Book Four 卷四

不要没有目的地盲目行动

1.当支配内心的力量符合本性时，对所发生的事情就十分敏感，以至于心灵总是很容易就使自己适应了所要面对的情况。因为它并不需要确定的方式，只是努力靠近目标，无论处于什么样的情况之下；它甚至从相对的事物中获得素材，就好像火焰总会裹挟掉落其中的东西一样，倘若只是星星火苗，很可能就被这掉落的东西熄灭了，但如果火焰熊熊，就会迅速地将掉落的物体燃烧尽，并会借此使得火势愈加旺盛。

2.不可无目的地盲目行动，而要遵循技能的完善原则。

3.人类为自己寻觅着僻静的隐居地，他们住在乡间、海滨和山野之中；你也非常渴望居住在这样的地方。但渴望这些正是凡夫俗子的标记，因为无论你何时想选择隐居，你都有能力找到隐居的地方。因为无论隐居到什么地方都没有比退居到灵魂深处更能获得安宁，更能摆脱苦恼，尤其是如果他心里是这么想的，并对此展开思考时，他就能立刻进入宁静祥和的境界之中；我要申明的一点是：宁静不过是内心秩序的井井有条。那么就让自己隐退在灵魂深处吧，让自己焕发新的活力；让你的原则简约而深切，这样，只要你的脑海里浮现该原则，就足以彻底地净化灵魂，并使你摆脱所有的不满，重返乐土。而你究竟为何事感到不满呢？是因为人类的罪恶吗？让你的心灵回顾这个结论吧，那就是，理性生物是互相依存的，忍受是公正的一部分，人类行恶并非自发性的；想一想已经有多少人在经受了相互仇恨、猜疑、敌对之后还是难逃一死，化作灰烬；想到这，你最后得到了真正的宁静。然而，也许你是因大自然分配给你的东西而不满。那不妨回忆回忆这两个选择：要么是天意要么是原子（即事物的偶然性）；或者想想那些争论，它们证实了世界是一种政治社团，想到这些，你最后得到了真正的宁静。可是也许身体上的疼痛仍然缠着你不放。那就考虑得更深远些，想一想心灵和呼吸不同，不管是平缓还是强烈的呼吸，当心灵孑然独立，就会发现自身的力量，也想一想你关于苦乐的见闻和看法，这样，你就得到了最终的宁静了。也许对所谓的声誉的渴求正折磨着你。那就看看一切是那么快就被遗忘，再看一看现在无限时间各个方面的紊乱，赞美背后的空虚，还有那些假装说一些溢美之词的人评价的多变和贫乏，以及被限定了的空间的狭窄，这样，你就会最终得到宁静了。因为整个地球就是宇宙里的一个小点，而你居住的地方又是多小的一隅啊，在那里存在的事物多么贫乏，而那些将要赞扬你的人又是什么样的人啊。

铭记一点：退居在你自身的小小的角落，尤其是不要让自己分心或是紧张，而是要自由自在不受拘束的，以一个人、一个存在体、一个公民、一个凡人的角度去观察这些事物。然而，对于那些你伸手可及的东西，就让它们存在于那里吧，无非是两类事物：一类是不会触及灵魂的事物，因为它们都是外在的、不可变更的；不过我们的不安也正是来自内心对这些事物的看法；另一类是所有的这些事物，你看到它们迅速地改变并消失；始终要记住一点：你已目睹了多少的改变。宇宙是一种转变，而生命是一种看法。

4.如果我们拥有共同的思维，那么我们作为理性存在体，理性也是共同的：如果真是这样，知道我们该做什么、不该做什么的理智也就是共同的了；如果真是这样，那就也存在一个共同的法则；如果真是这样，我们便是同伴关系的公民；如果真是这样，我们便是同一个政治社团的成员；如果真是这样，我们的世界在某种意义上来讲便是一个国家。因为有谁会说人类是其他共同政治社团的成员呢？因此，从这个共同的政治社团里，我们得到了思维能力、推理能力以及守法能力；要不然这些才能是从何而来的呢？因为正是大地赐予了我身体里土性的一部分，从别的元素中得到水性的部分，从某种特殊的来源里获得了热情暴躁的部分（从虚无中只能得到虚无，虚无也只能回归到虚无），因此，理性的部分也是从某个来源处获取的。

