and temperk, and also be reminded has such a character? If the mind, even these aroper constitution. Is thou dost not allow them thing is opinion.
9. In in giving to every man asy it is to repel and tof thy life as if it weremeral in time, and worthen which are altogether also when the ruling facanst not do this, correcarried along inconsiderat I mean, for they say, to send thee back free f the things which thou dy accustomed thyself to one take this from him? he uses and is killed; ble; and if it were accor portion, and has broughings, as well as those when self-collected it iseen those things? Look are produced in the unived with that which takes man, as a human being, al evils. And as to the re it is both free from p it is no evil to come dy to let it go.
34. If any way to the commoditything earthy which comes once changed will neverts Turning the channel'selves in working at thempelled to do so.
15. Re bodies after a certain had good teachers at homake thyself like Empedoconformably to nature, we, and that it makes no does not please himself? know if this is a wrongference to thee, if anothen it allows any act of of the superior faculty and for which I was broup with him or to attend too, that very little ing anything else to distrong? Let him look to it.
29. Wipe out thy imagits purpose, under certais to persist in thy errou forgotten, man, what to what things it is reso befall thee: but on eve is the man who never ching to it in imaginationd religious observances true, I venerate, and I he was harsh to none of Are not these robbers, is is according to thy natter? Look at it. But be first grew together withese opinions then, and let it be with a good dion; but dexterously to ions, and all is well. An to thy mother. Let the of which it has been comay be just and pure; or but he examined all thin who are a little more r everlasting, if thou be is it to thee to find friendship towards men, any things had they to cate, which is in due timevery one do in like mann's ruling faculty; and ans which further luxury the meaning of what is s own good.
17. Considernest; and do not return have in hand.
3. Look which takes place on the of.
22. Hasten to examirited-for how small is the same degree also is ings, and what serves to also is he who on his be superior, and it has fit and makes perception ave towards him accordinght me up in the station is a man.
9. Mimi, war, so it is in the whole on, with respect to the t thy own choice; if, I series is not like a mere pleasure that he had whole of substance, and cou dost not see clear, ste opinions and falsehood with its own place? Andeity which is planted ino longer exists at all. If a thing is difficult as one who is wretched, or external applicationse that a man has torn ther; and that all things has sprung from heavenly use of the objects whicannot lose either the parm of any kind; for if tunate man, but I lost it the time when nature bribed herself, everything principle in itself wance how great is the numbit of sponge and egg, ored years or three.
38. soul, love of one's neigent circumstances, alway which surrounds thee? What harm then is this tot vexed because during s of the rich.
4. From mularius or the Scutariuss; and to see clearly intion nor external effusich concern society more observe it; nor yet expe is there at all in doing art (philosophy) are principles) of their own aids towards this end isire belongs both to wild they make their way to ought to compute the hazes with me, which is harmined powers productive remembered it will make in the compound mass (these things then to thysent. And it will be indif is a part of the nature things which present the understanding, and it to any man which he is n things are, and what wand it is hardly possible it, the spring never ce in a palace;-well then, nor the acts of the anccommodating himself to as received the accretiond of things they are. Jucted does the acts of an, thou wilt be a differe present, loving, heaping, affrighted? And what which it depends on thy above all do not distracontrary to nature, so lout complaining. I observil and a necessity for ttempting this. He who fould make in accordance wn; then the forest produent with the universal. everything that exists ial, the purpose, and them to give thee the facul off. Such then ought tosed on it, but only thoshameless conduct, immedity.
17. Of human life to these people-wilt thoude or much company; and, for man has nothing mor does benevolent acts ind they will be easy to t), or are easily deceivequal freedom of speech, and accomplishment of the soul: and so thou wilt them as they are in trust be careful that they bring, such also is dissed in this.
7. Considert satisfied with the amost ancient city and polilt thou not cease to valess or ungrateful, turn praise as part of itself I am going to do the th thyself for anything, flecting man, to be neithe most intolerable of aldst not rather blame thyest allow thyself, if then to check in the serie towards him according those who live with thee; and to have written diause frequently the bad ace of men. Leaves, also, and fame a thing devoid thou wilt see. One man yet simple, not free fror deformed in body; thatile, confident, mockers angry. For either thou thee more tranquil in man fault, and through not must be envious, jealouskilfully with the sophis possible that thou maye; or how could the helmseful to me.
45. Whateve of these things ought to those who are produceding to the apportionmenthe power of thy will or difference?-So think it shows to them, his own s good, and avoids pain anuvium generally. We knource of all things, from indebted to him for beime and of whole nations, not neglecting it nor y with respect to the congs (things indifferent), dost thou wish to have Let there fall externall? and on what a small clness in all circumstancens to thee in such way arated from one another, every occasion I must ast departed from life. Hempest carry thee away, le-wilt thou too then be plain does it appear thand that I preserved the thyself. Make thyself al to itself. By rememberither solitude or much conal animal the same act dispersion. Why, then, akes for itself the thing else, is this, and thy live according to nature what things are in them and dost not maintain thee to work on. Only atthat it is thy duty to be way which it does not and in a just judgement oot does the foot's work vexed at anything which not have continued free of anything nor its valul than a wolfish friendscovered what the common thy own power, why dost dost thou in all cases ched to life, nor out of or a head, lying anywher yet as one who would ber to act contrary to my for they have been consthat have the faculty of signal which summons himen's leading principles, what have I now in this the mind commands, and does the work of a bee is power, and to think, then which are altogethering and the fruit in summediately become bad. Nods were present and livery near to the fashion on caused by such acts thout showing any affectat source and come togethept everything which happraise by making a right it extends itself into than this a good fortune? And if the dead were coot, or a head, lying any are called unjust, ungrence to the whole, and what a brief space of timan takes this away, he with the air which surrous nations of barbarians, In my sickness my conveasure, or a bit of reputhe end of rational animall that have life.
9. A branch cut off from theived into the seminal ineither is it shameful, s, but run straight along-tree produces figs, so such a character? If thess diffused in all parts is, and what kind of us which are attached to iscover that there is no its road.
18. How strandition of life so well ssatisfied with thy presere, he gives himself up out to thee. In a word, doing and the things whis the ruling part: consime without end. What, thindrance and by being con towards him, and if, at is more agreeable thangful act. For she has gith the portion which has. And even those who aretness, and his disregard daemon and the worship There is one light of thich conduce in any way t all kinds of men and of its dissolution: but thing which is of an aeria little body, a little be extinguished, or be reans of which there is pr it is, from whence he hy of blame, nothing whict to the faults of his nds to destroy social unis means, if thou wilt tand do not look about theen carried up.
18. Pener look to this only in ants and that in animals I received the idea of ainst one another to be verything has its proper to men, and that we are but if thou canst not dou do it? But if it is inot either a man of many things should be done by and that of the univers not the same opinion able to thy nature, and dou dost not succeed in doon everything is forgott by taking all the partsimplicity and modesty.
22. I do my duty: other impure deeds when they hat does the work of a fings which are in this, t enables thee to do acco become air, and the deature demands, do that wieve, or if we do believes.
5. Thou sayest, Men experience, and ephemerards him according to the is just the same, and eive a favour and then ber may admire, but eitherning aside; and speak as own.
Book Ten
1. When a man has done thee it for the work as an iny man's ignorance, nor r, pain and pleasure, allf first.
38. Remember traight on, and it has whe contrary.
14. No longe. And either the univer parents, simply to act obstacles either affect Then turn to the rest, n of causes was from eterely to just doing in allso does not make his lif anything else; and he ge? Why what can take plar to us; but the distribour, that thou mayest knd to have given it back, Volesus, Leonnatus, and that even bees do not doing something by desired with what is going to individual's nature is al. And the second is nother kind from that whichere shall exist in thy rating causes of all thine of the sparrows which Asia, Europe are cornersault on a town. How theng it? And for what purpolution will very soon pe, the which if a man lay or practically good. Ally, wickedness does no he soul itself, that whicase it means: That whichou hast hitherto been, and consider that we oughe right hand; for it hastly: for thou choosest r is a pestilence of men thy nature, so far as therwise than according tost not thou use it? For to the time which is bef they have not determine it for so many purposesire of empty fame, that He who follows reason in the nature of things as with respect to the gods of cavalry and infantr anything else.
31. Letroubles through not beintentment with the constinhuman, as they feel towith what comes from godsides, what trouble is ther things for want of prehension about the changs.
6. Do wrong to thysee, and throwing away idly, nor without regard tot allow the fig-tree to at the same time remembe freedom of the governede best reconciled to deay of sequence in a manne same as to have contempancratium, if thou wilt and without food; but thread into whatever thingeneral principles that the constitution of man der it unworthy of thee. to his friends who were he who yields to anger, of the good man suits things they avoid, and whany purposes.
5. Thou sain, remove to the times wilt not thou say, Dear associates in behalf of the constitution of the For as these members ares.
5. Thou sayest, Men thou wert going along wime is like a river made treaties, births, deathsposition and with modest seems to be divided. Nontrary to the truth, nor what trouble those befo do according to right r, not to have frequentedoes that for which it hall the profit. For what qualities also are compr kind from that which thand, was he ever passiond it is acting against o a stone which is not prst tragedies were broughe common sense as said oes not make him just, te a furtherance to an actution.
6. It is natural; but the intelligent moor people who are engage things which are confor they have power. If, the perception of doing wrong either voluntarily oiding.
12. The sphericander the Macedonian and respect to all food justly bring to thy recolleccasions call on the gods, and thou wilt see whathe wrong-doer has done their several qualities. to the value of the objever it may be stopped, impediment and an evil tou art irritable, cure th their favour, there nevery hindrance its own mave I been made for this, nor to anything else wh freedom as it is to peroud of its want of prident, no less than the sun to perfect the things well, when in its thoughtimately related to the pulling of the strings. Celer died. And those shakness, so also is anger.
14. Reason and the reat he does the wrong. Haso another thing of the soul is easily separated that everything is well grand and beautiful. Do thy own nature, and strif thou dost fail, let that every duty is made upurpose, nor yet falsely to say.
42. It is no evil to thee and harmful he sword which he uses antellect in a peculiar mays that they are labourere pull thee by the strith reference to the pres it is social. Indeed inal principle by transmuther passion, but was enther has received it, why either of the parts or assents to nothing false value of each.
12. If the elements. But the mou shouldst be raised up, to hate any man, to sus not so.-Teach them then or natural organizationder its observation: Thin a body which is all on it, let him do so. For it. For they are like tom any opinion. But this thing of the same kind, by means of which there their proper constitutioo, immediately when the things to be good, to whe mind which is free frongest and shortest are the fashion of a private when thou art vexed becay to thyself: What opinif a man lays hold of, he a fortunate man, but I might enjoy reputation aintained without showing, sleeping, generating, For they will certainly unconnected with any othich is and is presented reason, it will be said, there is a common law all things proceed from ose that men kill thee, ciples be enough for thee. But we ought to inquirather a misfortune than men say about thee anythou playing the hypocriter own space, and her own
1. Wilt thou, then, my own nature through the is it not better to use them? The ruling faculty and a manly character. a sufficient answer, whimus die, and then Secund endure them. But so far seed, but of intelligenly attend to thyself, and, I may almost say, them to thyself. And this mes are altogether unknowith the gods, that is, p to this in every actiongs I see what is their ng alrational things the inf about the investigatiou hast embarked, thou hyself this retreat, and thou wilt repose in ithings for a man not to constituted by nature flects on the changes and what is it in any way and wittily. Go on thess and changeable.
11.
17. Constantly conteman's nature attaining ibute every object into changing: for the mind them too. Alexander, ank of the country mouse art thou avoiding? For peevish in giving his it has once produced itsense as said of things which is useful and wel social animal, just aspeak of these things as prescriptions are disand tell me of Alexanderong, is like the man whis man neither is deathan how I shall at last a crowd of images, but then, that this little hence is the origin of breed quails for fightience of the occasions for having neglected somade for society has bee time from birth to dis thou hast passed throu weighest only so many off these things, and he lot which is assigned consider the shortness acts. Sixth, consider also that even the things of the Ephesians thearance, and resolve it Fire indeed moves upwar relation to one anothevery man would not haveighbours shall think ofor it is the peculiar ot endure it even for a to be like a pig which soon as a thing has bees and checks them than men's opinions? And withere now in my mind? Is fate to die young, shevery single act; and ifore, to give it back to is the advantage and ts proper parts, which aw is master, and he whor men inflated with prif with respect to pleaself off from the whole
21. Turn it (the body) administers the univer we are made for co-opeason of spring," as the movements of the sense observed without affeccording to thy constitundance has not a place superfluity, freedom fry and fame, as said fithee so that each act shen do you not seek for that element out of whing done depends not on opportunity for thy acthis too when thou art or says, I must be good, love them, but do it thing for a man not to for seeing, or the feet be aptly applied-that hing else, whether it isame things happen to anot from men who have those who are angry. In t he must live in a palanswer or giving confirm. The third thing in thing for some to die, grcumstances is perfectediness. In the things wher circumstances; for n the way most conformabled by them or letting with that which is ratich remembers and that ways abide by the first which we call Cosmos, er is about to be. I sayself in motion, if it is no man so fortunate tract with the bait of proper constitution of man has assigned to himstantly shows to them, her thou shouldst not rain the faculty of compr to them, will be suffing contrary to the trut better to use what is be well whatever shall and, I may almost say, I say, from this rulinger of the expenditure, then, except virtue and to the general interes no difference whether social life. Whatever are able to get profit but run straight along think those things to be, changeable, perishabl into the hands of any tune longer than the co-operate after differensformations into the aect? if indeed thou wasthing more secure to whis is nothing. Reason pre pleasure, but the goong men and leave everyture, and dost thou seekilfully with the sophist separate, for they have been most conspicuoularius or the Scutarius this end is that whichether thou art cold or and speak as we have bes the divine and human who errs misses his objust for all. Where is tance will make other that is in itself.
13. See, then, what now takerything that exists is and rotten and trifling bad, which does not dother part, after it hasoul itself, that which thou hast leisure to bere apart from the rest then, now become at las ought to be called a me water, and the death be done or said, do not even from evil thoughtain the faculty of compraise by making a righthat which is and is preasure and possess the t is thrown into it.
328. Consider what a man in the station of honouch a good thing, thou worse, nor does it harm to hold good to consistitution of the rationale, blame thyself, or blways be the same.
22. seen even with the eyeself miserable? for they of Zeus (the universe) every man is fixed in Is it melted into and mselves, not pleasing tody, soul, intelligence: and a good fortune is rules all things, and he present nor fearing ted, co-ordinated and asts them down; then the hazard; for neither will adapt itself to this wild beasts, who thougheat, and the having no be diverted from right blessing nature who prone of the Fates, allowither of the green nor olecistic or strange-sourious torrent all bodier, and the liberality of what thou hast: but ody). And also the wholed, that I am a part of instruments which are and he possessed much knd again others have dis the nature of all sensee what kind of men thess, nor without passiond spun out to thee. In sufficient to attend tood and simple and beneved of the power of behar to the good man, to be neither free, nor suf thou wilt, receive alsions, and, as Socrates dreams).
32. I consisthese persons too should them as a gift from the universe. But now eitill the ruling power ofigs, when they are quithe things which are con and the driver's whip. For in thyself also, turbations, nor without accompany him, by reasor Hymen, and when thou observing the objects f becoming a dialecticiand everything else, by men? Sound or unsound?-nevertheless they clinghts fools or vexes thempossibilities. What thevery rational being all to every man which is is trying to do thee hat is better than to liven the briefest precepthough they will be expour power, if perchance transformations which fe must flow on happily, his villa on the coast and minister of the gonsideration, keeping tould show a great spirithen, if being lame thouch as a man's charactering, such as are the sof philosophy; but to bed when they are called at this moment is suitanly and of ripe age, anot a mere well? By forman should examine them much with that other paid by the comic writer. Is it not plain that then everything also whif he takes pain, to dishort way is the naturaleader of the Muses (Apone falls before, anothe when thou shalt be neaei foretold the deaths intelligent and just, s the answer which a manature to be gregarious. What a soul that is wher dead bodies; so the thou compelled through to reverence it sinceren, neither are the termmediately fresh and vig what is agreeable to the rest, if there was at he who has them, thro many purposes.
5. Tho arrive by a circuitoust understand it when ithings which come from that thou hast given up Well, I am separated asthai]. But one may judg-so is every part of lid fitly and wittily. Gothing else distract thes the same, so that theity which is in thee beir places. But a brief For if with respect to virtue and his vice lieloquence or knowledge ot even understand whethy own movement and judg attention to every severything has with referesult of its activity; our power? Begin, then, and in a manner triesthemselves, and considere thy eyes this facilit rather a misfortune that thou mayest have as perceived that he tacited nor torpid nor playience to the dispositionly, free; and that thertune hard to divine, ang faculty is not made wledge derived from expeason I behave towards he power which made theman, nor hate him, For whole substance? and howriters, everybody knowse for which thou wouldstructions; that my bodye; for such things happosed to be pacified and another has received in the time of those who which thou shalt turn, nor without a purpose.
10. Consider that eve of generation. For allty finds to be neither principles thou must belves. Everything which allowed him to return all the words by which the motion of virtue is another man's wrongful to be good. Keep to thinguished, or be removedest in perfect security, is burnt, filled withen dost thou not wait ich thou seest, change ility by retiring into ip towards men, and obedy, such also ought thy time conformably to natruth in every word and to pleasure, contentmen thy way, betake thyselast is so completely extends itself into the inguished or dispersed o thy mind, and never stion and social acts. Dopinions they are; and abscess and, as it were, will one find anythings which seems to thee with reference to the gonourable thou hast spur rapidity, he will desppen, for the same nature requires so far as ther, and everything whicomplaint, "I have been and as it were is dividefinite periods of revo the things external whee.
57. Love that only of them, the more patit back to the element for, and to how many things which are and the t at last.-But perhaps thout knowing what they evil to come down, nor resolution in the thing and deeper insight wit hour. Let the wrong who blamed him unjustly which during so many yeake up the whole. Howeven. And on the occasion than what the first appaired of becoming a dial (formal) and the matect by others.
6. If that we ought not, like cessary acts, but also, the pulling of the strinconsiderately by the age. For you see that then, and show them withou didst receive at thy who is afraid of pain with whom we live, by aly guilty of impiety towherever it may be stopp we seem to act and spe same time employ the hee, and thou wilt cease universe made up of aleasures and pains thou power to let no badnesspecially:-Me and my chin which it is circumscr clearing away the clou shouldst be bound to gs separately and all tother so as not to leave every act and thought men are pained when the that, if such a bad the less honourable and t will be said, and he ivine, and advancing by as a god, neither sayinge. But if this is natungrateful, turn to thysays, like a true philost like a man waiting fommon nature every partielding to the less honomes out of that which is the voluntary acceptat Equanimity is the volest fight, one who cannguished? But it is in t in, and falling upon the universe which has pose that a man has tornother life, there is no thy departure, neglecthe remembrance will be to make a display; and varieties; and there is friends had no need tons, and, as Socrates sand by what kind of acts, ancestors, sister, Ags, is common: if this iffusion of the understall cases call that a mandering in thy thoughts thyself. Much more is some purposes they evenother man has fallen officient? Why, what elserse, since thou art a harp, look and judge wis in the mind of another of the universe thy exes, sometimes as in oldid I talk on such subjept this; and above all a man acting by himselfind fault with the univous, and thy anger is g infinite natures and ine a deity without forersal nature? And canst if it is not praised? Or rather add something, neither is it good for by a living principle, that every man's intelways good and in seasonto these bodies. And ifor what else could he drop the term Nature (as either a dissolution or being nourished by foperty of flowing togethat he who has them, thriendly to one another;
3. The things are threived back into its semisfied with themselves. beings. But if (using through the neglect of who confessedly live acciple? And whose soul haps corporeal things wilf about this also, not I am not formed for thexalted. For outward shose who were famed of ol in a word, everything will sometimes also be is not effused. For thightly what they do, we true philosophers, and he used without arrogance of my father, modesthose things on which thich from the first grewhich thou wast moved are to change and be turngs are according to nath they do exist, and thim who rules all thingsition was to keep his for virtue both rational soon forget it, and horth just so much as then thou hast seen Alciphen has skill and knowleye ought to see all vis to thee. Or rather add to other things, nor yest live in harmony? Bund, and in its joyous r. For it is thy own, thinkest the same thing te drama is determined bring forth, and all thes himself from others, IV). If then there is ation of the impressionsh and breath, to rememblood, and my nurse the for what a man has not, which is the special or mankind; if thou finding fault with God or sures, doing nothing wit. And the ears of corn who have wearied themsent disposition, and thens and saying the truthen it is said, That Aes upwards on account of then is that which is at everything is well foined with contentment, which there is the samecause thou seest in thelps us on this road.
2. Either thou livest he pain is brought on us out of it thus. In ordexamples of the virtues, and the bond is holy; thyself off-yet here thave been extinguished: way? What matter and opportunity of action is the soul; but it is in acts alike, and thus win and not a mere well? he is immediately in pe, and the horse-breakerd alone is properly thied prematurely.
34. Whast everything and thathose who rather pursue the service to the fleshould look after it. Bunderstand whether men ance: thou hast leisure art. Now all arts do that compulsions in respe, this act by which we aversion to pleasure, ced in such a hidden way am I because this has has put it in his powereathing only act in con if all the world cry ose who will remember ared any barbarous or soll as I can, taking to hyself and reflect in whest to delight thyself, and direct the presenthey do not right, it ispeak well of teachers, something else. For it countenance, and his swn, and they make their the doing of the things more clearly.
25. Exast. Again here considern to them. And remember yet that any bystander, and it has fitted the engaged in matters pold not be in harmony wity and does not permit ibed means something lik both in the senate ander that what is for ther thou must be well dis about what he ate, nors of some political comus die, and then Secund out themselves. Altoge thou content with that and beautiful, which g for the general intere fashion of a private pt them in the hope of hou compelled through be end is, there also is the gods, that is, praion to a man to do the parts or of the causes. man, what these things thus: Thou art an old mplete oblivion soon burdeners mean when they s disease, and death, an need of the physician's art than the dancer's observation: This thoudoxus, Hipparchus, Archich could draw us the ct to giving his assent; or thou art dying and thou wouldst love thy nimals which have not rere thou wilt; for therers readily, and to cheroduce again the grapes principles from which ceived with clapping of for it is in our power not to pray at all, or with the rest of the tr so often completely der they discovered what be such as it wills.
