Book Eight 卷八

按照本性生活你才会找到幸福

1.此卷的反思主题也是为了使人们不再沉溺于空头虚幻的欲望，人们不再无力度过一生，或是至少像一个哲人那样度过青春以后的人生但无论对你自己还是对别人，不通哲学都是司空见惯的。如果你的身心已陷入混乱，那么你就不再可能轻易地获得哲人的声誉，而这也打乱了你人生的计划。那么如果你已真正发现了问题所在，就要摒弃那些想法。不管你在别人眼里是怎样的，如果你能顺从自己的本性，这样明智地度过余生，那就应该满足了。只要遵循你自己的本性，知道自己想要的是什么，除了本性以外，不要让外界别的事物打搅你因为你已经在外游荡太久了，到处也寻找不到你想要的幸福，无论是演绎推理里，财富里，名誉里，还是享乐里，到处都没有你的幸福。那你的幸福究竟在哪里呢？就在你的本性里，唯有按照你的本性生活，你才能找到你的幸福。那么你怎样才能按照自己的本性生活呢？那就要有情感和行为遵循的原则。什么原则呢？就是指那些与善和恶相关的原则要相信，不让人变得公正、节制、刚强或者自由的，就不能算对他善；不使人变得偏颇、纵欲、胆怯或者受束缚的，就不能算对他恶。

2.一举一动之间，都要问问自己，它与我有怎样的联系？我会因此后悔吗？不久，我就要死去，一切都会随之消失。如果我现在要做的事是一个智者会做的事，是一个善于交际的人会做的事，是同样奉行上帝法则的人会做的事，那我还要追求什么吗？

3.亚历山大大帝、盖耶斯（Gaius）还有庞培（Pompeius），他们三人和第欧根尼（Diogenes）、赫拉克利特（Heraclitus）还有苏格拉底相比，会得出怎样的结果呢？因为前者了解万物和它们的因（形式），它们的本质，他们的主要原则是相同的。而对于后者，他们不得不牵挂多少事，不得不屈服于多少事呢？

4.想一想，就算你会因此恼怒，人们还是会做相同的事。

5.这是最主要的一点：不要焦虑不安，因为万物都遵循着宇宙的本性；很快，你就会随风逝去，就像哈德良（Hadrian）、奥古斯都（Augustus）那样。另一点，就是要专注于你在从事的事业，同时也要记住，你有责任成为一个有用的人。人性要求做的事，都不要耽搁；说恰当的话，不过要以一种好的姿态来讲述，要谦逊，不可虚伪。

6.大自然自有自己的活计，它要把这边的东西移动到那边去，改变它们，带走它们，把它们带到那里。万物必有变，因此我们大可不必担忧新生事物。我们熟知万物，万物仍然以相同的方式分布。

7.每种本性都懂得自足，只要能按照自己的方式顺利地前行；而每一种理性都能按照自己的方式进行，只要它不同意任何错误或是不确定的思想，只要它引导人类只做于社会有利的事，只要它将己所欲和已所不欲的事物仅仅局限在自己能够控制的范围之内，只要它满足于宇宙本质分派给它的一切。因为宇宙本性包含了世间万物的本性，就好比一片树叶的本性也是一株植物的本性的一部分一样；除非这片树叶的本性是非理性的，是受到了阻碍的本性；不过，人的本性是大自然本性的一部分，这样的本性是不受阻碍的，是理性并公正的，因为这样的本性根据万物的价值、时间、本质、因（形式）、活动以及偶然性对万物进行公平的分配。然而，我们要进行仔细的研究而不是发现，万物和任何个别事物相比较，在各个方面都是平等的，但我们要把一个事物的所有方面都聚集在一起，然后再将它们和另一个事物的所有方面作比较。

8.你没有闲暇和能力来进行阅读，但是你却有闲暇和能力避免自己变得傲慢；你有闲暇超越愉快和痛苦的界限；你也有闲暇超越对名利的追逐。不要因为愚蠢和忘恩负义的人们而使自己烦恼，甚至可以不去关注他们。

9.不要再让别人听到你挑剔宫廷生活和自己生活的声音。

10.后悔是一种因自己忽略了一些有用的事而进行的自我反省；而那些好的事物一定也是有用的，而完美的好人就应该专注于这些有用的事。但是他们中没有人会后悔拒绝了感官上的享乐。因此，感官上的享乐既不是好的也不是有用的。

11.对于这种事，它自身蕴含着什么？它自身的构造里蕴含着什么？它的实质是什么？它的因（或者说是形式）是什么？它存在于世界上是要做什么呢？它又能存在多久呢？

12.当你极不情愿地从睡眠中苏醒过来，要记住，这是按照你的身体结构素质以及你的本性的正常的活动，但是睡眠对于非理性的生物而言也是正常的需求。但是按照每个个体的本性的行为尤其自我的行为，也更符合这个个体的本性，也是更能让其心旷神怡的。

13.如果有可能，就在获得来自灵魂深处的每一个灵感时，不断地应用物理学、伦理学以及辨证学的原则。

14.无论遇到了什么样的人，你都要马上对自己说：此人对于善和恶的观点如何？因为他对于快乐和痛苦还有其中的缘由，对于荣辱，对于生死，都有自己这样或是那样的看法，如果他做了这样或是那样的事，我对此也并不觉得新奇或是陌生。我要记住的是，这些都不是他自愿而为的，所有的事都是强加在他身上的。

