Words of the Ancient Wise

January 30 - Courage

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It is better to grow braver than more learned, but neither can be done without the other.

Seneca's Dialogues, book vi, chap, xxxii, sec. i

Throw away all anxiety about life, and so make it pleasant.

Seneca's Epistles, iv, sec. 6

A brave and wise man should not flee from life.

Seneca's Epistles, xxiv, sec. 25;

January 29 - Courage

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Calamity is opportunity for courage.

Seneca's Dialogues, book i, chap, iv, sec. 6

That courage is most to be relied on which reflects long, and moves slowly, and carries out what has been settled deliberately.

Seneca's Dialogues, book iii, chap, xi, sec. 8.

What is noble? A soul brave and steadfast under adversity; not only indifferent, but hostile, to dissipation — neither seeking nor flying danger; knowing how to make Fortune, instead of waiting for her; meeting all her changes calmly, and being never overcome either by her tempests or by her splendors.

Naturalium Quastionum, book iii, praef., sec. 13,

January 28 - Courage

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Courage does not consist in fearing to live, but in resisting great evils, and not giving way; for to die on account of them is to be conquered.

Speech of Antigone in the OEdipidi Fragmento, supposed to be by Seneca, line 190.

She who can be compelled knows not how to die.

Hercules Furens, supposed to be by Seneca, line 426.

It is to make us noble, that God gives us such opportunities of growth in strength and courage as can be found only in adversity.

Seneca's Dialogues, book i, chap, iv, sec. 5.

January 27 - Equanimity

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Man does not value or despise any place as the cause of his happiness or unhappiness, but he makes the whole matter depend upon himself and considers himself a citizen of the city of God which is made up of men and gods.

Musonius Rufus, Lecture ix

Now, since, in general, toil and hardship are a necessity for all men, both for those who seek the better ends and for those who seek the worse, it is preposterous that those who are pursuing the better are not much more eager in their efforts than those for whom there is small hope of reward for all their pains... Shall we not be ready to endure hardship for the sake of complete happiness? For surely there is no other end in becoming good than to become happy and to live happily for the remainder of our lives.

Musonius Rufus, Lecture vii

January 26 - Equanimity

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To distinguish between good and bad, advantageous and disadvantageous, helpful and harmful is the part of none other than the philosopher, who constantly occupies himself with this very question, how not to be ignorant of any of these things, and has made it his art to understand what conduces to a man's happiness or unhappiness.

Musonius Rufus, Lecture viii

January 25 - Equanimity

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Nothing would be said to be living according to nature but what by its actions manifests the excellence peculiar to its own nature. For the nature of each guides it to its own excellence; consequently it is not reasonable to suppose that when man lives a life of pleasure that he lives according to nature, but rather when he lives a life of virtue. Then, indeed, it is that he is justly praised and takes pride in himself and is optimistic and courageous, characteristics upon which cheerfulness and serene joy necessarily follow.

Musonius Rufus, Lecture xvii

January 24 - Equanimity

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Of the things that exist, God has put some in our control, others not in our control. In our control he has put the noblest and most excellent part by reason of which He is Himself happy, the power of using our impressions. For when this is correctly used, it means serenity, cheerfulness, constancy; it also means justice and law and self-control and virtue as a whole. But all other things He has not put in our control. Therefore we ought to become of like mind with God and, dividing things in like manner, we ought in every way to lay claim to the things that are in our control, but what is not in our control we ought to entrust to the universe and gladly yield to it whether it asks for our children, our country, our body, or anything whatsoever.

Musonius Rufus, Fragment xxxviii

January 23 - Equanimity

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Always remember that very little is needed for living a happy life.

Marcus Aurelius' Meditations, book vii, sec. 67

Whatever happens is an opportunity for acting reasonably and kindly; in short, becomingly, toward either God or man.

Marcus Aurelius' Meditations, book vii, sec. 68

The soul has power to live most happily, if she will not be anxious about what is unimportant.

Marcus Aurelius' Meditations, book xi, sec. 16

January 22 - Equanimity

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Nothing that happens injures me, unless I take it as an evil; and it is in my power not to take it so.

Marcus Aurelius' Meditations, book v, sec. 20

The mind turns every obstacle into an aid.

Marcus Aurelius' Meditations, book vii, sec. 14

Man becomes better and nobler by making a right use of all that comes to pass.

Marcus Aurelius' Meditations, book x, sec. 33

January 21 - Equanimity

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How easy to drive away every thought that is troublesome, or unfriendly, and be at peace at once.

Marcus Aurelius' Meditations, book v, sec. 2

Nothing comes upon any man which he is not formed to bear.