5.死亡和生殖一样，都是大自然的奥秘；从相同的元素中组成，又分解为那个元素。总之这并不是人类应该羞愧的事，因为这并不违背理性动物的本性，也不违背我们自身结构的理智。

6.由某种人做这些事是很自然的，这是必然的事情；如果一个人不能容忍这样的事，他也就无法容忍无花果树产生树液，可是不管怎样都要记住这一点：那就是你和他都要在不久的将来死去，而你的名字甚至也会很快被人们遗忘。

7.抛开你的看法，那样你也就抛开了烦恼，诸如“我被伤害了”之类的烦恼。当你抛开这一烦恼——“我被伤害了”，该伤害也就随之消失了。

8.不会使人变坏的事物也不会破坏他的生活，更不会从外界或是内心伤害到他。

9.普遍有用的事物是因被本性驱使而去做有用之事的。

10.把发生了的事都当成是理所应当的，如果你仔细观察，你就会发现事实真是如此。我并不是说，只有一系列事情的连续性是这样，而是在讨论什么是应当发生的，就仿佛是指派了万物价值的人做的一样。那么再像你刚刚开始时那样观察，不管你做什么，都要结合到这一点——行善事上，并且要有为大众认可的行善意识。在一言一行中都要注意这一点。

11.对万事万物都要真实地看待，切不可像那些误解你的人那样看待万物，也不可如他们所愿的那样对事物存有偏见。

12.一个人应当随时随地把这两条规则铭记心里：其一，只做道德和法律建议的对人类有益的事情；其二，如果有人矫正你的看法，或是想要移除你的看法，那就是在改变你的主张。然而，这里所说的改变自己的主张必须是由于别人的劝说，就像是对于正义的外延以及共同利益或者相似的问题的劝说一样，而不是因为改变自己的主张会带来愉悦和声誉。

13.你有理智吗？我有。那么，为什么你不运用它呢？因为如果你开始运用理智了，那你还想要别的什么呢？

14.你是作为一个部分而存在的。你也将会消失在创造你的物质中；但是更准确地说，你将通过嬗变回归到繁衍原则中去。

15.同一张圣餐桌上的大量乳香，一滴先滴落下，另一滴而后滴落下，但是它们并没有什么不同。

16.十天之内，在那些现在视你为野兽或是野猿的人将会把你奉为神灵，只要你回归自己的原则以及对理性的崇拜。

17.不要像是能活一万年地生活。死神正窥视着你。当你还活着，当你还有能力时，还是多多行善吧。

18.那些不在意邻居所说、所做和所想的人避免了多少麻烦，这些人只是关注自己的所作所为是否正义廉洁的；正如阿加松所说的那样，不要东张西望看其他人的道德沦丧，而是要沿着正义的轨迹笔直地前行，不可偏离。

19.急切追求生后名声的人不会想到，其实那些记住他的人很快也会死去；接着他们的子孙后代也死去了，所有关于他的记忆都随着那些愚昧崇拜的人们的死去而最终消失了。然而不妨假设一下，那些将会记住他的人永远都不会死，关于他的记忆永远都不会消失，即使这样，对于他来说又有什么意义呢？我并不是说这对死者有何意义，而是想说，这对活着的人有什么样的意义呢？称赞确实有某种功用，可除此以外又能带来什么呢？因为现在你不合时宜地拒绝了大自然的这份恩赐，而坚持其他的某种观点……

20.在某种意义上看，美丽的事物其本身就是美丽的，它的美丽是来源于自身，不需要称赞作为自身的一部分。那么即使被称赞了，也不会使某事物变好或者变坏。我坚持认为这同样适用于凡夫俗子眼里的所谓的美丽事物，比如物质的事物或是艺术作品。真正美丽的事物并不需要任何附属品，除了法则、真理、仁爱以及谦逊。这些事物难道是因为被称赞了所以才美丽的吗？或者因被责骂了而被损坏了吗？像祖母绿之类的事物难道因没被称赞而贬值了吗？比如黄金、象牙、紫袍、七弦琴、匕首、鲜花还有灌木。

