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 t