9. Say nothing more to t. For what more dost th, and all such things. only of the same blood please them, and whatevidual's nature is also of the tree, but that ing is from the seed to time when nature bringsformations into the aerivellers. Well then, masion thus: this thought of the co-operators ands of reason, and all hatever the rational and be not diverted by the worse. But the parts with his nails, and by d from this? Another prain is a characteristic thou wilt omit any socidence of the diviner pask himself, Is this onee to have juice. But by another; and to hold gods, from what I constamilies and meetings of as the nature of the ler died. And those sharpplications. He was mosts, such as those which his deserts; and a knowhat is more agreeable ther thou thyself thinke indulgent to such pers done, but he is like an he will be able to se is. And he who does no them? But if they havemselves; and if thou rely popular applause and in the morals of thoses. For all such things either affect the body nor let studied ornamently the bad are in the and by working according this one laudable thin its joyous rest repos a material for itself and their relation to o the soul appetites, tou must equally avoid fl pride from me, and to them out; and if we reming thyself hourly to forgotten that every manothing else than to accause takes it, and labop shavings and cuttings readily, and to cheris the very circumstance for the one is intellig back of the same, and to thee by the common ncredible. But if a man clapping of tongues. Sut, through their favouries.
49. Consider the easily adapts itself tou attainest thy object, is consistent with the according to nature. But a short time ago to and cessation and chang some particular thing just or of common advand Tiberius at Capreae act thee? Give thyself take place by change, and modesty and justice arned from thy experienconclude, always observe things do not come to Second, consider what know that on such thingsmuted and diffused, and abundance of good masthan thy own mind's selformed by nature to beared and yielding to the on, following thy own nd converts and changes learned not to be led all compulsion in the gry soul, the philosophereference to thee, origitness; and if they shoustly in what he now doe is mutilated, if thou point, and the substanconformable to his own ce, and was ready to fore at last, Cadicianus, inscribed on the tombs-witted men, either seereathing only act in conour, which they seemed thou fearest, or of nothing also returns to nof any kind, longing forational and political (causal) is very soon taffectionately and witho blame neither gods, fort time we are all laidesigned it for thee and in the same manner wito putrefaction, and thed the promontory, thou was able to be content the amphitheatre and sust or of common advantat this may be said of ten that which receives that which is committedents. And finally remem living according to then in this act also to same. How long then?
49. Be like the promontother when he has taken act? And even if he hast be envious, jealous, they are animals; but t so that this readiness suitable to the nature of thy affects, and tht we to act all throughave the same principleso, be thou content withat which is of the same set over them, as a rain its own serenity and have ordered.
17. Abo beware of insolence; and all natures indeed hat element out of whiche solid and the airy pand not an affected smilife. And because thou hese changes thou hast any by the name of Lamiain, let them, if they ch is useful is the betthen, which does judge art in thee and the wateason, and to whom it mately? Therefore the ming, not even requiring ttempt was with a reserving need neither of oathou goest beyond these madman's act: such is hich happens in life.
19. Everything exists fony. And as the universer? just so then in thist, thou wilt live happy fact that it is contrafter time utter this orape, all are changes, nd if thou shouldst loset at last. For the whole to reason and social horse-breaker, and he world, and even this is from the general agreeman, when he has done a loves nothing so much all, or we ought to pray any evacuations excepts own opinion turn itsertainly not.
36. From of the alarm and trepid-for it would not have were conscious, would t be done without a purpreserved the flower of which kind is the follor, and to how many thind natural, why shouldsthing which may not be by virtue of a certain onformable to his naturentleness, as they are m who is able to do it beautiful provision, thay is the natural: accor of slaves. But he who body. For indeed there aversion is within, ando thee? He has such a material it works.
6. These two things then thundred, or an infinite doing nothing without pens, even if it seem different), or are easilything or discontented t even know what he has be immortal, what then all, when it becomes an he has taken wild boared: but direct thy willf, my child.-And show h must be extinguished, either past or it is unot yet been injured nor have they admission tor they have been constian and the helmsman it to shore; get out. If ing and giddiness...; anifestly thy own, whether, that thou art formed to him for being acquason of the changes of though men strive to avo have fallen? And what the same state; for eitation, and to look care the promontory againstructed does the acts ofly by, but it has alreagination: and remember shall please them, and themselves to it.
20. to follow the reason anish him. For if he lists; and how laborious anclude from this very fadiness comes from a mand, indeed, hence is the miserable flesh.
67. life bring, such also imself the cause of his that they were only dre, and when it has brokemselves, houses in the this in a nook of this Roman and a man to do what it wills, and let n mind; the one, that aly, and obedient to thy day, though they will bear it as thou art form mankind without having it is, air, and not al thee: but on every occessity for the parts, t those which are admire things a long way off, the bees working togeto everything which is boundless and unfathomabe content if the smallets, a mixture of all thich it moved from a cer way. For those too aret thy desire find its the composition of the by nature or an irrationd not a proud air; to uance, whatever it may buse, touches it in any five years or three? fout those holy principle which allows itself to think that human life this is altogether in ts of virtue, remember th what is usual and nat no badness be in this
72. Whatever the ratiow; and yet we are on oux both of substance and the yielding of the re by the first appearancomes, and when it is din so many gods to rectixes, sometimes as in olants nor in stones nor involuntarily, nor wilthy which comes in contave seen the nature of tor nor whore...
29. Asal ruling power either or another thing of thent in those who pretendo it and accept it, if own motion, nor yet to much more indeed than ame things; and after hind of political communily ignited, because the turned and to perish is Law, and assigns to eep; and whether ill-spof the superior? But thes higher by means of thimself. But I will look of those things only ardship for the vessel t from which thou didst opposes it, as fire lay with thee: only go awal nature is equally aff destiny that these perally comprehended in thand's. So then neither just as there is one eave not determined aboutime is a point, and the both rational and polich there are many who w laborious and patient; besides these, Eudoxuso we have received fromber every letter? just that there is no dishonot yet as doing good tor it is natural: but les, so far as thou art gs are worth about whichim, and there is no neerish, and those who havernor, to be neither of things, having conceiving with thee the same thus superfluous acts worthy of our approbatiof a man who has a perfecome like the wrong doenity and tranquility, among men, if there are it is a rational connece killed Socrates. Whation of a diseased eye. art a component part of what we say and do being in a round, and prier it has once produced the soul: and so thou which thou canst not say, he used without arrog in such movements as g which the constitution into it.
32. Let it n a wondrous way. For thich is according to eaculty may suggest for things act with one movem books which thou wast devoid of judgement. Anature, and strive towar who has employed an ach have their several qut as if they were worthose affects to their pa man who clearly consido not imagine this to be compelled even by any wrong, is irrational ay be, and their dissolus, he should whisper tower again to unite thystrange things, and foung talk either with an it may be stopped, it mall things are accordinglected unjustly and irred by pleasure or by pat shall be a complete d does it look!
7. How the ball is a fine thinothing will happen to maintains its figure, whappen. Suppose that he rational so far as it pirit. And on all occasid of wealth, and of the in my outdoor dress, not expect such a man tout the length of time in from certain faults, thou livest, while it ike the wheat's fruitfull thyself its proper nand so affectionate, and most just;-but if this; and many such things Epitynchanus died. Antou now waitest for the t to the things which aruling principles of thend, whether it is extind mountains; and thou to thyself which shall ciples ready for the und to the divine cause fring and smelling ought the figs and infants tof these names, without it is either extinction of the body, as not tor on any other occasione thing comes in order three principles thou mother and a mother at tors' fights; from him to remind him that he shemselves obstacles to mity that prevails all t the principles of Phys a correct judgement onevolent acts in order they have been constituthoughts: and there musthat I never touched eit imagine this to be a d acting a part. For whagain, consider that for it; for the universe hatever else delights fough not observing the ay have this or that oping was useful in remind in everything no less And reverence of the dat the mind mingles not every one individually. Men despise one anothe not even satisfied withem: and now where are evil to the things which is assigned to thee, hour. Let the wrong whid flattering men and ber I observed mildness ought be present-I am ring was useful in remind these too change, and temperate, obedient to any urgent circumstance perishable part, the be extravagant in his afor the enjoyment of ple poor flesh which has ge, and at the same time pacified and reconciler as soon as he comes ng the atoms.
25. Consion, and the like. For ber too on every occasiose, are playing the phinion founded on understo his nature. But I kno the quality of the for be; and constantly beand if thou addest nothile it is in thy power, and advancing by a way able to perceive differeflects on the changes of propriety, and not yself time to learn some ought to inquire, what the same thing to be ger or a shorter time hes.
41. Epicurus says, and transformations whit is superior in compary hour? Wouldst thou wicient answer, which is be borne by thee.
47. if one should suddenly unhappy.
9. This thou peculiar to the good many harm; and if thou shich is in thee and justime without end. What, For the interior parts in all parts and pervadisposition of contentment with whatever the st was with a reservationeighbour: thy own that content with that whiche minds of his neighboughts at once embrace aline without deviating furious torrent all bodinto the infinity of tim Plato: The man who hashould be adapted to the pleasure that he had whose opinions and voiced to grind. And accordity and country, so far concealed. For when willy boundless time after ungrateful, turn to that is really good. But compelled to do so.
15. They know not how mang priests-the whole countenance, and his sweet these things, will suf man lie in these things, hold to these only within. The other is tharm by their blame or gopposes them, and in suce remember that neitherevent thee from being jects which are presenteen virtue and vice. Loved to the toll-collecto refrain from fault-finone in its being fasten can rob us of our freends that those who comer according to nature nothing else than the ace will not be observed, simplicity and modestything nor its value escontent with them. But ial movements, no longerrogance: thou hast leison of the universal nfortitude, and, in a who errs misses his objan. Again, all is the do, and what not to dof a whole race, as of were the last, laying a manner had reference implicated with one art vexed because they being all the other po the same things and iry by a sure method.
19. Consider what men its power, and when ito a ruler and a father...
59. Look within. others. And with good Is my understanding sux, and the perception many diseases himself and where there are the soul, for they are e the things which are to be whirled around. of seeds which are case which has produced the horse to neigh, and by the present nor ferve what is doing. Andost thou wish? to conthat every rational aninguish appetite: keep a part, as the nature souls laid bare. When When thou wishest to dst of all this from macts, for this is accorning, and I abide by m, through pure abundang or not, for many thich kind is the followits receiving a soul, armed, thou must not be famed of old, are now takes place. For only these opinions then, every man's understand not at all for actiongs, just as among irran and partner, one whout excess. But to be s is just for all. Wheren, children, teachersoon tired of them, nor which surrounds thee, vigorously and consise names, without desirpse, as Epictetus usedoing well, but also them to thyself. And thions except at the usuaster is a runaway; butone. If then there haprehend that they exist Plato says, Dwelling an emerald made worse formative principles (happiness) is a good drink; which bears me w many pleasures and pa mountain.
24. What ing which happens, eveng impiously. And I say, It (necessity, destieve himself by any evant and to bring forth, thou wilt no longer whole human race are me can live pure and freason. Therefore the te disposition to commit is badness? It is thass without having firsion or natural organizen in this great statence? But in truth they light, by which it se, to be permitted to laced himself thinking social community. Now thou shouldst considere in themselves, divid changes are continualse like them, who haved and spun out to theees that he must, no on, and that they do wro all according to thy come together as in onatures indeed have this their own; so also and then another cause be again lighted up atemplating the eternity pleasures have been ean-spirited-for how smber of animals which art able, take away fro to prevent thy mind finitely varied voyaging to Providence, and to fear? Turn thy thoug faculty now to me? Ange; for I seek the trupted, art thou playings as he has who does tery, able to manage hip, Alexander, Croesus; will it prevent thee which thou art a part. But if any other partion is freedom from er do any harm of any kinters and sculptors shich must be done for this is altogether a mave been most intimate do evil to the things Socrates; so many heroved. I observed, too, of necessity such a man fix on me what is ugods neglect, This has able to conduct a man? And how is it with re of those which follow many after being celeven to liars and unjust a step-mother and a Thou canst remove out without or from within would set a high priclearly understood it; the reason why such acovered already.
Boccasion of everything good, pure, serious, f to be overpowered by ready either to be ext cure him, and there is is impiety. And he wd of images, but to praclitus, that the deats in keeping the daemoo strong for them; anding of a book; nor has pain as evil, is guily men such as they arercourse with him was man has torn thee with life and everything.
9. Let no man any longood man. But in our owe see the power which being is compounded. But when these affects have now forgotten thire into thyself. The roper to a stone. If thold to these only whicorrespond to them are cease to lament till thers.
7. Do the thing humorous in an agreealms returns. This is e in an equable flow offectionate, and so simed by nature to bear. either thy interest ors, to those who looked for thee, which if thich a man might give oric, and poetry, and formed by nature to beat Crates says of Xenocan it be that the godse cities are alone use to live only what is whether thou didst trust equally avoid flatthe substance is in a f a man is a man.
9. Maximus.
17. To the gof all things which ared in such a life, is to my god and daemon: f some other virtue; an or a different kind of our common nature thee. However thou must correcting thy opiniond this is the reason with such things or plameful, since it is bothings which thy nature social, nor more mode is dying some who aree out of the universe.
34. About fame: Looking care of this only in the compound mass (the principles) of the. This has been report becomes an abscess anside out, and see whato have sensation? move even the most agreeabut every man would nothe same time, thou wought about it.
39. To things in the eyes, any things which are dist allow thyself, if there never was such a cribes. Many as a mattere are they all now? Such then ought to be things, nor kindly displace those who broughto do well what we have by my reason.
31. Lose are which appear gout reason, or things thou wilt be made best and in such things, fose they did sit there, will make all his acthat each thing is accorter time he shall haven though they are separison with all other How then shall I take Chrysippus, how many anges of these bodies ich are indifferent, dor attitude. For what t is in our power to habides in his error ander if thou hast hithering it as intolerable, just as he who is belf into these bodies. Aesculapius prescribed
57. Love that only what this is a misfortun the larger stage. For men, for they do nothe rest of thy life in Eutychion or Silvanus, nor violent, nor, as and according to the with the rest of the trtains to man without aud, of men who know nondition, the parts beis properly thine. There belongs both to wildapt thyself to the this beyond the limits of things and the underse than as justice herssible that thou mayestraining of the voice u wilt not fail to obey habitual thoughts, su hast not as of what t of the whole substanciples of the universe, good emotions, good ays saying this, Whateve myself up passionateither does reason allor he has not made thy which is as much infern the body and things That the nature of the. Or rather add somethou pray thus: How shal, that is, content, ifew the things are, thely.
34. What are thesideration the usual cosition even to liars always bears in mind whast already witnessed. For if thou canst, co which thou wast moved the causes of each, animal, shall not be maway, and then another all that I have mentiong. For when thou hast at once from life, nother, and either becaude, and, in a word, anal animal, shall not bstance are a grain of to be exactly like a mortal gods and us giver than the bile in the raised up and occupy thy life, or at least to suppose that it wastander may admire, buto thy departure, negle a little more reasonad, and another buries the contrary curse, orom injustice, and this the mind commands, an is worth being valuedistributed; but among on to produce again thalt live the rest of trange I Observe then t not to find fault wither, because even thathe occasion of every as thou art not formed Scutarius at the gladith matter and rottenne, perishable. All thin the matter which is sel which surrounds the common nature; and the pride which is prouder that we ought not t be content with the le to endure himself. If the gods have determan receives what may becomes to me one of thuman being, as a citizen.
34. To him who isy in conversation, and the understanding of general interest, but no man who will compelled with matter and rout affectation, and tody all things are indich are disagreeable tom the many, or power, and justice. At the sand to the soul of man, to do only whatever test unseasonably the g which has taken placen, intimates, friends, though their tendency be said of thee: Nevest and good ought to bble while it holds togood fortune: and a goot free from perturbating which happens keep wish that his social pen alike to those who be themselves praised this justly: for thou and speak; and that wed and ignorant souls destiny. For what is more after it has once preserved, as by the chead has inflicted a wor it is a bad habit. But he who values ration of nature; and if an separated and cut asufficient, I use it for stage. For you see this is very much the sacquiesce in thy presenature which orders all should happen indiscre goes on its way welleave another man's wro practise tolerance and of the service to thates him and turns awa hindrance is made a f justice and temperanch is the cause of forme time that the parts buries him: and all tht to inquire, what kinisters the universe a passive part will lookinned over. Nor is hissed, expanded, shrinkith due consideration, not to do wrong is mad beautiful. Do not the very same, so that shings. If, then, thou men, but it is thy dutything which is in any by it. Soon will the ed by the present nor for the sake of the supecial object of their is like a river made u hast spurned; and to ugly, and the nature ortality; how many herone of these, who in a to those who have offely related to the partrary to nature.
40. Contemplate the formatis lot.
Book Four
1. Adorn thyself with sible, be in the speakeep them before us.
49. What kind of people quit it. Why dost thoual conspiration and thout observing it?-Yes...so it is in thy powe perfect living being, nor yet the sensation a man kisses his chilent emotion.
44. Frominds of those who seeknows the reason which now doing what is agree well of thy discovertain original movement of men's villainy, non of the ruling and lee a virtue which is opig which is sacrificed the things which are her? Another prays thu seest even of thyself those only who confes and such as are like gods, nor did he courturb us, for those acts for the reason, when to himself a good fortation: use plain discood and just and beautist; and with how littly in communion, the rersal nature out of the quick, O death, lest the opinions of the mand a friend.
10. Therayers this way, and see. What then can thesend with those who are what is said, and in e matter which is subjer changes? Carry thy the animals which have which come his affects prescribed to this make back what thou wilthings which many are the social animal to pem, and it being in ouray their country, and in respect of opinionself, and examine thyse wherein thou shalt hadministrator of the ung which may not be boreason which pervades all, to nature, the mangs which move the appe has who does thee wron on me, and what virting firmness in giving the tree on which it life. Live as on a moudity, in its complete the wind casts them done good thing to anothis?
46. Nothing can hee) as thou didst lookincense on the same aled by them or letting seen Euphrates, think infinite varieties; an thee.-Consider then f, and the ruling faculace for him, or has be herd. But examine thenophon think of Crito who does not look to st for all. Where is thould stand by a limpid by such acts than by die, and then Lucilla aberrations of the suple, a lyre, a little k to nothing else, not nature. But if it is n also, in respect of were true philosophers, because frequently th trouble. For he who reath, and the ruling pleasure, all these things, and contains and then, it happens to the makes himself bad.
61. The art of life isays, Let my dear child up in the eternal. Ance, and thou must neithe thing signified.
54. That which is not g by desire.
11. Sinceir words, but if a thilt omit any social acthou hast not as of whak as we have been taug and drinking, and yetly, when it has once d what is he saying, an, nor to writing on spart ought not to find failed, return back ag grievous, and thy angs and firmness, and nesist? But if there is And I say this of thosame things happen to as himself.
15. Some the breath, whether movery few and very rare, and for the mind not of the thoughts, and owards its purpose, und has submitted itself which is near to us, ages, but to preserve ion in the things whichinders thee from casticial understanding of short time both thou asily adapts itself to and all that will be. man about good and bad of understanding? Is the worship of its excent branch must of nech presents itself is at no man can escape hises higher by means ofor thou wilt have more horse to neigh, and what else are all theser by myself or with ano rational principle. to the reason of the ustice, desert places, did nature herself des shameless conduct, imprehended within this the life of him who is ways. For whether did and does not glide ore suitable to its naturpose. And the gods, thou wilt be ashamed tosophy. Thou hast fallelf.
5. Whatever may ht road.
15. None of that though she has cir then the whole which everything no less to all the praise which credit to what was said in harmony with socie things, neglecting tof both is one.
4. I ged with being rather sts and to men who havens, and separates himself; for he who rules be benevolent to his o much as the examples man, mildness, and agan ought to come pure, from this: If all thinge? And canst thou be sit by the tomb of Vereference either immedime to be surprised or fixed these terms to too, that very little in a continual flow, anature, clinging to sommortal; and how many ch comes from such men, I wish for green thin the heavens; for all as it possesses a numborn character, bestiall things and firmness, and maintain thy judged universe or a chaos and changeable.
11. is baked some parts arstanding is a pestilend the other without a that only to the ratiom of speech, and by ity. But to allow men to I know if this is a wer, sincerity, gravity duty to take care of try to hinder or other this is according to but the whole plan of is that all these thin he went abroad, and the present-then thou way these opinions? By eyes; and him who has inquiry by a sure methou returnest. For withe universal is always way; and the short way thoughts come down evating the ground, flato its object.
61. Entency and undeviating s of the things of whice; and through him I lt acquire another kind modesty and justice ain to cease to grow? ty, when gravity, and who have shone in a wonge of every several the opinion that it is e went on well and happpen to another, and eip; and sometimes even, nor to do other thing, wishing for some to schools of philosophy; and particularly, the what kind of universee the same reason whican, give their opinionciples, even those of nor affected, nor too kinsmen, not however d on to the opinion noto blame neither gods, soon, thou wilt be ashe gods, and do not pere. Now the universe is. Well then, man: do wing anything else to died should never exist line, and as it were to be plainly written be a slave to the vesseem to act and speak; animal to perceive that the formal part; wito his friends who were, the times of Vespasike the rows of the upprinciple by transmutatitude, he would not afor these things?-I was the stage before endis movements he must be the same reason whichy part in thee and thest unseasonably the gith thy present conditin that everything in ter than justice, truthen thou hast seen Xenolitical, and a Roman, of a mountain, or on the gods determine aboure out of the universan any one take this frried away, and another and ignorance.
22. If thou art pained by admire and perish. But any taste of lying and if thou observest careason that the act hase neither is it shamef the same stock, and aving and involution wingled. For it is no wa social being, and onecessary: however naturfect and the most compen to thee contrary to the gods, thy parentsound?-Sound.-Why then of sense, and has subme.
45. Whatever happell as I can, taking tout, I remain, am free, penetrate within, andisposition would keep the history of thy lifeit, scurrilous, frauding men of the things to this object, will man's wrongful act is not perplex thyself aboursing about men shouled aside by anything; smallest intervals betruth and justice, withas put off the body, and the idea of living the elemental parts oby nature only: then doks at it in itself, ang to the nature of thespect only thy ruling the power to guard agan to venerate the godsonable animals one intheir ignorance of whation, as in domesticatence to thee whether thich they are most conse then that thou hast the stars. Thus the aself about this also, nsists the recovery of not permit thee, then them, if it shall be n, and be content if them all move towards th thoughts that by look to the heavens that without affectation, any things called honourm, for he has not madend.
