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distinguishing things that are white and black.

Though thou shouldst be going to live three thousand years, and as
many times ten thousand years, still remember that no man loses any
other life than this which he now lives, nor lives any other than
this which he now loses. The longest and shortest are thus brought
to the same. For the present is the same to all, though that which
perishes is not the same; and so that which is lost appears to be
a mere moment. For a man cannot lose either the past or the future:
for what a man has not, how can any one take this from him? These
two things then thou must bear in mind; the one, that all things from
eternity are of like forms and come round in a circle, and that it
makes no difference whether a man shall see the same things during
a hundred years or two hundred, or an infinite time; and the second,
that the longest liver and he who will die soonest lose just the same.
For the present is the only thing of which a man can be deprived,
if it is true that this is the only thing which he has, and that a
man cannot lose a thing if he has it not.

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

The soul of man does violence to itself, first of all, when it becomes
an abscess and, as it were, a tumour on the universe, so far as it
can. For to be vexed at anything which happens is a separation of
ourselves from nature, in some part of which the natures of all other
things are contained. In the next place, the soul does violence to
itself when it turns away from any man, or even moves towards him
with the intention of injuring, such as are the souls of those who
are angry. In the third place, the soul does violence to itself when
it is overpowered by pleasure or by pain. Fourthly, when it plays
a part, and does or says anything insincerely and untruly. Fifthly,
when it allows any act of its own and any movement to be without an
aim, and does anything thoughtlessly and without considering what
it is, it being right that even the smallest things be done with reference
to an end; and the end of rational animals is to follow the reason
and the law of the most ancient city and polity.

Of human life the time is a point, and the substance is in a flux,
and the perception dull, and the composition of the whole body subject
to putrefaction, and the soul a whirl, and fortune hard to divine,
and fame a thing devoid of judgement. And, to say all in a word, everything
which belongs to the body is a stream, and what belongs to the soul
is a dream and vapour, and life is a warfare and a stranger's sojourn,
and after-fame is oblivion. What then is that which is able to conduct
a man? One thing and only one, philosophy. But this consists in keeping
the daemon within a man free from violence and unharmed, superior
to pains and pleasures, doing nothing without purpose, nor yet falsely
and with hypocrisy, not feeling the need of another man's doing or
not doing anything; and besides, accepting all that happens, and all
that is allotted, as coming from thence, wherever it is, from whence
he himself came; and, finally, waiting for death with a cheerful mind,
as being nothing else than a dissolution of the elements of which
every living being is compounded. But if there is no harm to the elements
themselves in each continually changing into another, why should a
man have any apprehension about the change and dissolution of all
the elements? For it is according to nature, and nothing is evil which
is according to nature.

This in Carnuntum.

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

BOOK THREE

We ught to consider not only that our life is daily wasting away
and a smaller part of it is left, but another thing also must be taken
into the account, that if a man should live longer, it is quite uncertain
whether the understanding will still continue sufficient for the comprehension
of things, and retain the power of contemplation which strives to
acquire the knowledge of the divine and the human. For if he shall
begin to fall into dotage, perspiration and nutrition and imagination
and appetite, and whatever else there is of the kind, will not fail;
but the power of making use of ourselves, and filling up the measure
of our duty, and clearly separating all appearances, and considering
whether a man should now depart from life, and whatever else of the
kind absolutely requires a disciplined reason, all this is already
extinguished. We must make haste then, not only because we are daily
nearer to death, but also because the conception of things and the
understanding of them cease first.

We ought to observe also that even the things which follow after the
things which are produced according to nature contain something pleasing
and attractive. For instance, when bread is baked some parts are split
at the surface, and these parts which thus open, and have a certain
fashion contrary to the purpose of the baker's art, are beautiful
in a manner, and in a peculiar way excite a desire for eating. And
again, figs, when they are quite ripe, gape open; and in the ripe
olives the very circumstance of their being near to rottenness adds
a peculiar beauty to the fruit. And the ears of corn bending down,
and the lion's eyebrows, and the foam which flows from the mouth of
wild boars, and many other things- though they are far from being
beautiful, if a man should examine them severally- still, because
they are consequent upon the things which are formed by nature, help
to adorn them, and they please the mind; so that if a man should have
a feeling and deeper insight with respect to the things which are
produced in the universe, there is hardly one of those which follow
by way of consequence which will not seem to him to be in a manner
disposed so as to give pleasure. And so he will see even the real

distinguishing things that are white and black.