Marcus Aurelius' Meditations, book v, sec. 18

Is it not better to use what you have, like a free man, than to long, like a slave, for what is not in your power?

Marcus Aurelius' Meditations, book ix, sec. 40

January 20 - Equanimity

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Make your daily food, not of expense and trouble, but of frugality and joy.

Epictetus Frag. xxix, in Didot, not in Higginson

He is wise who rejoices in what he has, and does not grieve for what he has not.

Epictetus Frag., cxxix (Didot)

Fortify thyself in contentment, for this is a fortress which cannot be taken easily.

Epictetus Frag. cxxxviii (Didot)

January 19 - Equanimity

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Ask yourself if you would rather be rich, or happy; for to be rich is neither good in itself nor wholly in your power, but to be happy is both good and possible.

Epictetus' Fragments, xix (Didot)

It is better to be healthy on a narrow bed than sick in a wide one; and so it is better to be contented with few possessions than have many and be discontented.

Epictetus' Fragments, xxiv (Didot)

It is not poverty, but covetousness, that causes sorrow. It is not wealth, but philosophy, that gives security.

Epictetus' Fragments, xxv (Didot)

January 18 - Equanimity

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Of what use is your reading, if it does not give you peace.

Epictetus' Discourses, book iv, chap, iv, sec. 4

Not only ambition and avarice, but even desire of ease, of quiet, of travel, or of learning, may make us base, and take away our liberty.

Epictetus' Discourses, book iv, chap, iv, sec. 1

Wherever I go, it will be well with me, as it has been here, and on account not of the place, but of the principles which I shall carry away with me. They are all my property, and they will be all I shall need, wherever I may be.

Epictetus' Discourses, book iv, chap, vii, sec. 14

January 17 - Equanimity

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The child who tries to take too many nuts and figs out of a jar with a narrow mouth, so that his hand is caught, must drop some to get out the rest. Have but few wants, and they will be supplied.

Epictetus' Discourses book iii, chap, ix, sec. 22

If you see anybody wail and complain, call him a slave, though he be clad in purple.

Epictetus' Discourses, book iv, chap, i, sec. 57

Freedom is not gained by satisfying, but by restraining, our desires.

Epictetus' Discourses, 3 book iv, chap, i, sec. 175

January 16 - Equanimity

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This is education, to learn to wish that things should happen as they do.

Epictetus' Discourses, book i, chap, xii, sec. 15

The essence of good and evil lies in the direction of the will, for which all outward things are means to help it reach its own evil or good.

Epictetus' Discourses, book i, chap, xxix, sees. 1 and 2

If you choose to keep your will in harmony with nature you are safe and free from care.

Epictetus' Discourses, book ii, chap, ii, sec. 2

January 15 - Equanimity

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He who has learned that prosperity and peace consist in not missing what we seek, or suffering what we shun, keeps down his desires, and shuns only what he can avoid.

Epictetus' Discourses, book i, chap, iv, sec. 1

Whoever shuns, or desires, what is not in his own power, cannot be either faithful or free.

Epictetus' Discourses, book i, chap, iv, sec. 19.

January 14 - Equanimity

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Sickness is a hindrance to the body, but not to the will, unless that yields.

Epictetus' Enchiridion, chap, ix

If a little oil be spilt, or a little wine stolen, say to yourself, 'This is the price of tranquility and peace; nothing is to be had without cost.

Epictetus' Enchiridion, chap. xii, sec. 2

Everything has two handles, and can be carried by one of them, but not by the other.

Epictetus' Enchiridion, chap. xliii.

January 13 - Equanimity

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My country is wherever I am happy; and that depends on the man, not the place.

Seneca, De Remediis, chap, viii, sec. 2.

Who has most? He who desires least.

Seneca, De Moribus, sec. 46.

The poor man much, the miser all things, needs;
Unkind to all, but worst for him his deeds.
That mortal needs the least who least desires;
He has his wish who, as he needs, aspires.

Quotations in Seneca's Epistles, cviii, secs. 9 and 11.

January 12 - Equanimity

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Philosophy will give us the greatest of blessings - freedom from regret.

Seneca's Epistles, cxv, sec. 18

That which satisfies us is never too little, and that which does not is never much.

Seneca's Epistles, cxix, sec. 7

This is grand, to act always like the same man.

Seneca's Epistles, cxx, sec. 22

January 11 - Equanimity

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Never is the soul grander than when she rises above all that is foreign to her, so as to find her peace in fearing nothing and her wealth in coveting nothing.

Seneca's Epistles, lxxxvii, sec. 3

Liberty is not to be had gratis; if she be worth much to us, all things else will have little value.