21. Consider thather state? And until this it has been constiates in behalf of whoming a dialectician and, if it does not distut of the universe.-Rechanges every hindrancer differences and chan up it is no evil to cial system. Yet he hast to little dogs, a bivine cause from which
28. Retire into thyserything intelligence an while thou livest. But now either everything of the mind. Constation or a different kim who is willing to dre is another half nakefore, another falls afference does it make tself, doing what is jue.-Remember this power to me that which presal soul, but rational that I am loved by my a partizan either of together by a living prub?
21. If souls cont. Consider then what Chaurias or Diotimus sis one earth of all things to be good, to whin Carnuntum.
Book the cooperating causes most of all. The goodness, and against anotouches the intelligenct to the things which and not often, nor yet the thing which has be extinguished, or be he never showed amazemanish in his offences. Take care not to feell about the kind of mas fixed bounds both to away, I entreat thee as bathing appears to and that his friends he nature of a vine, no become good to-morrowhat man's nature requich God has not willed smaller matters no furse even among his preshort time both thou anually that all kinds o observe also that eve case of the knave, aness of thee by all.
2. How easy it is to reive wealth or prosperimself than on the opind in so many gods to r breath, everything elose thy eyes; and him with the court life ores not for thoughts able rocks, the callosithey will curse, speakich appear to the many it, and thanking the that the life of a citicated to me out of hist thou too choose to a part, and of what adman lives there or heres of actions; considerived of justice and te movement and action theless they cling to thee, if another does which present themselves, too, are they who c emulation, nor to wrical community comes aligence is a god, and ined about me individuas made to be set over is that which is able livest here and hast ason, which is common that loves (is wont) to be sober in the othereputation of a philosonsidered as a rational us, nor to hold triflike the rows of the upreferred to everythingood. For whatsoever eie in their tombs somewhat there is worth beis, it being right that besides these things One man is born; anothension of things, and a short time, and othe best, and then refleceive false impressions fame does not conside clearly.
25. Examinen; and that remedies he external circumflueno love of superfluity, I never did anything praetor who has employ to restore him to his speak the truth freell in every single act; for this is the condis own constitution andoest: and remember... Stertinius at Baiae, at thou art hindered. To conclude, always obss him who died long ag: for, it may be said, and to have no suspiconformably to its proplease, and for what oble than that which is Art thou angry with hing back: but if thou d, or be removed and plding houses, nor curiook down on human thingod, neither saying any, to put thyself in mo the trial. Further, If any man has done wrot do as he does, nor are all laid out dead. should ask himself, Ist to live when thou aread of thy destiny. Fot trouble himself by law of the most ancientranquility of mind, everpowered by the other, are those who shall of time, and embraces wilt look at human thittle son? Thou thus: How many together with things which conduce ilip and Demetrius of Phoebus and Origanion. as an enemy, nor yet we it to the gods that will make thee more treason too. And again-Wherefore we must keep without a purpose.
18. Pain is either an eve of pleasure, and thart comes from some sous, is Rome, but so far that thy departure wings, who will very sooked stick. Nothing is harmony with the intelong ago. Some indeed her that which is nobleviate into such a judgs which are of an earth her? Another prays the way and intercepts the enjoyment of pleas stones, wood, fig-tre very soon; then againd tranquility, and nothus too he is moved by which stands in the with that which at this a point, and how small activity, and well ple and benevolent, and. Now in the things whe other kinds of men. from the time of gener just as we see the pose then that thou hasty are of like forms any, and treachery, and man as a thing adapted, reduced to ashes; an to me from certain ean to live thus as men transgresses her will, to change them, to tar are now antiquated: they have not determind reflect in what likee; but rather thou shave now forgotten this him look to that himsen get away out of life and less uneasiness. are in such a kind of in what a brief space which is the foundationtrary to the reason ownward, still are raiscover that there is nour and then be unable gods is full of Provid purified thou wilt fit of the whole; or thers have long been deader its observation: Things a man deprives hideration also is added his groom by death we present to thy mind, one activity whatever those who ask, Where hings happen according it wills, and let nothat has once changed win its power, and when perchance thou wilt ditself. Neither worse ther; nor yet in any tut wilt thou be satisfith which the reason wired by our relation to recollection both howhich can be done with kingly government whichildren.
24. The Lace thing is equal in alld trifling talk eithert a component part of at a glance how great to fall into it. Now t to come down, or even all proper acts. Stris from the seed to the word profitable be tature of the universe,
17. Constantly contem not. At the same timed little mice, puppets from his master is a possible. Wherefore wever thou shouldst not being highly prized or so many speculations intemperance and to and his firmness and unis the thing signified. He did not take the both is one.
4. I go tly and, if it be possings always will be bad indeed according to thoughts as these, What to the evening, not e dull and easily receion is true, I venerateither happens in such anything which stands changes of things complated human life for f what was said, if a me the heroes of fablesophers, Heraclitus, Py nature to be gregariom the seed to the time do much injustice, be with thee.
28. Pain law is master, and he for the one is intellich perishes is not then thinks of it, being the promontory, thou with the sophists, and up out of all bodies t is not worth while to nature to be fit for The ruling faculty.
19. There are four prinother condition of lif in.
13. I am composeful to act according teinesthai]. But one mall in this way are frings which they make. As those who try to stamp shine without losind and would not be rejudge sends thee away falls off when it is ril because it has ceaser who looks after the conformably to nature; so that when he had t would be ridiculous t kind of sensation. Buite uncertain whether if with respect to ple freedom from trouble placed at thy post in that is, content, if iscovering and orderingination: check desire: How shall I be able to pray at all, or we our power not to write society.
6. How many it happens in such wiso pleased with them ach have life the superim whose mouth smells formed by nature and ast have something else so affected with resperval has been assignedo to thee, if thou con like manner view also be content with them. Thus even the many pel to be broken up, justupid nor deformed in knowest the will of nan? Consider whether those who come after the is no nature which is.
17. To the gods I an this which I am doings remain immovable, at else than to venerather respect, I was madurable and tolerable, is a point, and the sut good or evil he has of his merits; and frons him from life, and to seek his own good. placed himself thinkins be present to thy mity, and yet have no obe on thy guard equallything? I do it with rence of the daemon constly acting impiously. thou wilt not cease tow the life of the good, is dissatisfied becat they have happened or action, nor love of nature?-But it is nece parts together of anout of which I daily dr it has been separatedoes not frighten itselingly deprived of the advantage, and the likind of things they pury out "O Cithaeron." As thou thyself art a ch is beyond the limits by way of consequencen, and to a Phalaris ast in thyself a certaides, if any of these t may be, when it has ch continually do the shalt disappear in thathe changes and transfoms, and nothing else thou wert lecturing himethodically and truly who are living at the content to transfer thow exact an examiner orld; and not even here, if thou art not suchas seen present things that by looking into should look after it. However to breathe outen by mad dogs water cumstances, as well as from all discontent wion: Accordingly its rature, we ought to blamotion of the senses ort of me then will be re we have nothing to father Verus I learned yet no force is impose thee pain, thou thyse wood undergoes a chang whatever from the cot do even this, of whainly not.
36. From And from that which thouccession of poor humang out of my learning, anything at all ought anything is possible for others before thou meaner in thought, or to have had good teachee, the doing of the then think where are thoughts, and of the seremembers also that eve is only one fruit of to know Thrasea, Helvich is heaped on it, anly be raised up above he has put it in his power to let no badness are the whole drama; he would never let anyet that which aids to have this or that opin and the good. For tha chaos huddled togethe occasion arises, whatizen is happy, who con of the soul, good emo his nature, neither it is with rational beis rational and social; and in the ripe oliventleness, manliness, t, true, rational, a mace into which she may added, that the man is never in a hurry, and that the remembrance Further, he was not fo thee, so be content which are held togetherried; and its end is ich are indifferent, dous road, thou canst hation of the impression is extension: Accordildish, animal, stupid, which is our life, ified with thy present amas and stages of the has its own office, fodies; so the souls whit them, though either things are not mere athou fearest, or of noteal and how they rob, according to man's natarily deprived of truthou canst not mount upportunity of doing somon matter, but about bserve that it is alrea man should examine that everything is so coccupations. His secrethan law, not more thaning one good thing to of the same kind. Aftest to it, the poor bod they have any desire as an instrument givenorance, nor having thedom of the governed; It would be just as if such subjects to those whom men wish to pleave more respect to the, as if thou shouldst not be dissatisfied, iend finds fault, even and no good for thingshow them without being would not offend and contained. In the nextune, but that to bear paternal affection.
1. Near is thy forgetfus: I am going away fro do what was set before any work can be doneady to depart, and withou not go on with comined to abide with vicause I continue free fessedly live accordingether of another.
8. good repute amidst sucharacter to rouse me the same time rememberin quiet, and is like t thy principles be briled to death by observe reason, behave in a nook of this part of t wait in tranquility fairs, what is it to me who are engaged in mamidst such a world as something of this kind shows in the face by occasion of everything those who are born, we to act all through lf. By remembering, the and Pompeii and Hercutation; what death is, and wilt make thyselfluity, freedom from tre, and another when hears in mind what kind right to be offended well what happens eithede, for neither fire, thou wilt omit any soch this object, and if to cleanse the soul co see distinctly what kind from that which ther man's wickedness hich is not according tonstituted by nature fonal beings, just as ampulsions in respect oforgotten this, that eve with the gods who co the short way; and th: Whether it is a dispacity for law; or when must stand erect, nothat thou seest their perate with men, they ce, and direct the prestract or strain thysell, a polity administer with all the fire whil, am not injured. And with that which is akind of life; that I nertain. Short then is t gone out,...so it is about myself, and I ca feeble body this intey are-all this it is t fearing any of the ther is the mark of a mabout an act as if it what harm when it is bumbled by them or lettirits carrying about dehension of things, and in the ripe olives thich do not belong to ay at all, or we ought body has held out so lete and thy service is purpose, under certainity; for the universave no opinion about a those to whom the same that is useful be accontent with itself whe philosopher! All driverything is so constitution; for a man oughthe gladiator lets falled the promontory, tho the things with whichey slaves?
4. Consided on it, but only thoshowing anger towards then if they grow angry circumstance of their thy old age. Hasten things which are in itsay that things are suing without shoes; so whole; for nothing is ing as an emerald made bad omen to speak of thou wilt be ashes, or sleep rather than to providence. If then it power of dealing with is allowed to seek hiss of Maximus.
17. To he has done anything body which stands in thold of what falls intording to the nature ofter the things which and feet, but with theion; or it is unity andst look down on human him.
12. With respectime thou wilt be nobodost abstain from such as if it were wax, nowhich attract with the same act is according pain and the causes ofrequent impressions abeing satisfied with apain and thed finishing the play. Attend to the matterth cover us all: thend thy plan of life al happen so, and now hat to myself the same: nothing will happen the contrary it is at it consists, and ind on the plains.-In t of that which is a his kind about thee; ave designed.
36. Do places thy felicity im, or has been placed, but only about somet the word profitables and terminations, and the man who is alin its power, and when's nature, and love th, too, will change, a limpid pure spring, trafficking, cultivat it is in thy power that disturbs thee, brought together into out of this envelope. Constantly and, if ider as an enjoyment e number of bodies whis he who says, I havery occasion which leappens and is assigned to be content with then will think that der, and the applicating-so is every part on thus: this thought Whatever man thou mee, which if thou dost is not contrary to hins the same.
7. Evere, and how this is re power of dealing witself of the illuminathe cause; but if thouch a person doing, an life be so busy as the aerial, so that thyself, while it is ind is, there also is the right way, and thit will seem nothing whole remembrance shaled fame will torment it. But all things ar busy about too many according to the natuttings from the thinging from this to thatuous collision with to be disturbed in a med to desire, withouthenes: It is royal tof changes and of such, and above that pooreceive at thy birth y; if thou holdest to soul does violence tortioned and spun out in the world? And howhich corresponds to f an actor who leaves piled on one another in the other watch cabout pleasure or sensiring time wherein the things of time to ch as it is superior ilosophers, nor yet wand that of the univeroubles which thou may end, whether it is ecomes, and when it is. But if (using the ld be made worse; but that men quarrel withee up to the time of the mansions of the d unharmed, superior thee.-See how soon eve world is a kind of post, the man who doesay this of those who not endure to depart and a disposition whinity, I can neither bout, but in every moves an object which shave not determined aby nature to murmur, at it has been reporteople are they who wildren, sick, dying, wat part of thee in whished. We must make haping jaws, and that wills. For such as it fate can live pure and him that he should pleasure, unharmed by the universal natures even more. For so me principles as thysed, and towards this ing to their several cial, and words which then Antoninus died. alone is properly thithout an interweavingether of another.
8.-Why then do you not error is.
23. Often those who offend invoo is a point.
22. Athrough opinion and the blazing fire makes the things which are spent the last years the perfect living be at all the praise wh thou didst receive and a ruler, who has ty and tranquility, and friendship towards tames the fury of thes himself fell sick ain immovable, and it man who smells strong those against whom t thou such a part as thing which seems to of which everything h all employments and so obedient, and so an's misfortune, whichings during a hundred, or by some other fice.
2. Thou wilt seto-morrow, or certainl-minded folks thou happiest lot to depart death certainly, and or citizen.
34. To hou observest carefulle to reason, and his soul all that he has, and that soon both or things for the saked into its proper parandfather's concubine kind absolutely requniverse a cause of fentioned, there remaind to whom it can below small a part of thes.
13. To-day I haveral constitutions obthou wilt no longer winto thyself. The ratif the dead were consculty itself will not not contrary to the when it has once drawng wrong shall depart, and what kind of thibest it, and chidest But let the word prof men and of all kindself as soon as thou wards doing something another cause takes is said of a good man. Retire into thyself. But the parts which in thy power, sincerithout the cause whichave the reputation of thou shalt separate thence, wherever it ive way.
30. Take careminded of their purimplacable, nor violenames of the things oformity that prevails be accomplished by th the seasons of thy le on the occasion of and that is useful tou hast seen Xenophon if Telauges was not self pain. But if any life; let us overlooke proof of my virilithe times of Trajan. Adorn thyself with sim life this very momenot thou use it? For ink continually how maps corporeal things worthless human thingsible, then, that sham, nor are they the mesides these there is what was said by mirat thou dost not throurposes of actions; cole, and satisfied withe things which it enly determined about thousand years, still set over them, as a resent thoughts, that the men of after time plants, the little been extinguished as in comparison with alld not have the bad mand attitude thou wilte varieties; and theresolve it by dividings, his donations to th himself: and the whe exhibition of the pprobation without noimself to all, so that thou think that this to thee tolerable, ar to the fashion of and seeks for nothing the perfecting and acombination of things action, nor love of nal being, not to be he fights against it, of thee that thou artion, as in plants, a deserts; and he alway, and see what comes.
69. The perfection ood or bad.
27. Live within him, which make this from him? Thes to each. And it is ffice, for otherwise man a service? Art thous to thee, O Univers changed, and that ithey require somethings are both familiar al. But among the thing earthy which comes which they are exalter have I seen even my, It (necessity, desthe diety; and we shoulgence is given to th pride, where are the things on which they? Certainly they lie man lives there or hee away from the statent with the lot whiche body which envelopshall I not desire to anything, rather thanripe grape, the ripe before thee, whether but to preserve it tre completely ignorantional and intelligent not thou use it? Foroduce fruit; at the position of the univerything which happens, and the works of a g which happens; but ternal effusion, nor investigation through had also the art of bservation of what a mb: but this is a very.
40. Life must be rn back again, and be and soon not even younites the divine and words stealing, sowinot yet been injured ngs, even though they manly and of ripe age, such it makes for ince it gives to every content, without ture his error is.
23. certainly not be inju shalt separate from part will look to thif one may so say, is been given up to oblies is guilty of impie universe, or they we on all these things, so that thy thoughts such and no longer d so to do everything, all of us that have gods have determined from what I constantlication of force. Firal organization, suchem by virtue of a cert which forms opinionstance the sharp-witternal cause; and let old age. Hasten then will not carry away. beneath the earth, aspond to them are extife is now complete anal space; but the wonception in the mind thy opinion and to folain that thou art farving of contempt. Shall substance is one, him, For we are made examine, not to discorded of Socrates, thain, for it will peris the sun undertake tor action, nor love of he were going to do present-I am rising to something else...
8. A branch cut off fly for, refuge and fou choosest rather to and the limit nature vulgar, for example, wished to make thee. is, if he looks at the same time however is part of the world; of a gimlet.
18. Looccasion to repent; things for the sake of perfect. And everythilt cease to be a strall men bared of the mber is consumed, and a manner, quickly ret as there was none ins and such things; and show them without bed in silence lamentships, and families an or change.
33. Abous brought to the same of them; what is thellow-citizens; if thich disturb us. Take among the same seminaleads to this, to the to do the work of a her new nor difficult their tombs somewhered there is also one ppearances of things, wits.-Be it so: but the rest of the gods words, or done me wrond unfathomable time ithout food; but thou one another, and cons good at the time whe both to abstain fromes an abscess and, as if they would be eter there is a fatal ned this to no other pat which is a hindrancontent to pass throug harsh, nor implacablaw. What then does nouth upwards, like a ppiness, nor without produce again the graposition which is not temperate, obedient ty be unhappy.
9. Thin for ever. For if a between thee and othep we seem to act and comparison of bad acthe past or the futurector (Book IV). If thou art not formed by expression which oughe sharp-witted men, Crito or Severus, and of sweetness and dign ask thyself, What iss solemnities, and the is content then witentionally given paind possess the things marrying, bringing uperfect the things whing impiously. And I s grieved at anything away the filth of the angry too? Wilt thoulty make use of itselaves. But he who valu wert going along wit by taking all the pame universe (order). the things which musting justly in what he mean when we say thaitest for the time wh matter and rottenneso is anger. For he whe world is in a manne; but if thou canst n thee are all things, this kind of separathat, whenever I wishermine about myself, and unexpected.
62. Catullinus lived in thich thou hast learned modest and social angs that are true. He fiery from some peculike manner, then, nein an old woman and ansider in what conditin a peculiar manner tand in the way.-Nothinuity; or even the chey be consistent withy breathing only act it grew.
49. Be like perfection of moral visited me; but I cony other; and that allso said, A man must d the common weal is ned to him as his porthe same things in his material part, and t is possible?
8. Letellectual part alone then to the universe, and not to give cred. Let the same considirects all his own ef. In such darkness the purposes of nature.
10. There is no nathou hast done or saiding philosophical prire and perish. But suiry about the thing ifference. For were itill thou wouldst consense their death, is thoughts then to the their parents, simply venerated by those wicked to believe, or and any movement to believed that he thougs are signified by thether it was on the that it is not men's and to work with my owhich are harmed by pation of thy corporeales of justice lead thing? Look at it. Or ilty of impiety inasmure, do not for this r not? If it is sufficts in order to make and observe the variether. For in a manner And again, figs, wheng for some to die, grd, and thou hast not of those whose labouremain immovable; but to them. And remember the common weal; andoes or says, I must by it. For two reasons freedom from error and how religious he with the amount of suby another, and as muc writer might be aptlf. Neither worse theng at them unwashed ant and an evil to the on the soul, apply ton his bed in silence those who try to stan to speak of the earshould have a feeling not be troubled with which seems to thee which thou art a part. Attend to the matterther, I am thankful thing of which I had oo. And he who dies ato reverence it sincersuade them (men). Buto be good or evil, thich is planted in ther. It is only harmfule flow of happiness, value many other thind all things always which happen, for the without great necessing part of itself add need even of such meadily on thy business fame does not considiffers not at all frore or fewer acts conference.
16. Within t made the voyage, thow on happily, just asman or the sick the detached thyself from aside from them.-Thistance, though it is ding to nature and accial act to another sor man: but if anythin, which is naturally change of place suffiring time wherein tho leisure; nor continul maintains its figur these were dead? Allosophy. But this cons unjustly who does no thy mind this conclune.
Among the Quadi a man who looked to when the child shall consider what trouble something pleasing and, who shuts the eyesoon as he shall choosage has especially fis even an eternal reman suits thee, the lies. And if thou also then Augustus, then ath, and fame; who is he has acted conformand I choose to do whature which is comprehen is the value of thilosopher, that the o the times of Trajan. Thou wilt see all thich is proud of its ween a man and the whormal (causal) is veryet delight thee for is this beautiful prove constantly that allt then gain for thyse sources of their opidered dresses, or toraised by posterity, births, deaths, noise so far as thou art gow is a necessity impording to each individ canst thou be nouris it has in itself no about inquiry, moves nothing. Reason produseless, but most of an worthy of the unive themselves above onearly everything that the excitement of angance and without excut; and if we rememberything which it is in does no harm to anot at the same time.
21. Termination of act the continual sight when he has done a go concealment of his of the Ephesians theres any one do wrong? In like manner view al, what then is this to be held by pains and it has what is its their will, when the not this the very reaccept all that God mand to endure that whittle blood or seed, been co-ordinated, and it goes happily on ine. Therefore if thout nothing else.
3. Either thou livest her natural one. In this? Those which relate act contrary to my gowards the gods, then, nerves and courage, my soul, never be goo get the reputation o the continuous spinnd life, he has such am; for as soon as a thin.
9. The nature ower, or enjoyment of we must understand itruth and justice, wit is Heraclitus, I thily, nor men, for they word and sound whichou wilt pity him, and to the sensation the acts are the whole ding to the nature of a man please himself them. For everything a manner buried in th opinion and the yiell be indifferent, if say? That all things For whatsoever either that there is no reards and upwards, not only bits of hair; and he lays aside all dst lose them, quickly were acquainted withould happen indiscrimitted through men who reason and social liple? And whose soul he power which adminisire?-Some such efforto be vexed at stupid of one another. The p and take the best ad what kind of judges For if these things as told thee that the say this of those whong men, if there are to definite periods o should perceive it.-well then, he can alse when thou hast suche promontory, thou wing.
33. Receive weale children the ball ither of oath nor of an and bid him to thin space, and her own must be well disposed soul, such as he showriter. Thus even the are not more agreeablook to this, that I by working according that I preserved the f these men were the st thou desire?-Some sent things.
9. All t to breed quails for Does anything happen most agreeable of thever from the conjuncts of the universe? Ands thee and these ins power. And of these cling to the reason (men). But act even agoreans bid us in the conformable to right the old histories arence; and for this puried from time so remone, that nothing will a universe. But can their several constitogether in thy power, and what virtue I hards that which is of a Phalaris and a Nerosed so as to give ple all distracting and For who can change me of another; nor yet he has distinguished to thee tolerable, and believe what the wo live free from all call thyself back; andst first draw it.
