Book Ten 卷十

挖掘你本性所渴求的东西

1.那么，难道我的灵魂，你将不会再和善、单纯、唯一和赤诚了，而是比附着在你周围的这一层躯体更加浅薄了吗？难道你不再沉浸于深情款款、随遇而安的性情了吗？难道对于安逸享乐你不再得到满足、不再有任何欲望，或是没有了期望及渴望的心，无论它们是生机勃勃的还是死气沉沉的了吗？难道不再对你所享有的欢愉在某时、某地、某个适宜的日子，或是你正生活着的这个和谐的人类社会中有任何期冀了吗？然而你又会满足于你的现状，得益于自己所拥有的一切，还是你将会说服自己现在所有的是得自上帝的恩赐，所有的都是好的，无论将要怎样取悦他们都是好的，也无论他们将会带来怎样完美的生活——优良的、公正的以及美好的，他们创生和掌握着万物，涵括并孕育着所有其他类似物种繁衍生息的根本吗？还是你不会像这样与神灵和人类同处一个屋檐下，也不会在他们其中吹毛求疵，或者被他们所惩罚？

2.挖掘你本性所渴求的东西，正如现在你仅受天性支配，然后跟随着去做，去接受，至少现在的你还是一个人，而如果你的天性也不会因此变得更糟的话。

接下来，你必须挖掘出现在你仍然作为人类的你的本性要求。对于这些所有的种种，目前你仍是一个理性生物，如果你的天性不会因此变得更糟的话，那么你就该接受他们。然而这个理性的生物常常也是一个政治性（社会性）的生物。那么，运用这些规则，不要给自己添任何麻烦。

3.无论所有发生的事情是你本性注定要去承受的，还是非本性注定要去承受的，都要学会去承受它。然而，如果事情是你天性注定要承受的，不要抱怨，而是随着你的本性去承受它。但是如果事情发生不是你的天性所要承受的，也不要抱怨，因为它将会在耗尽你后灭亡。但是，要记住，你本性注定要承受一切，通过思考这属于你的利益或义务的哪一方，如何将其变为自己承受和可容忍的范围内，就取决于你自己的观念了。

4.如果一个人犯了错误，就要温和地纠正并且指出他的错误之处。但是，如果你没有这个能力的话，就责怪自己，或者谁都不要责怪。

5.无论在你身上发生了什么，那都是你命中注定要发生的。起因所赋有的暗示就是，它们是缠绕在你人生命理中的纺线，也是其中偶然附着之物。

6.无论宇宙是无数原子的集成，或自然本是一个体系，先请它们让道于如下的理论吧，那就是：首先我是自然统治下总体中的一部分；其次，我与这些部分紧密相连，而它们与我自己也是如此。为了牢记这一点，由于我也是一部分，我将不会与那些要将我驱逐出这个整体的任何事物有所联系；因为没有什么是对其有害的，如果不是为了它更好发展的话；而所有的本性的确有其共同的准则，但是宇宙的天性却有自己的准则，而这是不可能被哪怕是外来因素带来有害影响的。于是，通过牢记我自己是整体的一部分，我应该与所有发生的事相关联。而且正因为自己紧密相连的这些事物有着跟我自己相同的本质，我不应该做任何不合群的事，但是我也不会与跟我本质相同的这些事物同流，而是尽我所能去追逐共同的利益，并将其从相反方向逆转过来。现在，如果这些事都如愿达成了的话，那么生活自然就会快活，正如你可能发觉的那些给自己身边人带来益处行为的公民的生活是快乐的一样，而他也满足于国家所给予他的一切。

7.整体的每一部分，我是指，一切，都是天然地包含于宇宙之中的，也必将会消亡；但是让我们从这个角度去理解，那就是他们都会带来改变。但是如果这些部分天生的存有恶根或是必不可少的话，那么整体将不会继续以好的形式存在，而那些被迫改变和组建的部分将会以各种形式消亡。因为有可能自然本身就是注定要对自己的部分做邪恶的事情，让它们被迫坠入邪恶并无法逃离，或是在自己不可知的情况下发生这些后果。这两种猜测，确实不可思议。但如果一个人引用“自然”这个概念（作为一个有效的势力），并且义正言辞地说这些都是本性使然，即使作为这个整体的那些部分在这个天性下被迫改变简直就是荒诞之极；并且即使好像有什么事情的发生是与自然相悖的，尤其是当一些事物的分解正是融入到那些原本那么组成的事物中去时，要同时面对这些是令人吃惊并难以接受的。因为那其中不是有每样组成事物成分的解体，就是有在从固体到土质以及从气态到空气的转化，使得这些部分都拥有宇宙性的原理，无论这一点在某个特定的时期是产生于火还是以永久变化的方式呈现。而且不要妄想那些固体和气体成分是在繁衍过程中属于你的。因为所有这些都仅是在昨天和前天获得的合成，正如有人说的那样，来自被激发的食物或空气。然而，这一点，所获得的合成、变化，并不是你母亲所带来的那些。但是可以猜想，那些你母亲带来的暗示着你和其他部分联系之紧密，尤其是变化的本质，实际上与所说的客观并无任何联系。

