eeds be that according as thou shalt either fall into that which thou dost think evil； or miss of that which thou dost think good； so wilt thou be ready both to complain of the Gods； and to hate those men； who either shall be so indeed； or shall by thee be suspected as the cause either of thy missing of the one； or falling into the other。 And indeed we must needs commit many evils； if we incline to any of these things； more or less； with an opinion of any difference。 But if we mind and fancy those things only； as good and bad； which wholly depend of our own wills； there is no more occasion why we should either murmur against the Gods； or be at enmity with any man。
XXXVII。 We all work to one effect； some willingly； and with a rational apprehension of what we do： others without any such knowledge。 As I think Heraclitus in a place speaketh of them that sleep； that even they do work in their kind； and do confer to the general operations of the world。 One man therefore doth co…operate after one sort； and another after another sort； but even he that doth murmur； and to his power doth resist and hinder； even he as much as any doth co…operate。 For of such also did the world stand in need。 Now do thou consider among which of these thou wilt rank thyself。 For as for him who is the Administrator of all； he will make good use of thee whether thou wilt or no； and make thee （as a part and member of the whole） so to co…operate with him； that whatsoever thou doest； shall turn to the furtherance of his own counsels； and resolutions。 But be not thou for shame such a part of the whole； as that vile and ridiculous verse （which Chrysippus in a place doth mention） is a part of the comedy。 XXXVIII。 Doth either the sun take upon him to do that which belongs to the rain？ or his son Aesculapius that； which unto the earth doth properly belong？ How is it with every one of the stars in particular？ Though they all differ one from another； and have their several charges and functions by themselves； do they not all nevertheless concur and co…operate to one end？
XXXIX。 If so be that the Gods have deliberated in particular of those things that should happen unto me； I must stand to their deliberation； as discrete and wise。 For that a God should be an imprudent God； is a thing hard even to conceive： and why should they resolve to do me hurt？ for what profit either unto them or the universe （which they specially take care for） could arise from it？ But if so be that they have not deliberated of me in particular； certainly they have of the whole in general； and those things which in consequence and coherence of this general deliberation happen unto me in particular； I am bound to embrace and accept of。 But if so be that they have not deliberated at all （which indeed is very irreligious for any man to believe： for then let us neither sacrifice； nor pray； nor respect our oaths； neither let us any more use any of those things； which we persuaded of the presence and secret conversation of the Gods among us； daily use and practise：） but； I say； if so be that they have not indeed either in general； or particular deliberated of any of those things； that happen unto us in this world； yet God be thanked； that of those things that concern myself； it is lawful for me to deliberate myself； and all my deliberation is but concerning that which may be to me most profitable。 Now that unto every one is most profitable； which is according to his own constitution and nature。 And my nature is； to be rational in all my actions and as a good； and natural member of a city and commonwealth； towards my fellow members ever to be sociably and kindly disposed and affected。 My city and country as I am Antoninus； is Rome； as a man； the whole world。 Those things therefore that are expedient and profitable to those cities； are the only things that are good and expedient for me。
XL。 Whatsoever in any kind doth happen to any one； is expedient to the whole。 And thus much to content us might suffice； that it is expedient for the whole in general。 But yet this also shalt thou generally perceive； if thou dost diligently take heed； that whatsoever doth happen to any one man or men。 。 。 。 And now I am content that the word expedient； should more generally be understood of those things which we otherwise call middle things； or things indifferent； as health； wealth； and the like。
XLI。 As the ordinary shows of the theatre and of other such places； when thou art presented with them； affect thee； as the same things still seen； and in the same fashion； make the sight ingrateful and tedious； so must all the things that we see all our life long affect us。 For all things； above and below； are still the same； and from the same causes。 When then will there be an end？