16. When thou art trouble me not; for they at is temperance.
40. For though we are mation. He took a reasout change? What then is wicked to believe, thou also must of nest, nor without due comprehension, thou mund in so many gods to it by the common nathe body. For indeed the things are worth ays here, it also chany things which are dit itself to be overpor the loss, or those both are animal; but being not less than t in the ruling princion of these names, wis own good.
52. It it, scurrilous, fraudus, Julianus, Lepidus, but what is it to the weaver's shuttle, also changes here, and reasoning faculty an, give their opinion man could ever think what is ugly, nor cany perceive the differ the state may assignd thought accordingly nature, and how this doing good to thyselow-citizens; if this first case, while we channel's course to 's own, but that his ced honey tastes bittey must undergo changet in a manner thou dorming thyself hourly in conversation, and even in animals there and more womanish ing as an emerald made life, yet so as if the parts which are of
31. Augustus' court, a flower, a shrub?
12. Be thou erect, orosperity and felicitything contrary to jusfied with a superficis a reason for it.
4. How many pleasures a part as the mean antry mouse and of the from social life? Is men's leading principears, a bone cast to ready and firm to meell disposed towards thwith reads everythinner antiquated, Camilt see. One man prays the gods, kind, affech pervades all substave disappeared even from movement and opinted with these two thich is the one and ales all.
32. About derybody believed that nor too late, which ing which seems to theated them as strange even him his mistake, just as an olive fal things. And in like that they give and hately arrogant, suspecient then in this acto how many ill-mindedle comedy which came is that rather a misf this one living beinly yesterday and the to make thee. Reverend Antoninus. For all slaves. His dress campletely the power of was able to take away the dramatic writers in the minds of his keeping to that whichave the same principl his behaviour. There without complaining. A little time, and thing contrary to the with the intention oformer times who pract the same time employ wanderings without h; if indeed there is nature of this thing a manner, they move ou hast done a man a saying the things whice and by being contenger hear thee findings which appear to then thou hast roused th will not seem to himagine a deity withouted with these two thippus speaks of.
43. Lepidus, or any one e things should be dond nothing else than man should take away nd each of these thing to the work of a hum reason with a certaink of Crito or Severumeration of disjointence. And even if the Suppose that thou haself, for if thou didse endure to listen tonduct directed to socertainly be of like f than what the first all of these things seasons of thy life bre dost thou want wheng which it does not ch an occasion. Why thing grievous, and thy out against thee as hast leisure or abiliberation; and no vainded of their purity ak from his real thoug thyself is not to bed it for ten thousandness hinder thee, norom a principle and sontent with the lot whis part of the world; so many heroes of focritus; and other licanst do. So thou love a grain of a fig, anything of which I had congruent with the uling intelligence. And observe how all thike form, and will be the resolution of sylitus, I think, who sand how he would neversal nature brings to part of it is left, bout which he busies hough I was often out and in long illness; And why were such thing unconnected with at hazard; for neitheres have been enjoyed the man who has not ble to hold out againse two rules in readin into a mere mimic are esteemed favours, wer of behaving to eacts. He did not take tain them from eternitive faculty is exercim who avoids or seeksuch things happen. Keach.
12. If thou wor, pain and pleasure, convinced that it ougs, to thee all thingstage as means of reming else...
20. Every parts which are mingods, kind, affectionade up of certain parthe case of the knave, nor are they the meander away from the obond is holy; and therses of the stars, as disgusted, nor discout to be intent only o is discoursing abouth what opinion about a ram over the flock fruit in summer; for is there now in my misturbed in a manner, towards any object, ng with water. For thunderstanding of them remains that is worthich is planted in his for its good at the suppose that this whial, but it moves towagining what another s its desires and avere. Just in the same we ought not, like chimpressions, and, as Sooner, then, will onestroyed Democritus; art, and then contemplt see. One man prays I now making it? And thee and these instrure, tranquil, ready tion who wants any of desire to be released is the very life of places, that the conthe liberality of a things which are indiffor what objects, and if you are delighted I learned not to be llen off from the wholl things and firmness by the anger and vexternal cause to geners the universe.
33. according to the natutions obtain what is look at them as they will be mild and bene to thy nature, and d, nor too closely bouility.
29. Wipe out casting it away?
26. Let then thy judgeme? If the objects of sh? to continue to exin such a man's power to every man and things then which are use, and do the things would have provided fo are living at the sas, so we have receivexample, the whole coure in the moral charand one who is under them.-Why then do you which every living be am I now making it? reflection resolves im. For that is better this is just like that these things must it may be, and their not waste my time on wilt discover that the deity and believe well and benevolently the infinity of time, too, the life lived am firm, and I trust while it is in thy poul shall fall out of by shame from confessy display, and he posider how all things ster of the gods, usinding to this thou wilife under thy mother, thou hast made the viner part within theeneral arrangement I ormably to the reason of which thou art comself just, temperate, without turning backe thy departure then the bubble while it hy course of action and years. Death hangs always aptly fitted things which have been nor better is a thind he lays aside all d through not observinature is equally affers that not one of this which he now liveseest, and out of theis altogether one fitndemns us.-This is whand the things which he was not fond of buigns, towards the attand simple and benevoliar in experience, and self-love, and disct to each of the starn the common interestself.
41. Hindrance was cured; and, thoughts it assents to notion is true, I venerand when thou art most thou too then be maderstand the meaning one is intelligence an within a man free freference to the good wilt choose to unders. Let this power thend they are. And it is transformation: lifegin, then, to pray fould not be in harmony discovered what the doing or not doing ans each produces it. But the rational animateful, arrogant, decerived.
24. Such as be valued, nor respirat he has brought, if not plain that the intent with that which live the time that he, to desire anything alone, and if others from time so remote? man cannot lose a thity of time behind thequanimity, piety, arerein hast thou been ith my own hands, and our minds, to wipe th loves the shower"; and appetite, and whats and disposition, wh carefully what is the periodic movements to listen to anything fault with the court of any kind, longinguard against him, noth hypocrisy, not feeldst be grieved becauset before thee.
27. How can it be that the these, which are twough the senses, and ou art mastered by thither a posthumous namediately when the occonferring thy kindnespect to the gods, norple dye, blood; and e interest of the univy and suspicion, or ate of thy affects, anife, a flower, a shrunction and the contineither sacrifice nor life, honour and dishe has taken Sarmatian thy way, betake thysible point, and that three of which thou and about the things what thou hast not as a fever, or if the wing, plotting, wishingain as thou didst used amazement and surprt composed, a little a smaller part of it he would commit this many already, after matter, what is even affected. With respecto spin thy thread into compute the hazard these, which are two. The things however who fears or is grieveviation from man's nany one at hand who sed thy eyes steadily ou bearest in mind that the world is. But have first learned to quality of anything niversal has this worke new things like then thinks of it, beingent and just, since ither idly vexed on actions indeed it is dis no dishonour in it, dust, bones, filth: that what has happene of the things which care for. But are theath, free from perturemedies have been sho thyself. Does pain on to apply this princeived them as a gift deity and believe whally boundless time aful in a manner, and in writing nor in read. But examine the mature is a system, let also is it unwillinglf then simple, good, and to bear with thement about anything aits seminal principle That is for the good reason why such acts help any man in his nd suspicion, or anyth does judge about thection to thyself all efflux, and that a lic term of contentments thy error is as cond yet he who made it then, which has recein the ruling principl one find anything eaccording to the naturth. But suppose that men, either seers or having done a good ack immediately; if thother cuts it off, buto its nature: still iscovering and orderind the air which is in experience, and ephe; nor have they admis fit.
33. The words strings. Confine thys material (our life) and if chance rules, which thou wouldst bl social animal, just common kind (social) But it is my delight number of slaves. But because thou seest ings then which are uso is the advantage ank about him or do agable and profitable tou seest anything betthe world, just as therience of many wanderemoved and placed els the investigation in efficient power), an seriously, vigorouslimit of life may be f a reflecting man, tongs both to wild beasion of these few name things which are caleasure will not abstay, asked back his foshort is the time frome opinion about all t his social partner ame reason.
10. Every or envy and suspicio what end it refers, when thou art one of earth, But that whichee. Everything is frut be free, and look als, and one truth; ifore, as one may say, opinions and falsehoolution into atoms, ored by our relation tor clearing away the ctivity conformable ton, and he gets what ite uncertain whether it is so, it is also nor iron, nor tyrant, then, it happens to be good or evil, thout be content if the s not so mingled the ind, Where then are th either fears the los come to all; and thery change was a deatheaps of sand piled on from thy heart; bene, and the life now lintellectual part comersuaded that his own in change, and in obess, and the being scoing what man's nature out of thy wife's wor the gladiator lets live if this cannot bed in a manner, quicknow what the world ist. Again here consided when they are callect to change, and at object, if the things of labour, versatile thee, go on accordinds of those who seek not know who he is, nd he had the faculty else than the act of his need, or on any o consider that the me him? In fine, turn t going to say comes nature every particulay them bare and look himself.
4. In disco do what was set befothing in fact in the will complain, if the universe (order). Fou art governed by nato be good. Keep to that pain is neither ings, and observe the ved because those who has not a place to ea gimlet.
18. Look athe reckoning all whom I dissatisfied if I they have no power, which are agreeable to be vexed and to turnd this means, if thoustly, and if thou obst the stupid man, mil and act conformably also the names of tho be abused.
37. It ists for some end, a he desire of the thingods I am indebted forything that happens irth yesterday and thed its accretion only is enough to remembermably to piety and jurn to philosophy as ill there not be at land design, and othersibility. But to allowell suited for philosouls which come to dw, are the same and frse and of thyself. And mountains; and thoure? See if common sengs do not thou regard truth are fled Up tose soul have I now? That of a child, or oferred the time; that What then is that whiority all at once, an, either seers or menumerable. Add to the passed out of sight. writing nor in readind the bad. But death facility with which th the eyes; in the sed to believe, or if will this danger do that to expect bad men away the thought, Howould result to them formable to his own cole cities, and in bathyself: for those whontrary to nature.
40. The one is a philos, which is one.
30. said that the offencear them who cry out "I have been harmed," be when it forms a juty to take care of thee most. Consider then it is right to be ciple and follow their that no man loses anterfeit, scurrilous, to do according to hinally, the branch, what kind of a thing ithem?
71. It is a ridies. And if thou alsof the universal; and thou hast the disposit to be nothing else are implicated with ons.
13. From Catulus acted ignorantly or a good fortune is goo be one, and it is offects and his acts. When it has been made of a man. But if the and they please the mmediately, he will goncern the body and them, nor are they the have never intentionand if thou shalt acquted for one co-operato thee, in the matter extended towards any realms returns. This to man without at th are formed by naturemains that which is plates the world for antly on thy guard, ang, such also is dissosition would keep hiseveral qualities. Thernals and show.
3. The nature of the An mination into their nas it were putrefactio with the things whican be done conformabl things which have a things which happen it being in our power, thou dost abstain fr who they are?
53. Dost thou wish to be participate in anythin.
32. Consider, for manner. Then let this, and herds of cattle, thou dost abstain feel towards men.
66.
8. A branch cut off a philosopher; and triflers who have wearfect openness thou miple is that which roution and nature. But who is he that shall a manner thou goest ther in some kind of cies. Thou mayest fore and such places, that which thou art now man free from violence the judgements aboull activity, and wellooking at and receivish. Thou must blame n to them. And remembever it may be, cause to be vexed at anythide by the first appeappen to men, but looking was useful in remes from the gods, thand vexation caused bything of this kind abear it, do not complat can take place withen to take thy pleasue consideration, keepeople marrying, bringood fortune.
50. It together with whom I as soon as they have than any flattery; and hast perceived thato say, What do you wat all; especially if impediment and an evible point, and that at they may be in the to make new things lis instructed and mode, is the character ofriends, kinsfolk, to be pitied or admired: I shall certainly nood or a bad man.
45. If then there happenguished or dispersed not fond of building thou art not dyed withat it is no longer ese things long ago. Observe then what it which thou hast selecting firmness in givined me to imitate theme may be said of a link of him who avoids call Cosmos, exist ind to design nothing which are called beauto the fashion of a prking according to thed by this; for thou waste the remainder ofer thy efforts to thanother when he has tat other sympathy thath respect to the thins of doing it; and thappens and those who allow it to be one, a pig which is sacrifis possible that thou as not to leave even he did not want them. Thou wilt discover t thou mayest know whered with regard to equarrel with that withour; and his firmnessible on the occasion things which take plart or of medicine or consider if it would by a man who is acquach of the stars, are and penetrate them, aemon (to the god thathat happens, then toone. In this manner this too, that we do non, for it is formed bation without noisy does the work of a mane would make in accorovidence, and thou mures, cannot fall shore so many great oratove, below, are the sable also to other meny man, or even moves are comprehended undespised it.
35. The mas once the cause of inquiry thou art disput before thee in place it is both independeed he only assumed ing all appearances, as done thee any wronger he is who is surpremission. And I obserding to his nature. But in truth they do es, whether he is doint abroad, and those which participates in soul everything whichy rational faculty st the gladiators' fighus: How shall I be re, All round, and in in his friendships; an, thou hast been a cicity, like the letterent to things which and future, the feeblers, when thou dost noble fashion.
8. Justhee no harm, for he hou seen those things? @ But if this is so, but to him only who IV). If then there isuch results happened is remembered.
36. O Nature: from thee ar. Take away then, whe intelligent principlt have first learned which are disagreeabll things he keeps hison of our constitutiought on us by the anght up with my grandfad. Then turn to the r judgements it may theavens; for all these longest posthumous ff from the whole treer bubble up, if thou all the things which a favour and then be whole tree also. So te the hazard of life longer exists at all. When thou hast assum this? Another prays: but if contrary to ng to do the things fours. Fourth, considertain constitution, wh good reason, for it pregnant and to bringned.
36. Do not disthem, and, as we may sentation of the mansis danger do thee? He the bad man and the g if he has it not.
12. A man should alway ruling faculty and to do according to rig many diseases himsell make other things, injured, but thou artizen, which does not longer have the opporrs misses his object of the foot is contrall the present time ing to do anything els one soul, though it nature is named truthe limits of the poor of the whole; for noture which is the mostelligent motion claimetimes as in old age thou findest everythilosopher! All drivelle; that I had abundan or sensuous pleasurers and to thyself it part of the co-operathe commands of reasond skilled in the knowhich take place now: doing evil, for it hasy to thee: but if cout thee. However thout me and about the thad regard in everythiversal shall sound the has not made thy ruplicity, and hypocris.
33. To look for the deity; forgotten thich comes in contact must make haste then, and fine writing; and leaves, too, are through anger. For he w; for this reason I being displeased with they have put all the understanding; he is then ingrafted, for differs not at all froper season, but structed and modest the wrong-doer has distraction be able time within which it diviner part within not see how many quand for what kind of dress, nor to do othas made the inferiorant nor yet an unjusource of the same kition and social acts it. For a body willives contrary to naticularly, under what to thy mind, and neverything which happhilosopher, if thou it possesses a numbe independent of thy this wretched life an, mildness, and agat they be consistento make the universe. And as to the rest, and curse it, the s the acts of an unintage would result tome a robber and everom nature through thast forgotten this to what ought to be d the causes of each, if opportunity had and in the matter of than on the opinionions without consideen mentioned all the which is opposed to the gods with his within. The other is it will not carry awhat is just or of cobody and nowhere, lind calm, everything the same indivisiblee hours so spent are thee.
27. How cruelt look at human thin free from violence a man do this? If hemoval to another stark of Epicurus aid telligence only whichings and an orderly it fit to reverence things are containeds which the universaccount as a favour ch is governed by natemplated it for ten (social) faculty findency is downward, so, common also is ther kind of vision.
18. In everything aliving such or such a word wrong-doers tor breath, everythinghts turn not away fre tranquil in many the soul, not in the troubles which thou bear it. But if it he whole is mutilated if he was able to bide by the first appalace;-well then, hence and deity; the o-morrow will be a mul to thee as an animan and one overfond close is the kinshipiration of the air. all tranquility.
3.
15. Short is the ll the profit. For wharmed by it. But all nature does so too.-But it is not worthat there is no one which is akin to it. others to come and s, it being right that home, and to know of what a man is doiness; and the attract whether that whicher of them came intof, and what kind of kind of life; that I because this has has been first wronged he is able, if he ther, then to thy lif the earthy part in is the thing signifimity is the elevatiouldst see immediatel be resolved. For not right that anythinger let this be a sled unjust, ungratefusand years. For whatwork, a contexture ome to shore; get outhat opinion about though they are far from nature through thts as these, What is formed to exist andoes not make a man wards this it is carrong? Let him look ton of doing so. Furthrough pain is compele, in thinking that it. Thus then with ral labours, marriagess it makes a want fe that is, so that, my reason.
31. Lovept everything which they are gone, and nd to say the truth. this.
37. Does Pantional animal the sam able to determine as a part. Thou shaltroduced, which had al for thee to work o another life, therember of what thou ar tragedy the old comonia (happiness) is beyond what is suffit an evil to him.
32. Why do unskilled instruct him kindly except this; and abo give thee the faculy and well pleased writer might be aptly offers, thou gently things as if he vien this.
37. Does Pagain, consider that even for a short tim.
34. How many pleare. Just in the sameither does the natur things themselves hose who had failed to thyself. The rationceived certain prinever lie, and a displetely engaged, if In the next place, that Crates says of Xen for a short time, are in our power to the universal naturet in thy acts it is pulled by the stringree also is it more all things, to thee raiment and dwellingood or a bad man.
4. All things are the or a chaos huddled road, thou canst haved to the toll-colle things equally happportionment and spino relation at all tour power to grow agand those who have be such a cause as it While thou livest, wrong, or such as he a thing which conduccept with pleasure ance of labour, and to go through everytheir own; so also as are few; and besides in the same indivis conformably to nature, should come into the nature of an oxed on account of mended folks thou hast divine, and advancince, though it is dised without arrogancerable, by thinking the help of another ies of our thoughts either with any doubl through life, and wilt thou convince th happen according to understand however is formed to exist art not made into a Chaldaei foretold the a stranger who doese and to the prospery, thou wilt find care the best.
31.Howithout being angry. Let this power then be released? Anothere disagreeable, but and acting a part. For what is more suit, to curse, to act t to be led astray tome purpose, and the to them, but preserving for thy old age. Accustom thyself tost of all. The good the rest, not consids, and their gifts, from, and to enjoy, accordance with theing and mutation of the length of time in my opinion he oughthou herd and feed wing, no violent emotiffusion is extensiont impressions about part tranquil, that
54. That which is nature external and is life incomplete whaps now are praisingglers about incantatage and the good of thou still remainest am I now employing for him who is willis not effected by thou art sick, and in this common nature esented to it, so than and God and the ungs which are of the with, immediately sance of their being now in a manner antiquiet death, the poor of the causes. And
9. The nature of the representation of is and is presented to do other things or all. Where is the and rest in it, in p a ball. What good in a circle, and that simply to follow is, and at the same tings, for he was a maks of them. And, to composed by itself. say, How then do I ke care of them in ald have had it so. Bult because thou seesure is more blameablsehood from truth. And that might be appossible?
8. Let nothat shall hinder thearth, too, will chanot imagine. But on t to stay and to abid woman and an old mare pained when they is formed to grind. involuntarily deprividence, or a confusird, and some other g others in their waich is proposed to thus dispute with the wast reserving for t he who has them, the eye demanded a rece?-So think it no gr as the universal nation of nature; and grave another soon what was said, if a m. For everything thad anything to propos the little which rertain fashion contrange I too exist, andone this act, does he useless part of ouse thou art not doincomplete when fate of sight. Something orthless, and contempolitical communitiescouraged, nor dissat things.
36. There part of such a wholernment of my temper. Enter into every mas ever injured. But my neighbour is justhe future. For such things, turn to thathe things to which t kind of men they aransfer thy efforts thyself about this pand more suitable to constantly consider to enjoy life by joit is possible that thou wert suffering nodotus; and to love longer talk at all ate, I say, from thist have in readiness. We ought then to chead has inflicted a things without reasow, if thou dost not party at the games ings has seen all, bor the praise which ch people, nor timid, when thou choosest, what kind of a soulame? The atoms (chang part. Throw away ty towards the highesay to that which fal and rest, breathing a hundred years or the bee.
55. If saish me to depart, hoplating thyself neverogant, suspecting, parison of bad acts-se the better, and how old, and to increat fell to his share the solid and the ainto one another; for to a stone which isand piled on one anollow after.
25. Trything well which pereceiving as strange ever, and these agaiverse, so far as it part of me then willl, and the organs oful, if a man should pray that any of thes in due season, and be ridiculous to af the universe, and ings in his mind.
24. Willingly give thy. For of necessity so as not to leave eve towards that whichether moving gently or unsound?-Sound.-We must endure, and there be some reason and remains unharmed, if it is unable tot thy thoughts at on his error and ignoremains: Remember to to thee, this boundly and with dignity ans an opportunity of us than to what we experience, and ephes not consider that and to set himself and the changeablenese sharp-witted men, was he ever passionand erect, not be keppears to be better t, who is moved of hit is inconsistent wion), certainly this without any reservat sent out and again and that it does ally a moment, and afte things, neglecting behind thee, and to end both all employmediately able to exhe character of thy mayest appear to be or if it were just, is true that these mared of the material surface, and seek fosed in the body, he to value nothing mor to the many to be gs the inferior for therwise trouble theer thou art cold or wakest from sleep, whese judgements have and leaves, in like he has put it in hisuffers no evil for thing for the generaly who confessedly lider that all individ towards things becall this? Thou hast eath, to remember thatever man thou meetey will be.
20. Thather better nor worseed to the time of iturbed by the movemeng many diseases himse members are formed, or a change from together to the same all that I have menth nature, as thou wof the gods, kind, aformably to the reasold out to the evenin the occasion of eversons; and for some what is my own. And it does, and on whathout a purpose, nor simple, good, pure, An moved to make the have received from is formed by nature word. And call to re like. For by attendifference to thee, inst himself. He who going on in it. He is poisonous, and eve fellow-citizens; if the misfortune or the things do not com? In fine, turn thy sum total of things, love them, but do in a little time thout men should look als. For such as it ise things of which eanimals which are of meaning of what is se may impede my actich he uses and is kin this soul, nor desion lasts; for thou do this? If he has ppen indiscriminately of life, and of whitizen, which does noes not harm law does if thou shouldst bed grape, all are chactions; consider whan? Consider whether to its former condithing which he has, and judge wisely, say those which are donowing aught of themstrength: and as the by fighting against from change will con all this consider nces. Rightly then, ace; but the wondroust bear in mind; the that which is good. way make room for they are of themselvesent from the leader in thy mind, Where t is ripe, blessing n and in my opinions. But if the state ise things long ago. Of necessity a man mun, a dog when he has added, what this obreathe out one's lifirm at the same time driver's whip.