15.要记住，如果你因为看到无花果树结出了无花果而大惊小怪，你真是应该对此感到羞愧，而类似的，如果你因为发现这世界创造出了这样或是那样的事物而大惊小怪，你同样应该感到羞愧。要是身为一名医生却对着一个发高烧的患者大惊小怪，要是身为一名舵手却对着狂风暴雨大惊小怪的，那可真是莫大的耻辱。

16.要记住，要么你改变自己的看法，认同那个改正了你的错误的人，要么你还是坚持自己的错误，你可以自由地两者选择其一。因为，这些活动都是你根据自身的行为举止和判断，以及你的理解实施的。

17.如果一件事已尽在你的掌握之下，那你还有什么理由要完成它呢？而如果这件事尽受他人的摆布，那你还要责备谁呢？难道要责备大自然的偶然性或是神灵吗？无论责备谁都是极其愚蠢的。你不能责备任何人。因为，万事总有因果，如果你可以，那就去改变“因”吧。但是如果你做不到，那至少也要改变事物本身。可你要是连这也做不到，那你挑三拣四的又有什么用呢？因为只有有了明确的目标，你才能有所作为。

18.死去的事物仍然留在宇宙空间中。如若它留在这里，那它也就在这里发生改变，它会分解成宇宙和你需要的元素。而这些分解的元素自身也会毫无怨言地发生改变。

19.万物存在皆有因。无论是一匹骏马，还是一串藤蔓。对此你有什么好奇的呢？就连太阳都会说，我的存在是有目的的，其他的神灵同样会这么说的。那你的存在有什么样的目的呢？是为了享乐吗？想想常识会不会让你这么说。

20.大自然对结果的关注和她对开始或是过程的关注一样的热切，这就像一个向空中投球的人一样。球被扔上去有什么好处呢？而它要是掉下来或是已经掉在地上又有什么坏处呢？对于气泡来说，产生有什么好处，而破裂又有什么坏处呢？相似的，对于火焰的燃起和熄灭也是这样，没有好坏可言。

21.剖析你的身体，看一看它究竟是怎样的；当身体渐渐老去，它又会变成什么样呢？当身体染上了疾病，它又会是怎样的呢？

无论是崇拜者还是被崇拜者，回忆的人还是被回忆的人，他们的生命都毕竟是短暂的：所有的崇拜和被崇拜、回忆和被回忆都隐藏在这世界的一隅。甚至不是所有人都赞同这一点的，不是的，甚至自己都不能认同自己：这整个地球也只是宇宙中微不足道的一小点而已。

22.关注眼前的事，不管是一个观点，一个行为或者只是一个字。

你公正地承受这些，因为你选择了明日的辉煌而不是今朝的享乐。

23.我正有所为吗？我在做的是和人类至善有关的事。我遇到什么了吗？我默默承受，并把一切都归于神灵和万物发生的根源。

24.就像你洗澡时看到的油渍、汗渍、尘土、脏水和一切肮脏的东西一样——生活的方方面面，一切都是肮脏不堪的。

25.露西娅（Lucilla）看到维拉斯（Verus）死了，于是露西娅（Lucilla）就跟着死去了。塞康达（Secunda）看到马克西姆（Maximus）死了，于是塞康达（Secunda）就跟着死去了。艾皮提查努斯（Epitynchanus）看到第欧提姆（Diotimus）死了，于是艾皮提查努斯（Epitynchanus）就死去了。安东尼奥（Antoninus）看到法奥斯蒂娜（Faustina）死了，于是也死去了。一切都是这样。凯勒看到哈德良死了，于是安东尼奥（Antoninus）死了。那些赫赫有各的人物都到哪里去了？智慧的人如，查拉克斯（Charax），德莫特雷斯（Demetrius），柏拉图主义者，埃德蒙（Eudaemon），或是像他们一样充满智慧的人们，他们像一缕青烟般消失了。一些人甚至很快就被人遗忘了，而一些却被当作了神话里的英雄，而还有一些人甚至从神话故事中也消失了。记住这一点吧，记住小小的化合物，要么就分解掉，要么就不再呼吸不再生存，要么就离开，到其他地方去。

26.对于一个人来说，能做自己适合的事就会感到满足。那么，对于一个人适合的事情就是：对自己的同胞友善，对感性的行为举止嗤之以鼻，对花言巧语有免疫力，对宇宙的本性以及宇宙间的一切做一个纵观的考察。

从大自然汲取伟大的力量

27.你与外界事物有三大联系：一是，你的身体和你所处的环境之间的联系；二是你与创造了万物的神的原因之间的联系三是你与所有与你生活在一起的人们之间的联系。

28.痛苦既不是对身体的恶——让身体自己表达它的感受——也不是对灵魂的恶；灵魂只是用痛苦来保持自身的宁静安详，它并不认为痛苦是一种罪恶。因为每个判断、行为、己所欲和不欲都是发自内心的，没有痛苦能够达到这么高的心灵境界。

29.这样来消除自己的幻想，常常对自己说现在我有能力阻止任何的罪恶侵蚀我的灵魂，也不再有欲望或是焦虑了；我眼中的万物，我都能看到它们的性灵，我根据各自的价值合理地利用它们。要铭记：这是从大自然汲取的伟大力量。

