BOOK 1

1. FROM my grandfather Verus [I learned] good morals and the government of my temper.

Παρὰ τοῦ πάππου Οὐήρου τὸ καλόηθες καὶ ἀόργητον.

2. From the reputation and remembrance of my father, modesty and a manly character.

Παρὰ τῆς δόξης καὶ μνήμης τῆς περὶ τοῦ γεννήσαντος τὸ αἰδῆμον καὶ ἀρρενικόν.

3. From my mother, piety and beneficence, and abstinence, not only from evil deeds, but even from evil thoughts; and further simplicity in my way of living, far removed from the habits of the rich.

Παρὰ τῆς μητρὸς τὸ θεοσεβὲς καὶ μεταδοτικὸν καὶ ἀφεκτικὸν οὐ μόνον τοῦ κακοποιεῖν͵ ἀλλὰ καὶ τοῦ ἐπὶ ἐννοίας γίνεσθαι τοιαύτης· ἔτι δὲ τὸ λιτὸν κατὰ τὴν δίαιταν καὶ πόρρω τῆς πλουσιακῆς διαγωγῆς.

4. From my great-grandfather, not to have frequented public schools, and to have had good teachers at home, and to know that on such things a man should spend liberally.

Παρὰ τοῦ προπάππου τὸ μὴ εἰς δημοσίας διατριβὰς φοιτῆσαι καὶ τὸ ἀγαθοῖς διδασκάλοις κατ΄ οἶκον χρήσασθαι καὶ τὸ γνῶναι ὅτι εἰς τὰ τοιαῦτα δεῖ ἐκτενῶς ἀναλίσκειν.

5. From my governor, to be neither of the green nor of the blue party at the games in the Circus, nor a partizan either of the Parmularius or the Scutarius at the gladiators’ fights; from him too I learned endurance of labour, and to want little, and to work with my own hands, and not to meddle with other people’s affairs, and not to be ready to listen to slander.

Παρὰ τοῦ τροφέως τὸ μήτε Πρασιανὸς ἢ Βενετιανὸς μήτε Παλμουλάριος ἢ Σκουτάριος γενέσθαι· καὶ τὸ φερέπονον καὶ ὀλιγοδεές· καὶ τὸ αὐτουργικὸν καὶ ἀπολύπραγμον· καὶ τὸ δυσπρόσ δεκτον διαβολῆς.

6. From Diognetus, not to busy myself about trifling things, and not to give credit to what was said by miracle-workers and jugglers about incantations and the driving away of daemons and such things; and not to breed quails [for fighting], nor to give myself up passionately to such things; and to endure freedom of speech; and to have become intimate with philosophy; and to have been a hearer, first of Bacchius, then of Tandasis and Marcianus; and to have written dialogues in my youth; and to have desired a plank bed and skin, and whatever else of the kind belongs to the Grecian discipline.

Παρὰ Διογνήτου τὸ ἀκενόσπουδον· καὶ τὸ ἀπιστητικὸν τοῖς ὑπὸ τῶν τερατευομένων καὶ γοήτων περὶ ἐπῳδῶν καὶ [περὶ] δαιμόνων ἀποπομπῆς καὶ τῶν τοιούτων λεγομένοις· καὶ τὸ μὴ ὀρτυγοκοπεῖν μηδὲ περὶ τὰ τοιαῦτα ἐπτοῆσθαι· καὶ τὸ ἀνέχεσθαι παρρησίας· καὶ τὸ οἰκειωθῆναι φιλοσοφίᾳ καὶ τὸ ἀκοῦσαι πρῶτον μὲν Βακχείου͵ εἶτα Τανδάσιδος καὶ Μαρκιανοῦ· καὶ τὸ γράψαι διαλόγους ἐν παιδί· καὶ τὸ σκίμποδος καὶ δορᾶς ἐπιθυμῆσαι καὶ ὅσα τοιαῦτα τῆς Ἑλληνικῆς ἀγωγῆς ἐχόμενα.

7. From Rusticus I received the impression that my character required improvement and discipline; and from him I learned not to be led astray to sophistic emulation, nor to writing on speculative matters, nor to delivering little hortatory orations, nor to showing myself off as a man who practises much discipline, or does benevolent acts in order to make a display; and to abstain from rhetoric, and poetry, and fine writing; and not to walk about in the house in my outdoor dress, nor to do other things of the kind; and to write my letters with simplicity, like the letter which Rusticus wrote from Sinuessa to my mother; and with respect to those who have offended me by words, or done me wrong, to be easily disposed to be pacified and reconciled, as soon as they have shown a readiness to be reconciled, and to read carefully, and not to be satisfied with a superficial understanding of a book; nor hastily to give my assent to those who talk overmuch; and I am indebted to him for being acquainted with the discourses of Epictetus, which he communicated to me out of his own collection.

Παρὰ Ρουστίκου τὸ λαβεῖν φαντασίαν τοῦ χρῄζειν διορθώσεως καὶ θεραπείας τοῦ ἤθους· καὶ τὸ μὴ ἐκτραπῆναι εἰς ζῆλον σοφιστικόν͵ μηδὲ τὸ συγγράφειν περὶ τῶν θεωρημάτων͵ ἢ προτρεπτικὰ λογάρια διαλέγεσθαι͵ ἢ φαντασιοπλήκτως τὸν ἀσκητικὸν ἢ τὸν εὐεργετικὸν ^1.7.2 ἄνδρα ἐπιδείκνυσθαι· καὶ τὸ ἀποστῆναι ῥητορικῆς καὶ ποιητικῆς καὶ ἀστειολογίας· καὶ τὸ μὴ ἐν στολίῳ κατ΄ οἶκον περιπατεῖν μηδὲ τὰ τοιαῦτα ποιεῖν· καὶ τὸ τὰ ἐπιστόλια ἀφελῶς γράφειν͵ οἷον τὸ ὑπ΄ ^1.7.3 αὐτοῦ τούτου ἀπὸ Σινοέσσης τῇ μητρί μου γραφέν· καὶ τὸ πρὸς τοὺς χαλεπήναντας καὶ πλημμελήσαντας εὐανακλήτως καὶ εὐδιαλ λάκτως͵ ἐπειδὰν τάχιστα αὐτοὶ ἐπανελθεῖν ἐθελήσωσι͵ διακεῖσθαι· καὶ τὸ ἀκριβῶς ἀναγινώσκειν καὶ μὴ ἀρκεῖσθαι περινοοῦντα ὁλο σχερῶς μηδὲ τοῖς περιλαλοῦσι ταχέως συγκατατίθεσθαι· καὶ τὸ ἐντυχεῖν τοῖς Ἐπικτητείοις ὑπομνήμασιν͵ ὧν οἴκοθεν μετέδωκεν.

8. From Apollonius I learned freedom of will and undeviating steadiness of purpose; and to look to nothing else, not even for a moment, except to reason; and to be always the same in sharp pains, on the occasion of the loss of a child, and in long illness; and to see clearly in a living example that the same man can be both most resolute and yielding, and not peevish in giving his instruction; and to have had before my eyes a man who clearly considered his experience and his skill in expounding philosophical principles as the smallest of his merits; and from him I learned how to receive from friends what are esteemed favours, without being either humbled by them or letting them pass unnoticed.

^{Παρὰ Ἀπολλωνίου τὸ ἐλεύθερον καὶ ἀναμφιβόλως ἀκύβευτον καὶ πρὸς μηδὲν ἄλλο ἀποβλέπειν μηδὲ ἐπ΄ ὀλίγον ἢ πρὸς τὸν λόγον· καὶ τὸ ἀεὶ ὅμοιον͵ ἐν ἀλγηδόσιν ὀξείαις͵ ἐν ἀποβολῇ τέκνου͵ ἐν μακραῖς νόσοις· καὶ τὸ ἐπὶ παραδείγματος ζῶντος ἰδεῖν ἐναργῶς ὅτι 1.8.2 δύναται ὁ αὐτὸς σφοδρότατος εἶναι καὶ ἀνειμένος· καὶ τὸ ἐν ταῖς ἐξηγήσεσι μὴ δυσχεραντικόν· καὶ τὸ ἰδεῖν ἄνθρωπον σαφῶς ἐλά χιστον τῶν ἑαυτοῦ καλῶν ἡγούμενον τὴν ἐμπειρίαν καὶ τὴν ἐντρέ χειαν τὴν περὶ τὸ παραδιδόναι τὰ θεωρήματα· καὶ τὸ μαθεῖν πῶς δεῖ λαμβάνειν τὰς δοκούσας χάριτας παρὰ φίλων͵ μήτε ἐξηττώμενον διὰ ταῦτα μήτε ἀναισθήτως παραπέμποντα.}

9. From Sextus, a benevolent disposition, and the example of a family governed in a fatherly manner, and the idea of living conformably to nature; and gravity without affectation, and to look carefully after the interests of friends, and to tolerate ignorant persons, and those who form opinions without consideration: he had the power of readily accommodating himself to all, so that intercourse with him was more agreeable than any flattery; and at the same time he was most highly venerated by those who associated with him; and he had the faculty both of discovering and ordering, in an intelligent and methodical way, the principles necessary for life; and he never showed anger or any other passion, but was entirely free from passion, and also most affectionate; and he could express approbation without noisy display, and he possessed much knowledge without ostentation.

^{Παρὰ Σέξτου τὸ εὐμενές· καὶ τὸ παράδειγμα τοῦ οἴκου τοῦ πατρονομουμένου· καὶ τὴν ἔννοιαν τοῦ κατὰ φύσιν ζῆν· καὶ τὸ σεμνὸν ἀπλάστως· καὶ τὸ στοχαστικὸν τῶν φίλων κηδεμονικῶς· καὶ 1.9.2 τὸ ἀνεκτικὸν τῶν ἰδιωτῶν καὶ τῶν ἀθεωρητὶ οἰομένων· καὶ τὸ πρὸς πάντας εὐάρμοστον͵ ὥστε κολακείας μὲν πάσης προσηνεστέραν εἶναι τὴν ὁμιλίαν αὐτοῦ͵ αἰδεσιμώτατον δὲ αὐτοῖς ἐκείνοις παρ΄ αὐτὸν ἐκεῖνον τὸν καιρὸν εἶναι· καὶ τὸ καταληπτικῶς καὶ ὁδῷ ἐξευρετικόν τε καὶ τακτικὸν τῶν εἰς βίον ἀναγκαίων δογμάτων· 1.9.3 καὶ τὸ μηδὲ ἔμφασίν ποτε ὀργῆς ἢ ἄλλου τινὸς πάθους παρασχεῖν͵ ἀλλὰ ἅμα μὲν ἀπαθέστατον εἶναι͵ ἅμα δὲ φιλοστοργότατον· καὶ τὸ εὔφημον ἀψοφητὶ καὶ τὸ πολυμαθὲς ἀνεπιφάντως.}

10. From Alexander, the grammarian, to refrain from fault-finding, and not in a reproachful way to chide those who uttered any barbarous or solecistic or strange-sounding expression; but dexterously to introduce the very expression which ought to have been used, and in the way of answer or giving confirmation, or joining in an inquiry about the thing itself, not about the word, or by some other fit suggestion.

^1.10.1 Παρὰ Ἀλεξάνδρου τοῦ γραμματικοῦ τὸ ἀνεπίπληκτον καὶ τὸ μὴ ὀνειδιστικῶς ἐπιλαμβάνεσθαι τῶν βάρβαρον ἢ σόλοικόν τι ἢ ἀπηχὲς προενεγκαμένων͵ ἀλλ΄ ἐπιδεξίως αὐτὸ μόνον ἐκεῖνο ὃ ἔδει εἰρῆσθαι προφέρεσθαι ἐν τρόπῳ ἀποκρίσεως ἢ συνεπιμαρτυρήσεως ἢ συνδιαλήψεως περὶ αὐτοῦ τοῦ πράγματος͵ οὐχὶ περὶ τοῦ ῥήματος͵ ἢ δι΄ ἑτέρας τινὸς τοιαύτης ἐμμελοῦς παρυπομνήσεως.

11. From Fronto I learned to observe what envy and duplicity and hypocrisy are in a tyrant, and that generally those among us who are called Patricians are rather deficient in paternal affection.

Παρὰ Φρόντωνος τὸ ἐπιστῆσαι οἵα ἡ τυραννικὴ βασκανία καὶ ποικιλία καὶ ὑπόκρισις͵ καὶ ὅτι ὡς ἐπίπαν οἱ καλούμενοι οὗτοι παρ΄ ἡμῖν εὐπατρίδαι ἀστοργότεροί πως εἰσί.

12. From Alexander the Platonic, not frequently nor without necessity to say to any one, or to write in a letter, that I have no leisure; nor continually to excuse the neglect of duties required by our relation to those with whom we live, by alleging urgent occupations.

Παρὰ Ἀλεξάνδρου τοῦ Πλατωνικοῦ τὸ μὴ πολλάκις μηδὲ χωρὶς ἀνάγκης λέγειν πρός τινα ἢ ἐν ἐπιστολῇ γράφειν ὅτι ἄσχολός εἰμι͵ μηδὲ διὰ τοιούτου τρόπου συνεχῶς παραιτεῖσθαι τὰ κατὰ τὰς πρὸς τοὺς συμβιοῦντας σχέσεις καθήκοντα͵ προβαλλόμενον τὰ περιεστῶτα πράγματα.

13. From Catulus, not to be indifferent when a friend finds fault, even if he should find fault without reason, but to try to restore him to his usual disposition; and to be ready to speak well of teachers, as it is reported of Domitius and Athenodotus; and to love my children truly.

Παρὰ Κατούλου τὸ μὴ ὀλιγώρως ἔχειν φίλου αἰτιωμένου τι͵ κἂν τύχῃ ἀλόγως αἰτιώμενος͵ ἀλλὰ πειρᾶσθαι [καὶ] ἀποκαθιστάναι ἐπὶ τὸ σύνηθες· καὶ τὸ περὶ τῶν διδασκάλων ἐκθύμως εὔφημον͵ οἷα τὰ περὶ Δομετίου καὶ Ἀθηνοδότου ἀπομνημονευόμενα· καὶ τὸ περὶ τὰ τέκνα ἀληθινῶς ἀγαπητικόν.

14. From my brother Severus, to love my kin, and to love truth, and to love justice; and through him I learned to know Thrasea, Helvidius, Cato, Dion, Brutus; and from him I received the idea of a polity in which there is the same law for all, a polity administered with regard to equal rights and equal freedom of speech, and the idea of a kingly government which respects most of all the freedom of the governed; I learned from him also consistency and undeviating steadiness in my regard for philosophy, and a disposition to do good, and to give to others readily, and to cherish good hopes, and to believe that I am loved by my friends; and in him I observed no concealment of his opinions with respect to those whom he condemned, and that his friends had no need to conjecture what he wished or did not wish, but it was quite plain.

Παρὰ Σευήρου τὸ φιλοίκειον καὶ φιλάληθες καὶ φιλοδίκαιον· καὶ τὸ δι΄ αὐτὸν γνῶναι Θρασέαν͵ Ἑλβίδιον͵ Κάτωνα͵ Δίωνα͵ Βροῦτον· καὶ φαντασίαν λαβεῖν πολιτείας ἰσονόμου͵ κατ΄ ἰσότητα καὶ ἰσηγορίαν διοικουμένης͵ καὶ βασιλείας τιμώσης πάντων μάλιστα ^1.14.2 τὴν ἐλευθερίαν τῶν ἀρχομένων· καὶ ἔτι παρ΄ αὐτοῦ τὸ ὁμαλὲς καὶ εὔτονον ἐν τῇ τιμῇ τῆς φιλοσοφίας· καὶ τὸ εὐποιητικὸν καὶ τὸ εὐ μετάδοτον ἐκτενῶς καὶ τὸ εὔελπι· καὶ τὸ πιστευτικὸν περὶ τοῦ ὑπὸ τῶν φίλων φιλεῖσθαι͵ καὶ τὸ ἀνεπίκρυπτον πρὸς τοὺς καταγνώσεως ὑπ΄ αὐτοῦ τυγχάνοντας͵ καὶ τὸ μὴ δεῖσθαι στοχασμοῦ τοὺς φίλους αὐτοῦ περὶ τοῦ τί θέλει ἢ τί οὐ θέλει͵ ἀλλὰ δῆλον εἶναι.

15. From Maximus I learned self-government, and not to be led aside by anything; and cheerfulness in all circumstances, as well as in illness; and a just admixture in the moral character of sweetness and dignity, and to do what was set before me without complaining. I observed that everybody believed that he thought as he spoke, and that in all that he did he never had any bad intention; and he never showed amazement and surprise, and was never in a hurry, and never put off doing a thing, nor was perplexed nor dejected, nor did he ever laugh to disguise his vexation, nor, on the other hand, was he ever passionate or suspicious. He was accustomed to do acts of beneficence and was ready to forgive, and was free from all falsehood; and he presented the appearance of a man who could not be diverted from right rather than of a man who had been improved. I observed, too, that no man could ever think that he was despised by Maximus, or ever venture to think himself a better man. He had also the art of being humorous in an agreeable way.

^1.15.1 Παρὰ Μαξίμου τὸ κρατεῖν ἑαυτοῦ καὶ κατὰ μηδὲν περίφορον εἶναι· καὶ τὸ εὔθυμον ἔν τε ταῖς ἄλλαις περιστάσεσι καὶ ἐν ταῖς νόσοις· καὶ τὸ εὔκρατον τοῦ ἤθους καὶ μειλίχιον καὶ γεραρόν· ^1.15.2 καὶ τὸ οὐ σχετλίως κατεργαστικὸν τῶν προκειμένων· καὶ τὸ πάντας αὐτῷ πιστεύειν περὶ ὧν λέγοι ὅτι οὕτως φρονεῖ͵ καὶ περὶ ὧν πράττοι ὅτι οὐ κακῶς πράττει. καὶ τὸ ἀθαύμαστον καὶ ἀνέκπληκτον καὶ μηδαμοῦ ἐπειγόμενον ἢ ὀκνοῦν ἢ ἀμηχανοῦν ἢ ^1.15.3 κατηφὲς ἢ προσσεσηρός͵ ἢ πάλιν θυμούμενον ἢ ὑφορώμενον· καὶ τὸ εὐεργετικὸν καὶ τὸ συγγνωμονικὸν καὶ τὸ ἀψευδές· καὶ τὸ ἀδιαστρό φου μᾶλλον ἢ διορθουμένου φαντασίαν παρέχειν· καὶ ὅτι οὔτε ᾠήθη ἄν ποτέ τις ὑπερορᾶσθαι ὑπ΄ αὐτοῦ οὔτε ὑπέμεινεν ἂν κρείττονα αὐτοῦ αὑτὸν ὑπολαβεῖν· καὶ τὸ εὔχαρι ἐν τ......

16. In my father I observed mildness of temper, and unchangeable resolution in the things which he had determined after due deliberation; and no vainglory in those things which men call honours; and a love of labour and perseverance; and a readiness to listen to those who had anything to propose for the common weal; and undeviating firmness in giving to every man according to his deserts; and a knowledge derived from experience of the occasions for vigorous action and for remission. And I observed that he had overcome all passion for joys; and he considered himself no more than any other citizen, and he released his friends from all obligation to sup with him or to attend him of a necessity when he went abroad, and those who failed to accompany him by reason of any urgent circumstances, always found him the same. I observed, too, his habit of careful inquiry in all matters of deliberation, and his persistency, and that he never stopped his investigation through being satisfied with appearances which first present themselves; and that his disposition was to keep his friends, and not to be soon tired of them, nor yet to be extravagant in his affection; and to be satisfied on all occasions, and cheerful; and to foresee things a long way off, and to provide for the smallest without display; and to check immediately popular applause and flattery, and to be ever watchful over the things which were necessary for the administration of the empire, and to be a good manager of the expenditure, and patiently to endure the blame which he got for such conduct; and he was neither superstitious with respect to the gods, nor did he court men by gifts or by trying to please them, or by flattering the populace; but he showed sobriety in all things and firmness, and never any mean thoughts or action, nor love of novelty. And the things which conduce in any way to the commodity of life, and of which fortune gives an abundant supply, he used without arrogance and without excusing himself; so that when he had them, he enjoyed them without affectation, and when he had them not he did not want them. No one could ever say of him that he was either a sophist or a [home-bred] flippant slave or a pedant; but every one acknowledged him to be a man ripe, perfect, above flattery, able to manage his own and other men’s affairs. Besides this, he honoured those who were true philosophers, and he did not reproach those who pretended to be philosophers, nor yet was he easily led by them. He was also easy in conversation, and he made himself agreeable without any offensive affectation. He took a reasonable care of his body’s health, not as one who was greatly attached to life, nor out of regard to personal appearance, nor yet in a careless way, but so that, through his own attention, he very seldom stood in need of the physician’s art or of medicine or external applications. He was most ready to give way without envy to those who possessed any particular faculty, such as that of eloquence or knowledge of the law or of morals, or of anything else; and he gave them his help, that each might enjoy reputation according to his deserts; and he always acted conformably to the institutions of his country, without showing any affectation of doing so. Further, he was not fond of change, nor unsteady, but he loved to stay in the same places, and to employ himself about the same things; and after his paroxysms of headache he came immediately fresh and vigorous to his usual occupations. His secrets were not many, but very few and very rare, and these only about public matters; and he showed prudence and economy in the exhibition of the public spectacles and the construction of public buildings, his donations to the people, and in such things, for he was a man who looked to what ought to be done, not to the reputation which is got by a man’s act.