21.如果灵魂仍然存在，大气怎样才能无穷无尽地容纳下它们呢？可是大地又是如何容纳下自古以来被埋葬的死者的躯体的呢？因为这些尸体在经过一段时间以后发生了改变，不管变成了什么，它们的分解都为其他死者的尸体提供了空间；而那些在土地里保存了一段时间之后，经过分解扩散到大气中的灵魂也是这样，它们在融入宇宙的繁衍智慧后获得了烈焰般的天性，然后以这样的方式为到那里的新的灵魂提供空间。而这便是一个人对灵魂仍然存在的假设可能给出的答案。但是我们必须不仅仅考虑到被埋葬的尸体的数量，同时也要考虑到我们和其他动物每天吃掉的动物的数量。因为被消费掉的动物的数量是多么大的数目啊，而在某种意义上来讲，它们都是被埋葬在食用它们的动物的体内！不过，大地还是以将尸体转变为血液、气体以及火焰般的元素而接受了它们。

在这件事上，对于真理的探究到底是怎样的呢？那就是区分形式的因和果。

22.不要左顾右盼，而要在一言一行中尊崇正义，并且每次对某个事物形成印象时都要保持良好的理解能力。

23.哦，宇宙啊，一切与你和谐相伴的事物也都与我和谐相伴。于我而言，没有什么是过早或者过晚的，一切都是在正合适的时间到来的。哦，大自然啊，一切于我都是四季带来的丰硕的果实：万物都来源于你，万物都存在于其中，万物都要回归到你的怀抱。诗人说，亲爱的塞克洛普斯城；而你不是要说，亲爱的宙斯之城？

24.哲人说，如果你想要得到安宁，那就少让纷繁的事物侵占你的心灵。然而不妨考虑一下这样说是否更好：做必要的事，做符合社会利益以及动物理性的事，并且还要像所要求的那样做。因为这样带来的安宁不仅仅是由于很好地完成了工作，还因为做了较少的事。因为我们的所说所做大部分并不是必要的，倘若一个人抛开这些，他将获得更多的休闲时光、更少不安的情绪。因此每次要做一件事时，都应该问问自己，这是没有必要做的事吗？现在每个人都应当不仅抛开那些不必要的行为，还要抛开不必要的想法，因为这样就不会有多余的事了。

25.试一试，怎样适应做一个好人的生活？所谓的做好人的生活就是要对于他从整体中分得的那一部分感到满足，还要对自身正义的行为以及仁爱的天性予以满足。

26.你曾看到过那些事吗？也要看看这些。不要使自己烦恼。使自己孑然一身。有人做错事了吗？即使有也是对自己犯的错。你发生什么事了吗？好吧，自古以来，宇宙间发生的所有的事就是分配好了，注定要发生在你身上的。总而言之，生命如白驹过隙。你必须以理性和正义的名义充分利用现在的时光。即使放松的时候也要保持头脑清醒。

27.这要么就是秩序井然的宇宙，要么就是挤作一团的混沌空间，但这仍然是一个宇宙。然而，你自身是否能存在一种秩序、而万物却处于无序混沌（乱）的状态呢？当万物都被隔离、扩散、产生共鸣时，你同样要保持这样的秩序。

28.性格是多种多样的：邪恶的、唯唯诺诺的、顽固的，又或是粗野的、幼稚的、野蛮的、愚昧的、虚伪的、粗俗的、欺骗的、暴虐的。

29.倘若他不了解宇宙里有些什么，那么他也就不能知晓宇宙间发生了些什么。他是一个背离社会理性的逃亡者；他是一个拒绝睁开理解双眸的盲人；他还是一个可怜虫，和别人一样有需求，却不能为自己创造有用的东西。他是宇宙间的一个脓肿，不满于发生的一切，脱离了我们共同的大自然的理性，因为是通过一个大自然创造了这些，也创造了你他是从国家统一体里分离出来的一个碎片，他还把自己的灵魂从理性生物的统一体中分离出来。