30.无论是在严肃的参议院里发言，还是与一个普通人交谈，不管他是谁，你都要注意：措辞要恰当，真诚而不要虚伪，语气要尽量平缓。

31.奥古斯都的宫廷、妻子、女儿、后代、祖先、姐妹、阿格里帕（Agrippa）、亲人、至交、朋友、阿雷伊斯（Areius）、马西纳斯（Maecenas）、医生和祭司——整个宫廷都已灭亡。再来看看其余的人们，不要想某个个体的死亡，而是要关注整个家族的灭亡，就如庞培家族一样：那被刻在墓碑上的家族最后的名字。再想一想，是什么困扰了他们，他们本可以留下后代？然后，不妨再考虑一点：总是要有人成为家族里的最后一个人的。接着再思考这个家族的灭亡。

32.你有责任让你的生活有条不紊。每件事，你都事事亲为，鞠躬尽瘁，那你就应该满足了。没人能阻止你不尽力做好每一件事——但是总有外界的干扰挡住了你的去路。但没有什么可以阻挡你的，只要你公正、冷静而且考虑周全。也许某一种别的力量会受阻。好吧，可只要你不在意这种阻碍，并愿意转而努力地去做其他被允许做的事，另一个机会就会立刻出现在你面前了，它会弥补原先那因受阻而丧失了的机遇，这也是一个适应了我们所说的那种使生活中有条不紊的秩序的机遇。

33.富裕了，或是兴旺发达了，也不要自鸣得意。随时都要做好心理准备，因为你随时都可能失去这财富和繁荣。

34.如果你曾亲眼目睹有人被砍断了手脚，甚至头颅，分散在残缺的躯体的四周，人也正是这样对待着他们自己。只要他做得到的，他对现实不满，就把自己隔离在人群之外，或是做出很多反社会的事来。如果，你已经让自己脱离了大自然统一体——因为你本就是大自然的一部分，可是现在你却脱离了大自然，孤立自己——不过，这里还有个完美的弥补办法，让你得以重新回归大自然统一整体的怀抱中。拥有这样的机会，是上帝对你的垂怜，上帝从未把这样的机会赐予其他生物。在孤立你自己之后，你还有这样的机会重新回归整体。但是不妨想一想上帝对人类的仁慈，因为上帝赐予了人类控制自己不脱离整体的能力；而当有人被孤立出来时，上帝又允许他回归，仍然留在他原来的位置上。

35.大自然将其拥有的所有其他的能量都赐给每一个理性存在体，因此我们同样也从那里获得了这种力量。因为正如大自然在注定的位置上安排了所有阻碍其发展并且反对她自身的物质，并将这些物质转化为自身组成的一部分，那么理性生物也同样能将每个障碍物转化成自身的一部分，按照已经设计好的方案利用它们，以达到自己的目的。

36.不要因担忧自己整个人生而感到苦恼，不要让你的思维一下子拥抱你未来可能遇到的各种各样的烦恼，而是要在每一次遇到烦恼时，就问问自己：这其中有什么是我所不能忍受或是承受的？因为你会因承认自己无法承受而羞愧难当的。其次，你要记住的是，未来或是过往都不能伤害于你，能伤害你的只有现在。不过如果你限定它，那这种伤害就会大大减小，而如果你连这也不能控制，那就归咎于你的心灵吧。

37.潘瑟（Panthea）或是帕加穆（Pergamus）如今还坐在维拉斯的陵寝旁吗？乔内阿斯（Chaurias）或是第欧提姆（Diotimus）现在还坐在赫德里安（Hadrian）的陵墓之侧吗？如果是，那将是多么荒诞啊。好吧，假设他们真的还坐在那里，亡魂难道还能感受到吗？就算亡魂是有意识的，那他们会为此感到欣慰吗？就算他们感到欣慰，那这能让他们起死回生吗？这些人命中注定都是要衰老，最后死去的。那在他们死后，活着的人又要做什么呢？人死去了，便只能留下散发着让人作呕的气味的血肉皮囊罢了。

38.哲人说，如果你目光如炬，那你便能理智地观察并做出判断。

39.我在理性生物的结构里看不到任何有悖于公正的德行，我看到的是一种反对享乐的德行，那就是节制。

40.有一些给你痛苦的评价，如果你刻意避开它们，那你自己就能更好地保护自我。这自我又是指谁呢？是指理性。可我不是理性。那就让自己变成理性。然后让这理性不要再庸人自扰。而如果你身体的其他部位遭受了伤害，就让它们自己做出主张吧。

41.感官障碍对动物的本性而言是种不幸。而行动（欲望）障碍对动物本性而言同样是不幸。其他事物对于植物结构来说也同样是一种阻碍，也是种不幸。因此，我们可以得出这样的结论，即理解的障碍也是这生物的一种不幸。那么把这结论运用到你自己的身上。痛苦或是快感影响你了吗？你的感官自会告诉你。——当你在为了某个目标努力付出时，你遇到阻碍了吗？如果你确实已经不遗余力地付出了努力（无条件无保留地付出），那这障碍对你而言理所当然是不幸的，可是你不妨想一想事情历经的一般过程，那你就不算是被伤害了，也不算是受到任何的阻碍。然而，没有人可以阻碍适于理解的事物，因为不论是火焰、钢铁、专制的暴君或是诅咒，都不能以任何的形式影响它。一旦被造成了一个球的模样，它就永远都是一个球了。