^1.16.1 Παρὰ τοῦ πατρὸς τὸ ἥμερον καὶ μενετικὸν ἀσαλεύτως ἐπὶ τῶν ἐξητασμένως κριθέντων· καὶ τὸ ἀκενόδοξον περὶ τὰς δοκούσας τιμάς· καὶ τὸ φιλόπονον καὶ ἐνδελεχές· καὶ τὸ ἀκουστικὸν τῶν ἐχόντων τι κοινωφελὲς εἰσφέρειν· καὶ τὸ ἀπαρατρέπτως [εἰς] τοῦ κατ΄ ἀξίαν ἀπονεμητικὸν ἑκάστῳ· καὶ τὸ ἔμπειρον ποῦ μὲν ^1.16.2 χρεία ἐντάσεως͵ ποῦ δὲ ἀνέσεως· καὶ τὸ παῦσαι τὰ περὶ τοὺς ἔρωτας τῶν μειρακίων· καὶ ἡ κοινονοημοσύνη καὶ τὸ ἐφεῖσθαι τοῖς φίλοις μήτε συνδειπνεῖν αὐτῷ πάντως μήτε συναποδημεῖν ἐπάναγ κες͵ ἀεὶ δὲ ὅμοιον αὐτὸν καταλαμβάνεσθαι ὑπὸ τῶν διὰ χρείας τινὰς ἀπολειφθέντων· καὶ τὸ ζητητικὸν ἀκριβῶς ἐν τοῖς συμβουλίοις καὶ ἐπίμονον͵  ἀλλ΄ οὐ τό· προαπέστη τῆς ἐρεύνης͵ ἀρκεσθεὶς ταῖς προχείροις φαντασίαις· καὶ τὸ διατηρητικὸν τῶν φίλων καὶ μηδαμοῦ ἁψίκορον μηδὲ ἐπιμανές· καὶ τὸ αὔταρκες ἐν παντὶ καὶ τὸ φαιδρόν· ^1.16.3 καὶ τὸ πόρρωθεν προνοητικὸν καὶ τῶν ἐλαχίστων προδιοικητικὸν ἀτραγῴδως· καὶ τὸ τὰς ἐπιβοήσεις καὶ πᾶσαν κολακείαν ἐπ΄ αὐτοῦ συσταλῆναι· καὶ τὸ φυλακτικὸν ἀεὶ τῶν ἀναγκαίων τῇ ἀρχῇ καὶ ταμιευτικὸν τῆς χορηγίας καὶ ὑπομενετικὸν τῆς ἐπὶ τῶν τοιούτων τινῶν καταιτιάσεως· καὶ τὸ μήτε περὶ θεοὺς δεισίδαιμον μήτε περὶ ἀνθρώπους δημοκοπικὸν ἢ ἀρεσκευτικὸν ἢ ὀχλοχαρές͵ ἀλλὰ νῆφον ἐν πᾶσι καὶ βέβαιον καὶ μηδαμοῦ ἀπειρόκαλον μηδὲ καινοτόμον·^1.16.4 καὶ τὸ τοῖς εἰς εὐμάρειαν βίου φέρουσί τι͵ ὧν ἡ τύχη παρεῖχε δαψίλειαν͵ χρηστικὸν ἀτύφως ἅμα καὶ ἀπροφασίστως͵ ὥστε παρόν των μὲν ἀνεπιτηδεύτως ἅπτεσθαι͵ ἀπόντων δὲ μὴ δεῖσθαι· καὶ τὸ μηδὲ ἄν τινα εἰπεῖν μήτε ὅτι σοφιστὴς μήτε ὅτι οὐερνάκλος μήτε ὅτι σχολαστικός͵ ἀλλ΄ ὅτι ἀνὴρ πέπειρος͵ τέλειος͵ ἀκολάκευτος͵ ^1.16.5 προεστάναι δυνάμενος καὶ τῶν ἑαυτοῦ καὶ ἄλλων. πρὸς τούτοις δὲ καὶ τὸ τιμητικὸν τῶν ἀληθῶς φιλοσοφούντων͵ τοῖς δὲ ἄλλοις οὐκ ἐξονειδιστικὸν οὐδὲ μὴν εὐπαράγωγον ὑπ΄ αὐτῶν· ἔτι δὲ τὸ εὐόμιλον καὶ εὔχαρι οὐ κατακόρως· καὶ τὸ τοῦ ἰδίου σώματος ἐπιμελητικὸν ἐμμέτρως͵ οὔτε ὡς ἄν τις φιλόζωος οὔτε πρὸς καλ λωπισμὸν οὔτε μὴν ὀλιγώρως͵ ἀλλ΄ ὥστε διὰ τὴν ἰδίαν προσοχὴν εἰς ὀλίγιστα ἰατρικῆς χρῄζειν ἢ φαρμάκων καὶ ἐπιθεμάτων [ἐκτός]· ^1.16.6 μάλιστα δὲ τὸ παραχωρητικὸν ἀβασκάνως τοῖς δύναμίν τινα κεκτη μένοις͵ οἷον τὴν φραστικὴν ἢ τὴν ἐξ ἱστορίας νόμων ἢ ἐθῶν ἢ ἄλλων τινῶν πραγμάτων͵ καὶ συσπουδαστικὸν αὐτοῖς͵ ἵνα ἕκαστοι κατὰ τὰ ἴδια προτερήματα εὐδοκιμῶσι· πάντα δὲ κατὰ τὰ πάτρια πράσ σων͵ οὐδὲ αὐτὸ τοῦτο ἐπιτηδεύων φαίνεσθαι͵ τὸ τὰ πάτρια φυλάσ ^1.16.7 σειν. ἔτι δὲ τὸ μὴ εὐμετακίνητον καὶ ῥιπταστικόν͵ ἀλλὰ καὶ τόποις καὶ πράγμασι τοῖς αὐτοῖς ἐνδιατριπτικόν· καὶ τὸ μετὰ τοὺς παροξυσμοὺς τῆς κεφαλαλγίας νεαρὸν εὐθὺς καὶ ἀκμαῖον πρὸς τὰ συνήθη ἔργα· καὶ τὸ μὴ εἶναι αὐτῷ πολλὰ τὰ ἀπόρρητα͵ ἀλλ΄ ὀλίγιστα καὶ σπανιώτατα καὶ ταῦτα ὑπὲρ τῶν κοινῶν μόνον· καὶ τὸ ἔμφρον καὶ μεμετρημένον ἔν τε θεωριῶν ἐπιτελέσει καὶ ἔργων κατα σκευαῖς καὶ διανομαῖς καὶ τοῖς τοιούτοις͵ ὡς ἀνθρώπου πρὸς αὐτὸ τὸ δέον πραχθῆναι δεδορκότος͵ οὐ πρὸς τὴν ἐπὶ τοῖς πραχθεῖσιν ^1.16.8 εὐδοξίαν.

He did not take the bath at unseasonable hours; he was not fond of building houses, nor curious about what he eat, nor about the texture and colour of his clothes, nor about the beauty of his slaves. His dress came from Lorium, his villa on the coast, and from Lanuvium generally. We know how he behaved to the toll-collector at Tusculum who asked his pardon; and such was all his behaviour. There was in him nothing harsh, nor implacable, nor violent, nor, as one may say, anything carried to the sweating point; but he examined all things severally as if he had abundance of time, and without confusion, in an orderly way, vigorously and consistently. And that might be applied to him which is recorded of Socrates, that he was able both to abstain from, and to enjoy, those things which many are too weak to abstain from, and cannot enjoy without excess. But to be strong enough both to bear the one and to be sober in the other is the mark of a man who has a perfect and invincible soul, such as he showed in the illness of Maximus.

οὐκ ἦν ἀωρὶ λούστης͵ οὐχὶ φιλοικοδόμος͵ οὐ περὶ τὰς ἐδωδὰς ἐπινοητής͵ οὐ περὶ ἐσθήτων ὑφὰς καὶ χρόας͵ οὐ περὶ σωμάτων ὥρας.  ἡ ἀπὸ Λωρίου στολὴ ἀνάγουσα ἀπὸ τῆς κάτω ἐπαύλεως· καὶ τῶν ἐν Λανουβίῳ τὰ πολλά· τῷ τελώνῃ ἐν Τούσκλοις ^1.16.9 παραιτουμένῳ ὡς ἐχρήσατο καὶ πᾶς ὁ τοιοῦτος τρόπος. οὐδὲν ἀπηνὲς οὐδὲ μὴν ἀδυσώπητον οὐδὲ λάβρον οὐδὲ ὥστ΄ ἄν τινα εἰπεῖν ποτε· ἕως ἱδρῶτος· ἀλλὰ πάντα διειλημμένα λελογίσθαι ὡς ἐπὶ σχολῆς͵ ἀταράχως͵ τεταγμένως͵ ἐρρωμένως͵ συμφώνως ἑαυτοῖς. ἐφαρμόσειε δ΄ ἂν αὐτῷ τὸ περὶ τοῦ Σωκράτους μνη μονευόμενον͵ ὅτι καὶ ἀπέχεσθαι καὶ ἀπολαύειν ἐδύνατο τούτων͵ ὧν πολλοὶ πρός τε τὰς ἀποχὰς ἀσθενῶς καὶ πρὸς τὰς ἀπολαύσεις ἐνδο ^1.16.10 τικῶς ἔχουσι. τὸ δὲ ἰσχύειν καὶ ἔτι καρτερεῖν καὶ ἐννήφειν ἑκατέρῳ ἀνδρός ἐστιν ἄρτιον καὶ ἀήττητον ψυχὴν ἔχοντος͵ οἷον ἐν τῇ νόσῳ τὴν Μαξίμου.

17. To the gods I am indebted for having good grandfathers, good parents, a good sister, good teachers, good associates, good kinsmen and friends, nearly everything good. Further, I owe it to the gods that I was not hurried into any offence against any of them, though I had a disposition which, if opportunity had offered, might have led me to do something of this kind; but, through their favour, there never was such a concurrence of circumstances as put me to the trial.

^1.17.1 Παρὰ τῶν θεῶν τὸ ἀγαθοὺς πάππους͵ ἀγαθοὺς γονέας͵ ἀγαθὴν ἀδελφήν͵ ἀγαθοὺς διδασκάλους͵ ἀγαθοὺς οἰκείους͵ συγγενεῖς͵ φίλους͵ σχεδὸν ἅπαντα ἔχειν· καὶ ὅτι περὶ οὐδένα αὐτῶν προέπεσον πλημμελῆσαί τι͵ καίτοι διάθεσιν ἔχων τοιαύτην͵ ἀφ΄ ἧς͵ εἰ ἔτυχε͵ κἂν ἔπραξά τι τοιοῦτον· τῶν θεῶν δὲ εὐποιία τὸ μηδεμίαν συνδρομὴν ^1.17.2 πραγμάτων γενέσθαι͵ ἥτις ἔμελλέ με ἐλέγξειν.

Further, I am thankful to the gods that I was not longer brought up with my grandfather’s concubine, and that I preserved the flower of my youth, and that I did not make proof of my virility before the proper season, but even deferred the time; that I was subjected to a ruler and a father who was able to take away all pride from me, and to bring me to the knowledge that it is possible for a man to live in a palace without wanting either guards or embroidered dresses, or torches and statues, and suchlike show; but it is in such a man’s power to bring himself very near to the fashion of a private person, without being for this reason either meaner in thought, or more remiss in action, with respect to the things which must be done for the public interest in a manner that befits a ruler.

καὶ τὸ μὴ ἐπὶ πλέον τραφῆναι παρὰ τῇ παλλακῇ τοῦ πάππου καὶ τὸ τὴν ὥραν διασῶσαι καὶ τὸ μὴ πρὸ ὥρας ἀνδρωθῆναι͵ ἀλλ΄ ἔτι καὶ ἐπιλαβεῖν ^1.17.3 τοῦ χρόνου.

τὸ ἄρχοντι καὶ πατρὶ ὑποταχθῆναι͵ ὃς ἔμελλε πάντα τὸν τῦφον ἀφαιρήσειν μου καὶ εἰς ἔννοιαν ἄξειν τοῦ ὅτι δυνατόν ἐστιν ἐν αὐλῇ βιοῦντα μήτε δορυφορήσεων χρῄζειν μήτε ἐσθήτων σημειωδῶν μήτε λαμπάδων καὶ ἀνδριάντων καὶ τοιῶνδέ τινων [καὶ] τοῦ ὁμοίου κόμπου͵ ἀλλ΄ ἔξεστιν ἐγγυτάτω ἰδιώτου συστέλλειν ἑαυτὸν καὶ μὴ διὰ τοῦτο ταπεινότερον ἢ ῥᾳθυμότερον ἔχειν πρὸς ^1.17.4 τὰ ὑπὲρ τῶν κοινῶν ἡγεμονικῶς πραχθῆναι δέοντα.

I thank the gods for giving me such a brother, who was able by his moral character to rouse me to vigilance over myself, and who, at the same time, pleased me by his respect and affection; that my children have not been stupid nor deformed in body; that I did not make more proficiency in rhetoric, poetry, and the other studies, in which I should perhaps have been completely engaged, if I had seen that I was making progress in them; that I made haste to place those who brought me up in the station of honour which they seemed to desire without putting them off with hope of my doing it some time after, because they were then still young; that I knew Apollonius, Rusticus, Maximus;

τὸ ἀδελφοῦ τοιούτου τυχεῖν͵ δυναμένου μὲν διὰ ἤθους ἐπεγεῖραί με πρὸς ἐπι μέλειαν ἐμαυτοῦ͵ ἅμα δὲ καὶ τιμῇ καὶ στοργῇ εὐφραίνοντός με· τὸ παιδία μοι ἀφυῆ μὴ γενέσθαι μηδὲ κατὰ τὸ σωμάτιον διάστροφα.

τὸ μὴ ἐπὶ πλέον με προκόψαι ἐν ῥητορικῇ καὶ ποιητικῇ καὶ τοῖς ἄλλοις ἐπιτηδεύμασιν͵ ἐν οἷς ἴσως ἂν κατεσχέθην͵ εἰ ᾐσθόμην ^1.17.5 ἐμαυτὸν εὐόδως προϊόντα.

τὸ φθάσαι τοὺς τροφέας ἐν ἀξιώματι καταστῆσαι͵ οὗ δὴ ἐδόκουν μοι ἐπιθυμεῖν͵ καὶ μὴ ἀναβαλέσθαι ἐλπίδι τοῦ με͵ ἐπεὶ νέοι ἔτι ἦσαν͵ ὕστερον αὐτὸ πράξειν.

τὸ γνῶναι ^1.17.6 Ἀπολλώνιον͵ Ρούστικον͵ Μάξιμον.

that I received clear and frequent impressions about living according to nature, and what kind of a life that is, so that, so far as depended on the gods, and their gifts and help, and inspirations, nothing hindered me from forthwith living according to nature, though I still fall short of it through my own fault, and though not observing the admonitions of the gods, and, I may almost say, their direct instructions; that my body has held out so long in such a kind of life; that I never touched either Benedicta or Theodotus, and that, after having fallen into amatory passions, I was cured; and, though I was often out of humour with Rusticus, I never did anything of which I had occasion to repent; that, though it was my mother’s fate to die young, she spent the last years of her life with me;

τὸ φαντασθῆναι περὶ τοῦ κατὰ φύσιν βίου ἐναργῶς καὶ πολλάκις οἷός τίς ἐστιν͵ ὥστε͵ ὅσον ἐπὶ τοῖς θεοῖς καὶ ταῖς ἐκεῖθεν διαδόσεσι καὶ συλλήψεσι καὶ ἐπιπνοίαις͵ μηδὲν κωλύειν ἤδη κατὰ φύσιν ζῆν με͵ ἀπολείπεσθαι δέ τι ἔτι τούτου παρὰ τὴν ἐμὴν αἰτίαν καὶ παρὰ τὸ μὴ διατηρεῖν ^1.17.7 τὰς ἐκ τῶν θεῶν ὑπομνήσεις καὶ μονονουχὶ διδασκαλίας· τὸ ἀντισχεῖν μοι τὸ σῶμα ἐπὶ τοσοῦτον ἐν τοιούτῳ βίῳ· τὸ μήτε Βενεδίκτης ἅψασθαι μήτε Θεοδότου͵ ἀλλὰ καὶ ὕστερον ἐν ἐρωτικοῖς πάθεσι γενόμενον ὑγιᾶναι· τὸ χαλεπήναντα πολλάκις Ρουστίκῳ μηδὲν πλέον πρᾶξαι͵ ἐφ΄ ᾧ ἂν μετέγνων· τὸ μέλλουσαν νέαν τελευτᾶν ^1.17.8 τὴν τεκοῦσαν ὅμως οἰκῆσαι μετ΄ ἐμοῦ τὰ τελευταῖα ἔτη.

that, whenever I wished to help any man in his need, or on any other occasion, I was never told that I had not the means of doing it; and that to myself the same necessity never happened, to receive anything from another; that I have such a wife, so obedient, and so affectionate, and so simple; that I had abundance of good masters for my children;

τὸ ὁσάκις ἐβουλήθην ἐπικουρῆσαί τινι πενομένῳ ἢ εἰς ἄλλο τι χρῄζοντι͵ μηδέποτε ἀκοῦσαί με ὅτι οὐκ ἔστι μοι χρήματα͵ ὅθεν γένηται͵ καὶ τὸ αὐτῷ ἐμοὶ χρείαν ὁμοίαν͵ ὡς παρ΄ ἑτέρου μεταλαβεῖν͵ μὴ συμ πεσεῖν· τὸ τὴν γυναῖκα τοιαύτην εἶναι͵ οὑτωσὶ μὲν πειθήνιον͵ οὕτω δὲ φιλόστοργον͵ οὕτω δὲ ἀφελῆ· τὸ ἐπιτηδείων τροφέων εἰς τὰ ^1.17.9 παιδία εὐπορῆσαι.

and that remedies have been shown to me by dreams, both others, and against blood-spitting and giddiness;… and that, when I had an inclination to philosophy, I did not fall into the hands of any sophist, and that I did not waste my time on writers [of histories], or in the resolution of syllogisms, or occupy myself about the investigation of appearances in the heavens; for all these things require the help of the gods and fortune.

τὸ δι΄ ὀνειράτων βοηθήματα δοθῆναι ἄλλα τε καὶ ὡς μὴ πτύειν αἷμα καὶ μὴ ἰλιγγιᾶν͵ καὶ τὸ τοῦ ἐν Καιήτῃ ὥσπερ χρήσῃ· τὸ ὅπως ἐπεθύμησα φιλοσοφίας͵ μὴ ἐμπεσεῖν εἴς τινα σοφιστὴν μηδὲ ἀποκαθίσαι ἐπὶ τοῦ συγγραφὰς ἢ συλλογι σμοὺς ἀναλύειν ἢ περὶ τὰ μετεωρολογικὰ καταγίνεσθαι.

πάντα γὰρ ταῦτα θεῶν βοηθῶν καὶ τύχης δεῖται.

Among the Quadi at the Granua.

BOOK 2

1. BEGIN the morning by saying to yourself, I shall meet with the busybody, the ungrateful, arrogant, deceitful, envious, unsocial. All these things happen to them by reason of their ignorance of what is good and evil.

^{2.1.1 1}Τὰ ἐν Κουάδοις πρὸς τῷ Γρανούᾳ α¹ Ἕωθεν προλέγειν ἑαυτῷ· συντεύξομαι περιέργῳ͵ ἀχαρίστῳ͵ ὑβριστῇ͵ δολερῷ͵ βασκάνῳ͵ ἀκοινωνήτῳ· πάντα ταῦτα συμβέ βηκεν ἐκείνοις παρὰ τὴν ἄγνοιαν τῶν ἀγαθῶν καὶ κακῶν.

But I who have seen the nature of the good that it is beautiful and of the bad that it is ugly, and the nature of him who does wrong, that it is akin to me, not [only] of the same blood or seed, but that it participates in [the same] intelligence and [the same] portion of the divinity, I can neither be injured by any of them, for no one can fix on me what is ugly, nor can I be angry with my kinsman, nor hate him.

ἐγὼ δὲ τεθεωρηκὼς τὴν φύσιν τοῦ ἀγαθοῦ ὅτι καλόν͵ καὶ τοῦ κακοῦ ὅτι αἰσχρόν͵ καὶ τὴν αὐτοῦ τοῦ ἁμαρτάνοντος φύσιν ὅτι μοι συγγενής͵ οὐχὶ αἵματος ἢ σπέρματος τοῦ αὐτοῦ ἀλλὰ νοῦ καὶ θείας ἀπομοίρας μέτοχος͵ οὔτε βλαβῆναι ὑπό τινος αὐτῶν δύναμαι· αἰσχρῷ γάρ με οὐδεὶς περιβαλεῖ· οὔτε ὀργίζεσθαι τῷ συγγενεῖ δύναμαι οὔτε ἀπ έχθεσθαι αὐτῷ.

For we are made for co-operation, like feet, like hands, like eyelids, like the rows of the upper and lower teeth. To act against one another then is contrary to nature; and it is acting against one another to be vexed and to turn away.

γεγόναμεν γὰρ πρὸς συνεργίαν ὡς πόδες͵ ὡς χεῖρες͵ ὡς βλέφαρα͵ ὡς οἱ στοῖχοι τῶν ἄνω καὶ τῶν κάτω ὀδόντων.

τὸ οὖν ἀντιπράσσειν ἀλλήλοις παρὰ φύσιν· ἀντιπρακτικὸν δὲ τὸ ἀγανακτεῖν καὶ ἀποστρέφεσθαι.

2. Whatever this is that I am, it is a little flesh and breath, and the ruling part.

Ὅ τί ποτε τοῦτό εἰμι͵ σαρκία ἐστὶ καὶ πνευμάτιον καὶ τὸ ἡγεμονικόν.

but as if you wast now dying, despise the flesh, it is blood and bones and a network, a contexture of nerves, veins and arteries.