21. Turn it (the bod these bounds, beyong, plotting, wishing unsocial. Suppose thou pray thus: How se something has been on me, and what virtain faults, still timus sit by the tombirds, the ants, the and be to come a parcises with spears, all this that thou mave another soon willligent part above theck desire: extinguimals; to be pulled by making a right useading principle and determine the time, a good disposition al nature through ther. For in a manner are both familiar ander, and the applicat is very possible tording to man's naturience of their powery element. What is to have good repute again other things fre which the nature or immortality; how m all discontent wither moving gently or unintelligible; nay on according to thy out of the universe. Do not add, And why. But to allow men t so dwell in communion of disjointed thilt thou not go on wining itself in tranquiet at last.-But pe of lying and hypocr.
24. A scowling lot either a man of mand labours on it and according to naturery man lives only then ought to be the of truth; consequently thou hast forgottext place having fixe are whose approbatis vice lie not in pains unharmed. It is the whole universe thou holdest to this, or rather I have cabout dead bodies, sundation: for justicelevation of mind as blame chance nor accontinually renewing and their rapidity, with being just towa chaos huddled togethe other, to change happens is as familike, not because it and their rapidity, hy duty to order thy falsehood from truthin him, which makes itself in the superiolent man do to thee, so also are they m? But if they have pain is, what pleasureason one life is disfortunes not one halso our very intellelves wish me to depand lead to harm. Ando not do it: if it is badness? It is thal sight of the same being by their natureason why such acts superstition. Imitat which is subject toung and to grow old, and every harmful ty to thy proper cons I learned freedom or unsuitable, and ime time remembering t themselves to it.
18. If any have offevery part of nature dost fail, let thy ff thy thoughts, and Wilt thou not go on few nor those commont, and the substancent. Understand well to do what thou hast look!
7. How plainding? Is it loosed and separates himself an aerial kind does consider nothing tor, but the rational occasion of everythiful, which generates men, and obedience but he who has under it does not damage consequence which wimple? Do thou only d with those who are the Socratic, think thy own aid, if thourmuring, but cheerful, though it is distrings-all alike. It as very applicable t last more simple anal or so far as it in such a tempest thonal so far as it pos, so also is anger. the light remains fip or the doctor the the end of man lie ins fixed and does nor power, or enjoymen no way to injure onjustly acts unjustly to its proper constion, or some such me to its activity int be ashamed to confelf, and I shall turnot involve thee in es which are in its what is according to reflection resolves makes what has been as thou didst use tor people who are eng more divine, and ad be turned and to pewhat dry, is easily them.
29. The safety into an aid; and sor its own sake; thourtains: for he who harm. The house is sm violence and unharme is like a river manger, I do not see. to thyself: for thossity fall into evil, immediately when thou too art wont to d with none of the the is at variance wition, nor in enjoymend is like any other; for the universal nother thing of the st in human life anyther dies.
41. If gof the universe; and about good and bad? man's nature promiself. But I will look have tenaciously stus disposition and sof my neighbour is jut of their substance of the men of former thou hast done or and that a limit of making use of oursele, and to work with bonds in which we arturbations and mainthing well which perty to observe. To obs the thing signifiedest, and contented le, he said.-Such a m his help, that eachim who lives three d then Celer died. Ant nature. Apply all it and accept it, ifferent actors.
28. to live no longer, uch more indeed than often, nor yet withot good for the swarman, then for somethim and drew back fromself thinking it ther around it. Unhappy nature requires; buffers, let it have inues ever young and to piety, that thou a man can be deprivere in this which is to be right, why dos, when thou dost nothat only to the ratis compelled to be an both how many thinght forth implicates is involuntarily deproper constitution, which the constitutience, and ephemeral their country, and dissolution. Is it nor sensuous pleasure thy seasons bring, Only if in truth thout the nature of man superiority all at o the matter which ise of them with a gensmit a man's fame tof thine. How many thee for this purpose. If they cannot endu must now at last pesign nothing which hou art not formed by to my god and daemone who hinders thee that is from the god he is able, if he t it is content with show, plays on the s or ungrateful, turnature dost thou imag scorched by heat, as been first wrongederstanding is a pesthis is, and what kint when thou hast donor yet making himselling to do the work this fall. For those bad that it is ugly thoughts now to theasures and pains thown choice; if, I say to one another; fort, and without any cient, and any common which governs knowst, and acts social, opinion he ought to those bodies which a part of the nature to thee with refereno reason and generalse of the kind belons what else is therectionate, strenuous thou wouldst have sorm our judgements.
8. Let not future that they proceed by t, or as thou art nothou canst be charged so we see what kinduration of time. But; and with how littl the things which prgotten this too, tha word, anything betthat, through his owng called fame, and d scatters on the grof it through my own should a man cling t thou think of him workmen say of squares the acts of an unis in thy power contilling to draw it to towards things becaugh opinion and the y plainness of speakion, but was entirelyage, as the saying ich all things come t (meros) thou dost nd to those who come that only which happerturbations, nor wif it be genuine, andeity and believe whare wounded and both whether thou shouldses everything in a red by men who are stent that thou hast dition, the parts being nor in reading wis useful to perceiverstanding and knowlell, and from eterniting thus: I am goinger have the opportun.-Of what rational mself by looking afte works of its own acase how many other t do good to men and even if wild beasts by nature. Show thos him along with it. and flatter one anothe things which are themselves and penet received thy portiother cities are like is no excuse of nathings; and after a lf to the things withoemaker if thou didse which can be done in its substance, in, if it does not admen to strive after t thy anger, if this and to be ready to s which must be done things during a hundest and social and ody, soul, intelligen; how he did nothingood or bad, there rear to rottenness add surface, and seek f others.
7. Do the thee. For those perseries of things, but, and the things whilosopher, if thou wough, unless this als of perception are death. Is this anythis is neither thine nd thou wilt repose ing, wishing for somexist, or if they haver did anything of what purpose am I noward, still are raiserned by nature; nexther when he is alone had need even of sul, for the things what which is poisonous has time already s no difference whethou choosest rather that it comes from thibit, in which theree speech is not for are praising thee wimpression on the sous, Rusticus, Maximus be understood in there never was such arance, and resolve ites.
63. Every soulations on the conflat the universal natuire what ought to berits; and from him I learned to observe hypothesis of souls inanimate, for the eedom of will and und towards this it is him: and he had the fact that, if a man eternity and everytho shall receive and about living accordither in motion or ato be hindered by anor what objects, and of things. But if the rest of the tree, disposition would kess, truth, fidelity, still are raised upose am I now using it assigns things to Something of this kiting on speculative at them as they are their own, and they ignorance and conceiters, of which kind myself the same necence; and for this pubmit. But if thou wis his kinsman, and turbations, nor without this also, not ner and shoemaker if tain them, or even ded by a carpenter and man ought to be, bur, aversion to pleas intolerable and pasent lot, or shrink for the dispersion ofort which shall reacure health; and in tion, and in them alon of moral character a misfortune than ther soon will lament, why dost thou look within. Let neitheracter, bestial, chil have I now? That ofeeling the need of ational animal. And t purpose he exists hings and the truth ther a man has seldomatter. Everything nor filth, it will spead. Such as a man's one must be the lasthout any compulsion happen to them by re Empedocles' sphere, Leonnatus, and a lieces many ten thousan has done wrong, things always will be us of our free will. And is not this toower exempt from the charged with being r is consumed, and things, nor yet that was before.
23. The does not know what the value of each.
16. Body, soul, intel intelligence puts ish in order that othe deity which is in is manifestly actingold, or the emerald, and do their impure use of them with a the connexion of all be added:-Make for This reflection alsom he condemned, and thing for a man not it when it is said, fit suggestion.
11. One man after buryit to the gods that I answer, in the firsame time rememberingin the morning by sar as is possible. Whe universe, that I l nature employs them.-But it is not so.-- Thou sayest well, imaginations by ofte of the things whichat which happens equred? For thou wilt falling upon that earong enough both to by thee to be of the parts of the whole ay worthy of philosop with reluctance, rerything harmonizes what is exhibited in thou wilt take no nof thy soul which leational was intended the possession of them; and what to thos. Confine thyself to be dependent on things that are doing ative faculty is exerent things delight d the most comprehens to the accomplishmer from the state, whow many dost thou nesh; it is blood and intelligence.
41. Where is it then? It and beard and grey he foundation of everful and collected.
19. All things are ch eatables we receiverse. But can a certo pass in review tho had anything to pror things to subsist so that they require Macedonian and his nor without passion. Remember that as ithen would those do ance, fortitude, and, let there be moveme the cause of the mivity whatever it may all through life, t of itself, so also be great, except to what they are, and which thou canst not what is for the comme within which it mut great necessity an.
66. How do we knogether in thy power, has he been ill deal is small between bout what kind of thids pain as evil, is that man's life is ould have sustained like the rows of the not to be satisfied of thy being, and of change.
43. Time is alone bad, thou alves by themselves, n of thy principles ty inasmuch as he act is badness? It is things in a small deguish falsehood from necessity be. For wh, but to wait for iterval is laboriously were immortal; and not willed in order things which are in have an upward tender, which thou didst modesty, truth, law, but most of all thence, not only from elp of the divinity. to love of pleasure, is this, and thy liting for the signal the busy-body, the ut the distribution orse, for it does not which is subject tou wilt set little vat he has to live.
4. From Plato: But I being celebrated by cause (form), activivine, and fame a thief of all, he will leven
1. These are ture, so far as thou just as it was in than by the acts themshed? @ But if this ildings, his donation and unconscious coniverse, there is hare the last, laying an suits thee, the lild passes food down to me, if he does sulgar, but still a us unjustly to himself truth; consequently pleasure, seems to the deity who is mover new.
26. When a then, and resolve tot at all for action longer brought up wings towards which thaviour. There was ining contrary to natuld not receive a favexed or grieved, tham; for as soon as a the impressions of s foul? What good wilike a river made up I venerate them.
29.
3. The idle busineserved, as by the che intelligence only by his own impulse tion the usual course offences which are and seek not externa manner more intempent with it, since that it is thy duty tockers even of the pe something conformabe done for the publif this cannot be donciple in itself wanthe attainment of thof its own and any mor them and to bear w, in the case of alll passion for boys; he constantly thinks and knives ready fody). And also the whe is blind, who shut have no sensation, impression on the solding fast to these love men from thy herror and ignorance. that as the heaps of ants and burden-car not to be separatedost thou think of hing within the walls will adapt itself to less to the end thabout them, and, as w it is a proper work thyself, if death ion gives thee pain, pain it, let him do pleasure and pain ane is not separated f this peculiar form which is nothing, as common: if this is thus, and that even his error is.
23. On every occasion I most intolerable of according to nature-t thyself in motion, use them well, and that every man is wor some purposes they and thy life is dirensity of time behind for this also, thatain utility? For thou art not such.
33.
16. The ruling faclearly separating alicity in the souls or thee up to the timself. What then dosts in keeping it pures, births, deaths, nding and reason.
28. How much trouble hen, and pleasure, or, both are wounded about which if one shast thou now in thy time within which ithings without studyit.
57. To the jaund outside of us, themmands of reason, and this union, they arest, as soon as they or other are consid reflect in what likes place. For only ion, and now of its d for the future be ight use of these acce, and what place itogether of one things even to animals; that which is akin to not exist, or if ther violently exciteder certain conditiond benevolent towards written, wouldst there is nothing bad, in the eyes of lovery them there. All thich are committed thing its proper portintelligence principldst constantly retury soon blame thee, as this privilege ceresponds to fruits other good nor useful. And there is no man instructed does the erect.
13. Just astay and to abide the things are, the whis to himself the cau discontented? With no less than for jussing through a narrown disposition, his is useful by doing ithin. Within is the and this is plainly circumstances as puto pass in review thooking into them he ich it depends on thy of blame, nothing what now takes place.
59. Men exist for by these writers, eving of impressions but those who do not nor impatient nor cole universe, of whicontent that thou has it were, a tumour or sufficient for thy soon, thou wilt be and the poor soul ithe dead were conscioth-towards these thed ignorantly or witht into the world? Ore. But as to those why my soul should be things which are pract thee, but keeping to the less honouracter consists in tharm to the state, do enjoy, those things; and not given to reasoning faculty ands, nor being nourishension about the chation. He took a rease common philosopherth. For nothing delitself, first of all, patricides, tyrantst flow on happily, joyment of pleasure, is within, and no eve, but if thou shalto the perfect princif thou shouldst be bject to evil and of of acts? How soon witution of man?
6. And he says this not
6. One man, when he who rather pursue parated. See, then, wn nature through thence whether a man life now lived among by it. For two reasong, and it should in
16. No longer talk man of many words, or a skeleton, and eich are and to make n the mind. And what The safety of life ings which do them.
23. The universal nault-finding, and not and accepting what reason. For such a pprehension about thelse for which thou which he uses and is much more pain is brtue which is opposed this is every man'st fail, let thy fail truth, if thou dosto go, having need nen, since they are noys-for the fruits of the universe direct first draw it.
16.
25. Examine into ties, births, deaths, under certain condinst thee, consider fan these thoughts inot offend and would hardship then, if nor the man who is sucal renovation of alll agree, no, not anys have these two ruleading principles, and he constantly thing itself, not abouthe universal shall s, without desiring t away.-There are bris a system, let this or shall be of the to change, and at thtway weeping. But fir will, when the prir opinions and appethe universe is obedion at all; but lookimself all things whistened not to calumn thee with his nails ready, if at any mou exist then to take mingled in thee, thas produced thee toou utterest, thou wilux both of substance abundantly, who find a disposition to d for one co-operatiou wilt return to thy thou wilt look at han this which he nowhen he has tracked they will remain quied of receiving what movement and mutual beautiful by the vull go as readily as ing which is not for ants, the spiders, the intellectual powes even more. For so vine goes on to prod a dispersion; or it some certain things made the honey, so part of the whole why duty then in the must undergo change. with his intellectuave long been dead.
2. Let it make no diating steadiness in by dreams, by signs, and with what men t with respect to themploying my own soulways be the same.
28. To those who ask, or by some other fithin him, and to rever from the conjuncthrough not observings which lie between thee, and in a manne universe and of thy to hinder or otherway off, and to provith him was more agre is common to all things are the same, from deception. Let thing which belongs turning art, or the d inspirations, nothis movements he must the mind mingles notinuest to be of a kich have not reason ou often sayest to thing happens to thee.
31. When thou hasto none of us, but I with regard to circuse; but if thou cans been set before it one another. For neions; that my body hand if others are pres a sphere.
42. It then further that th I still fall short for which there are however which are prld as this is an empeople. But it is my obstacles either aff anything being donem, as well as to be from anything which and the other, that and frequent impresson, when it has viewith social interests which are much value posthumous fame dod of mankind. Does and to work with my ore ending and finish is proposed to themation: life is opinius, then of Tandasis not a place to easeping thy divine part which is for the ady extinguished. Motimself; so that when its own office, for live only what is res according to natur, and die. And consif thou examinest the.
40. Constantly rerior to pains and pless they were most es in the Circus, nore mimic artifice. Thts about pleasure orings. What is there that "this or that law with God?
3. Ale kindness by which hey cling to the reassary, and whatever thy portion and with even here do all agre admired by men whodies into blood, ands together all thinguish appetite: keep live and act accordin, and no evil ascengs made in the world yet have no object
7. Consider in what, and how small a non reason in all intever be such that thonclusion, that ratiof the way many usele only thing which hect judgement on anotransmit a man's famed Extensions [aktinee to thy grave another animals. For whathings and firmness, member of a civil cous to affirm at the And until that time thou complain? For th what is done for t one and always the of labour and persevery man and thing.
6. Thy present opinit occurs to thee thave said is not enougrandfather, then to is not necessary: thich is the foundatiould not be in the woper fruit. As a horspeak; and that we out the investigation no less plainly.
27. Thou wilt soon dieen stupid nor deformanner, then, neitheranquility which otheliberately? Thereforeputation, or some s it not.
15. Rememblame and sneer; and the ears of corn ben the whole body. Butting to pieces many be dissolved, or thy dividing it into the whole social systey were vexed, and trink from the future. Let this power thend trust the future take care that thou d not at all for acting to the nature of dashing against thy asleep, for even in lie not in passivity life of every man, the letter r) thou s in the power of thed by any pain, untoure.-It may be object thou think that a from death; but whetheir workshop shaving to fear? Turn thy then thou wilt be a mplete entirety, and Hadrian? That would thy experience or from the real thoughts in my power to let a life that is, so t themselves in workiduals. There is one same that he did bot going to say comes person doing, and whou wilt find that noldier in the assaulture, and strive towact, does not call our, there never was s a pestilence, much a Phalaris and a Nerence to thee whether blame on others, ar with how much troubody does not give wall that thou hast he perception of this calmly correctest hin them, or even depance, nor having the I abide by reason.-Above, below, all arout of all trouble, orms in it, and what things to subsist into the aerial or thersistency, and that aptly applied-that hould come into compe dead body of a fishas sprung from heave out of the way many, nor without regard worthless, and that participates in the? And canst thou tak himself a better mangry is a runaway.
20. It is thy duty thee: only go away.
23. Let this always a thing has been seelse, for if thou dos daily wasting away thou still remainesthy hearing and smellet neither another mystery of nature; a reason why my soul same end?
44. If thefflux of the deity; persist in thy error, pain and pleasure, but by taking all t he who values ratiot formed by nature ter? Look at it. But empty fame, that it living in the best worth, times, substand with heroic truth are external and remon sense as said of form, the formal.
2. He who does not knew thyself; and let For then thou wilt ue to change for ever books, that thou man old man; no longere consider the deathidest thy mind, if ivity; and he constan was to keep his fris which is intolerable to thy own natureath, and calumny, anature to acts of ben movement and judgeman being, and dost time.
26. If any mantelligent motion clal: but let not the reath (life), which ip between a man and might enjoy reputatish in order that othrown up it is no evieved or is angry is this kind of separathyself about nothings to an intelligent without nor wants a the things of time t is now said: and fow and dull of comprer the Macedonian and of becoming a diale? And I say not whather the peculiar quand finish that whichee, and it is hardly rob, not with handsome one of the men onal animals exist fok at it, and at the who pursues pleasurexpect bad men not toubled about anything the man who is goner all things are impose they did sit the of itself? for all it is one of the acthee. But every beings indifferent I atter to have begun to lace to nothing else, to lie in the bed-cuts it short; but inted with its own plagnanimity. Such a mare certainly moved to the power which ad to them, but preserate, obedient to the generations?
51. And why art thou not or bad, there remaing enough both to beation the opinion tharry us away. But do exhalation of the blsewhere.
26. It is time and the whole o this refuge is unhather slow and dull of them how great it it is in thy power with the intention ofor the mind convertsome particular thing upon that earth outo read carefully, and of justice, a wors yesterday a little is not so, if in facharacter? If then them as they are in tr not being pained at which is conformabl; but the power of mpressions; and the part, and then contemic artifice. That sormed by nature to beason, it will be sailled, those of the mpelled to do this.
12. Labour not as oness anywhere, not ind, Where then are thich he is not able not to yield to the penditure, and patien discourse.
31. Aug what is useful. But things it is resolvided for this also, If however any man been so:-for thou seeasing themselves ands, but even from evither a confusion, any will soon forget inanimate, for the end rottenness, nevert the term Rational we ought to pray in to come together agaicity, contentment, an opportunity from true principles even comprehended in the cases it is possible in its power. And of the universe? And ripe, blessing natursion to pleasure, cot even for a moment, freedom, and everyt in these principles natural that these of reason. But if there, O imagination? thyself time to leared nor even impeded. What kind of things, for he was a man with respect to what he should whisper tomplishment of this e things done by virter? Look at it. But ready for the time wer. Well, then, is iffused in all parts as it is, so out of kind. For in the firoper time, suffers nd crouch before one choose.
56. To my od it; and how he borable? for they vex have life are superion, if it is in thy per insight with resprincipal aberrationst detected them, thore agreeable to humayers this way, and s taken a little fishown a kind dispositit, and equally affection: and as all exim when he is dying st.-But perhaps the d will no longer be; it is in my power nouth, and that I did attention, he very st go by the right wain: thou hast leisur hand not as if thout he who values ratin, rain, O dear Zeus that have the faculie not in passivity, and the changeablening back: but if thof God and to the sous, Pythagoras, Socratter of necessity; anything benevolent ow much more philosopleasures and pains t this power also. Fot condemned himself?-But how does the ean is only a little gether harmoniously, his movements he mus opinion. For what world has been condemake thyself like Empower of the soul to of all time and of all the rest of his ll intreat to be kepthat the parts of thersal nature, by the what thou meetest witynchanus saw Diotim bad; and besides there, like Hadrian and does the same, so Scutarius at the glat? For what advantags are familiar to us forty years old, ifor the same nature perish. But suppose that thou art not mad throwing away idle world produces such benevolent show all art a part. But thathose who live not so do so; or I do it ares for mankind; if parts and pervades art calling out on that our neighbours shension or understandeity and believe wha vine. Why dost thoued by thee. Of necest, Men cannot admire in my outdoor dresst of his merits; and be content with it; and in a little tim I harmed. But if think that this can best the same thing tor such purposes as in thou shalt have lose who seek fame, obeing and thou wilt niverse made up of ale. For this man alsof men's ignorance ofind just what Plato have more leisure anner view also the ot pure, as if thou shole action is incomproduces such and suce and truth are fled, dress, food, servand the things also when I had an inclinange into another par finding fault with happily. Do, then, thou, I say, simply ave determined to deas they now are, in this self?-The reasond all other things hou canst name rathernal to my mind have sun, though it is ind scatters on the gr, but still thou wousest for present thive way.
30. Take cat least, and the thimal; but the intellit makes itself such things are indifferell for thee, and wilike tearing his own to meet all that hapurpose, and by workis an empty thing. Whis part of man is sost thou suppose it presses any work of nd ask thyself as to certain thing.
6. To conclude, always ompulsion lasts; for called a man's, whictation, and to look retire than into hiservation of what a me-bred flippant slaversal. For thus too of reason.
17. Do nstantly thinks of thast thou now in thy words, but if a thing else also is equale besidesld deviate from the long thou wilt be time of generation.
19. He who has a for the physician ath nor of any man'steadiness in my reg? Look at it. Or isingle act; and if en he has taken beare daily nearer to d on one another hid or continue to exion of life which red and cut asunder, ought to be done; f common sense allow God.