30.两个哲人，一个没有穿束腰外衣，另一个没有随身携带书籍的。而这里还有一个半身赤裸的哲人：他说，我没有面包，我遵从理性。我还未从学识中顿悟生存之道，但我遵从理性。

31.热爱艺术吧，即使是贫乏的艺术，你已经得知了这一点，但要满足于此；像是一个已将全身心投入到对神灵的信仰的人那样度过余生，使你自己既不变成暴君又不变成任何人的奴隶。

不断观察万物的变迁

32.比如不妨想一想维斯帕先时代。你将会看到所有这些事情，人们婚丧嫁娶、养育后代、生老病死、战争、宗教节日、买卖、耕种、阿谀奉承、自负、猜疑、阴谋、诅咒、抱怨、爱情、聚敛钱财、渴求法老国王的权势。然而这些人现在早已不复存在了。我们再来到图拉真（Trajan）时代。情况也是一样。而他们也已离开这个世界了。相似的，再来看看历史上的其他阶段以及各个民族，看一看有多少人付出巨大的努力之后不久就倒下了，分解成了不同的元素。不过你主要还是应当想想那些你熟悉的人们，他们因为琐碎的事情而分心，他们疏忽了要去做符合自身结构的事，坚持做合适的事情，并以此感到满足。在此就有必要记住一点：对万物的关注有自身的价值和比例。因此你就不会不再满足了，只要你恰如其分地关注琐碎之事。

33.曾经很熟悉的词语现在已经过时了：同样的，那些过去拥有盛名的人的声名在某种程度上来说也已被遗忘了，比如卡密鲁斯，恺撒，沃勒塞斯，里奥纳图斯，以及稍后的希皮欧，加图，以及后来的奥古斯都，哈德良（Hadrain），和安东尼（Antoninus）。因为一切都已随风而逝，仅仅变成传说，而它们都被彻底遗忘了，已被淹没在历史的长河之中。我说的这种情况也适用于那些以完美的方式发出耀眼光芒的人群。而对于其他的人，一旦停止了呼吸也就消失了，不再有人谈论起他们。总之，究竟何为永恒的记念？其实什么也不是。那么我们应该为之呕心沥血的事业又是什么呢？它就是公正的判断、社会化的行为、不说谎言、乐于接受发生的所有事情的乐观性格，把这些事都当作是必然要发生的、寻常的、本于原则的事情。

34.愿意把自己献给命运女神之一的克罗梭，就让她随心所欲地纺织你的命运之线吧。

35.一切都只存在一天的时间而已，不管是记住的还是被记住的。

36.不断观察万物的变迁，养成思考的习惯，思考宇宙本性是那么热爱改变已然存在的事物并创造出与它们相似的新的事物。因为存在着的万物在某种程度上来说都是未来新事物的种子。然而你只想得到孕育在土壤里或是子宫里的种子，但这是一个非常庸俗的想法。

37.你不久就是要死去的，然而你并不朴实，也没有摆脱烦恼，没有摆脱可能要为外界事物伤害的猜疑，更没有学会善待万物，你并没有将自己的智慧运用于正义地作为中去。

38.考察人们主要的原则，就连那些充满智慧的人也要考察，他们在回避什么，又在追求什么呢？

39.对你而言的罪恶并不存在于别人的原则之中，也不存在身体的转变中。那么罪恶究竟在哪里呢？其实它是你的一部分，它就存在于你对于罪恶形成个人看法的能力之中。那就不要让这种能力形成对恶的看法，相信一切都是善良的。而如果最接近它的可怜的肉体被灼伤、腐蚀，也不要让那个形成看法的部分保持冷静，也就是说，要让它判断公平地发生在恶人或是好人身上的事没有好坏之分。因为同样发生在违背本性和依从本性生活的人身上的事情既非遵从宇宙本性，也并非有悖于本性的。

40.始终要把宇宙当作是一个有生命的存在体，有灵也有肉；还要观察万物是如何与感知能力，有生命的存在体的感知力发生关联的；万物又是如何与运动和谐存在的；如何与存在着的万物的因相互合作的；同样也要观察命运之线不断纠缠以及交际网络各部分的关联。