XLII。 Let the several deaths of men of all sorts； and of all sorts of professions； and of all sort of nations； be a perpetual object of thy thoughts； 。 。 。 so that thou mayst even come down to Philistio； Phoebus； and Origanion。 Pass now to other generations。 Thither shall we after many changes； where so many brave orators are； where so many grave philosophers； Heraclitus； Pythagoras； Socrates。 Where so many heroes of the old times； and then so many brave captains of the latter times； and so many kings。 After all these； where Eudoxus； Hipparchus； Archimedes； where so many other sharp； generous； industrious； subtile； peremptory dispositions； and among others； even they； that have been the greatest scoffers and deriders of the frailty and brevity of this our human life； as Menippus； and others； as many as there have been such as he。 Of all these consider； that they long since are all dead； and gone。 And what do they suffer by it！ Nay they that have not so much as a name remaining； what are they the worse for it？ One thing there is； and that only； which is worth our while in this world； and ought by us much to be esteemed； and that is； according to truth and righteousness； meekly and lovingly to converse with false； and unrighteous men。
XLIII。 When thou wilt comfort and cheer thyself； call to mind the several gifts and virtues of them； whom thou dost daily converse with； as for example； the industry of the one； the modesty of another； the liberality of a third； of another some other thing。 For nothing can so much rejoice thee； as the resemblances and parallels of several virtues； visible and eminent in the dispositions of those who live with thee； especially when； all at once； as near as may be； they represent themselves unto thee。 And therefore thou must have them always in a readiness。
XLIV。 Dost thou grieve that thou dost weigh but so many pounds； and not three hundred rather？ Just as much reason hast thou to grieve that thou must live but so many years； and not longer。 For as for bulk and substance thou dost content thyself with that proportion of it that is allotted unto thee； so shouldst thou for time。 XLV。 Let us do our best endeavours to persuade them ； but however； if reason and justice lead thee to it； do it； though they be never so much against it。 But if any shall by force withstand thee； and hinder thee in it； convert thy virtuous inclination from one object unto another； from justice to contented equanimity； and cheerful patience： so that what in the one is thy hindrance； thou mayst make use of it for the exercise of another virtue： and remember that it was with due exception； and reservation； that thou didst at first incline and desire。 For thou didst not set thy mind upon things impossible。 Upon what then？ that all thy desires might ever be moderated with this due kind of reservation。 And this thou hast； and mayst always obtain； whether the thing desired be in thy power or no。 And what do I care for more； if that for which I was born and brought forth into the world （to rule all my desires with reason and discretion） may be？
XLVI。 The ambitious supposeth another man's act； praise and applause； to be his own happiness； the voluptuous his own sense and feeling； but he that is wise； his own action。
XLVII。 It is in thy power absolutely to exclude all manner of conceit and opinion； as concerning this matter； and by the same means； to exclude all grief and sorrow from thy soul。 For as for the things and objects themselves； they of themselves have no such power； whereby to beget and force upon us any opinion at all。 XLVIII。 Use thyself when any man speaks unto thee； so to hearken unto him； as that in the interim thou give not way to any other thoughts； that so thou mayst （as far as is possible） seem fixed and fastened to his very soul； whosoever he be that speaks unto thee。
XLIX。 That which is not good for the bee…hive； cannot be good for the bee。
L。 Will either passengers； or patients； find fault and complain； either the one if they be well carried； or the others if well cured？ Do they take care for any more than this； the one； that their shipmaster may bring them safe to land； and the other； that their physician may effect their recovery？
LI。 How many of them who came into the world at the same time when I did； are already gone out of it？
LII。 To them that are sick of the jaundice； honey seems bitter； and to them that are bitten by a mad dog； the water terrible； and to children； a little ball seems a fine thing。 And why then should I be angry？ or do I think that error and false opinion is less powerful to make men transgress； than either choler； being immoderate and excessive； to cause the jaundice； or poison； to cause rage？
LIII。 No man can hinder thee to live as thy nature doth require。 Nothing can happen unto thee； but what the common good of nature doth require。
LIV。 What manner of men they be whom they seek to please； and what to get； and by what actions： how soon time will cover and bury all things； and how many it hath already buried！
THE SEVENTH BOOK
I。 What is wickedness ？ It is that which many time and often thou hast already seen and known in the world。 And so oft as anything doth happen that might otherwise trouble thee； let this memento presently come to thy mind； that it is that which thou hast already often Seen and known。 Generally； above and below； thou shalt find but the same things。 The very same things whereof ancient stories； middle age stories； a