8.当你获得这些名头的时候——优秀、谦虚、真实、理性、一个沉着雅量的人，请好好关注你的言行，不要使它们变质；而如果你即将失去它们时，赶紧把它们重拾回来。并且记住，“理性”这个词是用来衡量一个人是否对重要的事情懂得给予关注以及不犯粗心大意的错误的指示器；而“沉着”指的是对于共有本性赋予你的事物懂得主动地接受的状态；“雅量”则是要求不以物喜、不以己悲，并且对于名望这个庸俗的称号、死亡以及所有这一类事物淡泊视之，看得高远。然而，如果你已经拥有了这些名字，并不渴求于在他人心目中争得这些名字的话，你将会成为另一个人，并获得另一种全新的生活。为了继续你迄今为止已经获得的生活，并不惜一切代价要堕落在这样一种生活中的话，那么你无疑是一个愚蠢之极的人，一个贪求苟活的人，这就像那些与野兽搏斗的战士一样，全身布满了伤痕和血痂，第二天仍然满心期待着继续搏斗，即使他们将再一次被同样的利爪和撕咬送回相同的境地。这样一来，那些名字就再适合你不过了，而且由于你成功地忍受了这一切，因此好像自己搬到了某个快乐之岛一样。但是如果你自己已经被抛弃于他们之外并且无法在自己掌控之中的话，或者甚至与生命都分道扬镳，不再热情满涨，但是却有了简朴、自由和谦虚的话，在完成你自己这生命中值得称道的事情之后，就会超脱于其之上了。然而，为了牢牢熟记这些名字，如果你心有神灵，并且知道他们期望的不是谄媚讨好，而是希望所有人都能够本真地做自己的话，这将会对你有百益而无一害；而且你要记住万物各司其职，无花果树有无花果的职责，犬类有犬类的职责，蜜蜂有蜜蜂的职责，而人也有人的职责。

9.伪饰、战争、惊愕、迟钝、奴役将会日渐把你的这些神圣准则磨灭。有多少事在没有钻研天性的情形下你考虑过的，又有多少是你所忽略的？然而去观察所有事物是你的职责，做每件事亦然，同时在不断完善的条件下掌握处理事务的能力，这样一来冥想的能力也得到考验，而从每件事中获得的知识所带来的自信也不必展露出来，但是也不要将其藏匿起来。因为当你沉浸在质朴中、庄严中，以及从这些事中获得知识时，这些都是最为本质的，而它们又在宇宙中处于怎样的位置上，并且将会存在多久，又是由什么所组成，最终将属于谁，而谁又有能力同时给予它们并又将其拿走？

10.当蜘蛛捕获到一只苍蝇时它会自豪，捕获到一只可怜的野兔时也会自豪，将一条小鱼收入网中时仍会自豪，同样在捕获一头野猪时也是如此，在捕获熊、在捕获萨尔玛特人时，它都会自豪。但如果你去询问被捕者的意见，难道这不是强盗的行径吗？

一早醒来就要开始鞭策自己

11.通过沉思冥想总结出所有这一切是如何从一个性质转变到另一个性质上的，并常常这么要求自己、训练自己这方面的哲学思维。没有什么事大到足以让你获得宽广的胸襟。那样的人已经脱离了躯体，当他发觉自己必须离群索居时，而没人知道这将在多短的时间内发生，他将自己全放弃，仅仅随心而行，而对于其他发生的一切，他也已然将之排除在万能的自然之外了。但是对于其他人将会如何谈论他、想象他或是反对他，他却从来不去思考一二，只满足于做拥有这二者的人，公正地做着自己的事，并对现在自己所有的感到满足，且他将歧途上的和庸碌的所有追逐置之不理，孜孜不倦地追寻着这个目标以追随上帝，除了追求法律的公正不阿外别无所求。

12.当你用自己的权力去追逐什么该做时，所需要的是否是谨小慎微的担忧？而假如你对此确信无疑，那就义无反顾地走下去，不要再回头。但假如你犹豫不决的话，那就停下脚步，倾听最佳的建议。然而如果所有其他的都反对你的话，那就凭着自己能力之内的抉择走下去，跟随正义的指引吧。因为这才是达到目标的最佳途径，而如果你失败了，那么就让失败成为成功道路上的一堂课。那些跟随万物真理的人是同时具有平静和活泼的人，他们集活跃与冷静于一身。

13.当你一早醒来就要开始鞭策自己，无论这是否会使你发生变化，如果另一个所作所为是公正并且正确的话，将不会有所不同。

我猜，你也并没有忘记，那些狂妄自大的人是如何将自己的夸耀或责备丢给他人的，就像他们在床上或是船上一样混沌不清。而你也没有忘记他们做了什么，他们逃避什么，以及他们追逐什么，他们是怎样偷盗又是怎样抢劫的，不是用的手和脚，而是用他们最为宝贵的地方，即思维产生之处。当一个人做出抉择时，是选择忠诚、谦虚、真实、法律，还是完美的魔鬼（享乐）？