42.我不会伤害我自己，因为我也从未蓄意地伤害他人。

快乐在于保持自己的原则

43.不同的人会从不同的事物上获得快乐。而我的快乐就在于保持自己的原则，不拒人于千里之外，对于他们的遭遇不敷衍了事，我要凝视那些友善的眼眸，我要接受他人的好意，我还要根据万物的价值对万物合理地利用。

44.你务必要保证，牢牢把握住现在：因为令那些追求死后声誉的人没有想的是，自己死后，那些后来人还是会像现在的人一样让他们无法容忍的；谁都有一死的。那么如果后辈对你说这说那，或是对你有着这样那样的评价，那对你又算得了什么呢？

45.无论你将去向何方，请带上我吧；因为在那里，我仍要保持我神圣部分的宁静，也就是说，我要让那部分满足，如果它能让自己的感觉和行为与其结构相一致。能用地方改变了来解释我的灵魂为什么变得不再欢快，或者比这更糟——变得忧郁、膨胀、退缩或是胆怯吗？那你又能找到什么原因来对此做出充分的解释呢？

46.人身上发生的一切都是人自己的造化，而牛身上发生的一切也都是牛本身的造化，藤蔓发生的一切变化也是它自身的造化，石头身上发生的也是符合石头本身的造化的。那么如果理所当然的寻常事发生了，你为什么还要抱怨呢？因为共同的本性带给你的一定都是你自身的造化。

47.如果外界事物让你痛苦，那你要明白，并不是这事物本身让你苦恼，而是你对这种伤害做出的判断。那么，现在你就有能力摆脱这种判断。但是如果是你性格中某个因素使你痛苦，那谁来阻止你改正这种观点呢？即使你是因为自己没能做某件你应该去做的事而感到痛苦，那你为什么不立即行动而是呆在原处抱怨呢？可有不可逾越的障碍横亘在你面前？别对此感到难过，因为万事总有因果，而此事的因并不在于你。不过，要是这事无法完成，你就觉得不值得再活下去。那就心满意足地割舍自己的生命吧，就好像一个死去的人也曾有过丰富的生活，也曾对阻碍自己的事物感到过欣喜。

48.要铭记，你最主要的能力是不可战胜的，这是在保持镇定自若的情况下，也不去选择做任何的事情。那么当你进行了理性、深思熟虑的思考后对某事形成了一种判断时，它又会是怎样的呢？因此，从过度的激情中释放出的心灵就是一座堡垒，因为对于我们而言，没有什么比一座堡垒更安全的了，它可以作为我们的避难所，也能庇护我们逃避不幸的未来。没有认识到这一点的人是愚昧的，而已认识到这点，却不去找寻这避难所的人则是不幸的。

49.除了第一印象之外，不要再和自己说什么了。假设你的第一印象是，某人在说你的坏话，这信息已经传达到你那里了，可是你还没有意识到自己因此受到了伤害。我知道我的孩子病了。我真地已经知道了，但我还没意识到他正处在危险之中。因此你只要一直停留在第一印象上，不要再在内心增加任何的负担了，这样，你就不会遭遇那些不幸了。或者你宁愿增加心灵的负担，就像一个通晓世界上发生的一切的能人一样。

50.黄瓜变苦，那就扔掉它。道路上布满荆棘，那就尽力避开它。这样就足够了。除此以外不要再节外生枝了，比如问为什么这世界上会创造出这样的东西？因为你会因此被一个熟知大自然的人嘲笑，这就好比，你要是在木匠的作坊里看到木屑，或是在鞋匠的作坊里看到边角料而大惊小怪，你就会被他们嘲笑。但他们是有地方扔掉这些木屑和边角料的，而大自然没有多余的空地了。而大自然的美妙之处就在于，尽管她已对自己有所限定，但她将万物中那些已经腐朽、衰老或是变得无用的事物又转化成她的一部分，然后重新创造出完全相同的新的事物，这样她就不会要求从无到有，也不需要用来扔掉那些腐败的物质的地方了。她对自身的空间、自己的重要性以及自己的处理办法很满足。

51.你既不行动迟缓，又不逻辑混乱，既没有迷失自己的思想，也没有让你的心灵发生内部的纷争或外部的流泻，更没有让自己的生活过于忙碌没有休闲。

假如有人要谋害你，要把你碎尸万段，诅咒你，但这些又怎么能阻止你保持心灵的纯洁、明智、清醒还有公正呢？比如说，如果一个人站在清澈纯净的小溪旁，诅咒这小溪的流水，但它永远都不会停止涌出源源不断的甘甜泉水；而如果他向小溪里投掷泥巴污物，它也会很快冲散这些污物，并把它们清洗去，小溪本身是绝不会受到污染的。那么你该如何拥有一座永远洁净的清泉而不仅仅只是一口浅井呢？那就要时时刻刻塑造你自己，解放你自己，达到满足、率直和谦逊的自由境界。

52.不了解这大千世界的人就无法正确地定位自己，不知道这世界为何存在的人也就不知道自己究竟是谁，或这世界究竟是怎样的。而对这些事茫然不知的人甚至都不知道自己是为何而存在的。那么你又如何看待那些要么逃避，要么追逐他人的赞赏的人呢？如何看待那些无法给自己定位或不知自己是谁的人呢？