τῶν μὲν σαρκίων καταφρόνησον· λύθρος καὶ ὀστάρια καὶ κροκύφαντος͵ ἐκ νεύρων͵ φλεβίων͵ ἀρτηριῶν πλεγμάτιον.

See the breath also, what kind of a thing it is; air, and not always the same, but every moment sent out and again sucked in.

θέασαι δὲ καὶ τὸ πνεῦμα ὁποῖόν τί ἐστιν· ἄνεμος͵ οὐδὲ ἀεὶ τὸ αὐτό͵ ἀλλὰ πάσης ὥρας ἐξεμούμενον καὶ πάλιν ῥοφούμενον.

The third then is the ruling part:

τρίτον οὖν ἐστι τὸ ἡγεμονικόν.

Throw away your books; no longer distract yourself: it is not allowed;

ἄφες τὰ βιβλία· μηκέτι σπῶ· οὐ δέδοται. ἀλλ΄ ὡς ἤδη ἀποθνῄσκων ὧδε ἐπινοήθητι·

You are an old man; no longer let this be a slave, no longer be pulled by the strings like a puppet to unsocial movements, no longer be either dissatisfied with your present lot, or shrink from the future.

γέρων εἶ· μηκέτι τοῦτο ἐάσῃς δουλεῦσαι͵ μηκέτι καθ΄ ὁρμὴν ἀκοινώνητον νευροσπαστηθῆναι͵ μηκέτι τὸ εἱμαρμένον ἢ παρὸν δυσχερᾶναι ἢ μέλλον ὑπιδέσθαι.

3. All that is from the gods is full of providence.

Τὰ τῶν θεῶν προνοίας μεστά.

That which is from fortune is not separated from nature or without an interweaving and involution with the things which are ordered by Providence.

τὰ τῆς τύχης οὐκ ἄνευ φύσεως ἢ συγκλώσεως καὶ ἐπιπλοκῆς τῶν προνοίᾳ διοικουμένων.

From thence all things flow; and there is besides necessity, and that which is for the advantage of the whole universe, of which you are a part.

πάντα ἐκεῖθεν ῥεῖ· πρόσεστι δὲ τὸ ἀναγκαῖον καὶ τὸ τῷ ὅλῳ κόσμῳ συμφέρον͵ οὗ μέρος εἶ.

But that is good for every part of nature which the nature of the whole brings, and what serves to maintain this nature.

παντὶ δὲ φύσεως μέρει ἀγαθόν͵ ὃ φέρει ἡ τοῦ ὅλου φύσις καὶ ὃ ἐκείνης ἐστὶ σωστικόν.

Now the universe is preserved, as by the changes of the elements, so by the changes of things compounded of the elements.

σῴζουσι δὲ κόσμον͵ ὥσπερ αἱ τῶν στοιχείων͵ οὕτως καὶ αἱ τῶν συγκριμάτων μεταβολαί.

Let these principles be enough for thee; let them always be fixed opinions.

ταῦτά σοι ἀρκείτω· ἀεὶ δόγματα ἔστω.

But cast away the thirst after books, that you mayest not die murmuring, but cheerfully, truly, and from your heart thankful to the gods.

τὴν δὲ τῶν βιβλίων δίψαν ῥῖψον͵ ἵνα μὴ γογγύζων ἀποθάνῃς͵ ἀλλὰ ἵλεως ἀληθῶς καὶ ἀπὸ καρδίας εὐχάριστος τοῖς θεοῖς.

4. Remember how long you hast been putting off these things, and how often you hast received an opportunity from the gods, and yet do not use it. you must now at last perceive of what universe you are a part, and of what administrator of the universe your existence is an efflux, and that a limit of time is fixed for you, which if you do not use for clearing away the clouds from your mind, it will go and you will go, and it will never return.

Μέμνησο ἐκ πόσου ταῦτα ἀναβάλλῃ καὶ ὁποσάκις προθεσμίας λαβὼν παρὰ τῶν θεῶν οὐ χρᾷ αὐταῖς. δεῖ δὲ ἤδη ποτὲ αἰσθέσθαι τίνος κόσμου μέρος εἶ καὶ τίνος διοικοῦντος τὸν κόσμον ἀπόρροια ὑπ έστης καὶ ὅτι ὅρος ἐστί σοι περιγεγραμμένος τοῦ χρόνου͵ ᾧ ἐὰν εἰς τὸ ἀπαιθριάσαι μὴ χρήσῃ͵ οἰχήσεται καὶ οἰχήσῃ καὶ αὖθις οὐκ ἐξέσται.

5. Every moment think steadily as a Roman and a man to do what you hast in hand with perfect and simple dignity,

Πάσης ὥρας φρόντιζε στιβαρῶς ὡς Ρωμαῖος καὶ ἄρρην τὸ ἐν χερσὶ μετὰ τῆς ἀκριβοῦς ....

and feeling of affection, and freedom, and justice; and to give yourself relief from all other thoughts.

καὶ ἀπλάστου σεμνότητος καὶ φιλοστοργίας καὶ ἐλευθερίας καὶ δικαιότητος πράσσειν καὶ σχολὴν ἑαυτῷ ἀπὸ πασῶν τῶν ἄλλων φαντασιῶν πορίζειν.

And you will give yourself relief, if you doest every act of your life as if it were the last, laying aside all carelessness and passionate aversion from the commands of reason, and all hypocrisy, and self-love, and discontent with the portion which has been given to you.

ποριεῖς δέ͵ ἂν ὡς ἐσχάτην τοῦ βίου ἑκάστην πρᾶξιν ἐνεργῇς͵ ἀπηλλαγμένος πάσης εἰκαιότητος καὶ ἐμπαθοῦς ἀποστροφῆς ἀπὸ τοῦ αἱροῦντος λόγου καὶ ὑποκρίσεως καὶ φιλαυτίας καὶ δυσαρεστήσεως πρὸς τὰ συμμεμοιραμένα.

You see how few the things are, the which if a man lays hold of, he is able to live a life which flows in quiet, and is like the existence of the gods; for the gods on their part will require nothing more from him who observes these things.

ὁρᾷς πῶς ὀλίγα ἐστίν͵ ὧν κρατήσας τις δύναται εὔρουν καὶ θεουδῆ βιῶσαι βίον· καὶ γὰρ οἱ θεοὶ πλέον οὐδὲν ἀπ αιτήσουσι παρὰ τοῦ ταῦτα φυλάσσοντος.

6. Do wrong to yourself, do wrong to yourself, my soul; but you will no longer have the opportunity of honouring yourself. Every man’s life is sufficient. But yours is nearly finished, though your soul reverences not itself, but places your felicity in the souls of others.

Ὑβρίζεις͵ ὑβρίζεις ἑαυτήν͵ ὦ ψυχή· τοῦ δὲ τιμῆσαι σεαυτὴν οὐκέτι καιρὸν ἕξεις· ἀκαριαῖος ὁ βίος ἑκάστῳ͵ οὗτος δέ σοι σχεδὸν διήνυσται͵ μὴ αἰδουμένῃ σεαυτήν͵ ἀλλ΄ ἐν ταῖς ἄλλων ψυχαῖς τιθεμένῃ τὴν σὴν εὐμοιρίαν.

7. Do the things external which fall upon you distract thee? Give yourself time to learn something new and good, and cease to be whirled around. But then you must also avoid being carried about the other way. For those too are triflers who have wearied themselves in life by their activity, and yet have no object to which to direct every movement, and, in a word, all their thoughts.

Περισπᾷ τί σε τὰ ἔξωθεν ἐμπίπτοντα; καὶ σχολὴν πάρεχε σεαυτῷ τοῦ προσμανθάνειν ἀγαθόν τι καὶ παῦσαι ῥεμβόμενος. ἤδη δὲ καὶ τὴν ἑτέραν περιφορὰν φυλακτέον· ληροῦσι γὰρ καὶ διὰ πράξεων οἱ κεκμηκότες τῷ βίῳ καὶ μὴ ἔχοντες σκοπόν͵ ἐφ΄ ὃν πᾶσαν ὁρμὴν καὶ καθάπαξ φαντασίαν ἀπευθύνουσιν.

8. Through not observing what is in the mind of another a man has seldom been seen to be unhappy; but those who do not observe the movements of their own minds must of necessity be unhappy.

Παρὰ μὲν τὸ μὴ ἐφιστάνειν͵ τί ἐν τῇ ἄλλου ψυχῇ γίνεται͵ οὐ ῥᾳδίως τις ὤφθη κακοδαιμονῶν· τοὺς δὲ τοῖς τῆς ἰδίας ψυχῆς κινήμασι μὴ παρακολουθοῦντας ἀνάγκη κακοδαιμονεῖν.

9. This you must always bear in mind, what is the nature of the whole, and what is my nature, and how this is related to that, and what kind of a part it is of what kind of a whole; and that there is no one who hinders you from always doing and saying the things which are according to the nature of which you are a part.

Τούτων ἀεὶ μεμνῆσθαι͵ τίς ἡ τῶν ὅλων φύσις καὶ τίς ἡ ἐμὴ καὶ πῶς αὕτη πρὸς ἐκείνην ἔχουσα καὶ ὁποῖόν τι μέρος ὁποίου τοῦ ὅλου οὖσα καὶ ὅτι οὐδεὶς ὁ κωλύων τὰ ἀκόλουθα τῇ φύσει͵ ἧς μέρος εἶ͵ πράσσειν τε ἀεὶ καὶ λέγειν.

10. Theophrastus, in his comparison of bad acts—such a comparison as one would make in accordance with the common notions of mankind—says, like a true philosopher, that the offences which are committed through desire are more blamable than those which are committed through anger.

Φιλοσόφως ὁ Θεόφραστος ἐν τῇ συγκρίσει τῶν ἁμαρτημάτων͵ ὡς ἄν τις κοινότερον τὰ τοιαῦτα συγκρίνειε͵ φησὶ βαρύτερα εἶναι τὰ κατ΄ ἐπιθυμίαν πλημμελούμενα τῶν κατὰ θυμόν.

For he who is excited by anger seems to turn away from reason with a certain pain and unconscious contraction; but he who offends through desire, being overpowered by pleasure, seems to be in a manner more intemperate and more womanish in his offences.

ὁ γὰρ θυμούμενος μετά τινος λύπης καὶ λεληθυίας συστολῆς φαίνεται τὸν λόγον ἀποστρεφόμενος· ὁ δὲ κατ΄ ἐπιθυμίαν ἁμαρτάνων͵ ὑφ΄ ἡδονῆς ἡττώμενος ἀκολαστότερός πως φαίνεται καὶ θηλύτερος ἐν ταῖς ἁμαρτίαις.

Rightly then, and in a way worthy of philosophy, he said that the offence which is committed with pleasure is more blamable than that which is committed with pain; and on the whole the one is more like a person who has been first wronged and through pain is compelled to be angry; but the other is moved by his own impulse to do wrong, being carried toward doing something by desire.

ὀρθῶς οὖν καὶ φιλοσοφίας ἀξίως ἔφη μείζονος ἐγκλή ματος ἔχεσθαι τὸ μεθ΄ ἡδονῆς ἁμαρτανόμενον ἤπερ τὸ μετὰ λύπης· ὅλως τε ὁ μὲν προηδικημένῳ μᾶλλον ἔοικε καὶ διὰ λύπης ἠναγκα σμένῳ θυμωθῆναι· ὁ δὲ αὐτόθεν πρὸς τὸ ἀδικεῖν ὥρμηται͵ φερόμενος ἐπὶ τὸ πρᾶξαί τι κατ΄ ἐπιθυμίαν.

11. Since it is possible that you mayest depart from life this very moment, regulate every act and thought accordingly.

Ὡς ἤδη δυνατοῦ ὄντος ἐξιέναι τοῦ βίου͵ οὕτως ἕκαστα ποιεῖν καὶ λέγειν καὶ διανοεῖσθαι.

But to go away from among men, if there are gods, is not a thing to be afraid of, for the gods will not involve you in evil; but if indeed they do not exist, or if they have no concern about human affairs, what is it to me to live in a universe devoid of gods or devoid of providence?

τὸ δὲ ἐξ ἀνθρώπων ἀπελθεῖν͵ εἰ μὲν θεοὶ εἰσίν͵ οὐδὲν δεινόν· κακῷ γάρ σε οὐκ ἂν περιβάλοιεν· εἰ δὲ ἤτοι οὐκ εἰσὶν ἢ οὐ μέλει αὐτοῖς τῶν ἀνθρωπείων͵ τί μοι ζῆν ἐν κόσμῳ ^2.11.2 κενῷ θεῶν ἢ προνοίας κενῷ;

But in truth they do exist, and they do care for human things, and they have put all the means in man’s power to enable him not to fall into real evils. And as to the rest, if there was anything evil, they would have provided for this also, that it should be altogether in a man’s power not to fall into it.

ἀλλὰ καὶ εἰσὶ καὶ μέλει αὐτοῖς τῶν ἀνθρωπείων καὶ τοῖς μὲν κατ΄ ἀλήθειαν κακοῖς ἵνα μὴ περιπίπτῃ ὁ ἄνθρωπος͵ ἐπ΄ αὐτῷ τὸ πᾶν ἔθεντο· τῶν δὲ λοιπῶν εἴ τι κακὸν ἦν͵ καὶ τοῦτο ἂν προείδοντο͵ ἵνα ἐπὶ παντὶ ᾖ τὸ μὴ περιπίπτειν αὐτῷ.

Now, that which does not make a man worse, how can it make a man’s life worse? But neither through ignorance, nor having the knowledge, but not the power to guard against or correct these things, is it possible that the nature of the universe has overlooked them; nor is it possible that it has made so great a mistake, either through want of power or want of skill, that good and evil should happen indiscriminately to the good and the bad.

(ὃ δὲ χείρω μὴ ποιεῖ ἄνθρωπον͵ πῶς ἂν τοῦτο βίον ἀνθρώπου χείρω ^2.11.3 ποιήσειεν;) οὔτε δὲ κατ΄ ἄγνοιαν οὔτε εἰδυῖα μέν͵ μὴ δυναμένη δὲ προφυλάξασθαι ἢ διορθώσασθαι ταῦτα ἡ τῶν ὅλων φύσις παρεῖδεν ἄν͵ οὔτ΄ ἂν τηλικοῦτον ἥμαρτεν ἤτοι παρ΄ ἀδυναμίαν ἢ παρ΄ ἀτεχνίαν͵ ἵνα τὰ ἀγαθὰ καὶ τὰ κακὰ ἐπίσης τοῖς τε ἀγαθοῖς ^2.11.4 ἀνθρώποις καὶ τοῖς κακοῖς πεφυρμένως συμβαίνῃ.

But death certainly, and life, honour and dishonour, pain and pleasure, all these things equally happen to good men and bad, being things which make us neither better nor worse.

θάνατος δέ γε καὶ ζωή͵ δόξα καὶ ἀδοξία͵ πόνος καὶ ἡδονή͵ πλοῦτος καὶ πενία͵ πάντα ταῦτα ἐπίσης συμβαίνει ἀνθρώπων τοῖς τε ἀγαθοῖς καὶ τοῖς κακοῖς͵ οὔτε καλὰ ὄντα οὔτε αἰσχρά.

Therefore they are neither good nor evil.

οὔτ΄ ἄρ΄ ἀγαθὰ οὔτε κακά ἐστι.

12. How quickly all these things disappear, in the universe the bodies themselves, but in time the remembrance of them; what is the nature of all sensible things, and particularly those which attract with the bait of pleasure or terrify by pain, or are noised about by vapoury fame; how worthless, and contemptible, and sordid, and perishable, and dead they are—all this it is the part of the intellectual faculty to observe

^2.12.1 Πῶς πάντα ταχέως ἐναφανίζεται͵ τῷ μὲν κόσμῳ αὐτὰ τὰ σώματα͵ τῷ δὲ αἰῶνι αἱ μνῆμαι αὐτῶν· οἷά ἐστι τὰ αἰσθητὰ πάντα καὶ μάλιστα τὰ ἡδονῇ δελεάζοντα ἢ τῷ πόνῳ φοβοῦντα ἢ τῷ τύφῳ διαβεβοημένα͵ πῶς εὐτελῆ καὶ εὐκαταφρόνητα καὶ ῥυπαρὰ καὶ εὔφθαρτα καὶ νεκρά· νοερᾶς δυνάμεως ἐφιστάναι.

To observe, too, who these are whose opinions and voices give reputation;

τί εἰσιν οὗτοι͵ ὧν αἱ ὑπολήψεις καὶ αἱ φωναὶ τὴν εὐδοξίαν καὶ τὴν ἀδοξίαν παρέχουσι.

what death is, and the fact that, if a man looks at it in itself, and by the abstractive power of reflection resolves into their parts all the things which present themselves to the imagination in it, he will then consider it to be nothing else than an operation of nature;

τί ἐστι τὸ ἀποθανεῖν͵ καὶ ὅτι͵ ἐάν τις αὐτὸ μόνον ἴδῃ καὶ τῷ μερισμῷ τῆς ἐννοίας διαλύσῃ τὰ ἐμφανταζόμενα αὐτῷ͵ οὐκέτι ἄλλο τι ὑπολήψεται αὐτὸ εἶναι ἢ φύσεως ἔργον·

and if any one is afraid of an operation of nature he is a child. .

φύσεως δὲ ἔργον εἴ τις φοβεῖται͵ παιδίον ἐστί·

This, however, is not only an operation of nature, but it is also a thing which conduces to the purposes of nature.

τοῦτο μέντοι οὐ μόνον φύσεως ἔργον ἐστίν͵ ἀλλὰ καὶ συμφέρον αὐτῇ.

To observe, too, how man comes near to the Deity, and by what part of him, and when this part of man is so disposed (vi. 28).

πῶς ἅπτεται θεοῦ ἄνθρωπος καὶ κατὰ τί ἑαυτοῦ μέρος καὶ ὅταν πῶς [ἔχῃ] διακέηται τὸ τοῦ ἀνθρώπου τοῦτο μόριον.

13. Nothing is more wretched than a man who traverses everything in a round, and pries into things beneath the earth, as the poet says, and seeks by conjecture what is in the minds of his neighbours, without perceiving that it is sufficient to attend to the daemon within him, and to reverence it sincerely.

Οὐδὲν ἀθλιώτερον τοῦ πάντα κύκλῳ ἐκπεριερχομένου καὶ τὰ νέρθεν γᾶς (φησὶν) ἐρευνῶντος καὶ τὰ ἐν ταῖς ψυχαῖς τῶν πλησίον διὰ τεκμάρσεως ζητοῦντος͵ μὴ αἰσθομένου δέ͵ ὅτι ἀρκεῖ πρὸς μόνῳ τῷ ἔνδον ἑαυτοῦ δαίμονι εἶναι καὶ τοῦτον γνησίως θεραπεύειν.

And reverence of the daemon consists in keeping it pure from passion and thoughtlessness, and dissatisfaction with what comes from gods and men.

θεραπεία δὲ αὐτοῦ͵ καθαρὸν πάθους διατηρεῖν καὶ εἰκαιότητος καὶ δυσαρεστήσεως τῆς πρὸς τὰ ἐκ θεῶν καὶ ἀνθρώπων γινόμενα.

For the things from the gods merit veneration for their excellence; and the things from men should be dear to us by reason of kinship; and sometimes even, in a manner, they move our pity by reason of men’s ignorance of good and bad; this defect being not less than that which deprives us of the power of distinguishing things that are white and black.

τὰ μὲν γὰρ ἐκ θεῶν αἰδέσιμα δι΄ ἀρετήν· τὰ δὲ ἐξ ἀνθρώπων φίλα διὰ συγγένειαν͵ ἔστι δὲ ὅτε καὶ τρόπον τινὰ ἐλεεινὰ δι΄ ἄγνοιαν ἀγαθῶν καὶ κακῶν· οὐκ ἐλάττων ἡ πήρωσις αὕτη τῆς στερισκούσης τοῦ διακρίνειν τὰ λευκὰ καὶ μέλανα.

14. Though you shouldest be going to live three thousand years, and as many times ten thousand years, still remember that no man loses any other life than this which he now lives, nor lives any other than this which he now loses.

Κἂν τρὶς χίλια ἔτη βιώσεσθαι μέλλῃς͵ καὶ τοσαυτάκις μύρια͵ ὅμως μέμνησο ὅτι οὐδεὶς ἄλλον ἀποβάλλει βίον ἢ τοῦτον ὃν ζῇ͵ οὐδὲ ἄλλον ζῇ ἢ ὃν ἀποβάλλει.

The longest and shortest are thus brought to the same.

εἰς ταὐτὸν οὖν καθίσταται τὸ μήκιστον τῷ βραχυτάτῳ.

For the present is the same to all, though that which perishes is not the same: and so that which is lost appears to be a mere moment.

τὸ γὰρ παρὸν πᾶσιν ἴσον καὶ τὸ ἀπολ λύμενον οὖν ἴσον καὶ τὸ ἀποβαλλόμενον οὕτως ἀκαριαῖον ἀναφαί νεται.

For a man cannot lose either the past or the future: for what a man has not, how can any one take this from him?

οὔτε γὰρ τὸ παρῳχηκὸς οὔτε τὸ μέλλον ἀποβάλοι ἄν τις· ^2.14.2 ὃ γὰρ οὐκ ἔχει͵ πῶς ἄν τις τοῦτο αὐτοῦ ἀφέλοιτο;

These two things then you must bear in mind: the one, that all things from eternity are of like forms and come round in a circle, and that it makes no difference whether a man shall see the same things during a hundred years or two hundred, or an infinite time; and the second, that the longest liver and he who will die soonest lose just the same.