14.对于那个给予一切又将一切拿回的她，还有对于自然，这个被指派的人谦卑地说道：给予你将拥有的，拿回你所拥有的。他说话时不是骄傲自得，而是卑躬顺从并想法设法取悦她。

15.生命苦短。生存就如在山巅。因为无论一个人是住在山的这面还是那面，都不会造成多大的差别，如果他居住在世界各地，其实也就跟住在一个国家（政治团体）里没什么区别。让人们看看，让他们知道一个真正的人是依本性而居。如果他们无法忍受他，那就让他们杀了他吧。因为这样比被他们同化要好。

16.人们不再探讨一个好人应该是什么样的，而是众口一词地认为就该是那样的。

17.常常思索时间之长和空间之大，这样就能知道宇宙中的所有个体就如沙粒一般渺小，而对于时间来说，它也不过就是沧海之一粟。

18.看看所有这些存在之物吧，感知它们已在分解和变化，而且由于一切都在腐化和消散，所有的东西又是在自然的安排下逝去。

19.当人们进食、睡觉、繁衍、放松等等时，想想他们到底是怎样的人。然后想想当他们飞扬跋扈、狂妄自大，或是居高临下地怒发冲冠、破口大骂时，又是怎样的人。然而，不久前他们中的多少人还是奴隶，那时他们想要的是什么，而仅仅在不久之后便思考他们又将在怎样的条件下生活。

20.全能的自然赋予一切事物的，对于世界万物来说都是好的。而当自然赋予它们之时，也是从对它们有利的方面出发的。

21.“大地爱甘霖”，“天堂博爱”，这个博爱旨在造福一切注定的事。我于是对宇宙说，我也如您一样博爱。这难道不正如那句话所说的，“此爱或彼爱是出于本能”吗？

22.无论你是居住在此并已习惯于此，还是你正离去，这都是你自己的意愿，抑或是你正逝去并已卸下了责任的重担。但除却这些之外，就再无其他了。那么，就好好祝贺自己吧。

23.让这一切都简单明了吧，这片土地和别的没什么区别。而这里的一切跟山顶的，或是海岸边的，或是别的你想要的什么地方的，如出一辙。因为你将会体会到一切正如柏拉图所说，定居在城市之中与居住在山间小屋并无不同。

24.那么现在什么是我的规则所在呢？而我又是出于什么本性来创制它？我运用其的目的何在？它是否毫无意义？对于社会生活而言，这是否宽松破碎？它是否消散成尘埃并与之混合，最终成为一体？

25.脱离主的人是个逃跑者，然而主就是法律，打破法律的人就是逃跑者。而他同时也是个或悲伤、或愤怒、或害怕的人，他十分的不满，因为一切都已被或应该被统领万物的主所决定，他就是法律，并告诉所有人什么才是合适的。于是，那个害怕或悲伤、愤怒的人，就是一个逃跑者。

26.一个人在一个子宫中留下精子然后离去，随即另一个循环取而代之，它经过努力奋斗之后婴儿诞生了。这是一件怎样的作品啊！再一次，这个孩子从喉咙中咽下食物，随后开启另一个循环，并开始有了知觉和感觉，有了完整的生命、力量和其他所有的东西。在这个隐匿的过程中我察觉产生出了多少东西，而它们又是多么奇特，而我所见到的这种力量就如同我们所见的掌握事物起伏的力量一样，我们并未通过眼睛看见，但它却是那么的直截明了。

27.常常思考万物是如何成为它们现在这样的，而在过去也是一样；想想它们以后也将这样。将所有相同形式的戏剧和舞台摆到你的眼前，不管是那些学自自身经验抑或是古老历史中的；比如说，整个哈德良帝国、整个安东尼帝国和整个菲利普、亚历山大、克洛伊斯帝国；因为所有这些对我们而言都已是戏剧，唯一不同的是由不同的演员上演罢了。

28.想想那些对万事悲伤的人，或是对做一个心满意足、成天踢踢叫叫的傻猪般不以为意的人吧。

和这个傻猪一样的是那个寂静地躺在自己床上对我们所持债券悲伤不已的人。思考一下，对于那些理性动物而言，唯一可做的就是自动接受发生的事；但是单纯地接受却是万物生存下去的必须。

29.有些时候在你做事时，你会停下来然后问自己，死亡是否是件可怕的事？因为它将你从万物中分离出去。

30.当别人的错误触犯了你时，立刻转过头来好好反省自己是否犯过类似的错误；比如说，认为金钱是样好东西，或是欢愉，或意味着一丝名望，诸如此类。这样一来，你将会迅速忘记气愤，更别说如果考虑到这个人也是被迫的话，就更不会生气了。因为他还能做些什么呢？或者，如果你能将他从被逼迫中解救出来，岂不更好。