53.你是否想得到一个每小时要责骂自己三回的人的称赞呢？你是否想要取悦一个连对他自己都不满意的人呢？试问一个总是不断后悔自己所作所为的人又如何让自己满意呢？

54.不要再让你自己的呼吸只是和你周围的空气步调一致了，而是要让你的智慧也同那拥抱万物的智慧和谐一致。因为对于一个比之让他能顺畅呼吸的空气，更想要汲取智慧的人而言，智慧的力量更是能够渗透进他身体中的每一个细胞。

55.大而言之，其实邪恶并不能侵害宇宙；小而言之，某个人的罪恶也不能侵害他人。邪恶只能侵害那些本身就邪恶，但是只要他愿意马上就可以摆脱自身邪恶的人。

56.与我的自由意愿相比，我毫不在意邻居的自由意愿，正如我毫不在乎他那可悲的呼吸和肉体一样。因为尽管我们是邻居，互相依存，但我们各自向不同的方向发挥力量，否则，我的邻居的罪恶就会侵害我了，而这并不是上帝的意图，因为上帝并不愿让我们的不幸也息息相关。

57.太阳的光辉仿佛一泻千里，它向各个方向播洒着它的光明，然而这并不是溢出的光芒，因为这种光明的播洒是一种延伸。因此阳光才被称作“延伸的光明”，因为光明是被延伸的。可是你可能有自己对于阳光的判断。如果你正看着一缕阳光透过一个小小的开口射进幽暗的屋子，因为这阳光此时被延伸成了一条直线，而当它射到前方某一个固体上时，它仿佛被截断了一般，但是阳光仍然停驻在那里，并没有滑动或是消失。而理解也应该这样一泻千里以及扩散，它也并不是一种溢出，而是一种延伸。理解不应粗暴地冲撞阻拦在面前的障碍物，也不应该滑落消失，而是停驻在那阻碍物上，并照亮接受它的物体。因为如果物体不接受的话，它就得不到光亮。

58.害怕死亡的人要么就害怕丧失知觉，要么就害怕丧失另一种知觉。但是如果你没有了知觉，那你就再也不会感受到痛苦；如果你得到了另一种知觉，那你就将是一种全新的存在，你的生命将永不停止。

59.人类是为了扶持彼此而生存的。那么就去教导他们，包涵他们吧。

60.射出的箭在空中划出了一条轨迹，而心灵追逐着另一条轨迹。当心灵谨慎小心地致力于这种探索时，它就会径直地冲向其目标了。

61.了解每个人的才能，同时也让他们了解你的。

1.THIS reflection also tends to the removal of the desire of empty fame， that it is no longer in thy power to have lived the whole of thy life， or at least thy life from thy youth upwards， like a philosopher； but both to many others and to thyself it is plain that thou art far from philosophy.Thou hast fallen into disorder then， so that it is no longer easy for thee to get the reputation of a philosopher； and thy plan of life also opposes it.If then thou hast truly seen where the matter lies， throw away the thought， How thou shalt seem [to others]， and be content if thou shalt live the rest of thy life in such wise as thy nature wills.Observe then what it wills， and let nothing else distract thee； for thou hast had experience of many wanderings without having found happiness anywhere， not in syllogisms， nor in wealth， nor in reputation， nor in enjoyment， nor anywhere.Where is it then？ In doing what man’s nature requires.How then shall a man do this？ If he has principles from which come his affects and his acts.What principles？ Those which relate to good and bad： the belief that there is nothing good for man， which does not make him just， temperate， manly， free； and that there is nothing bad， which does not do the contrary to what has been mentioned.

2.On the occasion of every act ask thyself， How is this with respect to me？ Shall I repent of it？ A little time and I am dead， and all is gone.What more do I seek， if what I am doing now is the work of an intelligent living being， and a social being， and one who is under the same law with God？

3.Alexander and Caius and Pompeius， what are they in comparison with Diogenes and Heraclitus and Socrates？ For they were acquainted with things， and their causes [forms]， and their matter， and the ruling principles of these men were the same [or conformable to their pursuits].But as to the others， how many things had they to care for， and to how many things were they slaves.

4.[Consider] that men will do the same things nevertheless， even though thou shouldst burst.

5.This is the chief thing： Be not perturbed， for all things are according to the nature of the universal； and in a little time thou wilt be nobody and nowhere， like Hadrianus and Augustus.In the next place having fixed thy eyes steadily on thy business look at it， and at the same time remembering that it is thy duty to be a good man， and what man’s nature demands， do that without turning aside； and speak as it seems to thee most just， only let it be with a good disposition and with modesty and without hypocrisy.

6.The nature of the universal has this work to do， to remove to that place the things which are in this， to change them， to take them away hence， and to carry them there.All things are change， yet we need not fear anything new.All things are familiar [to us]； but the distribution of them still remains the same.

7.Every nature is contented with itself when it goes on its way well； and a rational nature goes on its way well， when in its thoughts it assents to nothing false or uncertain， and when it directs its movements to social acts only， and when it confines its desires and aversions to the things which are in its power， and when it is satisfied with everything that is assigned to it by the common nature.For of this common nature every particular nature is a part， as the nature of the leaf is a part of the nature of the plant； except that in the plant the nature of the leaf is part of a nature which has not perception or reason， and is subject to be impeded； but the nature of man is part of a nature which is not subject to impediments， and is intelligent and just， since it gives to everything in equal portions and according to its worth， times， substance， cause [form]， activity， and incident.But examine， not to discover that any one thing compared with any other single thing is equal in all respects， but by taking all the parts together of one thing and comparing them with all the parts together of another.