Seneca's Epistles, civ, sec. 34

The grandest of empires is to rule one's self.

Seneca's Epistles, cxiii, sec. 30

January 10 - Equanimity

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Whom am I to conquer? Not the Persians, nor the distant Medes, nor the warlike tribes who dwell beyond Dacia, but avarice, ambition, and fear of death, who subdue the conquerors of the nations.

Seneca's Epistles, lxxi, sec. 37

Take care not to make your pain greater by your complaints. If you will say, 'It is nothing,' or, at least, 'It is slight, and about to cease,' you will make it what you think it.

Seneca's Epistles, lxxii, sec. 4

What is really evil? To yield to what is called so, and give up our liberty, which ought to be kept at every cost. Farewell, freedom, if we do not scorn everything that would enslave us!

Seneca's Epistles, lxxxvi, sec. 28

January 9 - Equanimity

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He has reached the supreme good who is never sad, or excited by hope, but keeps an even and happy frame of mind by day and night.

Seneca's Epistles, lix, sec. 14

The wise man's joy is woven so well as not to be broken by any accident.

Seneca's Epistles, lxxii, sec. 4

Fortune has not such long arms as we think; she seizes on no one who is not clinging to her.

Seneca's Epistles lxxxii, sec. 5

January 8 - Equanimity

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Where there is contentment there is no poverty. It is not he who has little, but he who desires more, that is poor.

Seneca's Epistles, ii, sec. 6

Soldiers have gone without everything, and eaten roots and things we may not name, in order that some one else may reign over them; and can any man hesitate about enduring poverty, that he may set free his soul?

Seneca's Epistles, xvii, sec. 7

Which had you rather give up — yourself, or some of your troubles?

Seneca's Epistles, xix, sec. 4

January 7 - Equanimity

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Nothing is so honorable as a great soul; but that soul is not great which can be shaken by either fear or grief.

Seneca's De Clementia, book ii, chap, v, sec. 4;

The wise man will always know how to help the suffering. But sorrow prevents us from making distinctions, finding out what is useful, avoiding what is dangerous, and deciding what is just ; and, therefore, he will not himself yield to sorrow. He will do everything that could be done by the sympathetic, but he will do it calmly and cheerfully.

Seneca's De Clementia, book ii, chap, vi, sec. I.

What is noble? To be able to bear adversity contentedly, taking whatever happens, as if we had wished for it ; as, indeed, we should have done, since all things happen by the will of God. To weep or complain is to rebel.

Seneca's Naturalium Quaestionum, book iii, praef., sec. 12.

January 6 - Equanimity

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He who is not mad with avarice or sensuality, the destroyers of all things, knows that there is no real evil in poverty. She will not harm him who despises superfluities, and she will do good to him who covets them, for she will heal him against his will.

Seneca's Dialogues, book xii, chap, x, secs, 1 and 3

A very little can satisfy our necessities, but nothing our desires.

Seneca's Dialogues, book xii, chap, x, sec. 11

He who longs to wear gold and purple is poor, not by fortune's fault, but by his own.

Seneca's Dialogues, book xii, chap, xi, sec. 2.

January 5 - Equanimity

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What madness to be dragged along by the divine will, rather than follow it!

Seneca's Dialogues book vii, chap, xv, sec. 6

Fear and penitence for those who can neither rule nor obey their desires.

Seneca's Dialogues 6 book ix, chap, ii, sec. 8

It is better to look at common customs and vices calmly, without either laughing or weeping, since the former is a cruel pleasure, and the latter an endless grief.

Seneca's Dialogues book ix, chap, xv, sec. 5.

January 4 - Equanimity

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Wisdom shows her strength by her peace amid trouble, like an army encamped in safety in a hostile land.

Seneca's ??, chap, xxi, sec. 4

In the upper air there is neither cloud nor storm, and so in the lofty soul there is always peace.

Seneca's On Anger, book iii, chap, iv, sec. 3

Peace of mind comes by meditating diligently over wise maxims, by doing our duty, and by setting our hearts on what is noble.

Seneca's On Anger, book iii, chap xli, sec. 2

January 3 - Equanimity

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We become happy by not needing happiness.

Seneca's On Providence, chap, vi, sec. 5

Fortune conquers us, unless she is conquered utterly.

Seneca's On Firmness, chap, xv, sec. 3

He is free who arises above all injuries, and finds all his joys within himself.

Seneca's On Firmness, chap, xix, sec. 2

January 2 - Equanimity

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What we bear is not so important as how we bear it.

Seneca's On Providence, chap, ii, sec. 4

The good man bears calmly much that is not evil, except to those that take it ill.