τούτων οὖν τῶν δύο ἀεὶ μεμνῆσθαι· ἑνὸς μέν͵ ὅτι πάντα ἐξ ἀιδίου ὁμοειδῆ καὶ ἀνακυκλούμενα καὶ οὐδὲν διαφέρει͵ πότερον ἐν ἑκατὸν ἔτεσιν ἢ ἐν διακοσίοις ἢ ἐν τῷ ἀπείρῳ χρόνῳ τὰ αὐτά τις ὄψεται· ἑτέρου δέ͵ ὅτι καὶ ὁ πολυχρονιώτατος καὶ ὁ τάχιστα τεθνηξόμενος τὸ ἴσον ἀπο βάλλει.

For the present is the only thing of which a man can be deprived, if it is true that this is the only thing which he has, and that a man cannot lose a thing if he has it not.

τὸ γὰρ παρόν ἐστι μόνον οὗ στερίσκεσθαι μέλλει͵ εἴπερ γε ἔχει καὶ τοῦτο μόνον καὶ ὃ μὴ ἔχει τις οὐκ ἀποβάλλει.

15. Remember that all is opinion.

^2.15.1 Ὅτι πᾶν ὑπόληψις.

For what was said by the Cynic Monimus is manifest: and manifest too is the use of what was said, if a man receives what may be got out of it as far as it is true.

δῆλα μὲν γὰρ τὰ πρὸς τὸν Κυνικὸν Μόνιμον λεγόμενα· δῆλον δὲ καὶ τὸ χρήσιμον τοῦ λεγομένου͵ ἐάν τις αὐτοῦ τὸ νόστιμον μέχρι τοῦ ἀληθοῦς δέχηται.

16. The soul of man does violence to itself, first of all when it becomes as abscess and, as it were, a tumour on the universe, so far as it can.

Ὑβρίζει ἑαυτὴν ἡ τοῦ ἀνθρώπου ψυχὴ μάλιστα μέν͵ ὅταν ἀπόστημα καὶ οἷον φῦμα τοῦ κόσμου͵ ὅσον ἐφ΄ ἑαυτῇ͵ γένηται·

For to be vexed at anything which happens is a separation of ourselves from nature, in some part of which the natures of all other things are contained

τὸ γὰρ δυσχεραίνειν τινὶ τῶν γινομένων ἀπόστασίς ἐστι τῆς φύσεως͵ ὑφ΄ ἧς ἐν μέρει ἕκασται τῶν λοιπῶν φύσεις περιέχονται.

. In the next place, the soul does violence to itself when it turns away from any man, or even moves towards him with the intention of injuring, such as are the souls of those who are angry.

ἔπειτα δέ͵ ὅταν ἄνθρωπόν τινα ἀποστραφῇ ἢ καὶ ἐναντία φέρηται ὡς βλάψουσα͵ οἷαί εἰσιν αἱ τῶν ὀργιζομένων.

In the third place, the soul does violence to itself when it is overpowered by pleasure or by pain.

τρίτον ὑβρίζει ἑαυτήν͵ ὅταν ἡσσᾶται ἡδονῆς ἢ πόνου.

Fourthly, when it plays a part, and does or says anything insincerely and untruly.

τέταρτον͵ ὅταν ὑποκρίνηται καὶ ἐπιπλάστως καὶ ἀναλήθως τι ποιῇ ἢ λέγῃ.

Fifthly, when it allows any act of its own and any movement to be without an aim, and does anything thoughtlessly and without considering what it is, being right that even the smallest things be done with reference to an end; and the end of rational animals is to follow the reason and the law of the most ancient city and polity.

πέμπτον͵ ὅταν πρᾶξίν τινα ἑαυτῆς καὶ ὁρμὴν ἐπ΄ οὐδένα σκοπὸν ἀφιῇ͵ ἀλλ΄ εἰκῇ καὶ ἀπαρακολουθήτως ὁτιοῦν ἐνεργῇ͵ δέον καὶ τὰ μικρότατα κατὰ τὴν ἐπὶ τὸ τέλος ἀναφορὰν γίνεσθαι· τέλος δὲ λογικῶν ζῴων τὸ ἕπεσθαι τῷ τῆς πόλεως καὶ πολιτείας τῆς πρεσβυτάτης λόγῳ καὶ θεσμῷ.

17. Of human life the time is a point, and the substance is in a flux, and the perception dull, and the composition of the whole body subject to putrefaction, and the soul of a whirl, and fortune hard to divine, and fame a thing devoid of judgment. And, to say all in a word, everything which belongs to the body is a stream, and what belongs to the soul is a dream and vapour, and life is a warfare and a stranger’s sojourn, and after-fame is oblivion.

Τοῦ ἀνθρωπίνου βίου ὁ μὲν χρόνος στιγμή͵ ἡ δὲ οὐσία ῥέουσα͵ ἡ δὲ αἴσθησις ἀμυδρά͵ ἡ δὲ ὅλου τοῦ σώματος σύγκρισις εὔσηπτος͵ ἡ δὲ ψυχὴ ῥόμβος͵ ἡ δὲ τύχη δυστέκμαρτον͵ ἡ δὲ φήμη ἄκριτον· συνελόντι δὲ εἰπεῖν͵ πάντα τὰ μὲν τοῦ σώματος ποταμός͵ τὰ δὲ τῆς ψυχῆς ὄνειρος καὶ τῦφος͵ ὁ δὲ βίος πόλεμος καὶ ξένου ἐπιδημία͵ ^2.17.2 ἡ δὲ ὑστεροφημία λήθη.

What, then, is that which is able to conduct a man? One thing, and only one—philosophy. But this consists in keeping the daemon within a man free from violence and unharmed, superior to pains and pleasures, doing nothing without a purpose, nor yet falsely and with hypocrisy, not feeling the need of another man’s doing or not doing anything; and besides, accepting all that happens, and all that is allotted, as coming from thence, wherever it is, from whence he himself came; and, finally, waiting for death with a cheerful mind, as being nothing else than a dissolution of the elements of which every living being is compounded.

τί οὖν τὸ παραπέμψαι δυνάμενον; ἓν καὶ μόνον φιλοσοφία· τοῦτο δὲ ἐν τῷ τηρεῖν τὸν ἔνδον δαίμονα ἀνύβρι στον καὶ ἀσινῆ͵ ἡδονῶν καὶ πόνων κρείττονα͵ μηδὲν εἰκῇ ποιοῦντα μηδὲ διεψευσμένως καὶ μεθ΄ ὑποκρίσεως͵ ἀνενδεῆ τοῦ ἄλλον ποιῆσαί τι ἢ μὴ ποιῆσαι· ἔτι δὲ τὰ συμβαίνοντα καὶ ἀπονεμόμενα δεχόμενον ὡς ἐκεῖθέν ποθεν ἐρχόμενα͵ ὅθεν αὐτὸς ἦλθεν· ἐπὶ πᾶσι δὲ τὸν θάνατον ἵλεῳ τῇ γνώμῃ περιμένοντα ὡς οὐδὲν ἄλλο ἢ λύσιν τῶν στοιχείων͵ ἐξ ὧν ἕκαστον ζῷον συγκρίνεται.

But if there is no harm to the elements themselves in each continually changing into another, why should a man have any apprehension about the change and dissolution of all the elements? For it is according to nature, and nothing is evil which is according to nature.

εἰ δὲ αὐτοῖς τοῖς στοιχείοις μηδὲν δεινὸν ἐν τῷ ἕκαστον διηνεκῶς εἰς ἕτερον μεταβάλλειν͵ διὰ τί ὑπίδηταί τις τὴν πάντων μεταβολὴν καὶ διάλυσιν; κατὰ φύσιν γάρ· οὐδὲν δὲ κακὸν κατὰ φύσιν.

This in Carnuntum.

 ^{3.1.1 1}Τὰ ἐν Καρνούντῳ¹

BOOK 3

1. WE ought to consider not only that our life is daily wasting away and a smaller part of it is left, but another thing also must be taken into the account, that if a man should live longer it is quite uncertain whether the understanding will still continue sufficient for the comprehension of things, and retain the power of contemplation which strives to acquire the knowledge of the divine and the human.

  Οὐχὶ τοῦτο μόνον δεῖ λογίζεσθαι͵ ὅτι καθ΄ ἑκάστην ἡμέραν ἀπαναλίσκεται ὁ βίος καὶ μέρος ἔλαττον αὐτοῦ καταλείπεται͵ ἀλλὰ κἀκεῖνο λογιστέον͵ ὅτι͵ εἰ ἐπὶ πλέον βιῴη τις͵ ἐκεῖνό γε ἄδηλον͵ εἰ ἐξαρκέσει ὁμοία αὖθις ἡ διάνοια πρὸς τὴν σύνεσιν τῶν πραγμάτων καὶ τῆς θεωρίας τῆς συντεινούσης εἰς τὴν ἐμπειρίαν τῶν τε θείων καὶ τῶν ἀνθρωπείων.

For if he shall begin to fall into dotage, perspiration and nutrition and imagination and appetite, and whatever else there is of the kind, will not fail; but the power of making use of ourselves, and filling up the measure of our duty, and clearly separating all appearances, and considering whether a man should now depart from life, and whatever else of the kind absolutely requires a disciplined reason, all this is already extinguished.

ἐὰν γὰρ παραληρεῖν ἄρξηται͵ τὸ μὲν δια πνεῖσθαι καὶ τρέφεσθαι καὶ φαντάζεσθαι καὶ ὁρμᾶν καὶ ὅσα ἄλλα τοιαῦτα͵ οὐκ ἐνδεήσει· τὸ δὲ ἑαυτῷ χρῆσθαι καὶ τοὺς τοῦ καθή κοντος ἀριθμοὺς ἀκριβοῦν καὶ τὰ προφαινόμενα διαρθροῦν καὶ περὶ αὐτοῦ τοῦ εἰ ἤδη ἐξακτέον αὑτὸν ἐφιστάνειν καὶ ὅσα τοιαῦτα λογισμοῦ συγγεγυμνασμένου πάνυ χρῄζει͵ προαποσβέννυται.

We must make haste then, not only because we are daily nearer to death, but also because the conception of things and the understanding of them cease first.

χρὴ οὖν ἐπείγεσθαι οὐ μόνον τῷ ἐγγυτέρω τοῦ θανάτου ἑκάστοτε γίνεσθαι͵ ἀλλὰ καὶ διὰ τὸ τὴν ἐννόησιν τῶν πραγμάτων καὶ τὴν παρακολούθησιν προαπολήγειν.

2. We ought to observe also that even the things which follow after the things which are produced according to nature contain something pleasing and attractive.

Χρὴ καὶ τὰ τοιαῦτα παραφυλάσσειν͵ ὅτι καὶ τὰ ἐπιγινόμενα τοῖς φύσει γινομένοις ἔχει τι εὔχαρι καὶ ἐπαγωγόν.

For instance, when bread is baked some parts are split at the surface, and these parts which thus open, and have a certain fashion contrary to the purpose of the baker’s art, are beautiful in a manner, and in a peculiar way excite a desire for eating.

οἷον ἄρτου ὀπτω μένου παραρρήγνυταί τινα μέρη· καὶ ταῦτα οὖν τὰ διέχοντα οὕτως καὶ τρόπον τινὰ παρὰ τὸ ἐπάγγελμα τῆς ἀρτοποιίας ἔχοντα ἐπιπρέπει ^3.2.2 πως καὶ προθυμίαν πρὸς τὴν τροφὴν ἰδίως ἀνακινεῖ.

And again, figs, when they are quite ripe, gape open, and in the ripe olives the very circumstance of their being near to rottenness adds a peculiar beauty to the fruit.

πάλιν τε τὰ σῦκα͵ ὁπότε ὡραιότατά ἐστι͵ κέχηνεν· καὶ ἐν ταῖς δρυπεπέσιν ἐλαίαις αὐτὸ τὸ ἐγγὺς τῇ σήψει ἴδιόν τι κάλλος τῷ καρπῷ προστί θησιν.

And the ears of corn bending down, and the lion’s eyebrows, and the foam which flows from the mouth of wild boars, and many other things—though they are far from being beautiful, if a man should examine them severally—still, because they are consequent upon the things which are formed by nature, help to adorn them, and they please the mind; so that if a man should have a feeling and deeper insight with respect to the things which are produced in the universe, there is hardly one of those which follow by way of consequence which will not seem to him to be in a manner disposed so as to give pleasure.

καὶ οἱ στάχυες δὲ κάτω νεύοντες καὶ τὸ τοῦ λέοντος ἐπισκύνιον καὶ ὁ τῶν συῶν ἐκ τοῦ στόματος ῥέων ἀφρὸς καὶ πολλὰ ἕτερα͵ κατ΄ ἰδίαν εἴ τις σκοποίη͵ πόρρω ὄντα τοῦ εὐειδοῦς ὅμως διὰ τὸ τοῖς ^3.2.3 φύσει γινομένοις ἐπακολουθεῖν συνεπικοσμεῖ καὶ ψυχαγωγεῖ· ὥστε͵ εἴ τις ἔχει πάθος καὶ ἔννοιαν βαθυτέραν πρὸς τὰ ἐν τῷ ὅλῳ γινόμενα͵ σχεδὸν οὐδὲν οὐχὶ δόξει αὐτῷ καὶ τῶν κατ΄ ἐπακολούθησιν συμβαινόντων ἡδέως πως διασυνίστασθαι.

And so he will see even the real gaping jaws of wild beasts with no less pleasure than those which painters and sculptors show by imitation; and in an old woman and an old man he will be able to see a certain maturity and comeliness;

οὗτος δὲ καὶ θηρίων ἀληθῆ χάσματα οὐχ ἧσσον ἡδέως ὄψεται ἢ ὅσα γραφεῖς καὶ πλάσται μιμούμενοι δεικνύουσιν͵ καὶ γραὸς καὶ γέροντος ἀκμήν τινα καὶ ὥραν ...

and the attractive loveliness of young persons he will be able to look on with chaste eyes; and many such things will present themselves, not pleasing to every man, but to him only who has become truly familiar with nature and her works.

καὶ τὸ ἐν παισὶν ἐπαφρόδιτον τοῖς ἑαυτοῦ͵ σώφροσιν ὀφθαλμοῖς ὁρᾶν δυνήσεται· καὶ πολλὰ τοιαῦτα οὐ παντὶ πιθανά͵ μόνῳ δὲ τῷ πρὸς τὴν φύσιν καὶ τὰ ταύτης ἔργα γνησίως ᾠκειωμένῳ προσπεσεῖται.

3. Hippocrates after curing many diseases himself fell sick and died.

^3.3.1 Ἱπποκράτης πολλὰς νόσους ἰασάμενος αὐτὸς νοσήσας ἀπέθανεν.

The Chaldæi foretold the deaths of many, and then fate caught them too.

οἱ Χαλδαῖοι πολλῶν θανάτους προηγόρευσαν͵ εἶτα καὶ αὐτοὺς τὸ πεπρωμένον κατέλαβεν.

Alexander, and Pompeius, and Caius Caesar, after so often completely destroying whole cities, and in battle cutting to pieces many ten thousands of cavalry and infantry, themselves too at last departed from life.

Ἀλέξανδρος καὶ Πομπήιος καὶ Γάιος Καῖσαρ͵ ὅλας πόλεις ἄρδην τοσαυτάκις ἀνελόντες καὶ ἐν παρατάξει πολλὰς μυριάδας ἱππέων καὶ πεζῶν κατακόψαντες͵ καί αὐτοί ποτε ἐξῆλθον τοῦ βίου.

Heraclitus, after so many speculations on the conflagration of the universe, was filled with water internally and died smeared all over with mud.

Ἡράκλειτος περὶ τῆς τοῦ κόσμου ἐκπυρώσεως τοσαῦτα φυσιολογήσας͵ ὕδατος τὰ ἐντὸς πληρωθείς͵ βολβίτῳ κατα κεχρισμένος ἀπέθανεν.

And lice destroyed Democritus; and other lice killed Socrates.

Δημόκριτον δὲ οἱ φθεῖρες͵ Σωκράτην δὲ ἄλλοι φθεῖρες ἀπέκτειναν.

What means all this? you have embarked, you have made the voyage, you are come to shore; get out.

τί ταῦτα; ἐνέβης͵ ἔπλευσας͵ κατήχθης· ἔκβηθι.

If indeed to another life, there is no want of gods, not even there.

εἰ μὲν ἐφ΄ ἕτερον βίον͵ οὐδὲν θεῶν κενὸν οὐδὲ ἐκεῖ· εἰ

But it to a state without sensation, you will cease to be held by pains and pleasures, and to be a slave to the vessel which is as much inferior as that which serves it is superior; for the one is intelligence and deity; the other is earth and corruption.

δὲ ἐν ἀναισθησίᾳ͵ παύσῃ πόνων καὶ ἡδονῶν ἀνεχόμενος καὶ λατρεύων τοσούτῳ χείρονι τῷ ἀγγείῳ ὅσῳ περίεστι τὸ ὑπηρετοῦν· τὸ μὲν γὰρ νοῦς καὶ δαίμων͵ τὸ δὲ γῆ καὶ λύθρος.

4. Do not waste the remainder of your life in thoughts about others, when you do not refer your thoughts to some object of common utility.

Μὴ κατατρίψῃς τὸ ὑπολειπόμενον τοῦ βίου μέρος ἐν ταῖς περὶ ἑτέρων φαντασίαις͵ ὁπόταν μὴ τὴν ἀναφορὰν ἐπί τι κοινωφελὲς ποιῇ· τί γὰρ ἄλλου ἔργου στέρῃ ....͵

For you losest the opportunity of doing something else when you have such thoughts as these, What is such a person doing, and why, and what is he saying, and what is he thinking of, and what is he contriving, and whatever else of the kind makes us wander away from the observation of our own ruling power.

τουτέστι φανταζόμενος τί ὁ δεῖνα πράσσει καὶ τίνος ἕνεκεν καὶ τί λέγει καὶ τί ἐνθυμεῖται καὶ τί τεχνάζεται καὶ ὅσα τοιαῦτα ποιεῖ ἀπορρέμβεσθαι τῆς τοῦ ἰδίου ^3.4.2 ἡγεμονικοῦ παρατηρήσεως.

We ought then to check in the series of our thoughts everything that is without a purpose and useless, but most of all the overcurious feeling and the malignant; and a man should use himself to think of those things only about which if one should suddenly ask, What have you now in your thoughts? with perfect openness you mightest immediately answer, This or That; so that from your words it should be plain that everything in you is simple and benevolent, and such as befits a social animal, one that cares not for thoughts about pleasure or sensual enjoyments at all, nor has any rivalry or envy and suspicion, or anything else for which you would blush if you shouldst say that you hadst it in your mind.

χρὴ μὲν οὖν καὶ τὸ εἰκῇ καὶ μάτην ἐν τῷ εἱρμῷ τῶν φαντασιῶν περιίστασθαι͵ πολὺ δὲ μάλιστα τὸ περίεργον καὶ κακόηθες͵ καὶ ἐθιστέον ἑαυτὸν μόνα φαντάζεσθαι͵ περὶ ὧν εἴ τις ἄφνω ἐπανέροιτο· τί νῦν διανοῇ;͵ μετὰ παρρησίας παραχρῆμα ἂν ἀποκρίναιο ὅτι τὸ καὶ τό· ὡς ἐξ αὐτῶν εὐθὺς δῆλα εἶναι ὅτι πάντα ἁπλᾶ καὶ εὐμενῆ καὶ ζῴου κοινωνικοῦ καὶ ἀμελοῦν τος ἡδονικῶν ἢ καθάπαξ ἀπολαυστικῶν φαντασμάτων ἢ φιλονεικίας τινὸς ἢ βασκανίας καὶ ὑποψίας ἢ ἄλλου τινός ἐφ΄ ᾧ ἂν ἐρυθριάσειας ^3.4.3 ἐξηγούμενος͵ ὅτι ἐν νῷ αὐτὸ εἶχες.

For the man who is such and no longer delays being among the number of the best, is like a priest and minister of the gods, using too the [deity] which is planted within him, which makes the man uncontaminated by pleasure, unharmed by any pain, untouched by any insult, feeling no wrong, a fighter in the noblest fight, one who cannot be overpowered by any passion, dyed deep with justice, accepting with all his soul everything which happens and is assigned to him as his portion; and not often, nor yet without great necessity and for the general interest, imagining what another says, or does, or thinks.

ὁ γάρ τοι ἀνὴρ ὁ τοιοῦτος͵ οὐκ ἔτι ὑπερτιθέμενος τὸ ὡς ἐν ἀρίστοις ἤδη εἶναι͵ ἱερεύς τίς ἐστι καὶ ὑπουργὸς θεῶν͵ χρώμενος καὶ τῷ ἔνδον ἱδρυμένῳ αὐτοῦ͵ ὃ παρέχεται τὸν ἄνθρωπον ἄχραντον ἡδονῶν͵ ἄτρωτον ὑπὸ παντὸς πόνου͵ πάσης ὕβρεως ἀνέπαφον͵ πάσης ἀναίσθητον πονηρίας͵ ἀθλητὴν ἄθλου τοῦ μεγίστου͵ τοῦ ὑπὸ μηδενὸς πάθους καταβληθῆναι͵ δικαιοσύνῃ βεβαμ μένον εἰς βάθος͵ ἀσπαζόμενον μὲν ἐξ ὅλης τῆς ψυχῆς τὰ συμβαίνοντα καὶ ἀπονεμόμενα πάντα͵ μὴ πολλάκις δὲ μηδὲ χωρὶς μεγάλης καὶ κοινωφελοῦς ἀνάγκης φανταζόμενον τί ποτε ἄλλος λέγει ἢ πράσσει ἢ διανοεῖται.