8.Thou hast not leisure [or ability] to read.But thou hast leisure [or ability] to check arrogance： thou hast leisure to be superior to pleasure and pain： thou hast leisure to be superior to love of fame， and not to be vexed at stupid and ungrateful people， nay even to care for them.

9.Let no man any longer hear thee finding fault with the court life or with thy own （v.16）.

10.Repentance is a kind of self-reproof for having neglected something useful； but that which is good must be something useful， and the perfect good man should look after it.But no such man would ever repent of having refused any sensual pleasure.Pleasure then is neither good nor useful.

11.This thing， what is it in itself， in its own constitution？ What is its substance and material？ And what its causal nature [or form]？ And what is it doing in the world？ And how long does it subsist？

12.When thou risest from sleep with reluctance， remember that it is according to thy constitution and according to human nature to perform social acts， but sleeping is common also to irrational animals.But that which is according to each individual’s nature is also more peculiarly its own， and more suitable to its nature， and indeed also more agreeable （v.I）.

13.Constantly and， if it be possible， on the occasion of every impression on the soul， apply to it the principles of Physic， of Ethic， and of Dialectic.

14.Whatever man thou meetest with， immediately say to thyself： What opinions has this man about good and bad？ For it with respect to pleasure and pain and the causes of each， and with respect to fame and ignominy， death and life， he has such and such opinions， it will seem nothing wonderful or strange to me， if he does such and such things； and I shall bear in mind that he is compelled to do so.

15.Remember that as it is a shame to be surprised if the fig-tree produces figs， so it is to be surprised if the world produces such and such things of which it is productive； and for the physician and the helmsman it is a shame to be surprised， if a man has a fever， or if the wind if unfavourable.

16.Remember that to change thy opinion and to follow him who corrects thy error is as consistent with freedom as it is to persist in thy error.For it is thy own， the activity which is exerted according to thy own movement and judgment， and indeed according to thy own understanding too.

17.If a thing is in thy own power， why dost thou do it？ but if it is in the power of another， whom dost thou blame？ the atoms [chance] or the gods？ Both are foolish.Thou must blame nobody.For if thou canst， correct [that which is the cause]； but if thou canst not do this， correct at least the thing itself； but if thou canst not do even this， of what use is it to thee to find fault？ for nothing should be done without a purpose.

18.That which has died falls not out of the universe.If it stays here， it also changes here， and is dissolved into its proper parts， which are elements of the universe and of thyself.And these too change， and they murmur not.

19.Everything exists for some end， a horse， a vine.Why dost thou wonder？ Even the sun will say， I am for some purpose， and the rest of the gods will say the same.For what purpose then art thou？ to enjoy pleasure？ See if common sense allows this.

20.Nature has had regard in everything no less to the end than to the beginning and the continuance， just like the man who throws up a ball.What good is it then for the ball to be thrown up， or harm for it to come down， or even to have fallen？ and what good is it to the bubble while it holds together， or what harm when it is burst？ The same may be said of a light also.

21.Turn it [the body] inside out， and see what kind of thing it is； and when it has grown old， what kind of thing it becomes， and when it is diseased.

Short-lived are both the praiser and the praised， and the rememberer and the remembered： and all this in a nook of this part of the world； and not even here do all agree， no， not any one with himself： and the whole earth too is a point.

22.Attend to the matter which is before thee， whether it is an opinion or an act or a word.

Thou sufferest this justly： for thou choosest rather to become good to-morrow than to be good to-day.

23.Am I doing anything？ I do it with reference to the good of mankind.Does anything happen to me？ I receive it and refer it to the gods， and the source of all things， from which all that happens is derived.

24.Such as bathing appears to thee—oil， sweat， dirt， filthy water， all things disgusting—so is every part of life and everything.

25.Lucilla saw Verus die， and then Lucilla died.Secunda saw Maximus die， and then Secunda died.Epitynchanus saw Diotimus die， and then Epitynchanus died.Antoninus saw Faustina die， and then Antoninus died.Such is everything.Celer saw Hadrianus die， and then Celer died.And those sharp-witted men， either seers or men inflated with pride， where are they？ for instance， the sharp-witted men， Charax and Demetrius the Platonist and Eud？mon， and any one else like them.All ephemeral， dead long ago.Some indeed have not been remembered even for a short time， and others have become the heroes of fables， and again others have disappeared even from fables.Remember this， then， that this little compound， thyself， must either be dissolved， or thy poor breath must be extinguished， or be removed and placed elsewhere.

26.It is satisfaction to a man to do the proper works of a man.Now it is a proper work of a man to be benevolent to his own kind， to despise the movements of the senses， to form a just judgment of plausible appearances， and to take a survey of the nature of the universe and of the things which happen in it.

27.There are three relations [between thee and other things]： the one to the body which surrounds thee； the second to the divine cause from which all things come to all； and the third to those who live with thee.

28.Pain is either an evil to the body—then let the body say what it thinks of it—or to the soul； but it is in the power of the soul to maintain its own serenity and tranquillity， and not to think that pain is an evil.For every judgment and movement and desire and aversion is within， and no evil ascends so high.

29.Wipe out thy imaginations by often saying to thyself： now it is in my power to let no badness be in this soul， nor desire， nor any perturbation at all； but looking at all things I see what is their nature， and I use each according to its value.—Remember this power which thou hast from nature.