Seneca's On Providence, chap, iv, sec. 16

He yields to destiny, and consoles himself by knowing that he is carried along with the universe.

Seneca's On Providence, chap, v, sec. 8

January 1 - Equanimity

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The wise man needs much, but wants nothing; the fool needs nothing, but wants everything.

Chrissypus, quoted in Seneca 's Epistles, ix , sec. 14.

Fight fortune with thine own weapons, for she will give thee none which can be used against herself.

Posidonius, quoted in Seneca's Epistles, cxiii, sec. 28

He is king who fears nothing and longs for nothing. Everyone may give himself the kingdom of noble thoughts.

Chorus in Thyestes, probably written by Seneca, line 388

December 31

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WHERE, then, is the great good or evil ofman?

Where his difference is. If this is preserved,and remains well fortified, and neither honour,fidelity, nor judgment is destroyed, then hehimself is preserved likewise; but when any ofthese are lost and demolished, he himself islost also. In this do all great events consist.Paris, they say, was undone, because the Greeksinvaded Troy and laid it waste, and his familywere slain in battle. By no means; for no oneis undone by an action not his own. All thatwas only laying waste the nests of storks. Buthis true undoing was, when he lost the modest,the faithful, the hospitable, and the decent character.When was Achilles undone? WhenPatroclus died? By no means. But when hegave himself up to rage; when he wept over agirl; when he forgot that he came there notto get mistresses, but to fight. This is humanundoing; this is the siege; this the overthrow:our right principles are ruined, when these aredestroyed.

EPICTETUS. DISCOURSES. Book i. §15. ¶2.

December 30

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NO great thing is brought to perfection suddenly, when not so much as a bunch ofgrapes or a fig is. If you tell me that you wouldat this minute have a fig, I will answer you, thatthere must be time. Let it first blossom, thenbear fruit, then ripen. Is then the fruit of a figtreenot brought to perfection suddenly, and inone hour: and would you possess the fruit of thehuman mind in so short a time, and withouttrouble? I tell you, expect no such thing.

EPICTETUS. DISCOURSES. Book i. §15. ¶2.

WORD after word, every one by itself, must the things that are spoken be conceived andunderstood; and so the things that are done, purposeafter purpose, every one by itself likewise.

MARCUS AURELIUS. MEDITATIONS. Book vii. 4.

December 29

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WHY are ears of corn produced, if it be not toripen? and why do they ripen, if not to bereaped? For they are not separate individuals.If they were capable of sense, do you think theywould wish never to be reaped? It would be a curseupon ears of corn not to be reaped: and we oughtto know, that it would be a curse upon man notto die; like that of not ripening, and not beingreaped. Since, then, it is necessary for us to bereaped, and we have, at the same time, understandingto know it, are we angry at it?

EPICTETUS. DISCOURSES. Book ii. §6. ¶2.

December 28

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IF thou shouldst live 3000, or as many as 10,000of years, yet remember this, that man can partwith no life properly, save with that little part oflife, which he now live: and that which he lives,is no other, than that which at every instant heparts with. That then which is longest of duration,and that which is shortest, come both to oneeffect. For although in regard of that which isalready past there may be some inequality, yetthat time which is now present and in being, isequal unto all men. And that being it which wepart with whensoever we die, it doth manifestlyappear, that it can be but a moment of time, thatwe then part with. For as for that which is eitherpast or to come, a man cannot be said properly topart with it. For how should a man part with thatwhich he hath not?

EPICTETUS. DISCOURSES. Book iv. §9. ¶2.

December 27

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THE time when thou shalt have forgotten allthings, is at hand. And that time also is athand, when thou thyself shalt be forgotten by all.Whilst thou art, apply thyself to that especiallywhich unto man as he is a man, is most properand agreeable, and that is, for a man even to lovethem that transgress against him. This shall be,if at the same time that any such thing dothhappen, thou call to mind, that they are thyKinsmen; that it is through ignorance and againsttheir wills that they sin; and that within a veryshort while after, both thou and he shall be nomore. But above all things, that he hath not donethee any hurt; for that by him thy mind andunderstanding is not made worse or more vile thanit was before.

MARCUS AURELIUS. MEDITATIONS. Book vii. 16

December 26

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DEATH is a cessation from the impressions ofthe senses, the tyranny of the passions, theerrors of the mind, and the servitude of the body.

MARCUS AURELIUS. MEDITATIONS. Book vi. 26

IS any man so foolish as to fear change, to whichall things that once were not owe their being?And what is it, that is more pleasing and morefamiliar to the nature of the Universe? Howcouldst thou thyself use thy ordinary hot baths,should not the wood that heateth them first bechanged? How couldst thou receive any nourishmentfrom those things that thou hast eaten, ifthey should not be changed? Can anything elsealmost (that is useful and profitable) be broughtto pass without change? How then dost notthou perceive, that for thee also, by death, tocome to change, is a thing of the very samenature, and as necessary for the nature of theUniverse?