For it is only what belongs to himself that he makes the matter for his activity; and he constantly thinks of that which is allotted to himself out of the sum total of things, and he makes his own act fair, and he is persuaded that his own portion is good.

μόνα γὰρ τὰ ἑαυτοῦ πρὸς ἐνέργειαν  ἔχει καὶ τὰ ἑαυτῷ ἐκ τῶν ὅλων συγκλωθόμενα διηνεκῶς ἐννοεῖ κἀκεῖνα μὲν καλὰ παρέχεται͵ ταῦτα δὲ ἀγαθὰ εἶναι πέπεισται·

For the lot which is assigned to each man is carried along with him and carries him along with it.

ἡ γὰρ ἑκάστῳ ^3.4.4 νεμομένη μοῖρα συνεμφέρεταί τε καὶ συνεμφέρει.

And he remembers also that every rational animal is his kinsman, and that to care for all men is according to man’s nature; and a man should hold on to the opinion not of all but of those only who confessedly live according to nature.

μέμνηται δὲ καὶ ὅτι συγγενὲς πᾶν τὸ λογικόν͵ καὶ ὅτι κήδεσθαι μὲν πάντων ἀνθρώπων κατὰ τὴν τοῦ ἀνθρώπου φύσιν ἐστί͵ δόξης δὲ οὐχὶ τῆς παρὰ πάντων ἀνθεκτέον͵ ἀλλὰ τῶν ὁμολογουμένως τῇ φύσει βιούντων μόνων.

But as to those who live not so, he always bears in mind what kind of men they are both at home and from home, both by night and by day, and what they are, and with what men they live an impure life.

οἱ δὲ μὴ οὕτως βιοῦντες ὁποῖοί τινες οἴκοι τε καὶ ἔξω τῆς οἰκίας καὶ νύκτωρ καὶ μεθ΄ ἡμέραν͵ οἷοι μεθ΄ οἵων φύρονται͵ μεμνημένος διατελεῖ.

Accordingly, he does not value at all the praise which comes from such men, since they are not even satisfied with themselves.

οὐ τοίνυν οὐδὲ τὸν παρὰ τῶν τοιούτων ἔπαινον ἐν λόγῳ τίθεται͵ οἵγε οὐδὲ αὐτοὶ ἑαυτοῖς ἀρέσκονται.

5. Labour not unwillingly, nor without regard to the common interest, nor without due consideration, nor with distraction; nor let studied ornament set off your thoughts, and be not either a man of many words, or busy about too many things.

^3.5.1 Μήτε ἀκούσιος ἐνέργει μήτε ἀκοινώνητος μήτε ἀνεξέταστος μήτε ἀνθελκόμενος· μήτε κομψεία τὴν διάνοιάν σου καλλωπιζέτω· μήτε πολυρρήμων μήτε πολυπράγμων ἔσο.

And further, let the deity which is in you be the guardian of a living being, manly and of ripe age, and engaged in matter political, and a Roman, and a ruler, who has taken his post like a man waiting for the signal which summons him from life, and ready to go, having need neither of oath nor of any man’s testimony.

ἔτι δὲ ὁ ἐν σοὶ θεὸς ἔστω προστάτης ζῴου ἄρρενος καὶ πρεσβύτου καὶ πολιτικοῦ καὶ Ρωμαίου καὶ ἄρχοντος͵ ἀνατεταχότος ἑαυτόν͵ οἷος ἂν εἴη τις περιμένων τὸ ἀνακλητικὸν ἐκ τοῦ βίου εὔλυτος͵ μήτε ὅρκου δεόμενος μήτε ἀνθρώπου τινὸς μάρτυρος.

Be cheerful also, and seek not external help nor the tranquility which others give.

ἐνέστω δὲ τὸ φαιδρὸν καὶ τὸ ἀπροσδεὲς τῆς ἔξωθεν ὑπηρεσίας καὶ τὸ ἀπροσδεὲς ἡσυχίας͵ ἣν ἄλλοι παρ έχουσιν.

A man then must stand erect, not be kept erect by others.

ὀρθὸν οὖν εἶναι χρή͵ οὐχὶ ὀρθούμενον.

6. If you findest in human life anything better than justice, truth, temperance, fortitude, and, in a word, anything better than your own mind’s self-satisfaction in the things which it enables you to do according to right reason, and in the condition that is assigned to you without your own choice; if, I say, you seest anything better than this, turn to it with all your soul, and enjoy that which you have found to be the best.

Εἰ μὲν κρεῖττον εὑρίσκεις ἐν τῷ ἀνθρωπίνῳ βίῳ δικαιοσύνης͵ ἀληθείας͵ σωφροσύνης͵ ἀνδρείας καὶ καθάπαξ τοῦ ἀρκεῖσθαι ἑαυτῇ τὴν διάνοιάν σου͵ ἐν οἷς κατὰ τὸν λόγον τὸν ὀρθὸν πράσσοντά σε παρέχεται͵ καὶ [ἐν] τῇ εἱμαρμένῃ ἐν τοῖς ἀπροαιρέτως ἀπονεμομένοις· εἰ τούτου͵ φημί͵ κρεῖττόν τι ὁρᾷς͵ ἐπ΄ ἐκεῖνο ἐξ ὅλης τῆς ψυχῆς ^3.6.2 τραπόμενος τοῦ ἀρίστου εὑρισκομένου ἀπόλαυε.

But if nothing appears to be better than the deity which is planted in you, which has subjected to itself all your appetites, and carefully examines all the impressions, and, as Socrates said, has detached itself from the persuasions of sense, and has submitted itself to the gods, and cares for mankind; if you findest everything else smaller and of less value than this, give place to nothing else, for if you do once diverge and incline to it, you will no longer without distraction be able to give the preference to that good thing which is your proper possession and your own; for it is not right that anything of any other kind, such as praise from the many, or power, or enjoyment of pleasure, should come into competition with that which is rationally and politically [or, practically] good.

εἰ δὲ μηδὲν κρεῖττον φαίνεται αὐτοῦ τοῦ ἐνιδρυμένου ἐν σοὶ δαίμονος͵ τάς τε ἰδίας ὁρμὰς ὑποτεταχότος ἑαυτῷ καὶ τὰς φαντασίας ἐξετάζοντος καὶ τῶν αἰσθητικῶν πείσεων͵ ὡς ὁ Σωκράτης ἔλεγεν͵ ἑαυτὸν ἀφειλκυκότος καὶ τοῖς θεοῖς ὑποτεταχότος ἑαυτὸν καὶ τῶν ἀνθρώπων προκηδο μένου· εἰ τούτου πάντα τὰ ἄλλα μικρότερα καὶ εὐτελέστερα εὑρίσκεις͵ μηδενὶ χώραν δίδου ἑτέρῳ͵ πρὸς ὃ ῥέψας ἅπαξ καὶ ἀποκλίνας οὐκέτι ἀπερισπάστως τὸ ἀγαθὸν ἐκεῖνο͵ τὸ ἴδιον καὶ τὸ σόν͵ προτιμᾶν ^3.6.3 δυνήσῃ. ἀντικαθῆσθαι γὰρ τῷ λογικῷ καὶ πολιτικῷ ἀγαθῷ οὐ θέμις οὐδ΄ ὁτιοῦν ἑτερογενές͵ οἷον τὸν παρὰ τῶν πολλῶν ἔπαινον ἢ ἀρχὰς ἢ πλοῦτον ἢ ἀπολαύσεις ἡδονῶν·

All these things, even though they may seem to adapt themselves [to the better things] in a small degree, obtain the superiority all at once, and carry us away.

πάντα ταῦτα͵ κἂν πρὸς ὀλίγον ἐναρμόζειν δόξῃ͵ κατεκράτησεν ἄφνω καὶ παρήνεγκεν.

But do you, I say, simply and freely choose the better, and hold to it.

σὺ δέ͵ φημί͵ ἁπλῶς καὶ ἐλευθέρως ἑλοῦ τὸ κρεῖττον καὶ τούτου ἀντέχου·

—But that which is useful is the better.—Well then, if it is only useful to you as a rational being, keep to it; but if it is only useful to you as an animal, say so, and maintain your judgment without arrogance; only take care that you makest the inquiry by a sure method.

κρεῖττον δὲ τὸ συμφέρον. εἰ μὲν τὸ ὡς λογικῷ͵ τοῦτο τήρει· εἰ δὲ τὸ ὡς ζῴῳ͵ ἀπόφηναι͵ καὶ ἀτύφως φύλασσε τὴν κρίσιν· μόνον ὅπως ἀσφαλῶς τὴν ἐξέτασιν ποιήσῃ.

7. Never value anything as profitable to yourself which shall compel you to break your promise, to lose your self-respect, to hate any man, to suspect, to curse, to act the hypocrite, to desire anything which needs walls and curtains:

^3.7.1 Μὴ τιμήσῃς ποτὲ ὡς συμφέρον σεαυτοῦ͵ ὃ ἀναγκάσει σέ ποτε τὴν πίστιν παραβῆναι͵ τὴν αἰδῶ ἐγκαταλιπεῖν͵ μισῆσαί τινα͵ ὑποπτεῦσαι͵ καταράσασθαι͵ ὑποκρίνασθαι͵ ἐπιθυμῆσαί τινος τοίχων καὶ παραπετασμάτων δεομένου.

for he who has preferred to everything else his own intelligence and daemon and the worship of its excellence, acts no tragic part, does not groan, will not need either solitude or much company; and, what is chief of all, he will live without either pursuing or flying from [death]; but whether for a longer or a shorter time he shall have the soul inclosed in the body, he cares not at all; for even if he must depart immediately, he will go as readily as if he were going to do anything else which can be done with decency and order; taking care of this only all through life, that his thoughts turn not away from anything which belongs to an intelligent animal and a member of a civil community.

ὁ γὰρ τὸν ἑαυτοῦ νοῦν καὶ δαίμονα καὶ τὰ ὄργια τῆς τούτου ἀρετῆς προελόμενος τραγῳδίαν οὐ ποιεῖ͵ οὐ στενάζει͵ οὐκ ἐρημίας͵ οὐ πολυπληθείας δεήσεται· τὸ μέγιστον͵ ζήσει μήτε διώκων μήτε φεύγων͵ πότερον δὲ ἐπὶ πλέον διάστημα χρόνου τῷ σώματι περιεχομένῃ τῇ ψυχῇ ἢ ἐπ΄ ἔλασσον χρήσεται͵ οὐδ΄ ὁτιοῦν αὐτῷ μέλει· κἂν γὰρ ἤδη ἀπαλλάσσεσθαι δέῃ͵ οὕτως εὔλυτος ἄπεισιν͵ ὡς ἂν ἄλλο τι τῶν αἰδημόνως καὶ κοσμίως ἐνεργεῖσθαι δυναμένων ἐνεργήσειεν͵ τοῦτο μόνον παρ΄ ὅλον τὸν βίον εὐλαβούμενος͵ τὸ τὴν διάνοιαν ἔν τινι ἀνοικείῳ νοεροῦ πολι τικοῦ ζῴου τροπῇ γενέσθαι.

8. In the mind of one who is chastened and purified you will find no corrupt matter, not impurity, nor any sore skinned over.

Οὐδὲν ἂν ἐν τῇ διανοίᾳ τοῦ κεκολασμένου καὶ ἐκκεκαθαρμένου πυῶδες οὐδὲ μὴν μεμωλυσμένον οὐδὲ ὕπουλον εὕροις·

Nor is his life incomplete when fate overtakes him, as one may say of an actor who leaves the stage before ending and finishing the play.

οὐδὲ ἀσυν τελῆ τὸν βίον αὐτοῦ ἡ πεπρωμένη καταλαμβάνει͵ ὡς ἄν τις εἴποι τὸν τραγῳδὸν πρὸ τοῦ τελέσαι καὶ διαδραματίσαι ἀπαλλάσσεσθαι·

Besides, there is in him nothing servile, nor affected, nor too closely bound [to other things], nor yet detached [from other things], nothing worthy of blame, nothing which seeks a hiding-place.

ἔτι δὲ οὐδὲν δοῦλον οὐδὲ κομψὸν οὐδὲ προσδεδεμένον οὐδὲ ἀπεσχι σμένον οὐδὲ ὑπεύθυνον οὐδὲ ἐμφωλεῦον.

9. Reverence the faculty which produces opinion.

Τὴν ὑποληπτικὴν δύναμιν σέβε.

On this faculty it entirely depends whether there shall exist in your ruling part any opinion inconsistent with nature and the constitution of the rational animal.

ἐν ταύτῃ τὸ πᾶν͵ ἵνα ὑπόληψις τῷ ἡγεμονικῷ σου μηκέτι ἐγγένηται ἀνακόλουθος τῇ φύσει καὶ τῇ τοῦ λογικοῦ ζῴου κατασκευῇ·

And this faculty promises freedom from hasty judgment, and friendship towards men, and obedience to the gods.

αὕτη δὲ ἐπαγγέλλεται ἀπροπτωσίαν καὶ τὴν πρὸς ἀνθρώπους οἰκείωσιν καὶ τὴν τοῖς θεοῖς ἀκολουθίαν.

10. Throwing away then all things, hold to these only which are few; and besides bear in mind that every man lives only this present time, which is an indivisible point, and that all the rest of his life is either past or it is uncertain.

Πάντα οὖν ῥίψας ταῦτα μόνα τὰ ὀλίγα σύνεχε καὶ ἔτι συμμνημό νευε͵ ὅτι μόνον ζῇ ἕκαστος τὸ παρὸν τοῦτο͵ τὸ ἀκαριαῖον· τὰ δὲ ἄλλα ἢ βεβίωται ἢ ἐν ἀδήλῳ.

Short then is the time which every man lives, and small the nook of the earth where he lives; and short too the longest posthumous fame, and even this only continued by a succession of poor human beings, who will very soon die, and who know not even themselves, much less him who died long ago.

μικρὸν μὲν οὖν ὃ ζῇ ἕκαστος· μικρὸν δὲ τὸ τῆς γῆς γωνίδιον ὅπου ζῇ· μικρὸν δὲ καὶ ἡ μηκίστη ὑστεροφημία καὶ αὕτη δὲ κατὰ διαδοχὴν ἀνθρωπαρίων τάχιστα τεθνηξομένων καὶ οὐκ εἰδότων οὐδὲ ἑαυτούς͵ οὔτι γε τὸν πρόπαλαι τεθνηκότα.

11. To the aids which have been mentioned let this one still be added:—Make for yourself a definition or description of the thing which is presented to you, so as to see distinctly what kind of a thing it is in its substance, in its nudity, in its complete entirety, and tell yourself its proper name, and the names of the things of which it has been compounded, and into which it will be resolved.

Τοῖς δὲ εἰρημένοις παραστήμασιν ἓν ἔτι προσέστω͵ τὸ ὅρον ἢ ὑπογραφὴν ἀεὶ ποιεῖσθαι τοῦ ὑποπίπτοντος φανταστοῦ͵ ὥστε αὐτὸ ὁποῖόν ἐστι κατ΄ οὐσίαν͵ γυμνόν͵ ὅλον δι΄ ὅλων διῃρημένως βλέπειν καὶ τὸ ἴδιον ὄνομα αὐτοῦ καὶ τὰ ὀνόματα ἐκείνων͵ ἐξ ὧν συνεκρίθη ^3.11.2 καὶ εἰς ἃ ἀναλυθήσεται͵ λέγειν παρ΄ ἑαυτῷ.

For nothing is so productive of elevation of mind as to be able to examine methodically and truly every object which is presented to you in life, and always to look at things so as to see at the same time what kind of universe this is, and what kind of use everything performs in it, and what value everything has with reference to the whole, and what with reference to man, who is a citizen of the highest city, of which all other cities are like families;

οὐδὲν γὰρ οὕτως μεγαλοφροσύνης ποιητικόν͵ ὡς τὸ ἐλέγχειν ὁδῷ καὶ ἀληθείᾳ ἕκαστον τῶν τῷ βίῳ ὑποπιπτόντων δύνασθαι καὶ τὸ ἀεὶ οὕτως εἰς αὐτὰ ὁρᾶν͵ ὥστε συνεπιβάλλειν ὁποίῳ τινὶ τῷ κόσμῳ ὁποίαν τινὰ τοῦτο χρείαν παρεχόμενον τίνα μὲν ἔχει ἀξίαν ὡς πρὸς τὸ ὅλον͵ τίνα δὲ ὡς πρὸς τὸν ἄνθρωπον͵ πολίτην ὄντα πόλεως τῆς ἀνωτάτης͵ ἧς αἱ λοιπαὶ πόλεις ὥσπερ οἰκίαι εἰσίν.

what each thing is, and of what it is composed, and how long it is the nature of this thing to endure which now makes an impression on me, and what virtue I have need of with respect to it, such as gentleness, manliness, truth, fidelity, simplicity, contentment, and the rest.

τί ἐστὶ καὶ ἐκ τίνων συγκέκριται καὶ πόσον χρόνον πέφυκε παραμένειν τοῦτο τὸ τὴν φαντασίαν μοι νῦν ποιοῦν καὶ τίνος ἀρετῆς πρὸς αὐτὸ χρεία͵ οἷον ἡμερότητος͵ ἀνδρείας͵ ^3.11.3 ἀληθείας͵ πίστεως͵ ἀφελείας͵ αὐταρκείας͵ τῶν λοιπῶν.

Wherefore, on every occasion a man should say: This comes from God; and this is according to the apportionment and spinning of the thread of destiny, and suchlike coincidence and chance; and this is from one of the same stock and a kinsman and partner, one who knows not however what is according to his nature.

διὸ δεῖ ἐφ΄ ἑκάστου λέγειν· τοῦτο μὲν παρὰ θεοῦ ἥκει͵ τοῦτο δὲ κατὰ τὴν σύλληξιν καὶ τὴν συμμηρυομένην σύγκλωσιν καὶ τὴν τοιαύτην σύντευξίν τε καὶ τύχην͵ τοῦτο δὲ παρὰ τοῦ συμφύλου καὶ συγγενοῦς καὶ κοινωνοῦ͵ ἀγνοοῦντος μέντοι ὅ τι αὐτῷ κατὰ φύσιν ἐστίν.

But I know; for this reason I behave towards him according to the natural law of fellowship with benevolence and justice.

ἀλλ΄ ἐγὼ οὐκ ἀγνοῶ· διὰ τοῦτο· χρῶμαι αὐτῷ κατὰ τὸν τῆς κοινωνίας φυσικὸν νόμον εὔνως καὶ δικαίως͵

At the same time however in things indifferent I attempt to ascertain the value of each.

ἅμα μέντοι τοῦ κατ΄ ἀξίαν ἐν τοῖς μέσοις συστοχάζομαι.

12. If you workest at that which is before you, following right reason seriously, vigorously, calmly, without allowing anything else to distract you, but keeping your divine part pure, as if you shouldst be bound to give it back immediately; if you holdest to this, expecting nothing, fearing nothing, but satisfied with your present activity according to nature, and with heroic truth in every word and sound which you utterest, you will live happy.

^3.12.1 Ἐὰν τὸ παρὸν ἐνεργῇς ἑπόμενος τῷ ὀρθῷ λόγῳ͵ ἐσπουδασμένως͵ ἐρρωμένως͵ εὐμενῶς͵ καὶ μηδὲν παρίῃς παρεμπόρευμα͵ ἀλλὰ τὸν ἑαυτοῦ δαίμονα καθαρὸν ἑστῶτα τηρῇς͵ ὡς εἰ καὶ ἤδη ἀποδοῦναι δέοι· ἐὰν τοῦτο συνάπτῃς μηδὲν περιμένων μηδὲ φεύγων͵ ἀλλὰ τῇ παρούσῃ κατὰ φύσιν ἐνεργείᾳ καὶ τῇ ὧν λέγεις καὶ φθέγγῃ ἡρωικῇ ἀληθείᾳ ἀρκούμενος͵ εὐζωήσεις.

And there is no man who is able to prevent this.

ἔστι δὲ οὐδεὶς ὁ τοῦτο κωλῦσαι δυνάμενος.

13. As physicians have always their instruments and knives ready for cases which suddenly require their skill, so do you have principles ready for the understanding of things divine and human, and doing everything, even the smallest, with a recollection of the bond which unites the divine and human to one another.

Ὥσπερ οἱ ἰατροὶ ἀεὶ τὰ ὄργανα καὶ σιδήρια πρόχειρα ἔχουσι πρὸς τὰ αἰφνίδια τῶν θεραπευμάτων͵ οὕτω τὰ δόγματα σὺ ἕτοιμα ἔχε πρὸς τὸ τὰ θεῖα καὶ ἀνθρώπινα εἰδέναι͵ καὶ πᾶν καὶ τὸ μικρότατον οὕτω ποιεῖν ὡς τῆς ἀμφοτέρων πρὸς ἄλληλα συνδέσεως μεμνημένον·

For neither wilt you do anything well which pertains to man without at the same time having a reference to things divine; nor the contrary.

οὔτε γὰρ ἀνθρώπινόν τι ἄνευ τῆς ἐπὶ τὰ θεῖα συνανα φορᾶς εὖ πράξεις οὔτ΄ ἔμπαλιν.

14. No longer wander at hazard; for neither wilt you read your own memoirs, nor the acts of the ancient Romans and Hellenes, and the selections from books which you wast reserving for your old age.

Μηκέτι πλανῶ· οὔτε γὰρ τὰ ὑπομνημάτιά σου μέλλεις ἀνα γινώσκειν οὔτε τὰς τῶν ἀρχαίων Ρωμαίων καὶ Ἑλλήνων πράξεις καὶ τὰς ἐκ τῶν συγγραμμάτων ἐκλογάς͵ ἃς εἰς τὸ γῆρας ἑαυτῷ ἀπετίθεσο.

