Think of the universal substance, of which thou hast a very small portion; and of universal time, of which a short and indivisible interval has been assigned to thee; and of that which is fixed by destiny, and how small a prat of it thou art.

Does another do me wrong? Let him look to it. He has his own disposition, his own activity. I now have what the universal nature wills me to have; and I do what my nature now wills me to do.

Let the part of thy soul which leads and governs be undisturbed by the movements in the flesh, whether of pleasure or of pain; and let it not unite with them, but let it circumscribe itself and limit those affects to their parts. But when these affects rise up to the mind by virtue of that other sympathy that naturally exists in a body which is all one, then thou must not strive to resist the sensation, for it is natural: but let not the ruling part of itself add to the sensation the poinion that it is either good or bad.

Live with the gods. And he does live with the gods who constantly shows to them, his own soul is satisfied with that which is assigned to him, and it does all that the daemon wishes, which Zeus hath given to every man for his guardian and guide, a portion of himself, And this is every man’s address and argument.

Art Thou Oaks angry with that him whose armpit stink? Art thou angry with him whose aperture smiles foul? What good will this danger do thee? He has a such a mouth, he has such arm-pits: it is necessary that such an emanation must come form such things; but the man has reason, it will be said, and he is able, if he takes pain, to discover wherein he offends; I wish hee well of thy liscovery. Well then, and thou hast reason: by thy rational faculty astir up his rational faculty; show him his error, admonish him. For if he listens, thou wilt cure him, and there is no need of anger, Neither tragic act to nor whore.

As thou intendest to live when thou art gone out,“` so it is in thy power to live here. But if men do not permit thee, then get away of life, yet so as if thou wert suffering to harm. The house is smoky, and I quit it. Why dost thou think that is any trouble? But so long as nothing of the kind drives me out, I remain, am free , and no man shall hinder me from doing what I choose; and I choose to do what is according to the nature of the rational and social animal.

The intelligence of the universe is social. According it has made the inferior things for the sake fo the superior, and even it has fitted the superior to one another. Thou see how it has subordinated, co-ordinated and assigned to everything its proper portion, and has brought together into concord with one another the things which are the best.

How has thou behaved hitherto to the gods, thy parents, brethren, children, teathers, to chose who looked after thy infancy, to your frinends, kinsfolk, to thy salves? Consider if thou hast hitherto bebaved to all in such a way that this may be said of thee:

“Never has wronged a man in deed or word.”

And call to recollection both how many things thou hast passed throught, and how things thou hast been able to endure and that the history of thy life is now complete and thy service is ended: and how many beautiful things thou hast seen: and how many pleasures and pains thu hast despised; and how many things called honourable thou hast spurned; and to how many ill-minded folks thou hast shown a kind disposition.

Why do unskilled and ignorant souls disturb him who has skill and knowledge? What soul then has skill and knowledge? That which knows beginning and end, and knows the reason whhich pervades all substance and through all time by fixed periods(revolutions) administers the universe.

Soon, very soon, thou wilt be ashes, or a skeleton, and either a name or not ecen a name; but name is sound and echo. And the things which are much valued in life are empty and rotten and trifling, and like little dogs biting one another, and little children quarrelling, laughing, and then straightway weeping. But fidelity and modesty and justice and truth are fled.

Up to Olympus from the wide-spread earth.

What then is there which still detains thee here? If the objects of sense are easily changed and the organs of perception are dull and dull and easily receive false impressions; and the poor soul itself is an exhalation from blood. But to have good repute amidst such a world as this is an empty thing. Why then dost thou thou not wait in tranquility for thy end, whether it is extinction or removal to another state? And until that time comes, what is sufficient? Why, what else than to venerate the gods and bless them, and to do good to men, and to practise tolerance and self-restraint; but as to everything which is beyond the limits of the poor flesh and breath, to remember that this is neither thine nor in thy power.

Thou canst pass thy life in an equable flow of happiness, if thou canst go by the right way, and think and act in the right way, These two things are common both to thesoul of God and to the soul of man, and to the soul of every rational being, not to be hindered by another; and to hold good to consist in the disposition to justice and the practice of it, and in this to let thy desire find its termination.

If this is neither my own badness, not an effect of my own badness, and the common weal is not injured, why am I troubled about it? Andrew what is the harmonic to the common weal?

Do not be carried along the coast inconsiderately by the appearance of things, but give help to all according to thy ability and their fitness; and if they should have sustained loss in matters which are indifference, do not imagine this to be a damage. For it is a bad habit. But as the old man, when he went away, asked back his foster-child’s top, remembering that it was a top, so do thou in this case also.

When thou art calling out on the Rostra, hast thou forgotten, man, what these things are?
Yes; but they are objects of great concern to these people—wilt thuy too then be made o fool for these things?I was once a fourtunate man, but I lost it , I know not how,—But fortunate means that a manhas assigned to himself a good fortune: and a good fortune is good disposition of the soul, good emoition, good actions.