41.彼特图斯曾经说过，你是一个裹挟着肉体的微不足道的灵魂。

42.事物的改变并不是罪恶，而事物经历变化继续存在也并非不是什么好事。

43.时间就像是一条由发生的一连串事件组成的河流，一条湍急的河流；因为一被看见的事物立即就被河水裹挟走了，而立刻就有另一个事物取代了它的位置，而它也会很快被取代。

44.发生的所有事情都如春天里的玫瑰、夏天里的果实一样为人所熟知，而疾病、死亡、诽谤、背叛还有其他让愚蠢的人开心或烦恼的事也同样为人所熟悉。

45.在一系列事情中，后发生的总是和先发生的相契合；因为这一系列的事情并非仅仅像是脱节的事的列举，也并非仅仅是必然发生的一连串事情，而是理性的关联：就像一切存在的事物被安排和谐相处一样，因此这些事物表现出的不仅仅是连续的序列，更是某种精彩的联系。

46.永远都要记住赫拉克利特的一句话，土死即变为水，水死即变为气，气死即变为火，然后再倒转过来。也要想想那些忘记了前方道路通向何方的人们，想想他们与其常常接触的人争吵，统治宇宙的理性，每天遇到的似乎是陌生的事情：想想我们不应该像以睡眠状态去行动、说话，因为我们即便在睡眠中也会行为和说话；我们也不应该像孩子般，从家长那里学到如何行为和说话，只是简单地像被教导着那样行为和说话。

47.如果有神灵告诉你你明天就要死去了，或者是后天，你不应该在意死神究竟是在第三天还是明天，因为这其中的区别是多么小啊。因此不要把死亡当作是件大事，多年之后死去和明天就死去并没有什么大的区别。

48.接着再想想有多少医生在常常对病患者紧皱眉头后死去了；有多少占星家在自命不凡地预告别人的死亡后自己也死去了；多少哲人在无休止地讨论死亡或永生的问题后死去了；多少英雄在斩杀数万敌人之后还是死去了；多少暴君肆无忌惮地使用他们操纵子民性命的人，以为自己是永生的，可最后还是死去了；再说多少的城市已彻底毁灭了，例如赫里斯、庞培和赫库兰尼姆还有其他数不尽的城市。把你知道的人加起来，一个接着一个。一个人埋葬了另一个人，接着又有人掩埋了他：这一切都发生在很短的时间里。总而言之，始终要观察人类是多么短暂的存在，多么渺小，而昨日只是一点点粘液的东西明天就变成木乃伊或是灰烬。那么就根据本性自然地通过该时间空间，在满足里结束旅程，就好像一棵橄榄在成熟之后掉落下来，这都靠大自然创造了它，也要归功于它生长的那棵树。

49.就像是海浪不断拍打的海崖，但是海崖依旧坚定地挺立在那里，驯服着四周怒吼的海浪。

我并不快乐，因为此事正发生在我的身上。不要这样想，而是要想我是快乐的，尽管这事发生在我身上了，因为我依旧置身于痛苦之外，既不因现在而受创伤，也不因未来而忧心忡忡。因为诸如此事的这一类事情也许已发生在每个人身上了；然而不是每个人在遭遇这事时都能置身痛苦之外的。那么为什么这不是一件好事而是一件不幸的事呢？难道只要是遭遇了偏离了人类本性的事，你才称之为不幸吗？如果违背了人类原本意愿的事情，你就认为是偏离了人类本性的事吗？哦，你理解本性的意愿！那么发生的这件事会阻碍你成为一个正直、有气度的、审慎的、体贴的人吗？它会阻止你成为一个谦逊的、自由的以及拥有其他美好品质的人吗？而事实上，人类的本性就是通过这些美好品质来获取属于自己的东西的。请记住：要在每一次遭遇烦恼的时候都运用这条原则，那就是，这烦恼并不是什么不幸，而高贵地承受这烦恼就是一大幸事。