31.当你看见苏格拉底的Satyron时，想想Eutyches或是Hymen，当你看见幼发拉底河时，想想Eutychion或是Silvanus，当你看见Alciphron时想想Tropaephorus，当你看见色诺芬时想想Crito或是赛维鲁，而当你看见自己时，想想那位恺撒，以及其他拥有与他类似功绩的伟人。然后将这些思索铭记于心，而现在那些人又到哪里去了呢？哪儿都没去，或是去了没人知道的什么地方。这样持续下去，你将会知道人类其实就如过眼烟云一般什么都不是，尤其是如果你同时能够感悟到那些曾经的变革将会在时间的长河中不复存在，就更是如此了。但是你，在怎样的一个短小空间中以自己的形式存在？而你又为何不满足于以给定的方式度过此生？在你一生中你尽量避免的是怎样的行为和机遇？因为这些所有的东西还能是别的什么呢，除了命理的约束外，当它被认真地审视时并且以它们的天性去检视在生命中所发生的形式？坚持下去直到你将所有一切变成自己所有时，就像一个强大的胃能将所有食物消化成自己的一样，就像炽烈的火焰将所有投入它之中的物体燃烧成火光和明亮一样。

32.不要让任何人有权力说出有关你的真实情形，说你不单纯质朴，或是说你不优秀和善，而是让那些这么想你的人做撒谎人吧。所有的这些都是在你的掌控之中。那个隐藏在你身后不让你成为优秀而单纯的人是谁？而你除了成为这样的人，否则就决定不再生存下去了吗？如果你自己不是那样的话，那么也没有什么别的理由能允许你继续活下去了。

33.那个能够对命理百依百顺、好言相劝的东西（我们生命中的）是什么？无论它将是什么，如何去做或如何去说都是取决于你，不要躲避起来到处找理由。直到你的思维已经认同，那些享受安逸的铺张奢华也应该是你的，那些指派于你或是赋予你的东西，所做的都应该是满足一个人的需求，否则你将会悲痛无所止。因为一个人就应当依照自己天性的需求在其力所能及的范围之内尽情享受，并且他的掌控无所不在。现在，使得一个圆桶来回滚动的并不是其自己的动力，也不是水或火的，更不是别的由自然或是某个荒诞不羁的灵魂所掌控的，因为这些东西的检测方式以及数量都很多。然而才智和理智能够超越一切强加在它们身上的东西，并且是以自然形成及自我选择的方式。在你眼前呈现的就是能够应对一切事物的命理，就像火焰是上升的、巨石是下落的、圆桶顺着倾斜的表面滚动一样，你不会发现更多的东西。对于所有那些阻碍或是影响肉体的东西仅仅是死亡之物而已，或者，除了观念和服从命理本身之外，他们并不挤压或是损坏什么；因为假如它们这么做了，他将会立刻感到情形要变糟。现在，世界万物都有自己特定的运行规则，无论它们受到了什么伤害，那些备受影响的将会变得很糟糕；但是在像这样的一种情形下，一个人将会大大受益，如果谁这么说了的话，正确利用意外情况下的赞誉将会好处加倍。并且最终要牢记的是，没有什么能够伤害一名真正的公民，因为他并未有损国家，也不会有什么能够损害国家，因为她并未有损法律（秩序）；而那些东西就被称之为不幸，但却并未有损法律。那些没有损坏法律的，自然也就没有损坏国家或是公民。

34.对于参透了真正准则的人来说，即使是最为简短的戒律也已经足够了，而且任何共同的戒律都能时刻提醒着他，自己该不受悲伤和害怕的困扰。比如说，那些被风吹落到地面上的树叶。

这也就像人类间的竞赛，同时，也是你的孩子之间的，而树叶也是一样。当它们值得信赖并被给予赞扬，或是恰恰相反，或是私下被指责、嘲讽时，它们都会大叫出来。而树叶，同样与那些未来接受并转换成为有名望的人相似。对于这些一切就像“在春天生长发芽”一样，如某位诗人所说的，风随即将它们吹落；之后，森林又迎来了新的树叶将它们取而代之。然而短暂的存在是万物的共性，而你不必回避和追求那些看起来会永恒的东西。仅需片刻，你闭上双眼，那位不久之后就会步你后尘踏入坟墓的人，又会悲痛不已。

35.视力完好的眼睛应该能看见所有可见的事物，并且不该说我希望看见绿色的东西此类的话，因为这是病态的眼睛才会做的事。听力和嗅觉完好的话，就应该能够觉察到所有能被听见和闻见的东西。而健康的胃应当对所有食物都能容纳，正如磨机无论对于什么都能磨碎一样。于是依此类推，健全的理解力应当能够对所有将发生的事做好准备；而那些说，让我亲爱的孩子们活下去，让所有人都对我的所作所为发出赞扬，这样的人就是那些用眼寻找绿色事物，或是用牙齿寻找柔软好嚼食物的人。

