mmmarcus

41. You are a spirit bearing the weight of a dead body, as Epictetus used to say.

42. For what comes to pass in the course of change nothing is evil, as nothing is good for what exists in consequence of change.

43. There is a kind of river of things passing into being, and Time is a violent torrent. For no sooner is each seen, than it has been carried away, and another is being carried by, and that, too, will be carried away.

44. All that comes to pass is as familiar and well known as the rose in spring and the grape in summer. Of like fashion are sickness, death, calumny, intrigue, and all that gladdens or saddens the foolish.

45. What follows is always organically related to what went before; for it is not like a simple enumeration of units separately determined by necessity, but a rational combination; and as Being is arranged in a mutual coordination, so the phenomena of Becoming display no bare succession but a wonderful organic interrelation.

46. Always remember what Heraclitus said: 'the death of earth is the birth of water, the death of water is the birth of atmosphere, the death of atmosphere is fire, and conversely'. Remember, too, his image of the man who forgets the way he is going; and: 'they are at variance with that with which they most continuously have converse (Reason which governs the Universe), and the things they meet with every day appear alien to them'; and again: 'we must not act and speak like men who sleep, for in sleep we suppose that we act and speak'; and 'we must not be like children with parents', that is, accept things simply as we have received them.

47. Just as, if one of the gods told you: 'to-morrow you will be dead or in any case the day after to-morrow', you would no longer be making that day after important any more than to-morrow, unless you are an arrant coward (for the difference is a mere trifle), in the same way count it no great matter to live to a year that is an infinite distance off rather than till to-morrow.

48. Think continually how many physicians have died, after often knitting their foreheads over their patients; how many astrologers after prophesying other men's deaths, as though to die were a great matter; how many philosophers after endless debate on death or survival after death; how many paladins after slaying their thousands; how many tyrants after using their power over men's lives with monstrous arrogance, as if themselves immortal; how many entire cities have, if I may use the term, died, Helice, Pompeii, Herculaneum, and others innumerable. Run over, too, the many also you know of, one after another. One followed this man's funeral and then was himself laid on the bier; another followed him, and all in a little while. This is the whole matter: see always how ephemeral and cheap are the things of man—yesterday, a spot of albumen, to-morrow, ashes or a mummy. Therefore make your passage through this span of time in obedience to Nature and gladly lay down your life, as an olive, when ripe, might fall, blessing her who bare it and grateful to the tree which gave it life.

49. Be like the headland on which the waves continually break, but it stands firm and about it the boiling waters sink to sleep. 'Unlucky am I, because this has befallen me.' Nay rather: 'Lucky am I, because, though this befell me, I continue free from sorrow, neither crushed by the present, nor fearing what is to come.' For such an event might have befallen any man, but not every man would have continued in it free from sorrow. On what grounds then is this ill fortune more than that good fortune? Do you, speaking generally, call what is not a deviation from man's nature a man's ill fortune, and do you suppose that what is not opposed to his natural will is a deviation from his nature? Very well, you have been taught what that will is. Can what has befallen you prevent your being just, high-minded, temperate, prudent, free from rash judgements, trustful, self-reverent, free, and whatever else by its presence with him enables a man's nature to secure what is really his? Finally, in every event which leads you to sorrow, remember to use this principle: that this is not a misfortune, but that to bear it like a brave man is good fortune.

50. An unscientific but none the less a helpful support to disdain of death is to review those who have clung tenaciously to life. What more did they gain than those who died prematurely? In every case they are laid in some grave at last: Caedicianus, Fabius, Julianus, Lepidus, and any others like them, who after carrying many to the grave were themselves carried out. To speak generally the difference is a small one, and this difference long-drawn-out through what great toils and with what sorts of men and in how weak a body Do not count it then as a thing . . .; for see the gulf of time behind and another infinite time in front: in this what difference is there between a three-days-old infant and a Nestor of three generations?

51. Run always the short road, and Nature's road is short. Therefore say and do everything in the soundest way, because a purpose like this delivers a man from troubles and warfare, from every care and superfluity.