30.Speak both in the senate and to every man， whoever he may be， appropriately， not with any affectation： use plain discourse.

31.Augustus’court， wife， daughter， descendants， ancestors， sister， Agrippa， kinsmen， intimates， friends， Areius， M？cenas， physicians and sacrificing priests—the whole court is dead.Then turn to the rest， not considering the death of a single man， [but of a whole race]， as of the Pompeii； and that which is inscribed on the tombs—the last of his race.Then consider what trouble those before them have had that they might leave a successor； and then， that of necessity some one must be the last.Again here consider the death of a whole race.

32.It is thy duty to order thy life well in every single act； and if every act does its duty， as far as is possible， be content； and no one is able to hinder thee so that each act shall not do its duty.—But something external will stand in the way.—Nothing will stand in the way of thy acting justly and soberly and considerately， but perhaps some other active power will be hindered.Well， but by acquiescing in the hindrance and by being content to transfer thy efforts to that which is allowed， another opportunity of action is immediately put before thee in place of that which was hindered， and one which will adapt itself to this ordering of which we are speaking.

33.Receive [wealth or prosperity] without arrogance； and be ready to let it go.

34.If thou didst ever see a hand cut off， or a foot， or a head， lying anywhere apart from the rest of the body， such does a man make himself， as far as he can， who is not content with what happens， and separates himself from others， or does anything unsocial.Suppose that thou hast detached thyself from the natural unity—for thou wast made by nature a part， but now thou hast cut thyself off—yet here there is this beautiful provision， that it is in thy power again to unite thyself.God has allowed this to no other part， after it has been separated and cut asunder， to come together again.But consider the kindness by which he has distinguished man， for he has put it in his power not to be separated at all from the universal； and when he has been separated， he has allowed him to return and to be united and to resume his place as a part.

35.As the nature of the universal has given to every rational being all the other powers that it has， so we have received from it this power also.For as the universal nature converts and fixes in its predestined place everything which stands in the way and opposes it， and makes such things a part of itself， so also the rational animal is able to make every hindrance its own material， and to use it for such purposes as it may have designed.

36.Do not disturb thyself by thinking of the whole of thy life.Let not thy thoughts at once embrace all the various troubles which thou mayest expect to befall thee： but on every occasion ask thyself， What is there in this which is intolerable and past bearing？ for thou wilt be ashamed to confess.In the next place remember that neither the future nor the past pains thee， but only the present.But this is reduced to a very little， if thou only circumscribest it， and chidest thy mind， if it is unable to hold out against even this.

37.Does Panthea or Pergamus now sit by the tomb of Verus？ Does Chaurias or Diotimus sit by the tomb of Hadrianus？ That would be ridiculous.Well， suppose they did sit there， would the dead be conscious of it？ and if the dead were conscious， would they be pleased？ and if they were pleased， would that make them immortal？ Was it not in the order of destiny that these persons too should first become old women and old men and then die？ What then would those do after these were dead？ All this is foul smell and blood in a bag.

38.If thou canst see sharp， look and judge wisely， says the philosopher.

39.In the constitution of the rational animal I see no virtue which is opposed to justice； but I see a virtue which is opposed to love of pleasure， and that is temperance.

40.If thou takest away thy opinion about that which appears to give thee pain， thou thyself standest in perfect security.Who is this self？ The reason.But I am not reason.Be it so.Let then the reason itself not trouble itself.But if any other part of thee suffers， let it have its own opinion about itself （vii.16）.

41.Hindrance to the perceptions of sense is an evil to the animal nature.Hindrance to the movements [desires] is equally an evil to the animal nature.And something else also is equally an impediment and evil to the constitution of plants.So then that which is a hindrance to the intelligence is an evil to the intelligent nature.Apply all these things then to thyself.Does pain or sensuous pleasure affect thee？ The senses will look to that.Has any obstacle opposed thee in thy efforts towards an object？ if indeed thou wast making this effort absolutely [unconditionally， or without any reservation]， certainly this obstacle is an evil to thee considered as a rational animal.But if thou takest [into consideration] the usual course of things， thou hast not yet been injured nor even impeded.The things however which are proper to the understanding no other man is used to impede， for neither fire， nor iron， nor tyrant， nor abuse， touches it in any way.When it has been made a sphere， it continues a sphere.（xi.12）.

42.It is not fit that I should give myself pain， for I have never intentionally given pain even to another.

43.Different things delight different people.But it is my delight to keep the ruling faculty sound without turning away either from any man or from any of the things which happen to men， but looking at and receiving all with welcome eyes and using everything according to its value.

44.See that thou secure this present time to thyself； for those who rather pursue posthumous fame do not consider that the men of after-time will be exactly such as these whom they cannot bear now； and both are mortal.And what is it in any way to thee if these men of after-time utter this or that sound， or have this or that opinion about thee？

45.Take me and cast me where thou wilt； for there I shall keep my divine part tranquil， that is， content， if it can feel and act conformably to its proper constitution.Is this [change of place] sufficient reason why my soul should be unhappy and worse than it was， depressed， expanded， shrinking， affrighted？ and what wilt thou find which is sufficient reason for this？

46.Nothing can happen to any man which is not human accident， nor to an ox which is not according to the nature of an ox， nor to a vine which is not according to the nature of a vine， nor to a stone which is not proper to a stone.If then there happens to each thing both what is usual and natural， why shouldst thou complain？ For the common nature brings nothing which may not be borne by thee.