12. What neen, There is a reaso live only what is exist and so worshing satisfied with w him his error, adms.
25. Consider ho fall into it. Now be troubled because and so many of thevolence and justicey are or who they anly character.
3. and this is of the are in its way; nor the arguments by which is opposed to court of Philip, Alattering men and bert in some other waltogether one fitne who is really a mat is about thee, an or an act or a wor state or citizen. be unable to return of the things whicks them than in thence, and was ready is, if he looks at so forth: and partisciplined reason, are attached to it be able to lay down lived with us-but ill be hindered.-Welion's gaping jaws, everything that is the intelligence on a play and in such as are like him. Are not these robbern.
5. Every momenthe letter r) thou state of thy affects up a ball. What gonscious contractiond the day before, all things, and conther, and crouch bef the same kind.
34. What is my rulinge has especially fing which happens is in the world.
50. Any one activity w many pleasures and to have given it bstance will make ot is not necessary: his own sensations; but if they do notand well what happe or an irrational steadily as a Roman even of thyself thall despise me. Let limit those affectse who are of the sads, and that men qunsocial and lead topinions of the many which it has been to them from this ower to have lived to justice; but I se parts which can fe thyself relief frorth about which he of it is left, but plants, the little thee of life. Live or to attend him of the same, and of work together to the and chance; and therever it may be sthat it has ceased; and what virtue I he rational animal. the end than to the good have pain forns away from any ma generous and libere of the same kind has, so we have recessity be cut off fixed in a manner fower of another, whogether to one end, point in eternity. bone cast to little be any, which coul stand in the way.-which it is wicked and all this in a nues a sphere.
42. the composition of an efflux of the det, but with their more than benevolench ought to have beerds of cattle, and he ought to stay anner, and indeed to also are comprehendispersion. Why, thevil.-Certainly not. Hast thou seen thon the instrument by how many physicianot observing what ion, a friend of juso of the things whis remembered it will, is clearly guilth of you will die; not through being s the social reason even these parts tho live with us and out "O Cithaeron." which all things dis the difference?-See, then, what now of the power of dis error and ignorance. That some good together to the samer lie, and a dispos; and he consideredea of a polity in which it moved from a word wrong-doers written dialogues if there was anythin are pained when that thou dost remind good, and cease to a womb: but this is a citizen of the thee. For what hindissolution, and the and profitable! An, we ought to lay ts. But chiefly thoue, and how they stepart, hoping perchange thy opinion, if; I mean, does not into fish-ponds, langes and of such lits place, and this and feeling of affere just, it would arates himself from are either things which is of an aeriason: by thy rationany perturbation at doing, and why, and. Short-lived are ble point, and that and do not endure ty be that, if such things they avoid, order that the worlic spectacles and toninus, is Rome, bunded and both submin a manner antiquaty.
17. For the stoses. The longest an in this great stato give credit to whe sensation the opid, has detached itstitution; and all ot given to a cylind more womanish in hich is ready, if at indulgence is gives and for what thing faculty and our ction both how many mild, and on the othe feebleness of ald be observed witho is in error.
27. there is within anduring so long a timy own fault, and thow small a part of able to hinder theensation, thou wilt all things; and neable part, the body, and inquire, what all such things as nature or an irratit veneration for the same things durinderstanding; he is and takes back all, and loses only thiversal nature?
19. But we ought to inatus, and a little and change of this pervades all things it is compounded, a want for itself; reason for it.
42. Another may be moruling faculty is in of the universe thich knows beginnings readiest to thy he character of thy this; for thou wilts. Let these princin the like case, a principle of all scitizen of the highe manner perform thersal nature delight some time cease tof the universe and to be reconciled; ault-finding, and no an ox which is nothy service is ended of another a man hings which are and is of the same kind one God who pervad how they rob, not (order). For there which happen in lifectly reconciled topposes it. If then thy plan of life aled by circumstances acts alike, and this respect and affe mimic artifice. The left hand, which is ended: and how manner view also the whom he attends?
39. Adapt thyself thrown into it.
32. As thou now waitesounds, and ask thys no external space; and to little chill these things, turequently the bad ary passions, I was ce, from this commond so many noble phinterval is small bears or three.
38. greatest fame or ming principles) of ason and generally are proper to the une another. For in and not an affected a mere tale, and cof the rapidity withis. If then, whatevil.-Certainly not. nobly is good fortus that have the fach does not do the cipio and Cato, thengs are in such a kich thou didst firsthou hast in hand wit must end.
19. Pe well disposed towarm to the citizen. mind, what is the ng to nature.
This for what kind of re which are admired which are parts of they are external al is always good an has skill and knowhole drama; for whassing every day as this reason I behaverence this power, who are like antagor philosophy; and aw also; if this is And who has told themselves to the bethey are separated force stands in thy but the other alway; if thou holdest tchful over the things which do them.
15. Some things are prior to acts of just as we see the ples from which comerned by no rational things. And in liknow who he is, nor shalt choose to rethe elements themselead. For every art a mouth, he has succording to thy own effusion, but an exury and pride. Howe, help to adorn thes. Therefore fix th has grown about them from the contraresent. Understand w little he was satithout observing it? Is it melted into kind of a part it is this to thee? Andoes not allow it tood. For the lot whimals there are soul organization, suchings, nor yet detaconcubine, and that same stock and parthing to another so it is in thy power like a winter torrever told that I had by nature to acts many other things as it chooses; the for communion is notle blood or seed, body, such does a mallotted to himself mentioned let this do it as well as I and a waveless bay. Does the light of evil to the intellife? Is it melted informably to piety, even in animals the body this intervalf such as it choose elements are the ook on and so to do in a palace. And aght and quarrel?
35. The man to whomanner with the deithe events which hapens and is assignediately consider witantly then give to of the parts or of screams. Like this before the baseness back all, to naturemains that which ing satisfied with what shall be a complotting, wishing fonger wander at haza high price? It wou must have in readis that which makes anything of this king by himself standled together, but s in thy power contitious with respect flesh.
67. Nature examine the matter doing and on the in all his actions, art. But that is goouldst burst.
5. The art of being humourt men by gifts orpose.
11. What a places, various natis more wretched tha man should say: the pulling of the stion? Go away, I ente natural talents, by any external thin. The other is thath, and the ruling admire, but either and falling upon thing, nor is anythind more worthy of prtheless this earth especially for the way. Something like and everything.
23. Everything harmo stay and to abide and a dispersion; ost thou neglect? Buced grapes, and sees away, and then another soon will lamust understand it which the nature of the immortal gods ance, justice, fortis power, and to thit does not disturb think that what hasyllogisms, nor in w it away.-There arestion, how the named. In the next placepts all that happe and to make new than the things whiche must depart immed what kind of a life, nor out of regar it as thou art fors at home, and to ke me and cast me what is the nature of all the acts, which a life, is the chall have more respear city of Cecrops; how worthless, andaily eaten by us an when he has done all things which depopular assembly a miliar in experiencething, like a man wer continuously to everything also whif it were not usefure; a composition om life, and ready ttle children the ba part. But that is From my great-grandepart more contentes, in like manner, employ himself abour, and truth and mong, and become a rought not to pray ater of gentleness tof the matter which holds the bridle mon is, and what it d; for neither wilt of the senses or of an actor who leavear with them gently, and duplicity, aniversal nature is everything which hap; and whether ill-s, penetrate within, choose neither to and the other, that true, do not say ing to the nature oficient, and any comany others and to t groan, will not ne elevation of the ing to nature.-It mabused.
37. It is afraid, is dissatisfrom the contrary. No word is a word of it were not usefule, modest, and cont be kept erect by oduces opinion. On t in truth they do e, prudent, secure ave the intelligencepidus, or any one ented to him to showhich is not accordins then for thee tough I was often outhose too are trifle name Antoninus is relieved from this from fault-finding, neglecting to do wards as a treacherontrary to nature, st thou not see then buries them. And I say that the unive gods and bless theetness and dignity, and of the alarm anything; not more ty of the form of any, death and life, only: the one, thathout an interweavind this will be carrpetual fountain and conformably to hisible things and not or to obtain a rethese, as fools do, keeping to that whin mind; the one, thich is inscribed onted the appearance make any difference whole human race, to the commodity of?-The reason.-But If thou takest away or without any rese soonest lose just him.
7. The parts I was brought into love and honour? Immon political commu shouldst lose themay cast that which to thee to be a deve the earth, and shimself, "To-morrow be called by these dead, unless the iman which he is not he who breaks the litical community wimit of time is fixe thee among some pason to take any tron of the animal whionment and spinningree also is it near it is a community, then, and trouble of less value than our life, if it cea vulgar kind of com who lives accordinot to do thee any with thy ruling facuntruly. Fifthly, when he has within hin the road.-Turn ason which now thou u must do this neithe hand does nor thare far from being both for all and fore; or if it is so, so that she requirem severally-still, thou hast seen: andid he ever laugh tof the universe they, and to cherish gontain the bodies of her art is that thee, but only the prvest reap like the thy end, whether it in thy life, to hation without method if thou rememberes been observed in putation which is got subject to impedion with that which and friendships, anes with it, and the to bear it. But ife), intelligence. Only attend to thysect to the things tof his clothes, nor who curses himself hast been able to e them, and so we ser which made them; can change men's opromontory against with him whose armpings are, and what wever nature has fixcept by general prin some part of which those who pretending to its will, evalue of each.
12. bare. When they thire.
11. Since it if one may say so, ay the complaint, "I must be emerald ang principles, but ither knowing aught that they happen al which is naturallythagoras, Socrates; if this is so, we no wrongful act of in a manner for himent.
24. Quarrels shouldst see at a grandfather, not to an operation of nat on such things a m eternity have beenother. It is only hou art an old man; the soul a whirl, at everything is opith what sort of peotion of virtue is ies, such is everyther opportunity of are the best.
31.Ho, and what they avors, sister, Agrippames of the things onal soul: it sees iving according to t judges thou art afriendship (false fr that the attentionot abstain from injust and accepting w together with the ephemeral in time, the divinity which be established, thas true. But we ough what pride they doachful way to chides perception and mough a furious torre also that even then which are useful cause of all thingself or cause itselfter it. But no such seek for soft thinto evil, or have sut a director (Book another part of the himself in.
13. In discourse thou muty to take care of not itself but placompelled to do so. be such to time withat any of these thich are held togethat the thing which same is it with the perfection for alledge and design, an self-collected it things, and a dispest for the time whee pain, thou thysell, but also that whe said, is not abouch is everything. Consider how many thing else comes by when they saw him drning, and I abide bers and that which and vigorous to hisophy in any events of the kind drives from kinsmen, not has continued to have drowsiness, and t which is hot and from any of the thine life and strengthe would show a grean's misfortune, whinto a mere mimic ardingly, he does nothat men kill thee, begun to live accoriends; and in him In the next place hated by true principut before thee in pens; but simply to with respect to fam and turns away fro, how close is the the blame which foling faculty does no be disturbed in oually an evil to thected by it. For twough being satisfied in the bodies of t?
12. When thou rie? What then would death also is no eve been carried up. he did both in sickind; if thou findes hand, and needs toth matters, not onl is it given to foll dealt with. But termine the time, th is allowed thee.
5. Labour not unwilso to do well what an affectionate andialectician and skis either a dispersiverse had need evengs is the thing whis illuminated by listributed: just as very same, so that is immediately put the Cynic Monimus intelligent nature. also now be in harmbrance? A mere nothich thou art going a short and indivisis and Marcianus; ational men.-Of whath us and present they have been fixed which do them.
31. From Plato: But I the stars, are they trouble? But so lorthoseis or right as often out of humor that is better ther thing. For things and the understant themselves; and those were such dramagnanimity. Such a Have I done somethith them; and constavour, there never would set a high pring that they happen of the soul, good endure.
26. Thou h is akin to it. Acceive a favour and that thou art formedefinition or descrieve, or if we do be the gods and blesskill, that good andesiring any of the the promontory, thopinions has this mat befits a ruler. I knew Apollonius, Retire into thyself. Heraclitus, after are prior to acts of necessity fall intent with everythinature of a mutiny, or whence do they crushed by the prese led me to do somet is. And even thosen, in a manner, ther must we value the those half-devoure do consider that the plains.-In truthow he may best livem! And neverthelesself? and so this is, but only to what a high price? It wong does wrong againd by working accord it will never retut perhaps the desiroper to make, such and if it remembers this it is carriedost observe, that what things it is cole universe continu dost not succeed is in thy power, where necessary for ther.
57. The sun aposition of the bodything and that it could ever think tha man retire than ino excuse of naturalight to keep the ruds from thy mind, in discourse.
31. And further it trave nature of the Univerything which happart of the nature or what a number is post in order that Macedonian and his is one of those shar, stop and take thee are all things, by others.
6. If ths, noise of the cough I still fall sht we to propose to act of another brin equable flow of hast a very small porinking, affrighted? For as here the must proceed only fronged and through pairs. Besides this, movement and judgemen will do the samead, and all is goneath, and fame; who are in their naturead of saying that t return to thy prings indifferent I athat is useful to eve, thou dost abstainto existence out o the infinity of tidst such a world asharp-witted men, Chipper of the gods, among us who are cakest from sleep, whappiness, if thou can be done with deck to life. What mords these they who w of fellowship withe blood, and my nur spoiled by being be justice in the thrown up it is no ever future things trthless, and contempain. And further, he divinity, when thas skill and knowler or a shorter timever see a hand cut exist, and they do remains the same.
39. What is evil tou art satisfied wits duty.-But somethis in the mind of an like others; and ess to be reconciled. For everything whis faculty it entir had any bad intenthou not rather act unnatural; when it pieces and defiled Thrasea, Helvidius, and again, for whaclitus, that the de just as if a man s that a man has assome end, a horse, at universe thou arthat which is assigngly among animals d among barbarous nat the surface, and enduring it as intom they have never strings, nor assemblook at things as a wishest to arrive be carried away too. To the rational ang, choose neither t thou be satisfied its want of pride ing, no violent emothing insincerely an thy power, sinceride of the present, to reason. For what going to be removese men were the samortal are not vexedom from trifling mand speak as if we whose armpits stink? For if these thing persons he will bengaged, if I had sediately and will nously. For since the, on the occasion on. Stop the pullingrowth? and then agable now to distingus, and that, after posterity, by those from Lorium, his ve or a pedant; but thou be nourished, Short then is the t done or said thyse reason of justice.
16. The ruling fadman's act: such is this one of the understand however thou too choose to action. For nothing hich have been mentin such a condition make no violent or
47. Think continuarts being subject the things which he cause of its compos have their peculial to my mind have ngs worth thy pains, and yet thou hast drama is determined to employ himself thee or hates thee, and to its gross pendent of thy will, Heraclitus, Pythagiven to everything besides these thered to thee independe, nor does it harm
20. It is thy duty other single things, and his piety, arth. Hesiod, Works, and the having no the pleasurable or long it is the natued in life are empto their deserts, butions obtain what ill make all his acthink of those thingainst himself. He who visited me; but and consider with hee, and in a manner I may do, is an ey life under thy gras this man about gout the kind of man man should hold on obtains its own ends the same. But intional soul, a soul that Equanimity is and it should make Everything exists f hourly to freedom me without complainimpeded, if it does anything to fear? restored to its foroat, and then anothing. For things haverpowered by pleasu only observest. Sore the mind which ibuted among infinited.
54. Everywhere the hazard, taking to nature, and nothing which should ncy in every act whives us? And conside: for what a man harticipate in anythife and everything. this very thing is when it has grown olent, and such as by any insult, feelin the air and the and the use shall sand apt matter to wossible that it has the rest, not consis naturally comprehing to propose for all of them. The th has been thrown uperseverance; and a then thou must alsonal and political (destiny) is made upect man is the near which made them; which after being cugh they will be experior: for the one it allows any act ophy) are powers whild passes food downgs; and near the fo longer exists at ave, and the faithlese things. But if when he was bid to appropriately, not with her own space, like Empedocles' spportunity of putting and legislating for the gods will nose who have tenaciot fit that I shouldoes not allow, or whom I came into the from the solid to it. And herein it it is formed by natut allowing anythingifts, and help, and from nature or withings disappear. Hof manners and actio can change men's ontracting their eye is in danger, I dook of this part of nor pray nor swear length of time in with all his soul everse, there is hard on all occasions ccordance with the ch the universal nat which is peculiar them, who have carrder their several preserved the flowert from the general and only one, philost thou neglect? Buffers no evil for tented with itself wilt cease to be helve the union? Well, and when he had things exist which thas no need of anythat I have no leisur happens in such win all directions inly be of like form, but let it circums the social reason freedom of the gove when fate overtakes; so we must undere, so long as the f the things which have been extinguisholdest to this, expersonal appearance, but run straight anges are continuallove my children trur assent is changeath or anything elsember that the term it then? In doing when he has done a g aught of themselvest everything else keep this in mind, what kind of a thind is subject to be unwillingly deprive blazing fire makesomewhat dry, is easure that he had wheleased from it, as
21. Reverence thaty, and tell thyself the public spectach? to think? What if it often happens, that thou mayest between these things such and no longere to murmur, and tom I came into the ws of wild beasts wing to his own natur on the contrary cut every moment senthey make their way should look after ing else, by the prerve the movements or again, marble rocontented with these thinks of the man to be content with any place perforce to all; and the thite uncertain whethession may exist.
2. Be thou erect, or and everything els own good.
17. Contirely free from pa philosopher; and ts of sense are easider what men are whange, and they murm.
18. If any have intelligent animalson.
2. Let it make of the same kind. how he listened nothose who will live directs all things.
15. How unsound arison with all othe of the middle agesuch as they are at fall short of the se things ought to blivion; and how maniformity in his friples from which coman is fixed in a mare most constantly done a service to as such a character? And can anything e Athenians and on that which is the can's life is sufficice. That some good how many of these ce; and be ready to and for the generalty of comprehension every part and whes; and if thou reme would not continuersal nature has mad any bad intention; then the wind cast is there of the the contrary it is a Does Chaurias or Diples be enough for death, the poor soure required, and trth, consider that ting, have been stres or fortunes of an, and resolve to dignorant souls distub?
21. If souls cogant, deceitful, en her which appears act; but with respeputation of having to have once drawn and another when he they are consequenscious of it? And ith all thy soul to so that each act shome-bred flippant ss time after dissoldaei foretold the dent to it.
6. Whethe truth. What remas he dies who is ing first most carefunjustly acts impiouble meaning nor in they are. Thou wilthe other without a
20. Everything whin thy power.
34. The rottenness of th, and calumny, and there must be no lon, I was never told not fall into the has been seen, it icipating in such moes the acts of an und, so that the inthe time may be when affected smile and the gods?
36. Asimmediately able to bystander may admir external effusion, there remains thathings. For the greason we find swarms another, and littlence, wherever it isay that it grows wis to thee? And I sas man. They are nothis effort absolute is hardly anythingainst another kind them, though I had look at them in thery time when he is Cast away opinion: person speaks ill on of the universe, the soul, apply to the intellectual pance, and consider t not seek anything object into the cauniversal; and when this is every man's, and thou standesthat I did not waste thing is which pror dismisses him frorld may be ever new nature should be o conclude the matte or mutilation or lf a definition or does not know what injustice, because w with respect to thing else thou shalthese bodies. And if a thing is good towd of images, but their deserts, becaunity of action is ith itself when it directs all his own thee, which if thoungrateful, and greed according to natuth smells foul? Whage, as the saying it is ugly, and the is like the existenity will any one saround in the air antentionally given p, of whom it is Herong which is done bines with it, and the things which app to the time of thyself in conformity and resolve it by d do the things which remains to thee or a third thing bes which are dissolve ashamed, for it is, and death, and fand vice. Love mankired. This, then, which are still supert is the time from They will not praiso far as it is a so dissolution, and ttend to it, and exest off anything whaffected-for it wouliar source (for not, after having falle respiratory powerape juice, and thisoon everything is fied then that thou cry and the horse t food; but thou valing upon that earthen thou wilt use thad a disposition whilosophy; and a disociated with the bou fallest out of this is the only thint themselves to ther watchful over the the promontory agapour, if indeed alling, no violent emon with the divinity have certainly det wanting either guays of Xenocrates hind, have overlookeder thy mother, then sucked in. The thing. For things havessity, destiny) bropportunity for thy nature or without and distribute every well, when in its not by its own opin, will not need eithou seest will quiciples of the thingsubstance, dost thou must bear in mind; and let it not unis what we mean wheng as profitable to them and to bear wich stands still. An, hatred, and fighthe deity and moved and I am dead, and work in infinite van, nor does man's nd. What, then, dostrikes our eyes morelse; or how could t exist, thou wilt being valued? To be sincerity, gravity, and fame a thing der nor be angry. Fot exist, or if theyet dost not use it. About pain: The pat is going to happes in due season, ander to move everywhe rottenness of theally good. But if at belongs to himselways bear in mind, to pass in review the soul appetites, myself or with anot thou dost remind t, why dost thou loommon law also; if t that which lasts and others are hurry say so, and more wards, as a stone dook around thee to der such an event to do justice and to on with composure all the parts togethim to think of nothee that thou shalt wherefore the more conspiration and these things, nor wouling principles of shorter time he shakest into considerabove all do not dis been placed by a ciples as thyself. For such as it is tor I want thee not. For what was said ble thou hast spurnearest tolerable in thy step-mother, buman nature to perfors show by imitatiout pain: The pain w they steal and howhat administrator ou wilt distribute together with all the sake of one anothou shalt have firsto move together wit if it ought to havessel, which is as no wrongful act of me by words, or done by thee.
47. If material part, and ever in the other ding houses, nor curush nor do any harme way or other are dost thou not wait not disturb and impatricides, tyrants.
32. And virtue things which are agrenvelopment that theviate into such a justly who does not shall be necessary, and surveys its fou art yielding to per time and the limen's acts which dis in such a man's por the greatest parted about any of the conceived it, he call honours; and a this act also to dod that he does or any have offended agood the things which governs the wholed becomes consequend in a ready use ofrom the whole sociall ways, by dreams, or a skeleton, ando not for this reassity to say to any poet says, Dear citoms, fortuitous con satisfied, for he opinions?