MARCUS AURELIUS. MEDITATIONS. Book vii. 15

December 25

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HOW hast thou carried thyself hitherto towardsthe Gods? towards thy Parents? towards thyBrethren? towards thy Wife? towards thy Children?towards thy Masters? thy foster Fathers? thyFriends? thy Domestics? thy Servants? Is it sowith thee, that hitherto thou hast neither by wordnor deed wronged any of them? Remember withalthrough how many things thou hast already passed,and how many thou hast been able to endure; sothat now the Legend of thy life is full, and thycharge is accomplished. Again, how many trulygood things have certainly by thee been discerned?how many pleasures, how many pains hast thoupassed over with contempt? how many things externallyglorious hast thou despised? towards howmany perverse unreasonable men, hast thou carriedthyself kindly, and discreetly?

MARCUS AURELIUS. MEDITATIONS. Book xii. 27

December 24

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CAN death be terrible to him, to whom thatonly seems good, which in the ordinary courseof nature is seasonable? to him, to whom, whetherhis actions be many or few, so they be all good, isall one; and who whether he behold the things ofthe world being always the same either for manyyears, or for few years only, is altogether indifferent?O man! as a Citizen thou hast lived, and conversedin this great City the World. Whether just for somany years, or no, what is it unto thee? Thouhast lived (thou mayest be sure) as long as theLaws, and Orders of the City required; which maybe the common comfort of all. Why then shouldit be grievous unto thee, if (not a Tyrant, nor anunjust Judge, but) the same nature that broughtthee in, doth now send thee out of the world?As if the Praetor should fairly dismiss him fromthe stage, whom he had taken in to act a while.Oh, but the play is not yet at an end, there arebut three Acts yet acted of it? Thou hast wellsaid: for in matter of life, three Acts is the wholePlay. Now to set a certain time to every man'sacting, belongs unto Him only, who as first He wasof thy composition, so is now the cause of thydissolution. As for thyself, thou hast to do withneither. Go thy ways then well pleased and contented: for so is He that dismisseth thee.

MARCUS AURELIUS. MEDITATIONS. Book xii. 27

December 23

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ITwere indeed more happy and comfortable, fora man to depart out of this World, having livedall his life long clear from all falsehood, dissimulation,voluptuousness, and pride. But if this cannotbe, yet is it some comfort for a man joyfullyto depart as weary, and out of love with those;rather than to desire to live, and to continue longin those wicked courses. Hath not yet experiencetaught thee to fly from the plague? For a fargreater plague is the corruption of the mind, thanany certain change and distemper of the commonair can be. This is a plague of creatures, as theyare living creatures; but that of men as they aremen or reasonable.

MARCUS AURELIUS. MEDITATIONS. Book ix. 2

TOYS and fooleries at home; wars abroad;sometimes terror, sometimes torpor, or stupidsloth: this is thy daily slavery.

MARCUS AURELIUS. MEDITATIONS. Book x. 9

December 22

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SINCE, at all events, one must die, one must necessarily be found doing something, eithertilling, or digging, or trading, or serving a consulship,or sick of an indigestion or a flux. At whatemployment, then, would you have death find you?For my part, I would have it be some humane,beneficent, public-spirited, gallant action. But ifI cannot be found doing any such great things,yet, at least, I would be doing what I am incapableof being restrained from, what is given me todo, correcting myself, improving that faculty whichmakes use of the appearances of things, to procuretranquillity, and render to the several relations oflife their due; and, if I am so fortunate, advancingto the third topic, a security of judging right.If death overtakes me in such a situation, it isenough for me if I can stretch out my hands toGod and say,"The opportunities which Thou hastgiven me of comprehending and following therules of Thy administration I have not neglected.As far as in me lay, I have not dishonoured Thee.See how I have used my perceptions, how my preconceptions.Have I at any time found fault withThee? Have I been discontented at Thy dispensations,or wished them otherwise? Have I transgressedthe relations of life? I thank Thee thatThou hast brought me into being. I am satisfiedwith the time that I have enjoyed the things whxhThou hast given me. Receive them back again,and assign them to whatever place Thou wilt; forthey were all Thine, and Thou gavest them to me."

EPICTETUS. DISCOURSES. Book iv. §9. ¶2.

December 21

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THE brass pot and the earthen pitcher, as thefable says, are an unsuitable match.