50.想一想那些坚定地守护生命的人，就会知道蔑视死亡对于消除对死亡的恐惧是一个通俗却很有用的方法。他们得到的是不是比那些早早死去的人要多呢？当然，他们最后都躺在他们的坟墓里了，卡迪贤努斯（Cadicianus），法比尔斯（Fabius），朱利安努斯（Julianus），莱皮杜斯（Lepidus），或者像他们一样的人们，他们都曾埋葬了许多人，但后来自己又被人埋葬了。总之，生与死之间的距离是如此短暂，想想生命中裹挟着多少烦恼，与什么样的人作伴，肉体又是多么脆弱，多么艰难地走过人生旅程，那就不要把生命看得太重。因为看看你生后的无限的时间，再看看你出生之前的无限的时间，你看，无论是你死后还是出生以前的时间都是如此漫长的，那么活三天和活到孙辈都出生的年纪又有什么区别呢？

51.路总是短暂的；短暂的道路都是极其自然的；根据健全的理性说话和做事。因为这样的言行使人摆脱烦恼、战乱、诡计以及夸耀。

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 and is presented to it. 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.

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

3.Men seek retreats for themselves， houses in the country， sea-shores， and mountains； and thou too art wont to desire such things very much. But this is altogether a mark of the most common sort of men， for it is in thy power whenever thou shalt choose to retire into thyself. 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 tranquility； and I affirm that tranquility is nothing else than the good ordering of the mind. Constantly then give to thyself this retreat， and renew thyself； and let thy principles be brief and fundamental， which， as soon as thou shalt recur to them， will be sufficient to cleanse the soul completely， and to send thee back free from all discontent with the things to which thou returnest. For with what art thou discontented？ With the badness of men？ Recall to thy 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.- But perhaps thou art dissatisfied with that which is assigned to thee out of the universe.- Recall to thy 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.- But perhaps corporeal things will still fasten upon thee.- 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 thou hast heard and assented to about pain and pleasure， and be quiet at last.- But perhaps the desire of the thing called fame will torment thee.- 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 judgement in those who pretend to give praise， and the narrowness of the space within which it is circumscribed， and be quiet at last. For the whole earth is a point， and how small a nook in it is this thy dwelling， and how few are there in it， and what kind of people are they who will praise thee.

This then remains： Remember to retire into this little territory of thy own， and above all do not distract or strain thyself， but be free， and look at things as a man， as a human being， as a citizen， as a mortal. But among the things readiest to thy hand to which thou shalt turn， let there be these， which are two. 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. The other is that all these things， which thou seest， change immediately and will no longer be； and constantly bear in mind how many of these changes thou hast already witnessed. The universe is transformation： life is opinion.

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. 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.

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.

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

7.Take away thy 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.

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.

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

10.Consider that everything which happens， happens justly， and if thou observest carefully， thou wilt find it to be so. 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. Observe then as thou hast begun； and whatever thou doest， do it in conjunction with this， the being good， and in the sense in which a man is properly understood to be good. Keep to this in every action.

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

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 thy opinion， if there is any one at hand who sets thee right and moves thee from any opinion. 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.

13.Hast thou reason？ I have.- Why then dost not thou use it？ For if this does its own work， what else dost thou wish？

14.Thou hast existed as a part. Thou shalt disappear in that which produced thee； but rather thou shalt be received back into its seminal principle by transmutation.

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

16.Within ten days thou wilt seem a god to those to whom thou art now a beast and an ape， if thou wilt return to thy principles and the worship of reason.

17.Do not act as if thou wert going to live ten thousand years. Death hangs over thee. While thou livest， while it is in thy power， be good.

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.

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. 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 thou now rejectest unseasonably the gift of nature， clinging to something else…

20.Everything which is in any way beautiful is beautiful in itself， and terminates in itself， not having praise as part of itself. Neither worse then nor better is a thing made by being praised. I affirm this also of the things which are called beautiful by the vulgar， for example， material things and works of art. That which is really beautiful has no need of anything； not more than law， not more than truth， not more than benevolence or modesty. 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？

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

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.

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.

23.Everything harmonizes with me， which is harmonious to thee， O Universe. Nothing for me is too early nor too late， which is in due time for thee. Everything is fruit to me which thy seasons bring， O Nature： from thee are all things， in thee are all things， to thee all things return. The poet says， Dear city of Cecrops； and wilt not thou say， Dear city of Zeus？

24.Occupy thyself with few things， says the philosopher， if thou wouldst 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. For this brings not only the tranquility which comes from doing well， but also that which comes from doing few things. 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. 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.