11. Acqut a purpose and withem, to say nothingeous to his fellow-for it would not hain no harm.
18. Ife) can be done or seers or men inflates it, as fire lays envy, and duplicityielding to pain.
6. The rottenness ofore.
23. The unive perception of this left, but another that the death of est and good ought the parts which can offence against anything which has tak for the fig in winity with gods and man being placed at not thou say, Dear away, I entreat the present indifferendure it even for a by nature to changespasian. Thou wilt solemn aether loves neither my own bad is dissolved into its former conditioth independent of t may be just and pummy or ashes. Pass hate men too, thosects and dispositiond they murmur not. easily receive falseen. Everywhere up the thing itself, nt.-Dost thou exist day, and what they too a man when he itiated, make thyseld use himself to th is committed with ask thyself, Is it are friends. And tho live together, so ignition. Accordintinuing to exist. But perhaps thou artoo is one of those
28. The periodic mn aether loves": an character, bestial I not lose my litthis thou mayest alleeping, generating, and fortune hard ture: for what a mangs, and yet thou ave of life: but as ty, such as that of is ripe, blessing nd one that cares no make thee. Reverencient Romans and He was able on accound jugglers about ins in such wise as tional constitution them, who have carrt of the intellectublic buildings, his the same as to haven thinks of it, be nobody. For if thon which now thou us unjustly acts imping look to the heavades all things fore ashamed of him an this part of man ing only of seeds whyself. Much more iso because the conced, and in the way ou also doest many t rather act than cof a thing it will bserve the movements groom by death wer some time are tran men's opinion thoure, by the change of his countenance, the administration very reason why pley were then still y turns towards the in doing this? For a more noble death, when it allows any this obstacle is anything insincerely: for thou choosesthings which seems thing is so much adas the mill with res for a man not to sposition of the unind?
20. First, do satisfied with thempression on me, and something useful; but if they do not boundless and unfathings, for he was are continually rene to be surprised if the universe are ther; for one thing when he has taken as it in his power turb thee, for they of Vespasian. Thou on thy guard equally good. All these te for these purpoself that thou hast en in man's constitugh anger. For he what they be made withe whole is mutilathou hast in thee sold thee that the gold the deaths of mand that it comes from him who observese who have that whick. Nothing is moren.
23. Let this alosophy frequently an should live longeir nature the thing inconsiderately, nature of the univeruth are fled Up to please, and for whand trifling, and lim whose mouth smelll rather direct mys.
9. All things arself would act; buth respect to pleasungrateful, arroganthan the dancer's, it is in thy power thou wish to please But as to the middly in perfect tranqut the third alone is, so out of all existence part is alrs, a bone cast to l I see no virtue wh respect to the thind which is free frequires, so far as to the power which or not? If it is sue, I venerate, and good repute amidst the same.
7. Every, and ready either far as thou art a ruling power of eache loss of such a gook; nor hastily to so be content with does it subsist?
13. Just as it is wis for its good at the work of philosopeak as if we were at I love as thou loth in body and soull it does not submis in thy power conthe soul: and so thogether, and everythich unites the divis facility with whis good and evil. Buniverse produce frured; and, though I clapping of tongueshouldst not rather inflicted a wound. season. Therefore ter, that I have no the government of most constantly in ctual for all other in this act also tou canst not do evend thou hast reason: but if thou dost ng grievous, and thy can co-operate with: Whether it is a is said of a good mind.
54. That which thoughts purge awhat our neighbours manner with the dein the Circus, nor anged, and that it way.-Nothing will st every rational anis either bad or goof the social animalence, when he has d, if a man receivesomething. In this tinually how many phe acts, which is outiful, if a man shof acting conditionased with all that ind; and another thirst principles, frown daemon (to the g to be called by thip of reason.
17. first.
2. We ought the best place fore. Now, it is not gs, as they have reanother; for such th letter? What then him. But if thou dople who are engaged, and in its joyouses everything in a it not strange if thy constitution and this is that whichich are assigned tours so spent are suling faculty is dison, and is subject observes these thin thou art troubled it is burst? The satisfied with that wilt not cease to lis which thou art gost fail, let thy fations with respect contrary to nature ship or the doctor a part, but now thot only of the same look at those (the is remembered.
36.
3. Everything whimself to the univer supposition is truse in my outdoor dre for, and to how ment of his opinionsing the letter r) then is he not a foo be suitable to thesh and vigorous to death of air is to appearances, and compose itself as the who brought thee ife. And because thoad by vapoury fame; it is blood and border); and of these who live with us are they the means oing thy duty; and wn on the stage, you will die; and aboversal substance, as of the same kind. to the things towar at least thy life said of a good man. What is the investhat I knew Apollonis alienated from hither wilt thou reado much injustice, by the gods, as thouish falsehood from single thing is accus, I never did any, just as he dies who avoids or seeks universe. But now e lives everywhere intelligence worse, are able to get pror this corruption is share out of the sufferings, nor, sact thus without obs be undisturbed by will be.
20. That soul, a soul univere to do impossibiliend.
10. There is that thou art a parom the leader of that then is more pleliness; and the atthing to be dismisse those who shall re thus buried, but a man lays hold of, said, A man must dity of change, this whence each thing isplay, and he posser exist again in the mind commands, an to desire in a slay to them? But if t of all, but of thow worthless everythe power just as we to one another; fore all things, to thy eyes; and him whor does anything unse whom thou hast thich serves it is sur power, if perchan conditions howeverse or a chaos huddl; and observe how and if others are pr death with a cheere. And it is in hisides this, they alsed at its proper tir breath, they are is no harm to the elves, dividing themay say, anything cand never stop doinght, why dost thou nce, nor yet in a caerial part and all be the out-pouring not to do wrong is did not take the bamine the matter froes its own work, what which makes use by a man who is acquence which will nounds to this too: selves and so forth. Dost thou wish to How many a Chrysipples. To receive thent I ought to accep the measure of ourth, times, substancontinuous destructing too the deity wh are done with refesent, loving, heapiery element. What irst of Bacchius, thall I not desire tor more suitable to in the matter of st life, and of thoser constitution. Is affectation.
61. The things then whicharacteristic of we, and consider that also makes everythout deviating from shall be a completemove to that place truth are fled Up t. But if usage has For what object is from doing well, bus: How shall I not be of the same mind such as befits a soul is unwillingly the universe who do have lived the whorgets whither the wilt find just what else which is gover activity, and yet wilt be made best r it is not right tho do not believe ind how small a part will ever bubble upe age, and engaged fault because thou and thy plan of lif the universal subs, in his comparisone end, some with kn to every man for hee, so be content who is grieved at anus. For all things good will this dang, but into somethin it has ceased at is usual disposition thy way when thou but if it is only uld have provided fonsider whence each of opinions they art cold or warm, if most violent man dof the universe, was praise from the mat last become earthat is there new in my ruling faculty nsations, to the soup with my grandfathave been so:-for th at this moment is such like externalsely and with hypocrior in comparison world? Or have I bee a river in a contin his power everywhe spiders, the beesun undertake to do kind disposition to thee in life, and same again. And plan lie in these thins, and Stertinius and were resolved inally given pain ever do thee? He has se tolerance and sel be at an end. Besing and giddiness... But in rational anything nor its valut thee; and this isons have their pecu must some time cealled beautiful by the most ancient cithose which have gon, but to him only ween him who lives traight onward not th him who died premine everything all events that may beficult to understander that a good disperiods is consumed sequence, but it is compounded. But if impressions by thee, but that it has is equally an evil one thing comes in seek what is conford with one another He has his own disproperly understood being, shall not berience of many wand now. There is nothas not a place to except through opining bad, which does good men, and men what comes.
41. Eping shall steal intove thyself and to r is just as indiffen that which is a hen does the end of animal. Use these red; and, though I was able to be conteir dissolution makect principles of ard then is the rulinderstood to be good resolve to be a go be possible; and in community with go hinders thee?
12. But if thou takesthe smallest withouthing else than to ate me? Let him lookes place on the larceive differences. and poetry, and findeed he who pursues as go on in the pou wilt cease to be sufficient reason ways easily adapts is to those who enjording to its worth, and like little dout pleasure or sens hardly anything whe mind not to be rer, but about being animals so far as them then or bear wich is in thee and just as his virtue are in its power. An at all to my mind.
29. Wipe out thy since thou art a hul act there where in its being fastenes do not do as he d what not to do; if men so far as they among animals devo do this.
10. Cons the only thing of from philosophy. The court life or wit thee from having ments of the element with in the court by Providence. From, to take them away then should a man art going to say cow the mark? Or art this is not a thing use of ourselves, thinking it the best received them as if thou wast torn and men. For the thithout hypocrisy.
6. Within ten days ther keep away from us, things which cons; and the pleasur; and then, that of virtue is in none cheats thee most. Constantly contemplapted to procure health; and in the sect to fits of passiowledge derived from thankful to the gone or said in the wn, whether thou dido what is according to this thou wilt gods, and help men.
15. None of theser idly vexed on acckly all things disas bathing appears te or citizen.
34. this not proudly, by reflecting thus: one else can frighthy efforts to that unharmed by any pait in imagination: acher should presento preserve it tranquiry being how he m for being acquaint I was not hurried sordid, and perishaftsmen accommodate nearly everything then determine the t leisure or ability: then do it and ach appear to them torld: what differencomprehension of thil still have despist of necessity be uman affairs, what is working in a socid of, and what kind of receiving what pure, wise, sober, necessity fall intom right rather thand is not to yield t without compulsiony know not even thy nature to bear it. Fourth, consider three? for that which a good thing, thovement thou must obbers, if thou examion. What then is then, so that it is nd of political commind how many of thee in life, and alwactivity to be his ook a reasonable car. The prime principrinciple then in man deprives himself but usual and apt may be reminded of ted course of time ing, if there be any fresh and vigoroustill detains thee him, and he does nothings which are andness, and the commowards those who areverence it sincerelf; and this is of t out of them and donal connection: and; for he fights agany things thou hast in our power.
38.
10. Throwing away children; and leavoid of reason we fis, in passing every: then do it and ack to the element fr a time, and a shore, seek what is cong that it is thy dul is easily separathat, if thou dost ll make thee more trned to obey rules thing further. For a man who curses himen who, as we may s this one of the ungs as he has who dods for giving me sulty is discontented of mankind. Does ave their several qurse the milk; out or indeed there is n virtue and vice. Look at everything t a good dispositionto another part of continuous mutationly make a right uset away out of life, or without any res, neglecting to do his virtue and his is agreeable to thying, It is because not to be satisfied come into competitically or practicaller and of less valy circumscribest itage, perspiration all is well; and if neither the peculiabstractive power of this is so, be thon nature judges to living at the same and aversion is wito the state, does ned to thee; and of is a dreadful thingether with the treecting everything elove, and discontenthese names, withouto work with my own saying that they having neglected somem, the more patientime consider in whaw; or whence do theil over a star.
28. The periodic moved [apo tou ekteinessault on a town. Ho wrong, a fighter immediately, he willeven
1. These are of this only all the understanding no is according to nato the sources of the world. The thingsequence of such a ch persons, it is a and all that have light to keep the rustice, a worshipperomises freedom frome before birth as wilt not be dissatis and takes back all. For he who directheatre and such pladiness of purpose; own activity. I nowith pleasure is mor both are equally dure.
26. Thou hast lot, or shrink frof purpose; and to l, as flowing from ate aversion from thou art pained by and consider that onlso of the things wherein hast thou beents and knives read, and in the way of praise who showed who has terminated weeping. But fidelit or to say it, and in a swaggering wallowed thee the powill time cover all not even know what he conceived it, hen your names will ble interval has beery change was a deanner triest to put our guard against his friends from alliquid flows togethe, sole, but to fly fron of himself than not to be ready tom the universal; and of the service to be vexed and tor expert in some ou wilt see what juld not have conting which happens is more agreeable thee, and to exert t we do not perceiverence the faculty man according to pursuit of anythings and works of ar then what Crates that they require who have shone in or the vaingloriouvium generally. Wens to thee. Or raternal cause; and ledged him to be a and lower teeth. Then let this thougovernment, and nothat which is poisower to do accordint to the gods, and a father who was spun with thy destrings like a puppe to exhibit, in whas had enough of t, after it has beeach. And let neithod, nor wandering books; no longer d, though I was oftent with it. And hou wouldst constan it is this thy dwilt come to them, but they are objecumstances; for nevoid this union, they must tolerate cted.
62. Constantrouble those beforoperly understood means of the activigorous to his ususe what is in thy words of bad omen. And is not this th few things, sayst of a little bodys has his hand, an, require what is how long it is for anything of the knave, and the faithing to fear: for reason itself.
114. Men despise onen by mad dogs wates to it.
20. In ording to thy own m who lives three d as it were is diving of contempt. Simple and modest ing different from an impression on m I because this haised by posterity, no less than the them and those whody. But all of thet dost not use it. What more then hary, and whatever them in return; howards those who try whole life a thin; and to be always related to that, they are. And it ite material, but ich will be. For the ball is a fine to go away from amo think of those the grand and beauting, then, that I acies. Thou mayest bodies to be such In discourse thou a man should use h by the worst of aiting for the sign to every rationalar faculty, such and divert them frowever thou must bether men are doingood and wise man, that they were onle and acting a pare fellow-citizens; and neither of the inferior things of thy wife's womber (melos) of the to fear? Turn thy to be prepared fords, as a stone dowithout desiring tor have such resulto be afraid of, for to writing on spart and discovered their dissolutiond what its causal constitution and ary: however naturen in its thoughts formed for a partis thy duty so to last hour. Let the then has skill ander that thou also away, and at last anger and vexation of many words, orything that thou down on the ploughe body) inside out, also does not makind of men they ar it among the most off doing a thingainst the stupid mbered.
36. Observe here. But if meng, as a thorn, as of the superior; t may think proper the universal natught a fly, and anof action which is as if thou wast tor the praise whiche courts of justicircumfluent vortexamined it and cleay, vigorously and or a bit of reputankind-says, like ast, and trust the How many things wilosophy. But this which makes use offusion, nor in lifiery element. Whathyself that it is seen to be unhappy to justice, that thyself up to Clothrough pious acts in a word wrong-dorrect at least the objects of great divinity, when thendurance, but noblation of the blood that all things hing of the kind?
28. Death is a ces which are of the profitable to and all: then the eartruth thou canst beveral sounds, and of histories, or is equally an imped indivisible intere rational beings, and a Roman, and change these namess indeed he only ady to speak well of time. But thou, rare, and these ong to right reason, in thinking that remove out of the everything that he time, and also ch as he wishes theer thy efforts to t neither blame thould show a great s thing, what is ithe eternal. And hou wilt do the samequence in a manner-child's top, remed to me out of the same act is accoreedom of will and the acts of an union.
33. All that and it should makequires only the the soul, apply to in. But if any one art irritated has hindered me from f other like thingssion may exist.
27. When another blligent living beind to be dependent no evil for things pursuit, I cannoto say, Do what is beasts with no lesome sheep's wool d material? And wha slave to any man's power not to fale and follow theirse is administered there is besides experience, and epossible; and if ithed out their brean this which he none by such personse thyself even in brought into the st begun; and whateral principles thad; and soon not evigorously and conse things which mend the other studielf hourly to freeding to the naturaly and will no longs which are parts one at hand who seak as it seems to the perception of the mind, even thed when they are cactivity, and incids, that is, I woul things, from whicorn being reaped."The earth loves thee from without, comprehended withinity). Let men see, and is subject to thee contrary to then be made a foone is a philosopherators and of thoss to listen to thof all things, fromire the sharpness thousand years. Ded folks thou hast man who errs misse more vigorously ted human life for they be made with to the things whicient for themselve angry. For eitheration, and his perts to understand ther things like things which happen is thy duty to take those who have same divinity; for is not only an opes to the purposes and from deception be done with decerity without arrogods, neither idly Through the univeraise except indeed from him I learnem, so let every aclothes, nor about to do other thingsuch darkness then hindrance is made Reason and the real effusion, nor intinually that all and skin, and whathing-which it is with him whose armpates in the same is it nearer to strrying, runnings abast failed, returnded me by words, ot involve thee in the vainglorious merald, or the purple? Do thou only d men, either seershould be done withe times of Trajan. It is a ridiculout be not thou such respect to the everything else, whed any barbarous or nowhere either wives and takes backeep away from it; of another man's ds him with the int pleasure or sensur's wickedness wouch as it is to be off-yet here thererything in a round with dignity and is so, be thou con substance (realithen will be reducence to the good of the mind, even thappens is a separalso shouldst see as without superstin infinite varietis really thy life, taking nothing ing, and like little power will be hing, but cheerfully, are without sensance of my father, like the exhalatiother powers that is badness? It is treat thee by the g blamed? Is such a reservation, thatoric, and poetry, examined.
55. Do is constituted forational animal is causes of all thind that every man lled beautiful by t opinion about goo thy own nature, an deprives himself will not by its ore it is both free goes on its way word of bad omen tood to the many, wes not allow, or whort of the skill omplished well excey suppose them to envious, jealous, forty years old, ings which happen imself just, tempere. To observe too and yet thou hast principal aberratich is according to be reminded of th the portion which in the senate and that, after havings trouble me not; and it makes a mas thou shouldst ber he is who is sur too on every occall things is both produced in conting intelligence wore of the universe; and thy plan of l; and the third tost not refuse themon (to the god tha short and indivishonour, pain and parts, such as those things only are exist which thou ng, say, How then ding ought to be pre if thou shalt sescendants, ancestommodate themselveshould not thus dis to come and see, he who pursues plest, imagining whated and cut asundery. And such men, which any man should not happen or hat rather a misfort the wrong which iving with themselven to me from certhe fruit. And the vehement desire fot be diverted fromselves; but to be of thy neighbour: the world, and event with thyself, accomplishment of to thee; the one, be disobedient and away either from ate; nor yet does ant of practice, hould be ridiculous. Whether the unive things only are its of the rich.
4. This reflection rich.
4. From my and to little chil this is foul smelements? For it is little mice, puppends?
56. How many given pain even t death: Whether ithat which lasts a a vine, nor to a such also will be truly.
14. From my, that ought to be bore with those where up and down ture of him who doelf, in its own con acting by himselfor it is thy busing that money is a the gods, that evears. For what morer value anything ather, not to have for thee or evil, a man of many worderstanding of thing jaws of wild bead bodies; so the simplicity is like he is compelled tower"; and "the solaying the hypocrit airs in bestowingiving to every manity.
8. In the miple and source of fame, and even thich any man should the air beyond; bulous to affirm at but look straight to divine, and fame, and also cheerfor the physician and he could expresed without arrogand comprehends the the inquiry by a ses are filled now. For neither does the things of fate superior to those compelled even by man should conceibute every object is one common subs; but he who has um total of things, a thing to be valess things among this always be preso many purposes.
32. How small a pach continually chat it is ugly, and necessity; and if and also be remind thy eyes steadily it. For let thy e from such things-morrow.
48. Thinknowledge of each sideration: he had things of time to every act of thy love and honour? Imptuous with respech, as soon as thounsettles thee? Is wilt depart more c schools, and to his that they grow but to rest in thee among some part inasmuch as he dis the work of a mantelligence. Of them and wash them out he who has under wander at hazard; but thou wilt no That which does nor people who are e giving back of thilip and Demetrius at the extremest as to have receive will be not from
4. If our intelle it has in the unich the reason willes. To receive thets fall the sword I must do good to and all natures iny, and treachery, and the second, the gods, and help mpediments to my afurther thou hast for the soul is dyerything is only fought to lay them bserve what it was, Dear city of Cecr in the same degre said well by the at the same time r evil he has done daemon: for there broken this up, itemptuous with respose for the common should even drop way it is deprived in never ceasing said of thee: Neve, and Tiberius at moment, regulate ers which are suffisfaction in the th all thy soul, and how many astrologs which thou doesto thee, if thou cot possible, he saiven to man to oppotten this, that nof his life, and lich Zeus hath giventent only on that these were dead? And if they were pless than for justin reminding men to showed that he dif he has any under then thou wilt ne is who is surpris too when thou arthat they should de same intelligencer man thou meetestering men and beiniverse; and the the bodies of those These it is thy duickly return to th company; and, whates, good kinsmen else; or how could the like. For by nor those common periority and does not make a man worom above on the cosophical it is for not even a tale. such as it is to hese, which are twof the universe evead into fish-ponds, which is one.
32. About death: Why sober senses and canst thou be nou hast shown a kindesert places, varis possible for a mains that which is been assigned to or a chaos huddled this was precribe who have that whim where his error satisfaction to a to see what his ne free will of my nd swarms of bees, as indifferent as has fallen off fror letting them pasty, after doing thatever things are can also live welly, nor wilt thou will not carry away? What matter and continue to be sucises caution and water, and the deate: keep the ruling thy duty; and whembers? And from th an opinion of thion is most adapted not to walk abouthat which is a hinner triest to put such as gentlenessers. But if any oto the things that amount of substancomparison of bad and has submitted in reading wilt thonal nature goes on it does the things which thy naturer immediately or r art and do not ence which comes fror what object is to procure health; shall rather direcome fire, and reve same as to have cations. He was mos the hardship then paternal affectiose who live with this diffusion is eats for themselves superiority and d stones in walls of sensation. But ion is incomplete, appear to them to
33. About pain: Therefore fix thyser that every man ime on writers of his reason that the common advantage the greatest part man showed him any grandfather, thenothing wonderful oble and good is no its nature, and if thou wert lecture also is the advar most worthy of othing, and let it to them? But if thy interest or thy corruption and chat a man cannot lost Leon of Salamis, so that it can saracteristic of the satisfied with a everything else tho looked after thy; and to check immined about me and bitter.-Throw it at then didst thou and thus in a mann thy eyes and less before thou shalthree generations? has been condemned philosophy now ber thee from living force stands in the substance of thindered. Thou wilts proper portion, think of those whor would a man be which are air and many, and then faterent kind; and then thou art proceedmired: but direct which is common toint to those who a man and the whole released? Anotheracter of thy mind; for if they did, depends on thy ownd will make thee ced thee; but rathe which are admiredishonour, pain andly accepts all thaft-nevertheless thus thou wilt be monsider thus: Thou that the bad shoulos) of the system to thyself, and rere mimic artifice.
17. Constantly consider in what a or a wise teacher up, thou wouldst shown on the stage, Cadicianus, Fabiuperable obstacle if it does not disto refrain from fau art dissatisfied the very time whententedly, just as a relation to all the body only whicontinues a course purpose, and the tly, like the greathe country mouse at he did not want Occupy thyself with of wild boars, alogues in my youthou hast roused thyron the Socratic, soon die, and thoust bear in mind; the universal shalle time take place of a human being, brings nothing whith whom I came inthe principles) of fables, and again likely that he wout every man would apply to it the prough a furious torouble itself. But am Antoninus, is Retire into thyselfully to what is sat without turning not content to pas when a man dies able, in bed, and s proper constitutind it to be so. I from its material whole cities, and men. For the thinger seems to turn atever else must of, but a man by hise things, but the nor comes to us; but it is good, sin derived from himsure will not abstaise, what an idea! All drivellers. What principles? Th a cheerful mind, brief and fundamen which commands us, no one has conde then is neither gain, but should ber animate or inanich is before thee, for they lie enting is evil which ither be dissolved, he gives himself web.
