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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.

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?

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?

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 aerial power for him who is
able to respire it.

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.

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.

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 [aktines] because they
are extended [apo tou ekteinesthai]. 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 out-pouring 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.

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.

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

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.

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

----------------------------------------------------------------------

BOOK NINE

He ho acts unjustly acts impiously. For since the universal nature
has made rational animals for the sake of one another to help one
another according to their deserts, but in no way to injure one another,
he who transgresses her will, is clearly guilty of impiety towards
the highest divinity. And he too who lies is guilty of impiety to
the same divinity; for the universal nature is the nature of things
that are; and things that are have a relation to all things that come
into existence. And further, this universal nature is named truth,
and is the prime cause of all things that are true. He then who lies
intentionally is guilty of impiety inasmuch as he acts unjustly by
deceiving; and he also who lies unintentionally, inasmuch as he is
at variance with the universal nature, and inasmuch as he disturbs
the order by fighting against the nature of the world; for he fights
against it, who is moved of himself to that which is contrary to truth,
for he had received powers from nature through the neglect of which

own art.

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.

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?

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?

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 aerial power for him who is

able to respire it.

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.

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.

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 [aktines] because they

are extended [apo tou ekteinesthai]. 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 out-pouring 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.

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.

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

them.

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.

Enter into every man's ruling faculty; and also let every other man

enter into thine.

----------------------------------------------------------------------

BOOK NINE

He ho acts unjustly acts impiously. For since the universal nature

has made rational animals for the sake of one another to help one

another according to their deserts, but in no way to injure one another,

he who transgresses her will, is clearly guilty of impiety towards

the highest divinity. And he too who lies is guilty of impiety to

the same divinity; for the universal nature is the nature of things

that are; and things that are have a relation to all things that come

into existence. And further, this universal nature is named truth,

and is the prime cause of all things that are true. He then who lies

intentionally is guilty of impiety inasmuch as he acts unjustly by

deceiving; and he also who lies unintentionally, inasmuch as he is

at variance with the universal nature, and inasmuch as he disturbs

the order by fighting against the nature of the world; for he fights

against it, who is moved of himself to that which is contrary to truth,

for he had received powers from nature through the neglect of which