EPICTETUS. DISCOURSES. Book iii. §12. ¶2.

IF you wish your children, and your wife, andyour friends to live for ever, you are stupid;for you wish things to be in your power which arenot so, and what belongs to others to be your own.So likewise, if you wish your servant to be withoutfault, you are a fool; for you wish vice not tobe vice, but something else. But, if you wish tohave your desires undisappointed, this is in yourown power. Exercise, therefore, what is in yourpower. He is the master of every other personwho is able to confer or remove whatever thatperson wishes either to have or to avoid. Whoever,then, would be free, let him wish nothing,let him decline nothing, which depends on others,else he must necessarily be a slave.

EPICTETUS. MANUAL. 14.

December 20

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TO look back upon things of former ages, asupon the manifold changes and conversionsof several monarchies and commonwealths. Wemay also foresee things future, for they shall allbe of the same kind; neither is it possible thatthey should leave the tune, or break the consortthat is now begun, as it were, by these things thatare now done and brought to pass in the World.It comes all to one therefore, whether a man be aspectator of the things of this life but forty years,or whether he see them ten thousand years together: for what shall he see more?"And asfor those parts that came from the Earth, they shall return unto the Earth again; and those that camefrom Heaven, they also shall return unto thoseheavenly places."

MARCUS AURELIUS. MEDITATIONS. Book ii. 8

December 19

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AS for death, if there be any gods, it is no grievous thing to leave the society of men.The gods will do thee no hurt thou mayest be sure.But if it be so that there be no gods, or that theytake no care of the world, why should I desire tolive in a world void of gods, and of all divineprovidence?

MARCUS AURELIUS. MEDITATIONS. Book ii. 8

HE that feareth Death, either feareth that he shall have no sense at all, or that his senseswill not be the same. Whereas, he should rathercomfort himself, that either no sense at all, andso no sense of evil; or if any sense, then anotherlife, and so no death properly,

MARCUS AURELIUS. MEDITATIONS. Book viii. 55.

THOU must not in matter of death, carry thyself scornfully, but as one that is well pleasedwith it, as being one of those things that Naturehath appointed.

MARCUS AURELIUS. MEDITATIONS. Book ix. 3.

December 18

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LET that of Heraclitus never be out of thymind, that the death of earth, is water, andthe death of water, is air; and the death of air, isfire; and so on the contrary. Remember him alsowho was ignorant whither the way did lead, andhow that Reason being the thing, by which allthings in the world are administered, and whichmen are continually and most inwardly conversantwith: yet is the thing, which ordinarily theyare most in opposition with, and how those thingswhich daily happen among them, cease not dailyto be strange unto them, and that we should noteither speak, or do anything as men in their sleep,by opinion and bare imagination: for then we thinkwe speak and do, and that we must not be aschildren, who follow their father's example; forbest reason alleging barely this: As by traditionfrom our forefathers we have received it.

MARCUS AURELIUS. MEDITATIONS. Book xi. 3.

December 17

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THUS Demetrius said to Nero: "You sentence me to death and nature, you!" If I place my admiration on body, I give myself up for a slave; if on an estate, the same; for I immediately betray myself how I may be taken. Just as when a snake pulls in his head, I say, strike that part of him which he guards: and be you assured, that whatever you show a desire to guard, there your master will attack you. Remember but this, whom will you any longer flatter or fear?

EPICTETUS. DISCOURSES. Book i. §25, ¶3.

"BUT your head will be taken off." And will his own always remain on; or yours, who obey him? — "But you will be thrown out unburied." If I am the corpse, I shall be thrown out; but if I am something else than the corpse, speak more handsomely, as the thing is, and do not think to fright me. These things are frightful to children and fools.

EPICTETUS. DISCOURSES. Book iv. §7, ¶5.

December 16

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THAT soul which is ever ready, even now presently (if need be) from the body, whether by way of Extinction, or Dispersion, or Continuation in another place and estate to be separated, how blessed, and happy is it!

MARCUS AURELIUS. MEDITATIONS. Book xi. 3.

HOW many of them who came into the world at the same time when I did, are already gone out of it?

MARCUS AURELIUS. MEDITATIONS. Book vi. 51.

OUR life is reaped like a ripe ear of corn.

MARCUS AURELIUS. MEDITATIONS. Book vii. 25.

WAIT until thy soul shall fall off from that outward cloak or skin, wherein as a child in the womb it lieth involved and shut up.

MARCUS AURELIUS. MEDITATIONS. Book ii. 7.