Hasten then to the end which you have before you, and, throwing away idle hopes, come to your own aid, if you carest at all for yourself, while it is in your power.

σπεῦδε οὖν εἰς τέλος καὶ τὰς κενὰς ἐλπίδας ἀφεὶς σαυτῷ βοήθει͵ εἴ τί σοι μέλει σεαυτοῦ͵ ἕως ἔξεστιν.

15. They know not how many things are signified by the words stealing, sowing, buying, keeping quiet, seeing what ought to be done; for this is not effected by the eyes, but by another kind of vision.

Οὐκ ἴσασι͵ πόσα σημαίνει τὸ κλέπτειν͵ τὸ σπείρειν͵ τὸ ὠνεῖσθαι͵ τὸ ἡσυχάζειν͵ τὸ ὁρᾶν τὰ πρακτέα͵ ὃ οὐκ ὀφθαλμοῖς γίνεται ἀλλ΄ ἑτέρᾳ τινὶ ὄψει.

16. Body, soul, intelligence: to the body belong sensations, to the soul appetites, to the intelligence principles.

Σῶμα͵ ψυχή͵ νοῦς· σώματος αἰσθήσεις͵ ψυχῆς ὁρμαί͵ νοῦ δόγματα.

To receive the impressions of forms by means of appearances belongs even to animals; to be pulled by the strings of desire belongs both to wild beasts and to men who have made themselves into women, and to a Phalaris and a Nero: and to have the intelligence that guides to the things which appear suitable belongs also to those who do not believe in the gods, and who betray their country, and do their impure deeds when they have shut the doors.

τὸ μὲν τυποῦσθαι φανταστικῶς καὶ τῶν βοσκημάτων· τὸ δὲ νευροσπαστεῖσθαι ὁρμητικῶς καὶ τῶν θηρίων καὶ τῶν ἀνδρο γύνων καὶ Φαλάριδος καὶ Νέρωνος· τὸ δὲ τὸν νοῦν ἡγεμόνα ἔχειν ἐπὶ τὰ φαινόμενα καθήκοντα καὶ τῶν θεοὺς μὴ νομιζόντων καὶ τῶν τὴν πατρίδα ἐγκαταλειπόντων καὶ τῶν ὁτιοῦν ποιούντων͵ ἐπειδὰν ^3.16.2 κλείσωσι τὰς θύρας.

If then everything else is common to all that I have mentioned, there remains that which is peculiar to the good man, to be pleased and content with what happens, and with the thread which is spun for him; and not to defile the divinity which is planted in his breast, nor disturb it by a crowd of images, but to preserve it tranquil, following it obediently as a god, neither saying anything contrary to the truth, nor doing anything contrary to justice.

εἰ οὖν τὰ λοιπὰ κοινά ἐστι πρὸς τὰ εἰρημένα͵ λοιπὸν τὸ ἴδιόν ἐστι τοῦ ἀγαθοῦ φιλεῖν μὲν καὶ ἀσπάζεσθαι τὰ συμ βαίνοντα καὶ συγκλωθόμενα αὐτῷ͵ τὸν δὲ ἔνδον ἐν τῷ στήθει ἱδρυμένον δαίμονα μὴ φύρειν μηδὲ θορυβεῖν ὄχλῳ φαντασιῶν͵ ἀλλὰ ἵλεων διατηρεῖν͵ κοσμίως ἑπόμενον θεῷ͵ μήτε φθεγγόμενόν τι παρὰ τὰ ἀληθῆ μήτε ἐνεργοῦντα παρὰ τὰ δίκαια.

And if all men refuse to believe that he lives a simple, modest, and contented life, he is neither angry with any of them, nor does he deviate from the way which leads to the end of life, to which a man ought to come pure, tranquil, ready to depart, and without any compulsion perfectly reconciled to his lot.

εἰ δὲ ἀπιστοῦσιν αὐτῷ πάντες ἄνθρωποι͵ ὅτι ἁπλῶς καὶ αἰδημόνως καὶ εὐθύμως βιοῖ͵ οὔτε χαλεπαίνει τινὶ τούτων οὔτε παρατρέπεται τῆς ὁδοῦ τῆς ἀγούσης ἐπὶ τὸ τέλος τοῦ βίου͵ ἐφ΄ ὃ δεῖ ἐλθεῖν καθαρόν͵ ἡσύχιον͵ εὔλυτον͵ ἀβιάστως τῇ ἑαυτοῦ μοίρᾳ συνηρμοσμένον.

BOOK 4

1. THAT which rules within, when it is according to nature, is so affected with respect to the events which happen, that it always easily adapts itself to that which is possible and is presented to it.

  ^4.1.1 Τὸ ἔνδον κυριεῦον͵ ὅταν κατὰ φύσιν ἔχῃ͵ οὕτως ἕστηκε πρὸς τὰ συμβαίνοντα͵ ὥστε ἀεὶ πρὸς τὸ δυνατὸν καὶ διδόμενον μετατίθεσθαι ῥᾳδίως.

For it requires no definite material, but it moves towards its purpose, under certain conditions however; and it makes a material for itself out of that which opposes it, as fire lays hold of what falls into it, by which a small light would have been extinguished: but when the fire is strong, it soon appropriates to itself the matter which is heaped on it, and consumes it, and rises higher by means of this very material.

ὕλην γὰρ ἀποτεταγμένην οὐδεμίαν φιλεῖ͵ ἀλλὰ ὁρμᾷ μὲν πρὸς τὰ προηγούμενα μεθ΄ ὑπεξαιρέσεως͵ τὸ δὲ ἀντεισαγόμενον ὕλην ἑαυτῷ ποιεῖ͵ ὥσπερ τὸ πῦρ͵ ὅταν ἐπικρατῇ τῶν ἐπεμπιπτόντων͵ ὑφ΄ ὧν ἂν μικρός τις λύχνος ἐσβέσθη· τὸ δὲ λαμπρὸν πῦρ τάχιστα ἐξῳκείωσεν ἑαυτῷ τὰ ἐπιφορούμενα καὶ κατηνάλωσε καὶ ἐξ αὐτῶν ἐκείνων ἐπὶ μεῖζον ἤρθη.

2. Let no act be done without a purpose, nor otherwise than according to the perfect principles of art.

Μηδὲν ἐνέργημα εἰκῇ μηδὲ ἄλλως ἢ κατὰ θεώρημα συμπληρωτικὸν τῆς τέχνης ἐνεργείσθω.

3. Men seek retreats for themselves, houses in the country, seashores, and mountains; and you too are wont to desire such things very much.

Ἀναχωρήσεις αὑτοῖς ζητοῦσιν ἀγροικίας καὶ αἰγιαλοὺς καὶ ὄρη͵ εἴωθας δὲ καὶ σὺ τὰ τοιαῦτα μάλιστα ποθεῖν.

But this is altogether a mark of the most common sort of men, for it is in your power whenever you shalt choose to retire into yourself.

ὅλον δὲ τοῦτο ἰδιωτικώτατόν ἐστιν͵ ἐξόν͵ ἧς ἂν ὥρας ἐθελήσῃς͵ εἰς ἑαυτὸν ἀνα χωρεῖν.

For nowhere, either with more quiet or more freedom from trouble, does a man retire than into his own soul, particularly when he has within him such thoughts that by looking into them he is immediately in perfect tranquillity; and I affirm that tranquillity is nothing else than the good ordering of the mind.

οὐδαμοῦ γὰρ οὔτε ἡσυχιώτερον οὔτε ἀπραγμονέστερον ἄνθρωπος ἀναχωρεῖ ἢ εἰς τὴν ἑαυτοῦ ψυχήν͵ μάλισθ΄ ὅστις ἔχει ἔνδον τοιαῦτα͵ εἰς ἃ ἐγκύψας ἐν πάσῃ εὐμαρείᾳ εὐθὺς γίνεται· τὴν δὲ εὐμάρειαν οὐδὲν ἄλλο λέγω ἢ εὐκοσμίαν.

Constantly then give to yourself this retreat, and renew yourself; and let your principles be brief and fundamental, which, as soon as you shalt recur to them, will be sufficient to cleanse the soul completely, and to send you back free from all discontent with the things to which you returnest.

συνεχῶς οὖν δίδου σεαυτῷ ταύτην τὴν ἀναχώρησιν καὶ ἀνανέου σεαυτόν· βραχέα δὲ ἔστω καὶ στοιχειώδη ἃ εὐθὺς ἀπαντήσαντα ἀρκέσει εἰς τὸ πᾶσαν λύπην ἀποκλύσαι καὶ ἀποπέμψαι σε μὴ δυσχεραίνοντα ἐκείνοις ἐφ΄ ^4.3.2 ἃ ἐπανέρχῃ.

For with what are you discontented? With the badness of men? Recall to your mind this conclusion, that rational animals exist for one another, and that to endure is a part of justice, and that men do wrong involuntarily; and consider how many already, after mutual enmity, suspicion, hatred, and fighting, have been stretched dead, reduced to ashes; and be quiet at last.

τίνι γὰρ δυσχερανεῖς; τῇ τῶν ἀνθρώπων κακίᾳ; ἀναλογισάμενος τὸ κρῖμα͵ ὅτι τὰ λογικὰ ζῷα ἀλλήλων ἕνεκεν γέγονε καὶ ὅτι τὸ ἀνέχεσθαι μέρος τῆς δικαιοσύνης καὶ ὅτι ἄκοντες ἁμαρτάνουσι καὶ πόσοι ἤδη διεχθρεύσαντες͵ ὑποπτεύσαντες͵ μισή σαντες͵ διαδορατισθέντες ἐκτέτανται͵ τετέφρωνται͵ παύου ποτέ.

—But perhaps you are dissatisfied with that which is assigned to you out of the universe.—Recall to your recollection this alternative; either there is providence or atoms [fortuitous concurrence of things]; or remember the arguments by which it has been proved that the world is a kind of political community [and be quiet at last].

ἀλλὰ καὶ τοῖς ἐκ τῶν ὅλων ἀπονεμομένοις δυσχερανεῖς; ἀνανεωσά μενος τὸ διεζευγμένον τό· ἤτοι πρόνοια ἢ ἄτομοι͵ καὶ ἐξ ὅσων ἀπεδείχθη ὅτι ὁ κόσμος ὡσανεὶ πόλις.

—But perhaps corporeal things will still fasten upon you. —Consider then further that the mind mingles not with the breath, whether moving gently or violently, when it has once drawn itself apart and discovered its own power, and think also of all that you have heard and assented to about pain and pleasure [and be quiet at last].

ἀλλὰ τὰ σωματικά σου ἅψεται ἔτι; ἐννοήσας ὅτι οὐκ ἐπιμίγνυται λείως ἢ τραχέως κινου μένῳ πνεύματι ἡ διάνοια͵ ἐπειδὰν ἅπαξ ἑαυτὴν ἀπολάβῃ καὶ γνωρίσῃ τὴν ἰδίαν ἐξουσίαν͵ καὶ λοιπὸν ὅσα περὶ πόνου καὶ ἡδονῆς ^4.3.3 ἀκήκοας καὶ συγκατέθου.

—But perhaps the desire of the thing called fame will torment you.—See how soon everything is forgotten, and look at the chaos of infinite time on each side of [the present], and the emptiness of applause, and the changeableness and want of judgment in those who pretend to give praise, and the narrowness of the space within which it is circumscribed [and be quiet at last].

ἀλλὰ τὸ δοξάριόν σε περισπάσει; ἀπιδὼν εἰς τὸ τάχος τῆς πάντων λήθης καὶ τὸ χάος τοῦ ἐφ΄ ἑκάτερα ἀπείρου αἰῶνος καὶ τὸ κενὸν τῆς ἀπηχήσεως καὶ τὸ εὐμετάβολον καὶ ἄκριτον τῶν εὐφημεῖν δοκούντων καὶ τὸ στενὸν τοῦ τόπου͵ ἐν ᾧ περιγρά φεται·

For the whole earth is a point, and how small a nook in it is this your dwelling, and how few are there in it, and what kind of people are they who will praise you.

ὅλη τε γὰρ ἡ γῆ στιγμὴ καὶ ταύτης πόστον γωνίδιον ἡ κατοίκησις αὕτη; καὶ ἐνταῦθα πόσοι καὶ οἷοί τινες οἱ ἐπαινεσόμενοι;

This then remains: Remember to retire into this little territory of your own, and, above all, do not distract or strain yourself, but be free, at look and things as a man, as a human being, as a citizen, as a mortal.

^4.3.4 λοιπὸν οὖν μέμνησο τῆς ὑποχωρήσεως τῆς εἰς τοῦτο τὸ ἀγρίδιον ἑαυτοῦ καὶ πρὸ παντὸς μὴ σπῶ μηδὲ κατεντείνου͵ ἀλλὰ ἐλεύθερος ἔσο καὶ ὅρα τὰ πράγματα ὡς ἀνήρ͵ ὡς ἄνθρωπος͵ ὡς πολίτης͵ ὡς θνητὸν ζῷον.

But among the things readiest to your hand to which you shalt turn, let there be these, which are two.

ἐν δὲ τοῖς προχειροτάτοις͵ εἰς ἃ ἐγκύψεις͵ ταῦτα ἔστω τὰ δύο·

One is that things do not touch the soul, for they are external and remain immovable; but our perturbations come only from the opinion which is within.

ἕν μέν͵ ὅτι τὰ πράγματα οὐχ ἅπτεται τῆς ψυχῆς͵ ἀλλ΄ ἔξω ἕστηκεν ἀτρεμοῦντα͵ αἱ δὲ ὀχλήσεις ἐκ μόνης τῆς ἔνδον ὑπολήψεως·

The other is that all these things, which you seest, change immediately and will no longer be; and constantly bear in mind how many of these changes you have already witnessed.

ἕτερον δέ͵ ὅτι πάντα ταῦτα͵ ὅσα ὁρᾷς͵ ὅσον οὐδέπω μεταβαλεῖ καὶ οὐκ ἔτι ἔσται· καὶ ὅσων ἤδη μεταβολαῖς αὐτὸς παρατετύχηκας͵ συνεχῶς διανοοῦ.

The universe is transformation; life is opinion.

ὁ κόσμος ἀλλοίωσις͵ ὁ βίος ὑπόληψις.

4. If our intellectual part is common, the reason also, in respect of which we are rational beings, is common: if this is so, common also is the reason which commands us what to do, and what not to do; if this is so, there is a common law also; if this is so, we are fellow-citizens; if this is so, we are members of some political community; if this is so, the world is in a manner a state.

^4.4.1 Εἰ τὸ νοερὸν ἡμῖν κοινόν͵ καὶ ὁ λόγος͵ καθ΄ ὃν λογικοί ἐσμεν͵ κοινός· εἰ τοῦτο͵ καὶ ὁ προστακτικὸς τῶν ποιητέων ἢ μὴ λόγος κοινός· εἰ τοῦτο͵ καὶ ὁ νόμος κοινός· εἰ τοῦτο͵ πολῖταί ἐσμεν· εἰ τοῦτο͵ πολιτεύματός τινος μετέχομεν· εἰ τοῦτο͵ ὁ κόσμος ὡσανεὶ πόλις ἐστί· τίνος γὰρ ἄλλου φήσει τις τὸ τῶν ἀνθρώπων πᾶν γένος κοινοῦ πολιτεύματος μετέχειν;

For of what other common political community will any one say that the whole human race are members? And from thence, from this common political community comes also our very intellectual faculty and reasoning faculty and our capacity for law; or whence do they come? For as my earthly part is a portion given to me from certain earth, and that which is watery from another element, and that which is hot and fiery from some peculiar source (for nothing comes out of that which is nothing, as nothing also returns to non-existence), so also the intellectual part comes from some source.

ἐκεῖθεν δέ͵ ἐκ τῆς κοινῆς ταύτης πόλεως͵ καὶ αὐτὸ τὸ νοερὸν καὶ λογικὸν καὶ νομικὸν ἡμῖν ἢ πόθεν; ὥσπερ γὰρ τὸ γεῶδές μοι ἀπό τινος γῆς ἀπομεμέρισται καὶ τὸ ὑγρὸν ἀφ΄ ἑτέρου στοιχείου καὶ τὸ πνευματικὸν ἀπὸ πηγῆς τινος καὶ τὸ θερμὸν καὶ πυρῶδες ἔκ τινος ἰδίας πηγῆς (οὐδὲν γὰρ ἐκ τοῦ μηδενὸς ἔρχεται͵ ὥσπερ μηδ΄ εἰς τὸ οὐκ ὂν ἀπέρχεται)͵ οὕτω δὴ καὶ τὸ νοερὸν ἥκει ποθέν.

5. Death is such as generation is, a mystery of nature; a composition out of the same elements, and a decomposition into the same; and altogether not a thing of which any man should be ashamed, for it is not contrary to [the nature of] a reasonable animal, and not contrary to the reason of our constitution.

Ὁ θάνατος τοιοῦτον͵ οἷον γένεσις͵ φύσεως μυστήριον· σύγκρισις ἐκ τῶν αὐτῶν στοιχείων͵ εἰς ταὐτὰ λύσις. ὅλως δὲ οὐκ ἐφ΄ ᾧ ἄν τις αἰσχυνθείη· οὐ γὰρ παρὰ τὸ ἑξῆς τῷ νοερῷ ζῴῳ οὐδὲ παρὰ τὸν λόγον τῆς κατασκευῆς.

6. It is natural that these things should be done by such persons, it is a matter of necessity; and if a man will not have it so, he will not allow the fig-tree to have juice.

Ταῦτα οὕτως ὑπὸ τῶν τοιούτων πέφυκε γίνεσθαι ἐξ ἀνάγκης͵ ὁ δὲ τοῦτο μὴ θέλων θέλει τὴν συκῆν ὀπὸν μὴ ἔχειν.

But by all means bear this in mind, that within a very short time both you and he will be dead; and soon not even your names will be left behind.

ὅλως δὲ ἐκείνου μέμνησο͵ ὅτι ἐντὸς ὀλιγίστου χρόνου καὶ σὺ καὶ οὗτος τεθνήξεσθε͵ μετὰ βραχὺ δὲ οὐδὲ ὄνομα ὑμῶν ὑπολειφθήσεται.

7. Take away your opinion, and then there is taken away the complaint, “I have been harmed.” Take away the complaint, “I have been harmed,” and the harm is taken away.

Ἆρον τὴν ὑπόληψιν͵ ἦρται τὸ βέβλαμμαι· ἆρον τὸ βέβλαμμαι͵ ἦρται ἡ βλάβη.

8. That which does not make a man worse than he was, also does not make his life worse, nor does it harm him either from without or from within.

Ὃ χείρω αὐτὸν ἑαυτοῦ ἄνθρωπον οὐ ποιεῖ͵ τοῦτο οὐδὲ τὸν βίον αὐτοῦ χείρω ποιεῖ οὐδὲ βλάπτει οὔτε ἔξωθεν οὔτε ἔνδοθεν.

9. The nature of that which is [universally] useful has been compelled to do this.

Ἠνάγκασται ἡ τοῦ συμφέροντος φύσις τοῦτο ποιεῖν.

10. Consider that everything which happens, happens justly, and if you observest carefully, you will find it to be so.

Ὅτι πᾶν τὸ συμβαῖνον δικαίως συμβαίνει· ὃ ἐὰν ἀκριβῶς παρα φυλάσσῃς͵ εὑρήσεις·

I do not say only with respect to the continuity of the series of things, but with respect to what is just, and as if it were done by one who assigns to each thing its value.

οὐ λέγω μόνον κατὰ τὸ ἑξῆς͵ ἀλλ΄ ὅτι κατὰ τὸ δίκαιον καὶ ὡς ἂν ὑπό τινος ἀπονέμοντος τὸ κατ΄ ἀξίαν.

Observe then as you have begun; and whatever you doest, do it in conjunction with this, the being good, and in the sense in which a man is properly understood to be good.

παραφύλασσε οὖν ὡς ἤρξω͵ καί͵ ὅ τι ἂν ποιῇς͵ σὺν τούτῳ ποίει͵ σὺν τῷ ἀγαθὸς εἶναι͵ καθὸ νενόηται ἰδίως ὁ ἀγαθός.

Keep to this in every action.

τοῦτο ἐπὶ πάσης ἐνεργείας σῷζε.

11. Do not have such an opinion of things as he has who does you wrong, or such as he wishes you to have, but look at them as they are in truth.

Μὴ τοιαῦτα ὑπολάμβανε͵ οἷα ὁ ὑβρίζων κρίνει ἢ οἷά σε κρίνειν βούλεται͵ ἀλλὰ ἴδε αὐτά͵ ὁποῖα κατ΄ ἀλήθειάν ἐστιν.

12. A man should always have these two rules in readiness; the one, to do only whatever the reason of the ruling and legislating faculty may suggest for the use of men; the other, to change your opinion, if there is any one at hand who sets you right and moves you from any opinion.

Δύο ταύτας ἑτοιμότητας ἔχειν ἀεὶ δεῖ· τὴν μὲν πρὸς τὸ πρᾶξαι μόνον ὅπερ ἂν ὁ τῆς βασιλικῆς καὶ νομοθετικῆς λόγος ὑποβάλλῃ ἐπ΄ ὠφελείᾳ ἀνθρώπων· τὴν δὲ πρὸς τὸ μεταθέσθαι͵ ἐὰν ἄρα τις παρῇ διορθῶν καὶ μετάγων ἀπό τινος οἰήσεως.