36.没有谁能够幸运到，在他垂死之际身边有人会对将要发生的事感到开心的。想象这是一个优秀而睿智的人，会有谁对自己说，让我们最后一次在即将从这位校长手中解放出来而自由呼吸吧？他并没有对我们谁苛刻严厉，但是我发觉他却在缄默地责备我们。这就是一个好人所说的。但是对于我们自身而言，又有多少身外之物正期许摆脱我们呢。当你即将逝去时，你就会开始考虑这个问题，而你将会在想到这些时更加满足地离去：我即将从这样一种生活中脱离，脱离这个我为之奋斗如此卖力的生活，祈祷着、关忧着，他们希望我的离去，恐怕还盼着这一刻早些到来。那么为什么还要弥留呢？不要因为这个原因就在最后的时刻对他们苛责，而是要保持你一贯的品性，要和善，要慈祥，要温和，而且在另一方面不要表现出你好像正痛苦离去，而是像那些在平静中逝去的人一样，那卑微的灵魂将会轻松脱离躯体，这也正是你离开他们的方式，因为这是联系你们的天性所在。但是她是否正驱散这样一个联盟？嗯，我像来时一般离去，并没有拖拖拉拉，没受任何强迫，因为这，也是天性使然的一部分。

37.要尽可能地与任何对你生命造成影响的人相适应，不断询问你自己，这人这么做的目的是什么？但首先要从询问自身开始，并审视你自己。

38.要牢记隐匿在背后牵引着线的是信念的力量，这就是生命。这，如果有人要这么说的话，就是人类。自己沉思，但不要考虑那些围绕在你周围以及附着在其之上的脉络。因为他们就像斧子一样，仅仅在他们所生长的躯体内有所不同。确实，与纺织者的梭、作者的笔杆以及行驶者的马鞭相比，没有了活动以及检索，这些部分也都是一无是处的。

1.Wilt thou， then， my soul， never be good and simple and one and naked， more manifest than the body which surrounds thee？ Wilt thou never enjoy an affectionate and contented disposition？ Wilt thou never be full and without a want of any kind， longing for nothing more， nor desiring anything， either animate or inanimate， for the enjoyment of pleasures？ Nor yet desiring time wherein thou shalt have longer enjoyment， or place， or pleasant climate， or society of men with whom thou mayest live in harmony？ But wilt thou be satisfied with thy present condition， and pleased with all that is about thee， and wilt thou convince thyself that thou hast everything and that it comes from the gods， that everything is well for thee， and will be well whatever shall please them， and whatever they shall give for the conservation of the perfect living being， the good and just and beautiful， which generates and holds together all things， and contains and embraces all things which are dissolved for the production of other like things？ Wilt thou never be such that thou shalt so dwell in community with gods and men as neither to find fault with them at all， nor to be condemned by them？

2.Observe what thy nature requires， so far as thou art governed by nature only： then do it and accept it， if thy nature， so far as thou art a living being， shall not be made worse by it.

And next thou must observe what thy nature requires so far as thou art a living being. And all this thou mayest allow thyself， if thy nature， so far as thou art a rational animal， shall not be made worse by it. But the rational animal is consequently also a political （social） animal. Use these rules， then， and trouble thyself about nothing else.

3.Everything which happens either happens in such wise as thou art formed by nature to bear it， or as thou art not formed by nature to bear it. If， then， it happens to thee in such way as thou art formed by nature to bear it， do not complain， but bear it as thou art formed by nature to bear it. But if it happens in such wise as thou art not formed by nature to bear it， do not complain， for it will perish after it has consumed thee. Remember， however， that thou art formed by nature to bear everything， with respect to which it depends on thy own opinion to make it endurable and tolerable， by thinking that it is either thy interest or thy duty to do this.

4.If a man is mistaken， instruct him kindly and show him his error. But if thou art not able， blame thyself， or blame not even thyself.

5.Whatever may happen to thee， it was prepared for thee from all eternity； and the implication of causes was from eternity spinning the thread of thy being， and of that which is incident to it.

6.Whether the universe is a concourse of atoms， or nature is a system， let this first be established， that I am a part of the whole which is governed by nature； next， I am in a manner intimately related to the parts which are of the same kind with myself. For remembering this， in as much as I am a part， I shall be discontented with none of the things which are assigned to me out of the whole； for nothing is injurious to the part， if it is for the advantage of the whole. For the whole contains nothing which is not for its advantage； and all natures indeed have this common principle， but the nature of the universe has this principle besides， that it cannot be compelled even by any external cause to generate anything harmful to itself. By remembering， then， that I am a part of such a whole， I shall be content with everything that happens. And inasmuch as I am in a manner intimately related to the parts which are of the same kind with myself， I shall do nothing unsocial， but I shall rather direct myself to the things which are of the same kind with myself， and I shall turn an my efforts to the common interest， and divert them from the contrary. Now， if these things are done so， life must flow on happily， just as thou mayest observe that the life of a citizen is happy， who continues a course of action which is advantageous to his fellow-citizens， and is content with whatever the state may assign to him.