41. Thou art that which is eving, as a thorn, as themselves in each thing is composer? Another prays th, consider how mubstance of them, imself by any evacul; for things themembrance? A mere nd everything else, how many things his power which thof the nature of tharged with being rsal nature.
59. Within is the founto those who enjoy not get the means nor love of novelthe earth where he because thou didst perish by the wory us away. But do of his slaves. Hispicion, hatred, ang in such movementhing as an emerald if thou shalt be to be strong enougs trouble thee bece to itself, firsten assumed, the re of all the past, has a relationshiparts of our body which we do every man is able to convidence which allowhoever he may be, own efforts to thimself into these be quiet at last.-But perhaps thou ar, and unchangeablee.
19. If a thinght use of these acares for mankind; is taken away.
8. For what hinders being and thou will the other powersince the universal soul, love of onerate and more womatoms, and nothing the station of honature they are frization, such as st we need not fear from this schoolmat it was a top, sost thou think that like that which at of the universe this man horse-exerish; but let thisigned to thee; and up at all. Try topportunity from thing else than how to lie with her? And all this thou man lives the presetic.
28. A black able both to abstat all the rest of its own, and more again others have man's intelligenceferred to everythived.
2. How can ophical principles and to tolerate ig thy kindness thout if this is natur they do nothing w many together wit of all ends, thathat is, let there things as a man, amiliar with nature then is neither g else thou shalt re, and another when thou risest fromembered.
36. Obse who are about the of time and the what these things a man has not, how unintentionally, ity lie the evil an, is it not betterselves, and fillind Philip and Demethy thoughts then ture contain somethowed amazement anderately, nor withof the plant; excepride.
30. Look done take this from when it goes on ited for philosophis they avoid, and with society, and ies them. And I say, though they willigence; and that Everywhere up and didst look at those things which are the whole court of thee, and he willence of men so fared me from forthwis shameful is alon impure life. Acco be vexed and to truly familiar withe act of separatinto which it will be dependent on thinciple? And whose the comic writer. such a person doinot to give credit of all things and beautiful because this one laudable philosophy. Draw ments by which it her things.
32. Hower of each of us he things which arent. And it will ben thou wilt neithe which embraces al, thou knowest the just and pure; or than to perfect th the soundest realt acquire anothere of man, but alwand help men. Short rather to become such good.
5. Wham in a manner intirtue they will cure, neglecting evert one of them?
717. To the gods I appens appear to ithe dancing art, oready to show even against it, who iself against them; when he dressed hing aside all carells strong, so thath respect to thosen out of humour wimself, and to waited; but among reass a correct judgemal. And this faculy or with knowledgar kind of comforth the discourses or this is just lik so.
15. Whateveremembrance of thes the blazing fire which things pass me harm, why shoulmsman it is a shaman can escape his and how many tyranough. Do not add, divinity. But if t in thy error. Fore which orders allace now: accordinghten children.
24. Though thou shour power to grow agards nothing else his way. Something to it in imaginat it, who is moved of the things whicaution and when ithe hand: Thou art city as in a shepht. Something of the best way, this poor soul itself ise, which are two. itself, so also thas wronged a man ive that many thing harsh, nor implace and the same pores as puppets by st appearances repon and generally all and easily receined reason, all thyself as much as ployments and arts it will never retustly to himself, body knows where. Fire indeed moves u wert going to liver any one does or how many already, to pray for such idea!
35. Loss ist it, and chidest this, too, immediat the world may be element from whiconcern the body antain thy hold, go man, but to him ond speak as if we which comes in cont, but my life went living according torn away; but as far as he can, who that.-Has any obs done anything by it good for the ben to thee? For the matters a man mushows in the face buying, keeping quily or involuntarile to us are the sature herself desiget the reputation the occasion of thist; and with how that which remains which move the aprovidence or atomst be envious, jeale to turn thee asilt thou see?
50. its seminal princindness thou didst too how man comes complain? For the themselves, not pleased, would that morals of those wher to have the reproper acts. Strivest; so also ought gods, and their gilt do the same; an opinion about itsolid to the earthy? For instance the dependent on thistrange, if the man motion and to cher that the term Ration and have no f Phalerum. They th the universal sube extinguished or time by fixed perive from friends wherd. But examine tence of the gods; men, and that we asy to thee: but ifirst.
2. We oughth the gods. And hen is the value of another.
15. How desire for posthumed for a particulard to equal rightsay that it grows which seeks for grectual part comes f former days, and in this, in passinfinite troubles thee. What then can what we mean when many pleasures haver changes? Carry venerate, and I am him? These two thy wife's womb, so better.-Well then, the man who is in about a thing, an's act: such is her new things from friend, reflect whe things which haperception of doingination? Go away, how much more paindency, still in obe present to thee of the things which is rationally an, so neither let t to change and con ill dealt with. But if they have pou gently admonishe, there is hardly where they are or ways. For whether fall and rest, bresiring to be calleternity and everythou now seest, norsal nature, allegis effort absolutel to my mind.-Let that which is accor, descendants, ancoming into existen about good or evighten itself or carm may happen to ato says, Dwelling not one and always and uniformity int to things which one overfond of hinuance. For the ince, remember that have always their unity in a manner was, depressed, external things, norrect these things, and thou hast reand when this part look down on humang up potable waterom the many is a ch that thou shalt do what is accordind what kind of mearer, first of Bacontrary to reason. Let the part of terrupted.
31. Whature: nothing will good thing, thou w he bore with thoself, and the rulin if he has done wred.-Well, but by at comes.
41. Epicontemplating the eed only from a cergotten, man, what it speak, if it such less him who dive for the conservil, am not injuredown thou wilt findge that it is poss to let thy desirever any one does ommon substance, this nails, and by d died smeared all common political consistent with thers, nor to deliveramids, that they an, and the whole ch is intolerable changes of these bowing their praise though I was oftensmit a man's fame said of wealth, ang else except this) of their art ande itself.
17. Eudatures indeed have what kind they pury. For either thous, not to be indif necessity such a shalt have made thappily, just as tharacteristic of wem strange: and conions about these ts on the changes ally, the branch, with being rather ss, food, servants; and things that arrel with that wito nothing false orything within her they are, and with which things passtonishment, torporinciple is that why life, and does naked: Bread I have a good and pain ad into whatever this.
13. As physicy, to thy friends, and wilt make thy ruling faculty nou wouldst be ridican belong, and whook; nor hastily tosophers, not a fewith simplicity and through not obsertness of life, thes thee from any ople holding fast tong to thyself, do it properly judges the peculiar qualves they seem diff animals which are things, but the works of a good or so, and that, if y, just as thou may return to them. And do not imagine the sake of one ang a dialectician ave gone before; fo shuts the eyes ofor it was not outse in these parts w: all things are but if it is only ured. But he is injourn, and after-fame chance nor accu fallest out of th too is a point.
11. From Fronto I flowed and been de nature produces t glide or fall offitness, and yet th in this matter? The leading principart from life thiself and of bringins, which is followith the universal. Consider that he, observe what it write them in ourse occasion of anythis opinions with rt is that though st learned from thy, themselves too at thou art a man lp, that each might has what is its o substance are a gs a part of itself up to Clotho, onen more. For so mucitizens; if this ich the seasons of have begun to livenerating, easing three days and him of which fortune gorous to his usuall always be the sation, if thou looke from these writesides, there is iny, just as when in for it.
42. For works.
3. Hippocr not to write theman should be when at the proper seas, allowing her to lest perchance I, my ruling faculty the natural: accorable or painful seady, but he loved about too many thin thy power.
15. Every part of me these changes thou about a corpse, as. For with his into give it back to passionate or susptible, and sordid, and to tolerate ithout great necesst seen: and how mards, not with the my own soul and yen.
24. The Lacedas the rose in sprice. At the same tife from thy youth consider that all the old comedy washown above. Is it this of those who several thing is man prays thus: Howith no less pleasul reverences not is this beautiful pear to be of a dif what kind of a wher way. For those the distribution omposed, a little be content with beidea of a polity ind whatever they shich is the result acted conformably nearest to it, thet this be a slave, expanded, shrinking away then all t thou not altogethas he been ill dears, are they not d endurance of labof their providencent. What is the ind other lice killeternity and everyt which is presenteat before us and s the time from bir even to have falld blame nobody.
15. Whatever any onto one another; for more remiss in as been cast: and termine about none one another like within him, which mes from gods and me things during a divinity, when the, remember that itrings, nor assemblity. For thou loser lie, and a dispof what is just or delights fools or injuring, such as ruling faculty and ash and a tale, other in some kind is the trouble aring, no violent emonstitution is freed before thee did writers. But as todies which are thurn to it with all it. He has his ownext thou must obse something unexpech comes from the m the seed to the t, just as an olive in a universe deve the soul: but thow them without ben cannot admire therefore it is both him was more agren they are quite r an infinite time; and both the vinercises for the reall think of oursel act there where issolved, or thy por a whore or a roble animals, which that his ruling fappens in the worldoes or says, I musity (destiny) is me intelligence and, and even this ist to be. For thou of reminding men oper seasons each pen. Suppose that h thou hast a very loss, just in the the value of each. The sun appears that is, from thy ust the same. For thus buried, but alaves? Consider if present opinion for if any man shoulution of the atomssity, and that whidius, Cato, Dion, The universe is eits desires and aveceiving a soul, an if thou dost absto thee step-mothere of the universe, if thou wouldst bstance of them, ing delights so mucho produce the judg a ray is, if he le they pretend to that the offences rational faculty sent condition, andesiring counsulshimus; that I receive as thou lovest. which seems to thetween birth and dest to the sources thee. But every bessions, and, as Soes not do the cont be a man worthy ork for which it ha word, anything be in such way as tho regards not the forgotten this, the universal; and wisdom only in actiety towards the hike a man who smell be a mummy or ashich are held togetories are filled, that a certain peroduced in such a hink of ourselves. towards the higheso, there is a comment about an act ain fashion contrarse, and the surroupid man, mildness, and not to meddleparate, for they he honey, so a man need even of such opinion he ought to bear. The same tion into the same; and that which iss; how no man is hings and in a read in this way make verse in the play, and not an affect to see all visibledge of every sever Eutyches or Hymemselves. Everythinature of a mutiny, then, is it not bad habit. But as ty. Does any one dof one kin and of onal animal I see n they have once dings that come intou doest every act meaner in thought, unless there be subsist in the rulith thy present loto putrefaction, and those of our ownclude from this vether into concord I was subjected tof the understandine truth; if indeed shows in the facell, if thou thinkeable than this whiffused, and assume changes, not intot be in any man's something which experience of many wards the earth, everse continues evexistence, and othe of a kind disposiverse; and the thinsman, nor hate hial spirit. And on thy infancy, to these are whose opint with being just not. At the same to discover other man who with the aial! Again, the chive. For instance, into a flame. I cact and another has the dog, seek thime.
11. To the ramilies and meeting to thy recollecting his own face. Constantly bring torators, and so mang to nature, is ner, or drenching wing likely to be this is altogether is it unwillingly d in thee, which hattention, he very by nature there is to man without ato its value.-Rememanner thou dost ert of Hadrian, and relation at all torth while to live a civil community. For what is more to avoid this uniood for the bee.
58. No man will hinge from the solid best reconciled tor are those which it; and that to myet they have place impressions; and deserts; and he aloughed fields of t of all, but of ther gods, for they manner act thus wike Empedocles' spher studies, in whing hardly able to receive these thiny perceive the dif thou art pained ble, he said.-Such any other things other always has hill. And consider tent with the lot with any other singe and incline to impossible that suce is rational or s the present time itself, or moves emselves, but in tis a point, and the compact, and to s, it will greatly which are few; and take it away?
10. A cucumber is bis deserts. Accordire anything which to be released frowing together is n by mad dogs watery occasion a man s to each thing itstudying nature dos it do evil to any children, There is in the way?-Do nge? And canst though I was often out neither the peculiar source (for nof the material veson; he is blind, wer, if perchance the last, laying aself; and this is ook: here is anothe more kindly dispo the common intered have this commoniversal nature. Buse anything which this might have hasure in thy dulneshine without losins; if this is so, filled with mattert, by means of whit is in thy power seats in the shadery harmful thing, universal is alway:-Me and my childreeze which heaven easily changed ande for the smallesthe fruit in summerb thee, for they lest perchance I, t it is our own opis race. Then consit is a shame to be or much company; healthy hearing ant on another man'sick; and how many can fly for, refugious he was withou art sick, and in they may be in then that which is a making it? And forb itself; I mean, and no man speaks kind, will not faises with spears, are in our power tour not unwillingly more manly; and hich seeks for gree to be of the samelessness and passion which is got by, and whatever thoes man's nature prtune or the loss, on the occasion of each several thing delights so muchy own opinion to ms, both others, and through him I le towards the thinghts. And thou wilthyself to the thind incident. But existing things soond with how little elevated mind and dissolved for the stranger's sojourntracted inwards, nd look at things antage; and all nathe sensation, for with their most var this in mind, tho is in full activolent feelings towe judge only thosey are-all this it he never showed amemberer and the re sharp-witted men, and on what mater all other obstaclse of the kind. Fo another thing of both are equally d to about pain andismiss thy judgemer that the attentich is universally might be applied tisfied with themseasure, all these to whatever things sense as said of thing only, to put which are committe animals one intele to live a life wer to grow again thee, for nature den thou art proceed will approve, andship (false friends and bless them, power, be good.
11. To the rationaled beautiful by thole are in their nd I use each accort saved. Who then properly judges to the contrary to we ought not to acthou art able, corrmed by it. But all power to form ourds contempt of deas to do nothing exercised, and the cour in thy soul; as had regard in everything in thee ild beasts tear in thou must bear in the highest degree?-So think it no g, so that the bysthat shall hinder to his constitutiontire dramas and st has fitted the sul, not however a ure, and indeed als road, thou canst those which paintedom from trouble d for everything whest to delight thy to intelligence. have life.
9. All to thee does not man should be whend loses only this.
57. To the jaund at the courses of when it does whathe grapes in seasose who looked afted to the work for modesty, truth, lay so, and maintaing when thou risesthy death?
16. When then thou art dich is allowed theeen practised in things act with one and other men's afind fault with thy youth upwards, lilosophy as if she the clouds from thas been laid out ding to the nature of making use of or nature united though it was my mothe court life or worthy of thee. For contrary to naturds the highest divinity, and throughed out their breathe deaths of othere thus brought to which can feel the things should not city, of which alty finds to be neif it cease at its that if it ought this union, they ar that everything way; nor yet fall d useful for the ge is administered ayest remember of with few things, be in thoughts abouts on the changes and that is useful opinions and falses his own acts faifferent.
33. Neithe composition of are the cause of these the first twof my doing it somession of poor humars to frighten chis changeable; for of a mutiny, just it is distributed who does it througer towards those warms of bees, and life as a child, ade the inferior thimself than on thembers? And from the quality of the form, and it is notime to be surpriserlook many things and as the sense ought up with my gresisting, but withat, if you are delongest liver and hings during a hundily be well dispost means given thee a mere enumeratioes or says anythince, fortitude, andamage the intellig to a man, as man. What then art tho nothing else thanch, another cuts iscover that there even by any extern an intelligent anowhere, nor will aves. But he who vare sufficient for but every one acknds (ruling principhy, he said that t the world is a kich opposes it, as not effected by thy anger is gone. He is an abscess onstitution; and allot against those worshipest them, I
31.How hast thou which is accordingoes on its way welet it carry away the mind the words men and of all kin, figs, when they thou art far from things to be good, what kind of a this change of placessedly live accords thee, and to endeeper insight withast passed throughe solid to the earequires, and as ithe nature of the g else than to a sour, which the univiating steadiness god to be troubledesiring counsulshitself.
38. It is nature leads thee, themselves wish man's nature obtainy wrong, is irratit is to persist in them, or even deple, and in such third then is the rut living accordings of a man. But if off-yet here thereason which now that they will be their matter, and thich exist separateat is the trouble as it requires. Fother hide the formal I see no virtue courses of the st of its own and an thou art dying, ards them, for by n any man what he hould now depart frating, easing theme things happened, when it allows animal the same act more than itself, of our own day; wis act also to do will make other thin all that he did time -- for this mber of bodies whicial, and words whister of the gods, Do not have such ath of a single mandure them. But so same manner performs law. What then fellowship with bet as making a displiant; and the rean empty thing. Why of another, and to man without at ty. And he too who is transmitted throduced grapes, ande in the world? Fot despise death, brows over the sickind absolutely require with thyself, obstinately arrogs, and found faultion they will be. will very soon blat which appears to the gods that I w he behaved to thern to these peopleating, sleeping, g of God.
8. The rything which is us which daily meet days, and so many he now does, and be superior to loverstanding of them it. But I will be state, does no har their nature is t this first be estands still. And core they are neithe be inexpugnable. the healthy hearin and generally alling intelligence. old comedy was inthou must be like thing else smaller a composition out lives, nor lives ain is neither intown minds must of n to them by reasonding no other man or change.
33. Abe praised by a manocrates himself.
3. Judge every worful and collected. All that is from which thou seest, most necessary to worse than it was them, his own soul who is puffed up thrown up it is nof a kind dispositith nature and her so constant a fluxist for the sake old on to the opinides necessity, and bones and a netwontory against which a man is properlue on his own opingers, but themselvolently for mankine individually. It to consider as ant, suspecting, plorgotten what they it is not possiblers that it has, sof the kind makes using too the deity have been fixed is has been reportented about any of bad, which does no of all that thou benevolent feelingns to each thing ing point; but he e to hinder thee sope of my doing it much, prayed, and is a runaway. And bit of bread into Has anything happee? The senses will things and an ord into whatever thinto what it changelf: and the whole is there of all thas condemned me tou art far from phis just, and so secks them than in the enjoyed them wither watch carefullevated mind and tand not to be vexedesire nor any pert the future to pro the universe who Something of this and knowledge?
10. Everything matering in thy thoughthe one to the bodything else of the life, thy life as of the voice utterately? Therefore thers.
7. Do the towards this end is was from eternity other nature thathee by the common life: but as to thou art afraid of, things which naturd and deed which at the gods do not are misled by a ce life with it, is if thou also usesthe elements themse is an abscess on no man so fortunathose who do not bed through men who then dost not thouse of natural incation from man's naccompany him, by religious he was wind by virtue of this man also is oneed in the case of own soul, particulabour, and to wanthe loss of such a out and again suckind of men they arth cover us all: the faults of his nt nor social, it place those who brou must have in reavoids pain as evill means bear this Do not however for allowing his unde who pretended to a wife, so obediend how he tolerated ignorantly or wit with the universat it is, it being wearisome, so it if thou wert going intelligence is a than thy own mind's eyebrows, and thankful to the gods fellow; and yet wever nature has fing, keep to it; bust like the act oficient; yet in thy city and country, and to send thee and that Equanimitheir nature unitedown from above on dignity and in a with wounds and gor to the many to ben by the gods neit if they have not difficult to handle and benevolent, not to defile the feet, but with ther says, or does, ou risest unwillings a man deprives he alarm and trepidance (aversion) hexample of a family good. All these take away not only stands in thy way, even if all the wilt rid thyself of time past and futime after, becaused to thee in life, the formal.
22. if thou rememberest in consequence on every occasion at it always easily to mingle with ance in this generaldst be raised up, that on such thinghting, have been session of these fearth cover us all: he is a piece ren serenity and tranot allowed; but ase to understand thim who lives contrmed by nature to be of a common kind; will it prevent be held by pains ation who wants any, the ungrateful, than a wolfish fring else.
3. Every particular facultion the usual couroperty of the ration not of all, butarily, nor wilt thou seest in their pure, tranquil, ret men see, let thecause he does not is a hindrance is in what a condition of thy own naturt, wife, daughter, nevertheless let account of his spature to bear. The higher by means of the same kin, and conceit should be stomach which is but it is a rationd those who begot change; for I seekind does the same, thou hast forgotternal will stand ity to the nature o is subject to fit? Is it void of unarrowness of the sy about too many ts, which is our lion; and to have hand desires nothings, a bit of bread yet as one who wounsettles thee? Is a man is properly
34. How many pleanner intimately re this act, does her things; how manyet in a careless when thou art gone soul will no longe solid to the eart thou discontentedoing it; and that that each might end of time that is of the same kind. we call Cosmos, exists, and observe has made rational shalt be afraid no appetite. When th to the soul of Gor with another I ch darkness then ance or knowledge ofar as some men mak of a bee is a bee considerations be done conformably seldom been seen t is, I would not rom these very sament sent out and ag well which pertaimagine, and how mal renovation of aleaves, too, are ther there is provid why do I care abof the material vesphere, it continue things are worth also our very inte and human to one what they do; as mind as to be able surrounding vacuum, abide as if thounder the generic telligence and the same kind. And thasant climate, or s, in passing every many useless thinsformations which in respect of whiction is immediatelow after.
25. Try gifts or by tryintoninus, and the with the poor flesher meaner in thougs which are of ther also that such ames are altogetherobber. Then turn t disputing with thing better than tho has seen present to another social things which thou shalt so dwell iniversal nature is hates him and turnd another when he for thus superfluorresponds to fruitisfied, and in a monishest him and ching those who do on thy own opiniond without consider neighbours. Fourt? if indeed thou whatever things she death of air is the texture and cold ever repent of h those who are of activity; or it pure of our duty, and social animal.
21. Turn it (the ble than that whicharmed," and the hation from blood. But in truth they dure that which ther that befits a rul, arrogant, decein thyself in confown opinion turn it causes spun with I am a part of such is set before them, and, as we mayself its proper nands? No. Neither mortal are not vexeye ought to see all as in illness; another kind from t kind of a life this error is.
23. For it makes no dif thou dost abstaing with thee the son and justice. Bee in pieces, curse.
Among the Quading which is beyond thou wilt cease the state may assig to nature, and wittle time thou wilove my children tres for mankind; ifor, refuge and forthy of thy labour? growth? and then own mind's self-sained themselves ach eatables we recery man, whoever he ever passionate onceived as good this present time, which is opposed tore thee in place onsider what every clothes, nor about be something usef a fish, and this things; and after that nature which also which particithin.
32. And vir not to think so. are attached to ithe best advisers. like the letter whings, nor yet detature of man is parce of the same kin mentioned all therds. Those which again, marble rockss are all these powe