But this change of opinion must proceed only from a certain persuasion, as of what is just or of common advantage, and the like, not because it appears pleasant or brings reputation.

τὴν μέντοι μετα γωγὴν ἀεὶ ἀπό τινος πιθανότητος͵ ὡς δικαίου ἢ κοινωφελοῦς͵ γίνεσθαι καὶ τὰ προηγμένα τοιαῦτα μόνον εἶναι δεῖ͵ οὐχ ὅτι ἡδὺ ἢ ἔνδοξον ἐφάνη.

13. Have you reason? I have.—Why then do not you use it? For if this does its own work, what else do you wish?

Λόγον ἔχεις; ἔχω. τί οὖν οὐ χρᾷ; τούτου γὰρ τὸ ἑαυτοῦ ποιοῦντος τί ἄλλο θέλεις;

14. you have existed as a part.

Ἐνυπέστης ὡς μέρος.

you shalt disappear in that which produced you; but rather you shalt be received back into its seminal principle by transmutation.

ἐναφανισθήσῃ τῷ γεννήσαντι· μᾶλλον δὲ ἀναληφθήσῃ εἰς τὸν λόγον αὐτοῦ τὸν σπερματικὸν κατὰ μεταβολήν.

15. Many grains of frankincense on the same altar: one falls before, another falls after; but it makes no difference.

Πολλὰ λιβανωτοῦ βωλάρια ἐπὶ τοῦ αὐτοῦ βωμοῦ· τὸ μὲν προ κατέπεσεν͵ τὸ δ΄ ὕστερον͵ διαφέρει δ΄ οὐδέν.

16. Within ten days you will seem a god to those to whom you are now a beast and an ape, if you will return to your principles and to worship of reason.

Ἐντὸς δέκα ἡμερῶν θεὸς αὐτοῖς τούτοις δόξεις οἷς νῦν θηρίον καὶ πίθηκος͵ ἐὰν ἀνακάμψῃς ἐπὶ τὰ δόγματα καὶ τὸν σεβασμὸν τοῦ λόγου.

17. Do not act as if you wert going to live ten thousand years.

Μὴ ὡς μύρια μέλλων ἔτη ζῆν.

Death hangs over you.

τὸ χρεὼν ἐπήρτηται·

While you live, while it is in your power, be good.

ἕως ζῇς͵ ἕως ἔξεστιν͵ ἀγαθὸς γενοῦ.

18. How much trouble he avoids who does not look to see what his neighbour says or does or thinks, but only to what he does himself, that it may be just and pure; or, as Agathon says, look not round at the depraved morals of others, but run straight along the line without deviating from it.

Ὅσην εὐσχολίαν κερδαίνει ὁ μὴ βλέπων τί ὁ πλησίον εἶπεν ἢ ἔπραξεν ἢ διενοήθη͵ ἀλλὰ μόνον τί αὐτὸς ποιεῖ͵ ἵνα αὐτὸ τοῦτο δίκαιον ᾖ καὶ ὅσιον ἢ  κατὰ τὸν ἀγαθὸν· μὴ μέλαν ἦθος περιβλέ πεσθαι͵ ἀλλ΄ ἐπὶ τῆς γραμμῆς τρέχειν ὀρθόν͵ μὴ διερριμμένον.

19. He who has a vehement desire for posthumous fame does not consider that every one of those who remember him will himself also die very soon; then again also they who have succeeded them, until the whole remembrance shall have been extinguished as it is transmitted through men who foolishly admire and perish.

Ὁ περὶ τὴν ὑστεροφημίαν ἐπτοημένος οὐ φαντάζεται ὅτι ἕκαστος τῶν μεμνημένων αὐτοῦ τάχιστα καὶ αὐτὸς ἀποθανεῖται· εἶτα πάλιν ὁ ἐκεῖνον διαδεξάμενος͵ μέχρι καὶ πᾶσα ἡ μνήμη ἀποσβῇ διὰ ἁπτομένων καὶ σβεννυμένων προιοῦσα.

But suppose that those who will remember are even immortal, and that the remembrance will be immortal, what then is this to thee? And I say not, what is it to the dead? but, what is it to the living? What is praise, except indeed so far as it has a certain utility? For you now rejectest unseasonably the gift of nature, clinging to something else….

ὑπόθου δ΄͵ ὅτι καὶ ἀθάνατοι μὲν οἱ μεμνησόμενοι͵ ἀθάνατος δὲ ἡ μνήμη· τί οὖν τοῦτο πρὸς σέ; καὶ οὐ λέγω͵ ὅτι οὐδὲν πρὸς τὸν τεθνηκότα͵ ἀλλὰ πρὸς τὸν ζῶντα τί ὁ ἔπαινος͵ πλὴν ἄρα δι΄ οἰκονομίαν τινά; παρίης γὰρ νῦν ἀκαίρως τὴν φυσικὴν δόσιν ἄλλου τινὸς οὐκ ἐχομένην λόγου. λοιπόν ...

20. Everything which is in any way beautiful is beautiful in itself, and terminates in itself, not having praise as part of itself.

Πᾶν τὸ καὶ ὁπωσοῦν καλὸν ἐξ ἑαυτοῦ καλόν ἐστι καὶ ἐφ΄ ἑαυτὸ καταλήγει͵ οὐκ ἔχον μέρος ἑαυτοῦ τὸν ἔπαινον·

Neither worse then nor better is a thing made by being praised.

οὔτε γοῦν χεῖρον οὔτε κρεῖττον γίνεται τὸ ἐπαινούμενον.

I affirm this also of the things which are called beautiful by the vulgar; for example, material things and works of art.

τοῦτό φημι καὶ ἐπὶ τῶν κοινότερον καλῶν λεγομένων͵ οἷον ἐπὶ τῶν ὑλικῶν καὶ ἐπὶ τῶν τεχνικῶν κατασκευασμάτων·

That which is really beautiful has no need of anything; not more than law, not more than truth, not more than benevolence or modesty.

τὸ δὲ δὴ ὄντως καλὸν τίνος χρείαν ἔχει; οὐ μᾶλλον ἢ νόμος͵ οὐ μᾶλλον ἢ ἀλήθεια͵ οὐ μᾶλλον ἢ εὔνοια ἢ αἰδώς·

Which of these things is beautiful because it is praised, or spoiled by being blamed? Is such a thing as an emerald made worse than it was, if it is not praised? or gold, ivory, purple, a lyre, a little knife, a flower, a shrub?

τί τούτων διὰ τὸ ἐπαινεῖσθαι καλόν ἐστιν ἢ ψεγόμενον φθείρεται; σμαράγδιον γὰρ ἑαυτοῦ χεῖρον γίνεται͵ ἐὰν μὴ ἐπαινῆται; τί δὲ χρυσός͵ ἐλέφας͵ πορφύρα͵ λύρα͵ μαχαίριον͵ ἀνθύλλιον͵ δενδρύφιον;

21. If souls continue to exist, how does the air contain them from eternity?—But how does the earth contain the bodies of those who have been buried from time so remote? For as here the mutation of these bodies after a certain continuance, whatever it may be, and their dissolution make room for other dead bodies; so the souls which are removed into the air after subsisting for some time are transmuted and diffused, and assume a fiery nature by being received into the seminal intelligence of the universe, and in this way make room for the fresh souls which come to dwell there.

Εἰ διαμένουσιν αἱ ψυχαί͵ πῶς αὐτὰς ἐξ ἀιδίου χωρεῖ ὁ ἀήρ; πῶς δὲ ἡ γῆ χωρεῖ τὰ τῶν ἐκ τοσούτου αἰῶνος θαπτομένων σώματα; ὥσπερ γὰρ ἐνθάδε ἡ τούτων μετὰ ποσήν τινα ἐπιδιαμονὴν μετα βολὴ καὶ διάλυσις χώραν ἄλλοις νεκροῖς ποιεῖ͵ οὕτως αἱ εἰς τὸν ἀέρα μεθιστάμεναι ψυχαί͵ ἐπὶ ποσὸν συμμείνασαι͵ μεταβάλλουσι καὶ χέονται καὶ ἐξάπτονται εἰς τὸν τῶν ὅλων σπερματικὸν λόγον ἀναλαμβανόμεναι καὶ τοῦτον τὸν τρόπον χώραν ταῖς προσσυνοικι ζομέναις παρέχουσι.

And this is the answer which a man might give on the hypothesis of souls continuing to exist.

τοῦτο δ΄ ἄν τις ἀποκρίναιτο ἐφ΄ ὑποθέσει τοῦ ^4.21.2 τὰς ψυχὰς διαμένειν.

But we must not only think of the number of bodies which are thus buried, but also of the number of animals which are daily eaten by us and the other animals.

χρὴ δὲ μὴ μόνον ἐνθυμεῖσθαι τὸ πλῆθος τῶν θαπτομένων οὑτωσὶ σωμάτων͵ ἀλλὰ καὶ τὸ τῶν ἑκάστης ἡμέρας ἐσθιομένων ζῴων ὑφ΄ ἡμῶν τε καὶ τῶν ἄλλων ζῴων.

For what a number is consumed, and thus in a manner buried in the bodies of those who feed on them! And nevertheless this earth receives them by reason of the changes [of these bodies] into blood, and the transformations into the aërial or the fiery element.

ὅσος γὰρ ἀριθμὸς καταναλίσκεται καὶ οὑτωσί πως θάπτεται ἐν τοῖς τῶν τρεφομένων σώμασι͵ καὶ ὅμως δέχεται ἡ χώρα αὐτὰ διὰ τὰς ἐξαιματώσεις͵ διὰ τὰς εἰς τὸ ἀερῶδες ἢ πυρῶδες ἀλλοιώσεις.

What is the investigation into the truth in this matter? The division into that which is material and that which is the cause of form [the formal] (vii. 29).

Τίς ἐπὶ τούτου ἡ ἱστορία τῆς ἀληθείας; διαίρεσις εἰς τὸ ὑλικὸν καὶ εἰς τὸ αἰτιῶδες.

22. Do not be whirled about, but in every movement have respect to justice, and on the occasion of every impression maintain the faculty of comprehension [or understanding].

^4.22.1 Μὴ ἀπορρέμβεσθαι͵ ἀλλ΄ ἐπὶ πάσης ὁρμῆς τὸ δίκαιον ἀποδιδόναι καὶ ἐπὶ πάσης φαντασίας σῴζειν τὸ καταληπτικόν.

23. Everything harmonizes with me which is harmonious to you, O Universe.

Πᾶν μοι συναρμόζει ὃ σοὶ εὐάρμοστόν ἐστιν͵ ὦ κόσμε·

Nothing for me is too early nor too late, which is in due time for you.

οὐδέν μοι πρόωρον οὐδὲ ὄψιμον ὃ σοὶ εὔκαιρον.

Everything is fruit to me which your seasons bring, O Nature: from you are all things, in you are all things, to you all things return.

πᾶν μοι καρπὸς ὃ φέρουσιν αἱ σαὶ ὧραι͵ ὦ φύσις· ἐκ σοῦ πάντα͵ ἐν σοὶ πάντα͵ εἰς σὲ πάντα.ἐκεῖνος μέν φησιν·

The poet says, Dear city of Cecrops; and wilt not you say, Dear city of Zeus?

ὦ πόλι φίλη Κέκροπος· σὺ δὲ οὐκ ἐρεῖς· ὦ πόλι φίλη Διός;

24. Occupy yourself with few things, says the philosopher, if you would be tranquil.—But consider if it would not be better to say, Do what is necessary, and whatever the reason of the animal which is naturally social requires, and as it requires.

Ὀλίγα πρῆσσε͵ φησίν͵ εἰ μέλλεις εὐθυμήσειν. μήποτε ἄμεινον τἀναγκαῖα πράσσειν καὶ ὅσα ὁ τοῦ φύσει πολιτικοῦ ζῴου λόγος αἱρεῖ καὶ ὡς αἱρεῖ;

For this brings not only the tranquillity which comes from doing well, but also that which comes from doing few things.

τοῦτο γὰρ οὐ μόνον τὴν ἀπὸ τοῦ καλῶς πράσσειν εὐθυμίαν φέρει͵ ἀλλὰ καὶ τὴν ἀπὸ τοῦ ὀλίγα πράσσειν.

For the greatest part of what we say and do being unnecessary, if a man takes this away, he will have more leisure and less uneasiness.

τὰ πλεῖστα γὰρ ὧν λέγομεν καὶ πράσσομεν οὐκ ἀναγκαῖα ὄντα ἐάν τις περιέλῃ͵ εὐσχολώτερος καὶ ἀταρακτότερος ἔσται.

Accordingly on every occasion a man should ask himself, Is this one of the unnecessary things? Now a man should take away not only unnecessary acts but also unnecessary thoughts, for thus superfluous acts will not follow after.

ὅθεν δεῖ καὶ παρ΄ ἕκαστα ἑαυτὸν ὑπομιμνῄσκειν· μήτι τοῦτο οὐ τῶν ἀναγκαίων; δεῖ δὲ μὴ μόνον πράξεις τὰς μὴ ἀναγκαίας περιαιρεῖν͵ ἀλλὰ καὶ φαντασίας· οὕτως γὰρ οὐδὲ πράξεις παρέλκουσαι ἐπακολουθή σουσιν.

25. Try how the life of the good man suits you, the life of him who is satisfied with his portion out of the whole, and satisfied with his own just acts and benevolent disposition.

Πείρασον πῶς σοι χωρεῖ καὶ ὁ τοῦ ἀγαθοῦ ἀνθρώπου βίος τοῦ ἀρεσκομένου μὲν τοῖς ἐκ τῶν ὅλων ἀπονεμομένοις͵ ἀρκουμένου δὲ τῇ ἰδίᾳ πράξει δικαίᾳ καὶ διαθέσει εὐμενεῖ.

26. Have you seen those things? Look also at these.

Ἑώρακας ἐκεῖνα͵ ἴδε καὶ ταῦτα.

Do not disturb yourself.

σεαυτὸν μὴ τάρασσε·

Make yourself all simplicity.

ἅπλωσον σεαυτόν.

Does any one do wrong? It is to himself that he does the wrong.

ἁμαρτάνει τις; ἑαυτῷ ἁμαρτάνει.

Has anything happened to thee? Well, out of the universe from the beginning everything which happens has been apportioned and spun out to you.

συμβέβηκέ σοί τι; καλῶς· ἐκ τῶν ὅλων ἀπ΄ ἀρχῆς σοι συγκαθείμαρτο καὶ συνεκλώθετο πᾶν τὸ συμβαῖνον.

In a word, your life is short.

τὸ δ΄ ὅλον͵ βραχὺς ὁ βίος·

you must turn to profit the present by the aid of reason and justice.

κερδαντέον τὸ παρὸν σὺν εὐλογιστίᾳ καὶ δίκῃ.

Be sober in your relaxation.

νῆφε ἀνειμένος.

27. Either it is a well arranged universe or a chaos huddled together, but still a universe.

῎Ητοι κόσμος διατεταγμένος ἢ κυκεὼν συμπεφορημένος μέν͵ ἀλλὰ κόσμος·

But can a certain order subsist in you, and disorder in the All? And this, too, when all things are so separated and diffused and sympathetic.

ἢ ἐν σοὶ μέν τις κόσμος ὑφίστασθαι δύναται͵ ἐν δὲ τῷ παντὶ ἀκοσμία; καὶ ταῦτα οὕτως πάντων διακεκριμένων καὶ διακεχυμένων καὶ συμπαθῶν.

28. A black character, a womanish character, a stubborn character, bestial, childish, animal, stupid, counterfeit, scurrilous, fraudulent, tyrannical.

Μέλαν ἦθος͵ θῆλυ ἦθος͵ περισκελὲς ἦθος͵ θηριῶδες͵ βοσκημα τῶδες͵ παιδαριῶδες͵ βλακικόν͵ κίβδηλον͵ βωμολόχον͵ καπηλικόν͵ τυραννικόν.

29. If he is a stranger to the universe who does not know what is in it, no less is he a stranger who does not know what is going on in it.

Εἰ ξένος κόσμου ὁ μὴ γνωρίζων τὰ ἐν αὐτῷ ὄντα͵ οὐχ ἧττον ξένος καὶ ὁ μὴ γνωρίζων τὰ γινόμενα.

He is a runaway, who flies from social reason; he is blind, who shuts the eyes of the understanding; he is poor, who has need of another, and has not from himself all things which are useful for life.

φυγὰς ὁ φεύγων τὸν πολι τικὸν λόγον· τυφλὸς ὁ καταμύων τῷ νοερῷ ὄμματι· πτωχὸς ὁ ἐνδεὴς ἑτέρου καὶ μὴ πάντα ἔχων παρ΄ ἑαυτοῦ τὰ εἰς τὸν βίον χρήσιμα·

He is an abscess on the universe, who withdraws and separates himself from the reason of our common nature through being displeased with the things which happen, for the same nature produces this, and has produced you too; he is a piece rent asunder from the state, who tears his own soul from that of reasonable animals, which is one.

ἀπόστημα κόσμου ὁ ἀφιστάμενος καὶ χωρίζων ἑαυτὸν τοῦ τῆς κοινῆς φύσεως λόγου διὰ τοῦ δυσαρεστεῖν τοῖς συμβαί νουσιν· ἐκείνη γὰρ φέρει τοῦτο͵ ἣ καὶ σὲ ἤνεγκεν· ἀπόσχισμα πόλεως ὁ τὴν ἰδίαν ψυχὴν τῆς τῶν λογικῶν ἀποσχίζων͵ μιᾶς οὔσης.

30. The one is a philosopher without a tunic, and the other without a book: here is another half naked: Bread I have not, he says, and I abide by reason.

Ὁ μὲν χωρὶς χιτῶνος φιλοσοφεῖ͵ ὁ δὲ χωρὶς βιβλίου. ἄλλος οὗτος ἡμίγυμνος· ἄρτους οὐκ ἔχω͵ φησί͵ καὶ ἐμμένω τῷ λόγῳ.

And I do not get the means of living out of my learning, and I abide [by my reason].

 ἐγὼ δὲ τροφὰς τὰς ἐκ τῶν μαθημάτων ἔχω καὶ οὐκ ἐμμένω.

31. Love the art, poor as it may be, which you have learned, and be content with it; and pass through the rest of life like one who has intrusted to the gods with his whole soul all that he has, making yourself neither the tyrant nor the slave of any man.

Τὸ τεχνίον ὃ ἔμαθες φίλει͵ τούτῳ προσαναπαύου· τὸ δὲ ὑπό λοιπον τοῦ βίου διέξελθε ὡς θεοῖς μὲν ἐπιτετροφὼς τὰ σεαυτοῦ πάντα ἐξ ὅλης τῆς ψυχῆς͵ ἀνθρώπων δὲ μηδενὸς μήτε τύραννον μήτε δοῦλον σεαυτὸν καθιστάς.

32. Consider, for example, the times of Vespasian.

Ἐπινόησον λόγου χάριν τοὺς ἐπὶ Οὐεσπασιανοῦ καιρούς͵

You will see all these things, people marrying, bringing up children, sick, dying, warring, feasting, trafficking, cultivating the ground, flattering, obstinately arrogant, suspecting, plotting, wishing for some to die, grumbling about the present, loving, heaping up treasure, desiring consulship, kingly power.

ὄψει τὰ αὐτὰ πάντα· γαμοῦντας͵ παιδοτροφοῦντας͵ νοσοῦντας͵ ἀποθνῄ σκοντας͵ πολεμοῦντας͵ ἑορτάζοντας͵ ἐμπορευομένους͵ γεωργοῦντας͵ κολακεύοντας͵ αὐθαδιζομένους͵ ὑποπτεύοντας͵ ἐπιβουλεύοντας͵ ἀποθανεῖν τινας εὐχομένους͵ γογγύζοντας ἐπὶ τοῖς παροῦσιν͵ ἐρῶντας͵ θησαυρίζοντας͵ ὑπατείας͵ βασιλείας ἐπιθυμοῦντας·

Well, then, that life of these people no longer exists at all.

οὐκοῦν ἐκεῖνος μὲν ὁ τούτων βίος οὐκ ἔτι οὐδαμοῦ.

Again, remove to the times of Trajan.

πάλιν ἐπὶ τοὺς καιροὺς ^4.32.2 τοὺς Τραιανοῦ μετάβηθι·

Again, all is the same.

πάλιν τὰ αὐτὰ πάντα·

Their life, too, is gone.

τέθνηκε κἀκεῖνος ὁ βίος.

In like manner view also the other epochs of time and of whole nations, and see how many after great efforts soon fell and were resolved into the elements.

ὁμοίως καὶ τὰς ἄλλας ἐπιγραφὰς χρόνων καὶ ὅλων ἐθνῶν ἐπιθεώρει καὶ βλέπε͵ πόσοι κατενταθέντες μετὰ μικρὸν ἔπεσον καὶ ἀνελύθησαν εἰς τὰ στοιχεῖα·

But chiefly you shouldst think of those whom you have yourself known distracting themselves about idle things, neglecting to do what was in accordance with their proper constitution, and to hold firmly to this and to be content with it.

μάλιστα δὲ ἀναπολητέον ἐκείνους͵ οὓς αὐτὸς ἔγνως κενὰ σπωμένους͵ ἀφέντας ποιεῖν τὸ κατὰ τὴν ἰδίαν κατασκευὴν καὶ τούτου ἀπρὶξ ἔχεσθαι καὶ τούτῳ ἀρκεῖσθαι.

And herein it is necessary to remember that the attention given to everything has its proper value and proportion.

ἀναγκαῖον δὲ ὧδε τὸ μεμνῆσθαι͵ ὅτι καὶ ἡ ἐπιστροφὴ καθ΄ ἑκάστην πρᾶξιν ἰδίαν ἀξίαν ἔχει καὶ συμμετρίαν·

For thus you will not be dissatisfied, if you appliest yourself to smaller matters no further than is fit.