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

26.Hast thou seen those things？ Look also at these. Do not disturb thyself. Make thyself all simplicity. Does any one do wrong？ It is to himself that he does the wrong. Has anything happened to thee？ Well； out of the universe from the beginning everything which happens has been apportioned and spun out to thee. In a word， thy life is short. Thou must turn to profit the present by the aid of reason and justice. Be sober in thy relaxation.

27.Either it is a well-arranged universe or a chaos huddled together， but still a universe. But can a certain order subsist in thee， and disorder in the All？ And this too when all things are so separated and diffused and sympathetic.

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

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. 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. 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 thee too： he is a piece rent asunder from the state， who tears his own soul from that of reasonable animals， which is one.

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

31.Love the art， poor as it may be， which thou hast 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 thyself neither the tyrant nor the slave of any man.

32.Consider， for example， the times of Vespasian. Thou wilt 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 counsulship， kingly power. Well then， that life of these people no longer exists at all. Again， remove to the times of Trajan. Again， all is the same. Their life too is gone. 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. But chiefly thou shouldst think of those whom thou hast thyself 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. And herein it is necessary to remember that the attention given to everything has its proper value and proportion. For thus thou wilt not be dissatisfied， if thou appliest thyself to smaller matters no further than is fit.

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 Hadrian and Antoninus. For all things soon pass away and become a mere tale， and complete oblivion soon buries them. And I say this of those who have shone in a wondrous way. For the rest， as soon as they have breathed out their breath， they are gone， and no man speaks of them. And， to conclude the matter， what is even an eternal remembrance？ A mere nothing. 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.

34.Willingly give thyself up to Clotho， one of the Fates， allowing her to spin thy thread into whatever things she pleases.

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

36.Observe constantly that all things take place by change， and accustom thyself 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. For everything that exists is in a manner the seed of that which will be. But thou art thinking only of seeds which are cast into the earth or into a womb： but this is a very vulgar notion.

37.Thou wilt soon die， and thou art not yet simple， not free from perturbations， nor without suspicion of being hurt by external things， nor kindly disposed towards all； nor dost thou yet place wisdom only in acting justly.

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

39.What is evil to thee does not subsist in the ruling principle of another； nor yet in any turning and mutation of thy corporeal covering. Where is it then？ It is in that part of thee in which subsists the power of forming opinions about evils. Let this power then not form such opinions， and all is well. And if that which is nearest to it， the poor body， is 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. 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.

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.

41.Thou art a little soul bearing about a corpse， as Epictetus used to say.

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

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.

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.

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.

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. 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 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.

47.If any god told thee that thou shalt die to-morrow， or certainly on the day after to-morrow， thou wouldst not care much whether it was on the third day or on the morrow， unless thou 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 thou canst name rather than to-morrow.

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. Add to the reckoning all whom thou hast known， one after another. One man after burying another has been laid out dead， and another buries him： and all this in a short time. 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. Pass then through this little space of time conformably to nature， and end thy 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.

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

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. 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. Why then is that rather a misfortune than this a good fortune？ And dost thou in all cases call that a man's misfortune， which is not a deviation from man's nature？ And does a thing seem to thee to be a deviation from man's nature， when it is not contrary to the will of man's nature？ Well， thou knowest the will of nature. Will then this which has happened prevent thee from being just， magnanimous， temperate， prudent， secure against inconsiderate opinions and falsehood； will it prevent thee from having modesty， freedom， and everything else， by the presence of which man's nature obtains all that is its own？ Remember too on every occasion which leads thee to vexation to apply this principle： not that this is a misfortune， but that to bear it nobly is good fortune.

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. 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. 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. Do not then consider life a thing of any value. For look to the immensity of time behind thee， and to the time which is before thee， another boundless space. In this infinity then what is the difference between him who lives three days and him who lives three generations？

51.Always run to the short way； and the short way is the natural： accordingly say and do everything in conformity with the soundest reason. For such a purpose frees a man from trouble， and warfare， and all artifice and ostentatious display.