December 15

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IF I can achieve nothing myself, I will not envy another the honour of doing some gallant action. But suppose this to be a strain too high for us ; are not we capable at least of arguing thus? — Where shall I fly from death? Show me the place; show me the people to whom I may have recourse, whom death doth not overtake. Show me the charm to avoid it. If there be none, what would you have me do? I cannot escape death; but cannot I escape the dread of it? Must I die trembling and lamenting? For the origin of the disease is wishing for something that is not obtained. In consequence of this, if I can bring over externals to my own inclination, I do it; if not, I want to tear out the eyes of whoever hinders me. For it is the nature of man not to bear the being deprived of good; not to bear the falling into evil. And so, at last, when I can neither bring over things to my own inclination, nor tear out the eyes of him who hinders me, I sit down and groan, and revile him whom I can; Zeus, and the rest of the gods.

EPICTETUS. DISCOURSES. Book i. §27. ¶1.

December 14

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I MUST die: and must I die groaning too? — Be fettered. Must it be lamenting too? — Exiled. And what hinders me, then, but that I may go smiling, and cheerful, and serene ? — "Betray a secret." — I will not betray it; for this is in my own power. — "Then I will fetter you." — What do you say, man? Fetter me? You will fetter my leg; but not Jupiter himself can get the better of my choice. "I will throwyou into prison: I will behead that paltry body of yours." Did I ever tell you, that I alone had a head not liable to be cut off? — These things ought philosophers to study; these ought they daily to write; and in these to exercise themselves.

EPICTETUS. DISCOURSES. Book i. §1. ¶6.

I WILL dine first, and when the hour comes, then I will die. How? As becomes one who restores what is not his own.

EPICTETUS. DISCOURSES. Book i. §1. ¶7.

December 13

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LET it be thy earnest and incessant care as a Roman and a man to perform whatsoever itis that thou art about, with true and unfeignedgravity, natural affection, freedom and justice:and as for all other cares, and imaginations, howthou mayest ease thy mind of them. Whichthou shalt do; if thou shalt go about everyaction as thy last action, free from all vanity,all passionate and wilful aberration from reason,and from all hypocrisy, and self-love, and dislikeof those things, which by the fates, or appointmentof God, have happened unto thee.

MARCUS AURELIUS. MEDITATIONS. Book ii. 7.

December 12

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THIS is the work, if any, that ought to employ your master and preceptor, if you had one;that you should come to him, and say:"Epictetus,we can no longer bear being tied down to thispaltry body, feeding and resting and cleaning it,and hurried about with so many low cares onits account. Are not these things indifferent,and nothing to us, and death no evil? Are notwe relations of God, and did we not come fromHim? Suffer us to go back thither from whencewe came; suffer us, at length, to be deliveredfrom these fetters, that chain and weigh usdown. Here thieves and robbers, and courts ofjudicature, and those who are called tyrants,seem to have some power over us, on accountof the body and its possessions. Suffer us toshow them, that they have no power."And in this case it would be my part to answer:"My friends, wait for God, till He shall give thesignal, and dismiss you from this service; thenreturn to Him. For the present, be content toremain in this post where He has placed you.The time of your abode here is short, and easyto such as are disposed like you. For whattyrant, what robber, what thief, or what courtsof judicature are formidable to those who thusaccount the body and its possessions as nothing?Stay. Depart not inconsiderately."

EPICTETUS. DISCOURSES. Book i. §8. ¶3.

December 11

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WHEREVER I go it will be well with methere, for it was well with me here, noton account of the place, but of the principleswhich I shall carry away with me, for no onecan deprive me of these; on the contrary, theyalone are my property, and cannot be takenaway, and retaining them suffices me whereverI am or whatever I do."But it is now time todie."—What is it that you call dying? Do nottalk of the thing in a tragedy strain, but say, asthe truth is, that it is time for a compoundpiece of matter to be resolved back into itsoriginal.

And where is the terror of this? Whatpart of the world is going to be lost? What isgoing to happen new or prodigious? Is it forthis that a tyrant is formidable? Is it on thisaccount that the swords of his guards seem solarge and sharp? Try these things upon others.For my part I have examined the whole. Noone hath an authority over me. God hath mademe free; I know His commands; after this noone can enslave me.

EPICTETUS. DISCOURSES. Book iv. §7. ¶3.

December 10

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I HAVE been sick, because it was Thy pleasure;and so have others, but I willingly. I havebeen poor, it being Thy will, but with joy. Ihave not been in power, because it was not Thywill; and power I have never desired. Hast Thouever seen me out of humour upon this account?Have I not always approached thee with a cheerfulcountenance, prepared to execute Thy commandsand the significations of Thy will? Is it Thypleasure that I should depart from this assembly?I depart. I give Thee all thanks that Thou hastthought me worthy to have a share in it withThee; to behold Thy works, and to join with Theein comprehending Thy administration." Let deathovertake me while I am thinking, while I amwriting, while I am reading such things as these.