οὕτως γὰρ οὐκ ἀποδυσ πετήσεις͵ ἐὰν μὴ ἐπὶ πλέον ἢ προσῆκε περὶ τὰ ἐλάσσω καταγίνῃ.

33. The words which were formerly familiar are now antiquated; so also the names of those who were famed of old, are now in a manner antiquated: Camillus, Caeso, Volesus, Leonnatus, and a little after also Scipio and Cato, then Augustus, then also Hadrianus and Antoninus.

^4.33.1 Αἱ πάλαι συνήθεις λέξεις γλωσσήματα νῦν· οὕτως οὖν καὶ τὰ ὀνόματα τῶν πάλαι πολυυμνήτων νῦν τρόπον τινὰ γλωσσήματά ἐστιν· Κάμιλλος͵ Καίσων͵ Οὐόλεσος͵ Δεντάτος͵ κατ΄ ὀλίγον δὲ καὶ Σκιπίων καὶ Κάτων͵ εἶτα καὶ Αὔγουστος͵ εἶτα καὶ Ἁδριανὸς καὶ Ἀντωνῖνος·

For all things soon pass away and become a mere tale, and complete oblivion soon buries them.

ἐξίτηλα γὰρ πάντα καὶ μυθώδη ταχὺ γίνεται͵ ταχὺ δὲ καὶ παντελὴς λήθη κατέχωσεν.

And I say this of those who have shone in a wondrous way.

καὶ ταῦτα λέγω ἐπὶ τῶν θαυ μαστῶς πως λαμψάντων·

For the rest, as soon as they have breathed out their breath, they are gone, and no man speaks of them.

οἱ γὰρ λοιποὶ ἅμα τῷ ἐκπνεῦσαι ἄιστοι͵ ἄπυστοι.

And, to conclude the matter, what is even an eternal remembrance? A mere nothing.

τί δὲ καὶ ἔστιν ὅλως τὸ ἀείμνηστον; ὅλον κενόν.

What, then, is that about which we ought to employ our serious pains? This one thing, thoughts just, and acts social, and words which never lie, and a disposition which gladly accepts all that happens, as necessary, as usual, as flowing from a principle and source of the same kind.

τί οὖν ἐστι περὶ ὃ δεῖ σπουδὴν εἰσφέρεσθαι; ἓν τοῦτο· διάνοια δικαία καὶ πράξεις κοινωνικαὶ καὶ λόγος͵ οἷος μήποτε διαψεύσασθαι͵ καὶ διάθεσις ἀσπαζομένη πᾶν τὸ συμβαῖνον ὡς ἀναγκαῖον͵ ὡς γνώριμον͵ ὡς ἀπ΄ ἀρχῆς τοιαύτης καὶ πηγῆς ῥέον.

34. Willingly give yourself up to Clotho [one of the fates], allowing her to spin your thread into whatever things she pleases.

Ἑκὼν σεαυτὸν τῇ Κλωθοῖ συνεπιδίδου παρέχων συννῆσαι οἷστισί ποτε πράγμασι βούλεται.

35. Everything is only for a day, both that which remembers and that which is remembered.

Πᾶν ἐφήμερον͵ καὶ τὸ μνημονεῦον καὶ τὸ μνημονευόμενον.

36. Observe constantly that all things take place by change, and accustom yourself to consider that the nature of the Universe loves nothing so much as to change the things which are and to make new things like them.

Θεώρει διηνεκῶς πάντα κατὰ μεταβολὴν γινόμενα καὶ ἐθίζου ἐννοεῖν͵ ὅτι οὐδὲν οὕτως φιλεῖ ἡ τῶν ὅλων φύσις ὡς τὸ τὰ ὄντα μεταβάλλειν καὶ ποιεῖν νέα ὅμοια.

For everything that exists is in a manner the seed of that which will be.

σπέρμα γὰρ τρόπον τινὰ πᾶν τὸ ὂν τοῦ ἐξ αὐτοῦ ἐσομένου͵

But you are thinking only of seeds which are cast into the earth or into a womb: but this is a very vulgar notion.

σὺ δὲ μόνα σπέρματα φαντάζῃ τὰ εἰς γῆν ἢ μήτραν καταβαλλόμενα͵ τοῦτο δὲ λίαν ἰδιωτικόν.

37. You will soon die, and you are not yet simple, not free from perturbations, nor without suspicion of being hurt by external things, nor kindly disposed towards all; nor do you yet place wisdom only in acting justly.

῎Ηδη τεθνήξῃ καὶ οὔπω οὔτε ἁπλοῦς οὔτε ἀτάραχος οὔτε ἀνύπο πτος τοῦ βλαβῆναι ἂν ἔξωθεν οὔτε ἵλεως πρὸς πάντας οὔτε τὸ φρονεῖν ἐν μόνῳ τῷ δικαιοπραγεῖν τιθέμενος.

38. Examine men’s ruling principles, even those of the wise, what kind of things they avoid, and what kind they pursue.

Τὰ ἡγεμονικὰ αὐτῶν διάβλεπε καὶ τοὺς φρονίμους͵ οἷα μὲν φεύγουσιν͵ οἷα δὲ διώκουσιν.

39. What is evil to you does not subsist in the ruling principle of another; nor yet in any turning and mutation of your corporeal covering.

Ἐν ἀλλοτρίῳ ἡγεμονικῷ κακὸν σὸν οὐχ ὑφίσταται οὐδὲ μὴν ἔν τινι τροπῇ καὶ ἑτεροιώσει τοῦ περιέχοντος.

Where is it then? It is in that part of you in which subsists the power of forming opinions about evils.

ποῦ οὖν; ὅπου τὸ περὶ κακῶν ὑπολαμβάνον σοί ἐστι.

Let this power then not form [such] opinions, and all is well.

τοῦτο οὖν μὴ ὑπολαμβανέτω καὶ πάντα εὖ ἔχει.

And if that which is nearest to it, the poor body, is cut, burnt, filled with matter and rottenness, nevertheless let the part which forms opinions about these things be quiet, that is, let it judge that nothing is either bad or good which can happen equally to the bad man and the good.

κἂν τὸ ἐγγυτάτω αὐτοῦ͵ τὸ σωμάτιον͵ τέμνηται͵ καίηται͵ διαπυίσκηται͵ σήπηται͵ ὅμως τὸ ὑπολαμβάνον περὶ τού των μόριον ἡσυχαζέτω· τουτέστι͵ κρινέτω μήτε κακόν τι εἶναι μήτε ἀγαθόν͵ ὃ ἐπίσης δύναται κακῷ ἀνδρὶ καὶ ἀγαθῷ συμβαίνειν.

For that which happens equally to him who lives contrary to nature and to him who lives according to nature, is neither according to nature nor contrary to nature.

ὃ γὰρ καὶ τῷ παρὰ φύσιν καὶ τῷ κατὰ φύσιν βιοῦντι ἐπίσης συμβαίνει͵ τοῦτο οὔτε κατὰ φύσιν ἐστὶν οὔτε παρὰ φύσιν.

40. Constantly regard the universe as one living being, having one substance and one soul; and observe how all things have reference to one perception, the perception of this one living being; and how all things act with one movement; and how all things are the cooperating causes of all things which exist; observe too the continuous spinning of the thread and the contexture of the web.

Ὡς ἓν ζῷον τὸν κόσμον͵ μίαν οὐσίαν καὶ ψυχὴν μίαν ἐπέχον͵ συνεχῶς ἐπινοεῖν καὶ πῶς εἰς αἴσθησιν μίαν τὴν τούτου πάντα ἀναδίδοται καὶ πῶς ὁρμῇ μιᾷ πάντα πράσσει καὶ πῶς πάντα πάντων τῶν γινομένων συναίτια καὶ οἵα τις ἡ σύννησις καὶ συμμήρυσις.

41You are a little soul bearing about a corpse, as Epictetus used to say (I. C. 19).

Ψυχάριον εἶ βαστάζον νεκρόν͵ ὡς Ἐπίκτητος ἔλεγεν.

42. It is no evil for things to undergo change, and no good for things to subsist in consequence of change.

Τοῖς ἐν μεταβολῇ γινομένοις οὐδέν ἐστι κακόν͵ ὡς οὐδὲ ἀγαθὸν τοῖς ἐκ μεταβολῆς ὑφισταμένοις.

43. Time is like a river made up of the events which happen, and a violent stream; for as soon as a thing has been seen, it is carried away, and another comes in its place, and this will be carried away too.

Ποταμός τίς ἐστι τῶν γινομένων καὶ ῥεῦμα βίαιον ὁ αἰών· ἅμα τε γὰρ ὤφθη ἕκαστον͵ καὶ παρενήνεκται καὶ ἄλλο παραφέρεται͵ τὸ δὲ ἐνεχθήσεται.

44. Everything which happens is as familiar and well known as the rose in spring and the fruit in summer; for such is disease, and death, and calumny, and treachery, and whatever else delights fools or vexes them.

Πᾶν τὸ συμβαῖνον οὕτως σύνηθες καὶ γνώριμον ὡς τὸ ῥόδον ἐν τῷ ἔαρι καὶ ὀπώρα ἐν τῷ θέρει· τοιοῦτον γὰρ καὶ νόσος καὶ θάνατος καὶ βλασφημία καὶ ἐπιβουλὴ καὶ ὅσα τοὺς μωροὺς εὐφραίνει ἢ λυπεῖ.

45. In the series of things those which follow are always aptly fitted to those which have gone before; for this series is not like a mere enumeration of disjointed things, which has only a necessary sequence, but it is a rational connection: and as all existing things are arranged together harmoniously, so the things which come into existence exhibit no mere succession, but a certain wonderful relationship (vi. 38; vii. 9; vii. 75, note).

Τὰ ἑξῆς ἀεὶ τοῖς προηγησαμένοις οἰκείως ἐπιγίνεται· οὐ γὰρ οἷον καταρίθμησίς τίς ἐστιν ἀπηρτημένων καὶ μόνον τὸ κατη ναγκασμένον ἔχουσα͵ ἀλλὰ συνάφεια εὔλογος· καὶ ὥσπερ συντέτα κται συνηρμοσμένως τὰ ὄντα͵ οὕτως τὰ γινόμενα οὐ διαδοχὴν ψιλήν͵ ἀλλὰ θαυμαστήν τινα οἰκειότητα ἐμφαίνει.

46. Always remember the saying of Heraclitus, that the death of earth is to become water, and the death of water is to become air, and the death of air is to become fire, and reversely.

Ἀεὶ τοῦ Ἡρακλειτείου μεμνῆσθαι͵ ὅτι γῆς θάνατος ὕδωρ γενέσθαι καὶ ὕδατος θάνατος ἀέρα γενέσθαι καὶ ἀέρος πῦρ καὶ ἔμπαλιν.

And think too of him who forgets whither the way leads, and that men quarrel with that with which they are most constantly in communion, the reason which governs the universe; and the things which they daily meet with seem to them strange: and consider that we ought not to act and speak as if we were asleep, for even in sleep we seem to act and speak; and that we ought not, like children who learn from their parents, simply to act and speak as we have been taught.

μεμνῆσθαι δὲ καὶ τοῦ ἐπιλανθανομένου͵ ᾗ ἡ ὁδὸς ἄγει· καὶ ὅτι͵ ᾧ μάλιστα διηνεκῶς ὁμιλοῦσι͵ λόγῳ τῷ τὰ ὅλα διοικοῦντι͵ τούτῳ διαφέρονται· καὶ οἷς καθ΄ ἡμέραν ἐγκυροῦσι͵ ταῦτα αὐτοῖς ξένα φαίνεται· καὶ ὅτι οὐ δεῖ ὥσπερ καθεύδοντας ποιεῖν καὶ λέγειν͵ καὶ γὰρ καὶ τότε δοκοῦμεν ποιεῖν καὶ λέγειν· καὶ ὅτι οὐ δεῖ ὡς παῖδας τοκεώνων͵ τουτέστι κατὰ ψιλόν͵ καθότι παρειλήφαμεν.

47. If any god told you that you shalt die to-morrow, or certainly on the day after to-morrow, you would not care much whether it was on the third day or on the morrow, unless you wast in the highest degree mean-spirited-for how small is the difference?-so think it no great thing to die after as many years as you can name rather than to-morrow.

Ὥσπερ εἴ τίς σοι θεῶν εἶπεν͵ ὅτι αὔριον τεθνήξῃ ἢ πάντως γε εἰς τρίτην͵ οὐκέτ΄ ἂν παρὰ μέγα ἐποιοῦ τὸ εἰς τρίτην μᾶλλον ἢ αὔριον͵ εἴ γε μὴ ἐσχάτως ἀγεννὴς εἶ· (πόσον γάρ ἐστι τὸ μεταξύ;) οὕτως καὶ τὸ εἰς πολλοστὸν ἔτος μᾶλλον ἢ αὔριον μηδὲν μέγα εἶναι νόμιζε.

48. Think continually how many physicians are dead after often contracting their eyebrows over the sick; and how many astrologers after predicting with great pretensions the deaths of others; and how many philosophers after endless discourses on death or immortality; how many heroes after killing thousands; and how many tyrants who have used their power over men’s lives with terrible insolence as if they were immortal; and how many cities are entirely dead, so to speak, Helice and Pompeii and Herculaneum, and others innumerable.

Ἐννοεῖν συνεχῶς πόσοι μὲν ἰατροὶ ἀποτεθνήκασι͵ πολλάκις τὰς ὀφρῦς ὑπὲρ τῶν ἀρρώστων συσπάσαντες· πόσοι δὲ μαθηματικοί͵ ἄλλων θανάτους ὥς τι μέγα προειπόντες· πόσοι δὲ φιλόσοφοι͵ περὶ θανάτου ἢ ἀθανασίας μυρία διατεινάμενοι· πόσοι δὲ ἀριστεῖς͵ πολ λοὺς ἀποκτείναντες· πόσοι δὲ τύραννοι͵ ἐξουσίᾳ ψυχῶν μετὰ δεινοῦ φρυάγματος ὡς ἀθάνατοι κεχρημένοι· πόσαι δὲ πόλεις ὅλαι͵ ἵν΄ οὕτως εἴπω͵ τεθνήκασιν͵ Ἑλίκη καὶ Πομπήιοι καὶ Ἡρκλᾶνον καὶ ^4.48.2 ἄλλαι ἀναρίθμητοι.

Add to the reckoning all whom you have known, one after another.

ἔπιθι δὲ καὶ ὅσους οἶδας͵ ἄλλον ἐπ΄ ἄλλῳ·

One man after burying another has been laid out dead, and another buries him; and all this in a short time.

ὁ μὲν τοῦτον κηδεύσας εἶτα ἐξετάθη͵ ὁ δὲ ἐκεῖνον͵ πάντα δὲ ἐν βραχεῖ.

To conclude, always observe how ephemeral and worthless human things are, and what was yesterday a little mucus, to-morrow will be a mummy or ashes.

τὸ γὰρ ὅλον͵ κατιδεῖν ἀεὶ τὰ ἀνθρώπινα ὡς ἐφήμερα καὶ εὐτελῆ καὶ ἐχθὲς μὲν μυξάριον͵ αὔριον δὲ τάριχος ἢ τέφρα.

Pass then through this little space of time conformably to nature, and end your journey in content, just as an olive falls off when it is ripe, blessing nature who produced it, and thanking the tree on which it grew.

τὸ ἀκαριαῖον οὖν τοῦτο τοῦ χρόνου κατὰ φύσιν διελθεῖν καὶ ἵλεων καταλῦσαι͵ ὡς ἂν εἰ ἐλαία πέπειρος γενομένη ἔπιπτεν͵ εὐφημοῦσα τὴν ἐνεγκοῦσαν καὶ χάριν εἰδυῖα τῷ φύσαντι δένδρῳ.

49. Be like the promontory against which the waves continually break, but it stands firm and tames the fury of the water around it.

^4.49.1 Ὅμοιον εἶναι τῇ ἄκρᾳ͵ ᾗ διηνεκῶς τὰ κύματα προσρήσσεται· ἡ δὲ ἕστηκε καὶ περὶ αὐτὴν κοιμίζεται τὰ φλεγμήναντα τοῦ ὕδατος.

Unhappy am I, because this has happened to me.—Not so, but Happy am I, though this has happened to me, because I continue free from pain, neither crushed by the present nor fearing the future.

Ἀτυχὴς ἐγώ͵ ὅτι τοῦτό μοι συνέβη.οὐμενοῦν ἀλλ΄ εὐτυχὴς ἐγώ͵ ὅτι τούτου μοι συμβεβηκότος ἄλυπος διατελῶ͵ οὔτε ὑπὸ παρόντος θραυόμενος οὔτε ἐπιὸν φοβούμενος.

For such a thing as this might have happened to every man; but every man would not have continued free from pain on such an occasion.

συμβῆναι μὲν γὰρ τὸ τοιοῦτο παντὶ ἐδύνατο͵ ἄλυπος δὲ οὐ πᾶς ἐπὶ τούτῳ ἂν διετέλεσε.

Why, then, is that rather a misfortune than this a good fortune? And do you in all cases call that a man’s misfortune, which is not a deviation from man’s nature? And does a thing seem to you to be a deviation from man’s nature, when it is not contrary to the will of man’s nature? Well, you know the will of nature.

διὰ τί οὖν ἐκεῖνο μᾶλλον ἀτύχημα ἢ τοῦτο εὐτύχημα; λέγεις δὲ ὅλως ἀτύχημα ἀνθρώπου͵ ὃ οὐκ ἔστιν ἀπότευγμα τῆς φύσεως τοῦ ἀν θρώπου; ἀπότευγμα δὲ τῆς φύσεως τοῦ ἀνθρώπου εἶναι δοκεῖ σοι͵ ^4.49.2 ὃ μὴ παρὰ τὸ βούλημα τῆς φύσεως αὐτοῦ ἐστι;

Will then this which has happened prevent you from being just, magnanimous, temperate, prudent, secure against inconsiderate opinions and falsehood; will it prevent you from having modesty, freedom, and everything else, by the presence of which man’s nature obtains all that is its own? Remember, too, an every occasion which leads you to vexation to apply this principle: not that this is a misfortune, but that to bear it nobly is good fortune.

τί οὖν; τὸ βούλημα μεμάθηκας· μήτι οὖν τὸ συμβεβηκὸς τοῦτο κωλύει σε δίκαιον εἶναι͵ μεγαλόψυχον͵ σώφρονα͵ ἔμφρονα͵ ἀπρόπτωτον͵ ἀδιάψευστον͵ αἰδήμονα͵ ἐλεύθερον͵ τἆλλα͵ ὧν συμπαρόντων ἡ φύσις ἡ τοῦ ἀνθρώ που ἀπέχει τὰ ἴδια; μέμνησο λοιπὸν ἐπὶ παντὸς τοῦ εἰς λύπην σε προαγομένου τούτῳ χρῆσθαι τῷ δόγματι· ὅτι οὐχὶ τοῦτο ἀτύχημα͵ ἀλλὰ τὸ φέρειν αὐτὸ γενναίως εὐτύχημα.

50. It is a vulgar but still a useful help towards contempt of death, to pass in review those who have tenaciously stuck to life.

^4.50.1 Ἰδιωτικὸν μέν͵ ὅμως δὲ ἀνυστικὸν βοήθημα πρὸς θανάτου κατα φρόνησιν ἡ ἀναπόλησις τῶν γλίσχρως ἐνδιατριψάντων τῷ ζῆν.

What more then have they gained than those who have died early? Certainly they lie in their tombs somewhere at last, Cadicianus, Fabius, Julianus, Lepidus, or any one else like them, who have carried out many to be buried, and then were carried out themselves.

τί οὖν αὐτοῖς πλέον ἢ τοῖς ἀώροις; πάντως πού ποτε κεῖνται͵ Καιδικιανός͵ Φάβιος͵ Ἰουλιανός͵ Λέπιδος ἢ εἴ τις τοιοῦτος͵ οἳ πολλοὺς ἐξήνεγκαν͵ εἶτα ἐξηνέχθησαν·

Altogether the interval is small [between birth and death]; and consider with how much trouble, and in company with what sort of people, and in what a feeble body this interval is laboriously passed.

ὅλον͵ μικρόν ἐστι τὸ διάστημα καὶ τοῦτο δι΄ ὅσων καὶ μεθ΄ οἵων ἐξαντλούμενον καὶ ἐν οἵῳ σωματίῳ;

Do not then consider life a thing of any value.

μὴ οὖν ὡς πρᾶγ μα ...·

For look to the immensity of time behind you, and to the time which is before you, another boundless space.

βλέπε γὰρ ὀπίσω τὸ ἀχανὲς τοῦ αἰῶνος καὶ τὸ πρόσω ἄλλο ἄπειρον.

In this infinity then what is the difference between him who lives three days and him who lives three generations?

ἐν δὴ τούτῳ τί διαφέρει ὁ τριήμερος τοῦ τριγερηνίου;

51. Always run to the short way; and the short way is the natural:

Ἐπὶ τὴν σύντομον ἀεὶ τρέχε· σύντομος δὲ ἡ κατὰ φύσιν.

accordingly say and do everything in conformity with the soundest reason.

ὥστε κατὰ τὸ ὑγιέστατον πᾶν λέγειν καὶ πράσσειν͵

For such a purpose frees a man from trouble, and warfare, and all artifice and ostentatious display.

ἀπαλλάσσει γὰρ ἡ τοιαύτη πρόθεσις κόπων καὶ στρατείας καὶ πάσης οἰκονομίας καὶ κομψείας.