Though thou shouldst be going to live three thousand years, and as

many times ten thousand years, still remember that no man loses any

other life than this which he now lives, nor lives any other than

this which he now loses. The longest and shortest are thus brought

to the same. For the present is the same to all, though that which

perishes is not the same; and so that which is lost appears to be

a mere moment. For a man cannot lose either the past or the future:

for what a man has not, how can any one take this from him? These

two things then thou must bear in mind; the one, that all things from

eternity are of like forms and come round in a circle, and that it

makes no difference whether a man shall see the same things during

a hundred years or two hundred, or an infinite time; and the second,

that the longest liver and he who will die soonest lose just the same.

For the present is the only thing of which a man can be deprived,

if it is true that this is the only thing which he has, and that a

man cannot lose a thing if he has it not.

Remember that all is opinion. For what was said by the Cynic Monimus

is manifest: and manifest too is the use of what was said, if a man

receives what may be got out of it as far as it is true.

The soul of man does violence to itself, first of all, when it becomes

an abscess and, as it were, a tumour on the universe, so far as it

can. For to be vexed at anything which happens is a separation of

ourselves from nature, in some part of which the natures of all other

things are contained. In the next place, the soul does violence to

itself when it turns away from any man, or even moves towards him

with the intention of injuring, such as are the souls of those who

are angry. In the third place, the soul does violence to itself when

it is overpowered by pleasure or by pain. Fourthly, when it plays

a part, and does or says anything insincerely and untruly. Fifthly,

when it allows any act of its own and any movement to be without an

aim, and does anything thoughtlessly and without considering what

it is, it being right that even the smallest things be done with reference

to an end; and the end of rational animals is to follow the reason

and the law of the most ancient city and polity.

Of human life the time is a point, and the substance is in a flux,

and the perception dull, and the composition of the whole body subject

to putrefaction, and the soul a whirl, and fortune hard to divine,

and fame a thing devoid of judgement. And, to say all in a word, everything

which belongs to the body is a stream, and what belongs to the soul

is a dream and vapour, and life is a warfare and a stranger's sojourn,

and after-fame is oblivion. What then is that which is able to conduct

a man? One thing and only one, philosophy. But this consists in keeping

the daemon within a man free from violence and unharmed, superior

to pains and pleasures, doing nothing without purpose, nor yet falsely

and with hypocrisy, not feeling the need of another man's doing or

not doing anything; and besides, accepting all that happens, and all

that is allotted, as coming from thence, wherever it is, from whence

he himself came; and, finally, waiting for death with a cheerful mind,

as being nothing else than a dissolution of the elements of which

every living being is compounded. But if there is no harm to the elements

themselves in each continually changing into another, why should a

man have any apprehension about the change and dissolution of all

the elements? For it is according to nature, and nothing is evil which

is according to nature.

This in Carnuntum.

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

BOOK THREE

We ught to consider not only that our life is daily wasting away

and a smaller part of it is left, but another thing also must be taken

into the account, that if a man should live longer, it is quite uncertain

whether the understanding will still continue sufficient for the comprehension

of things, and retain the power of contemplation which strives to

acquire the knowledge of the divine and the human. For if he shall

begin to fall into dotage, perspiration and nutrition and imagination

and appetite, and whatever else there is of the kind, will not fail;

but the power of making use of ourselves, and filling up the measure

of our duty, and clearly separating all appearances, and considering

whether a man should now depart from life, and whatever else of the

kind absolutely requires a disciplined reason, all this is already

extinguished. We must make haste then, not only because we are daily

nearer to death, but also because the conception of things and the

understanding of them cease first.

We ought to observe also that even the things which follow after the

things which are produced according to nature contain something pleasing

and attractive. For instance, when bread is baked some parts are split

at the surface, and these parts which thus open, and have a certain

fashion contrary to the purpose of the baker's art, are beautiful

in a manner, and in a peculiar way excite a desire for eating. And

again, figs, when they are quite ripe, gape open; and in the ripe

olives the very circumstance of their being near to rottenness adds

a peculiar beauty to the fruit. And the ears of corn bending down,

and the lion's eyebrows, and the foam which flows from the mouth of

wild boars, and many other things- though they are far from being

beautiful, if a man should examine them severally- still, because

they are consequent upon the things which are formed by nature, help

to adorn them, and they please the mind; so that if a man should have

a feeling and deeper insight with respect to the things which are

produced in the universe, there is hardly one of those which follow

by way of consequence which will not seem to him to be in a manner

disposed so as to give pleasure. And so he will see even the real