47.If thou art pained by any external thing， it is not this that disturbs thee， but thy own judgment about it.And it is in thy power to wipe out this judgment now.But if anything in thy own disposition gives thee pain， who hinders thee from correcting thy opinion？ And even if thou art pained because thou art not doing some particular thing which seems to thee to be right， why dost thou not rather act than complain？ But some insuperable obstacle is in the way？ Do not be grieved then， for the cause of its not being done depends not on thee.But it is not worth while to live， if this cannot be done.Take thy departure then from life contentedly， just as he dies who is in full activity， and well pleased too with the things which are obstacles.

48.Remember that the ruling faculty is invincible， when self-collected it is satisfied with itself， if it does nothing which it does not choose to do， even if it resist from mere obstinacy.What then will it be when it forms a judgment about anything aided by reason and deliberately？ Therefore the mind which is free from passions is a citadel， for man has nothing more secure to which he can fly for refuge and for the future be inexpugnable.He then who has not seen this is an ignorant man； but he who has seen it and does not fly to this refuge is unhappy.

49.Say nothing more to thyself than what the first appearances report.Suppose that it has been reported to thee that a certain person speaks ill of thee.This has been reported； but that thou hast been injured， that has not been reported.I see that my child is sick.I do see； but that he is in danger， I do not see.Thus then always abide by the first appearances， and add nothing thyself from within， and then nothing happens to thee.Or rather add something， like a man who knows everything that happens in the world.

50.A cucumber is bitter.—Throw it away.—There are briars in the road.—Turn aside from them.—This is enough.Do not add， And why were such things made in the world？ For thou wilt be ridiculed by a man who is acquainted with nature， as thou wouldst be ridiculed by a carpenter and shoemaker if thou didst find fault because thou seest in their workshop shavings and cuttings from the things which they make.And yet they have places into which they can throw these shavings and cuttings， and the universal nature has no external space； but the wondrous part of her art is that though she has circumscribed herself， everything within her which appears to decay and to grow old and to be useless she changes into herself， and again makes other new things from these very same， so that she requires neither substance from without nor wants a place into which she may cast that which decays.She is content then with her own space， and her own matter， and her own art.

51.Neither in thy actions be sluggish， nor in thy conversation without method， nor wandering in thy thoughts， nor let there be in thy soul inward contention nor external effusion， nor in life be so busy as to have no leisure.

Suppose that men kill thee， cut thee in pieces， curse thee.What then can these things do to prevent thy mind from remaining pure， wise， sober， just？ For instance， if a man should stand by a limpid pure spring， and curse it， the spring never ceases sending up potable water； and if he should cast clay into it or filth， it will speedily disperse them and wash them out， and will not be at all polluted.How then shalt thou possess a perpetual fountain [and not a mere well]？ By forming thyself hourly to freedom conjoined with contentment， simplicity and modesty.

52.He who does not know what the world is， does not know where he is.And he who does not know for what purpose the world exists， does not know who he is， nor what the world is.But he who has failed in any one of these things could not even say for what purpose he exists himself.What then dost thou think of him who [avoids or] seeks the praise of those who applaud， of men who know not either where they are or who they are？

53.Dost thou wish to be praised by a man who curses himself thrice every hour？ Wouldst thou wish to please a man who does not please himself？ Does a man please himself who repents of nearly everything that he does？

54.No longer let thy breathing only act in concert with the air which surrounds thee， but let thy intelligence also now be in harmony with the intelligence which embraces all things.For the intelligent power is no less diffused in all parts and pervades all things for him who is willing to draw it to him than the a？rial power for him who is able to respire it.

55.Generally， wickedness does no harm at all to the universe； and particularly， the wickedness [of one man] does no harm to another.It is only harmful to him who has it in his power to be released from it， as soon as he shall choose.

56.To my own free will the free will of my neighbour is just as indifferent as his poor breath and flesh.For though we are made especially for the sake of one another， still the ruling power of each of us has its own office， for otherwise my neighbour’s wickedness would be my harm， which God has not willed in order that my unhappiness may not depend on another.

57.The sun appears to be poured down， and in all directions indeed it is diffused， yet it is not effused.For this diffusion is extension： Accordingly its rays are called Extensions [Greek] because they are extended [Greek].But one may judge what kind of a thing a ray is， if he looks at the sun’s light passing through a narrow opening into a darkened room， for it is extended in a right line， and， as it were， is divided when it meets with any solid body which stands in the way and intercepts the air beyond； but there the light remains fixed and does not glide or fall off.Such then ought to be the outpouring and diffusion of the understanding， and it should in no way be an effusion， but an extension， and it should make no violent or impetuous collision with the obstacles which are in its way； nor yet fall down， but be fixed and enlighten that which receives it.For a body will deprive itself of the illumination， if it does not admit it.

58.He who fears death either fears the loss of sensation or a different kind of sensation.But if thou shalt have no sensation， neither wilt thou feel any harm； and if thou shalt acquire another kind of sensation， thou wilt be a different kind of living being， and thou wilt not cease to live.

59.Men exist for the sake of one another.Teach them then or bear with them.

60.In one way an arrow moves， in another way the mind.The mind， indeed， both when it exercises caution and when it is employed about inquiry， moves straight onward not the less， and to its object.

61.Enter into every man’s ruling faculty； and also let every other man enter into thine.