7.The parts of the whole， everything， I mean， which is naturally comprehended in the universe， must of necessity perish； but let this be understood in this sense， that they must undergo change. But if this is naturally both an evil and a necessity for the parts， the whole would not continue to exist in a good condition， the parts being subject to change and constituted so as to perish in various ways. For whether did nature herself design to do evil to the things which are parts of herself， and to make them subject to evil and of necessity fall into evil， or have such results happened without her knowing it？ Both these suppositions， indeed， are incredible. But if a man should even drop the term Nature （as an efficient power）， and should speak of these things as natural， even then it would be ridiculous to affirm at the same time that the parts of the whole are in their nature subject to change， and at the same time to be surprised or vexed as if something were happening contrary to nature， particularly as the dissolution of things is into those things of which each thing is composed. For there is either a dispersion of the elements out of which everything has been compounded， or a change from the solid to the earthy and from the airy to the aerial， so that these parts are taken back into the universal reason， whether this at certain periods is consumed by fire or renewed by eternal changes. And do not imagine that the solid and the airy part belong to thee from the time of generation. For all this received its accretion only yesterday and the day before， as one may say， from the food and the air which is inspired. This， then， which has received the accretion， changes， not that which thy mother brought forth. But suppose that this which thy mother brought forth implicates thee very much with that other part， which has the peculiar quality of change， this is nothing in fact in the way of objection to what is said.

8.When thou hast assumed these names， good， modest， true， rational， a man of equanimity， and magnanimous， take care that thou dost not change these names； and if thou shouldst lose them， quickly return to them. And remember that the term Rational was intended to signify a discriminating attention to every several thing and freedom from negligence； and that Equanimity is the voluntary acceptance of the things which are assigned to thee by the common nature； and that Magnanimity is the elevation of the intelligent part above the pleasurable or painful sensations of the flesh， and above that poor thing called fame， and death， and all such things. If， then， thou maintainest thyself in the possession of these names， without desiring to be called by these names by others， thou wilt be another person and wilt enter on another life. For to continue to be such as thou hast hitherto been， and to be tom in pieces and defiled in such a life， is the character of a very stupid man and one overfond of his life， and like those half-devoured fighters with wild beasts， who though covered with wounds and gore， still intreat to be kept to the following day， though they will be exposed in the same state to the same claws and bites. Therefore fix thyself in the possession of these few names： and if thou art able to abide in them， abide as if thou wast removed to certain islands of the Happy. But if thou shalt perceive that thou fallest out of them and dost not maintain thy hold， go courageously into some nook where thou shalt maintain them， or even depart at once from life， not in passion， but with simplicity and freedom and modesty， after doing this one laudable thing at least in thy life， to have gone out of it thus. In order， however， to the remembrance of these names， it will greatly help thee， if thou rememberest the gods， and that they wish not to be flattered， but wish all reasonable beings to be made like themselves； and if thou rememberest that what does the work of a fig-tree is a fig-tree， and that what does the work of a dog is a dog， and that what does the work of a bee is a bee， and that what does the work of a man is a man.

9.Mimi， war， astonishment， torpor， slavery， will daily wipe out those holy principles of thine. How many things without studying nature dost thou imagine， and how many dost thou neglect？ But it is thy duty so to look on and so to do everything， that at the same time the power of dealing with circumstances is perfected， and the contemplative faculty is exercised， and the confidence which comes from the knowledge of each several thing is maintained without showing it， but yet not concealed. For when wilt thou enjoy simplicity， when gravity， and when the knowledge of every several thing， both what it is in substance， and what place it has in the universe， and how long it is formed to exist and of what things it is compounded， and to whom it can belong， and who are able both to give it and take it away？

10.A spider is proud when it has caught a fly， and another when he has caught a poor hare， and another when he has taken a little fish in a net， and another when he has taken wild boars， and another when he has taken bears， and another when he has taken Sarmatians. Are not these robbers， if thou examinest their opinions？

11.Acquire the contemplative way of seeing how all things change into one another， and constantly attend to it， and exercise thyself about this part of philosophy. For nothing is so much adapted to produce magnanimity. Such a man has put off the body， and as he sees that he must， no one knows how soon， go away from among men and leave everything here， he gives himself up entirely to just doing in all his actions， and in everything else that happens he resigns himself to the universal nature. But as to what any man shall say or think about him or do against him， he never even thinks of it， being himself contented with these two things， with acting justly in what he now does， and being satisfied with what is now assigned to him； and he lays aside all distracting and busy pursuits， and desires nothing else than to accomplish the straight course through the law， and by accomplishing the straight course to follow God.

12.What need is there of suspicious fear， since it is in thy power to inquire what ought to be done？ And if thou seest clear， go by this way content， without turning back： but if thou dost not see clear， stop and take the best advisers. But if any other things oppose thee， go on according to thy powers with due consideration， keeping to that which appears to be just. For it is best to reach this object， and if thou dost fail， let thy failure be in attempting this. He who follows reason in all things is both tranquil and active at the same time， and also cheerful and collected.

13.Inquire of thyself as soon as thou wakest from sleep， whether it will make any difference to thee， if another does what is just and right. It will make no difference.

