DioLiu/Test1 · Datasets at Hugging Face

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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.

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.

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?

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.

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.

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.

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.

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

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.

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.

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.

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.

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

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.

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.

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?

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.

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.

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.

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.

A black character, a womanish character, a stubborn character, bestial,

childish, animal, stupid, counterfeit, scurrilous, fraudulent, tyrannical.

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.

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.

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.

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.

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