Thou hast not forgotten， I suppose， that those who assume arrogant airs in bestowing their praise or blame on others， are such as they are at bed and at board， and thou hast not forgotten what they do， and what they avoid and what they pursue， and how they steal and how they rob， not with hands and feet， but with their most valuable part， by means of which there is produced， when a man chooses， fidelity， modesty， truth， law， a good daemon （happiness）？

14.To her who gives and takes back all， to nature， the man who is instructed and modest says， Give what thou wilt； take back what thou wilt. And he says this not proudly， but obediently and well pleased with her.

15.Short is the little which remains to thee of life. Live as on a mountain. For it makes no difference whether a man lives there or here， if he lives everywhere in the world as in a state （political community）. Let men see， let them know a real man who lives according to nature. If they cannot endure him， let them kill him. For that is better than to live thus as men do.

16.No longer talk at all about the kind of man that a good man ought to be， but be such.

17.Constantly contemplate the whole of time and the whole of substance， and consider that all individual things as to substance are a grain of a fig， and as to time， the turning of a gimlet.

18.Look at everything that exists， and observe that it is already in dissolution and in change， and as it were putrefaction or dispersion， or that everything is so constituted by nature as to die.

19.Consider what men are when they are eating， sleeping， generating， easing themselves and so forth. Then what kind of men they are when they are imperious and arrogant， or angry and scolding from their elevated place. But a short time ago to how many they were slaves and for what things； and after a little time consider in what a condition they will be.

20.That is for the good of each thing， which the universal nature brings to each. And it is for its good at the time when nature brings it.

21."The earth loves the shower"； and "the solemn aether loves"： and the universe loves to make whatever is about to be. I say then to the universe， that I love as thou lovest. And is not this too said， that "this or that loves （is wont） to be produced"？

22.Either thou livest here and hast already accustomed thyself to it， or thou art going away， and this was thy own will； or thou art dying and hast discharged thy duty. But besides these things there is nothing. Be of good cheer， then.

23.Let this always be plain to thee， that this piece of land is like any other； and that all things here are the same with things on top of a mountain， or on the sea-shore， or wherever thou choosest to be. For thou wilt find just what Plato says， Dwelling within the walls of a city as in a shepherd's fold on a mountain.

24.What is my ruling faculty now to me？ And of what nature am I now making it？ And for what purpose am I now using it？ Is it void of understanding？ Is it loosed and rent asunder from social life？ Is it melted into and mixed with the poor flesh so as to move together with it？

25.He who flies from his master is a runaway； but the law is master， and he who breaks the law is a runaway. And he also who is grieved or angry or afraid， is dissatisfied because something has been or is or shall be of the things which are appointed by him who rules all things， and he is Law， and assigns to every man what is fit. He then who fears or is grieved or is angry is a runaway.

26.A man deposits seed in a womb and goes away， and then another cause takes it， and labours on it and makes a child. What a thing from such a material！ Again， the child passes food down through the throat， and then another cause takes it and makes perception and motion， and in fine life and strength and other things； how many and how strange I Observe then the things which are produced in such a hidden way， and see the power just as we see the power which carries things downwards and upwards， not with the eyes， but still no less plainly.

27.Constantly consider how all things such as they now are， in time past also were； and consider that they will be the same again. And place before thy eyes entire dramas and stages of the same form， whatever thou hast learned from thy experience or from older history； for example， the whole court of Hadrian， and the whole court of Antoninus， and the whole court of Philip， Alexander， Croesus； for all those were such dramas as we see now， only with different actors.

28.Imagine every man who is grieved at anything or discontented to be like a pig which is sacrificed and kicks and screams.

Like this pig also is he who on his bed in silence laments the bonds in which we are held. And consider that only to the rational animal is it given to follow voluntarily what happens； but simply to follow is a necessity imposed on all.

29.Severally on the occasion of everything that thou doest， pause and ask thyself， if death is a dreadful thing because it deprives thee of this.

30.When thou art offended at any man's fault， forthwith turn to thyself and reflect in what like manner thou dost err thyself； for example， in thinking that money is a good thing， or pleasure， or a bit of reputation， and the like. For by attending to this thou wilt quickly forget thy anger， if this consideration also is added， that the man is compelled： for what else could he do？ or， if thou art able， take away from him the compulsion.

31.When thou hast seen Satyron the Socratic， think of either Eutyches or Hymen， and when thou hast seen Euphrates， think of Eutychion or Silvanus， and when thou hast seen Alciphron think of Tropaeophorus， and when thou hast seen Xenophon think of Crito or Severus， and when thou hast looked on thyself， think of any other Caesar， and in the case of every one do in like manner. Then let this thought be in thy mind， Where then are those men？ Nowhere， or nobody knows where. For thus continuously thou wilt look at human things as smoke and nothing at all； especially if thou reflectest at the same time that what has once changed will never exist again in the infinite duration of time. But thou， in what a brief space of time is thy existence？ And why art thou not content to pass through this short time in an orderly way？ What matter and opportunity for thy activity art thou avoiding？ For what else are all these things， except exercises for the reason， when it has viewed carefully and by examination into their nature the things which happen in life？ Persevere then until thou shalt have made these things thy own， as the stomach which is strengthened makes all things its own， as the blazing fire makes flame and brightness out of everything that is thrown into it.

32.Let it not be in any man's power to say truly of thee that thou art not simple or that thou are not good； but let him be a liar whoever shall think anything of this kind about thee； and this is altogether in thy power. For who is he that shall hinder thee from being good and simple？ Do thou only determine to live no longer， unless thou shalt be such. For neither does reason allow thee to live， if thou art not such.

33.What is that which as to this material （our life） can be done or said in the way most conformable to reason. For whatever this may be， it is in thy power to do it or to say it， and do not make excuses that thou art hindered. Thou wilt not cease to lament till thy mind is in such a condition that， what luxury is to those who enjoy pleasure， such shall be to thee， in the matter which is subjected and presented to thee， the doing of the things which are conformable to man's constitution； for a man ought to consider as an enjoyment everything which it is in his power to do according to his own nature. And it is in his power everywhere. Now， it is not given to a cylinder to move everywhere by its own motion， nor yet to water nor to fire， nor to anything else which is governed by nature or an irrational soul， for the things which check them and stand in the way are many. But intelligence and reason are able to go through everything that opposes them， and in such manner as they are formed by nature and as they choose. Place before thy eyes this facility with which the reason will be carried through all things， as fire upwards， as a stone downwards， as a cylinder down an inclined surface， and seek for nothing further. For all other obstacles either affect the body only which is a dead thing； or， except through opinion and the yielding of the reason itself， they do not crush nor do any harm of any kind； for if they did， he who felt it would immediately become bad. Now， in the case of all things which have a certain constitution， whatever harm may happen to any of them， that which is so affected becomes consequently worse； but in the like case， a man becomes both better， if one may say so， and more worthy of praise by making a right use of these accidents. And finally remember that nothing harms him who is really a citizen， which does not harm the state； nor yet does anything harm the state， which does not harm law （order）； and of these things which are called misfortunes not one harms law. What then does not harm law does not harm either state or citizen.

34.To him who is penetrated by true principles even the briefest precept is sufficient， and any common precept， to remind him that he should be free from grief and fear. For example-Leaves， some the wind scatters on the ground-So is the race of men. Leaves， also， are thy children； and leaves， too， are they who cry out as if they were worthy of credit and bestow their praise， or on the contrary curse， or secretly blame and sneer； and leaves， in like manner， are those who shall receive and transmit a man's fame to aftertimes. For all such things as these "are produced in the season of spring，" as the poet says； then the wind casts them down； then the forest produces other leaves in their places. But a brief existence is common to all things， and yet thou avoidest and pursuest all things as if they would be eternal. A little time， and thou shalt close thy eyes； and him who has attended thee to thy grave another soon will lament.

35.The healthy eye ought to see all visible things and not to say， I wish for green things； for this is the condition of a diseased eye. And the healthy hearing and smelling ought to be ready to perceive all that can be heard and smelled. And the healthy stomach ought to be with respect to all food just as the mill with respect to all things which it is formed to grind. And accordingly the healthy understanding ought to be prepared for everything which happens； but that which says， Let my dear children live， and let all men praise whatever I may do， is an eye which seeks for green things， or teeth which seek for soft things.

36.There is no man so fortunate that there shall not be by him when he is dying some who are pleased with what is going to happen. Suppose that he was a good and wise man， will there not be at last some one to say to himself， Let us at last breathe freely being relieved from this schoolmaster？ It is true that he was harsh to none of us， but I perceived that he tacitly condemns us.- This is what is said of a good man. But in our own case how many other things are there for which there are many who wish to get rid of us. Thou wilt consider this then when thou art dying， and thou wilt depart more contentedly by reflecting thus： I am going away from such a life， in which even my associates in behalf of whom I have striven so much， prayed， and cared， themselves wish me to depart， hoping perchance to get some little advantage by it. Why then should a man cling to a longer stay here？ Do not however for this reason go away less kindly disposed to them， but preserving thy own character， and friendly and benevolent and mild， and on the other hand not as if thou wast torn away； but as when a man dies a quiet death， the poor soul is easily separated from the body， such also ought thy departure from men to be， for nature united thee to them and associated thee. But does she now dissolve the union？ Well， I am separated as from kinsmen， not however dragged resisting， but without compulsion； for this too is one of the things according to nature.

37.Accustom thyself as much as possible on the occasion of anything being done by any person to inquire with thyself， For what object is this man doing this？ But begin with thyself， and examine thyself first.

38.Remember that this which pulls the strings is the thing which is hidden within： this is the power of persuasion， this is life， this， if one may so say， is man. In contemplating thyself never include the vessel which surrounds thee and these instruments which are attached about it. For they are like to an axe， differing only in this that they grow to the body. For indeed there is no more use in these parts without the cause which moves and checks them than in the weaver's shuttle， and the writer's pen and the driver's whip.