EPICTETUS. DISCOURSES. Book iii. §5. ¶1.

December 9

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DO not you know that both sickness and deathmust overtake us? At what employment?The husbandman at his plough; the sailor onhis voyage. At what employment would yoube taken? For, indeed, at what employmentought you to be taken? If there is any betteremployment at which you can be taken, followthat. For my own part, I would be taken engagedin nothing, but in the care of my ownfaculty of choice ; how to render it undisturbed,unrestrained, uncompelled, free. I would befound studying this, that I may be able to sayto God,"Have I transgressed Thy commands?Have I perverted the powers, the senses, thepreconceptions which Thou hast given me?Have I ever accused Thee, or censured Thydispensations?"

EPICTETUS. DISCOURSES. Book iii. §5. ¶1.

December 8

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AS concerning pain: that which is intolerableis soon ended by death ; and that whichholds long must needs be tolerable.

MARCUS AURELIUS. MEDITATIONS. Book viii. 22.

WHATSOEVER doth happen unto thee, thouart naturally by thy natural constitutioneither able, or not able, to bear. If thou beestable, be not offended, but bear it according tothy natural constitution, or as nature hath enabledthee. If thou beest not able, be not offended.For it will soon make an end of thee, anditself, (whatsoever it be) at the same time endwith thee. But remember, that whatsoever bythe strength of opinion, grounded upon a trueapprehension of both true profit and duty, thoucanst conceive tolerable : that thou art able tobear by thy natural constitution.

MARCUS AURELIUS. MEDITATIONS. Book x. 3.

December 7

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O MY soul, the time I trust will be, when thoushalt be good, simple, single, more open andvisible, than that body by which it is enclosed.Thou wilt one day be sensible of their happiness,whose end is love, and their affections dead toall worldly things. Thou shalt one day be full,and in want of no external thing : not seekingpleasure from anything, either living or insensible,that this World can afford ; neither wanting timefor the continuation of thy pleasure, nor placeand opportunity, nor the favour either of theweather or of men. When thou shalt have contentin thy present estate, and all things presentshall add to thy content: when thou shalt persuadethyself, that thou hast all things; all forthy good, and all by the providence of the gods:and of things future also shalt be as confident,that all will do well, as tending to the maintenanceand preservation in some sort, of his perfectwelfare and happiness, who is perfection of life,of goodness, and beauty; Who begets all things,and containeth all things in himself, and in himselfdoth recollect all things from all places thatare dissolved, that of them he may beget othersagain like unto them. Such one day shall bethy disposition, that thou shalt be able, bothin regard of the gods, and in regard of men, soto fit and order thy conversation, as neither tocomplain of them at any time, for anything thatthey do; nor to do anything thyself, for whichthou mayest justly be condemned.

MARCUS AURELIUS. MEDITATIONS. Book x. 1.

December 6

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FOR a man to be proud and high conceited, that he is not proud and high conceited, isof all kinds of pride and presumption the mostintolerable.

MARCUS AURELIUS. MEDITATIONS. Book xii. 20.

WHEN you have brought yourself to supply the necessities of your body at a small price,do not pique yourself upon it; nor, if you drinkwater, be saying upon every occasion,"I drinkwater." But first consider how much more sparingand patient of hardship the poor are thanwe. But if at any time you would inure yourselfby exercise to labour, and bearing hard trials, doit for your own sake, and not for the world ; donot grasp statues, but, when you are violentlythirsty, take a little cold water in your mouth,and spurt it out and tell nobody.

EPICTETUS. MANUAL. 47.

IF you would be well spoken of, learn to speakwell of others. And, when you have learnedto speak well of them, endeavour likewise to dowell to them ; and thus you will reap the fruitof being well spoken of by them.

EPICTETUS. FRAGMENTS. 6.

December 5

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WHEN children cry if their nurse happensto be absent for a little while, give them acake, and they forget their grief. Shall we compareyou to these children, then?
No, indeed. For I do not desire to be pacifiedby a cake, but by right principles. And what arethey?

Such as a man ought to study all day long, soas not to be attached to what doth not belong tohim; neither to a friend, to a place, an academy,nor even to his own body, but to remember thelaw and to have that constantly before his eyes.And what is the divine law? To preserve inviolatewhat is properly our own, not to claimwhat belongs to others; to use what is given us,and not desire what is not given us; and, whenanything is taken away, to restore it readily, andto be thankful for the time you have been permittedthe use of it, and not cry after it, like achild for its nurse and its mamma.

EPICTETUS. DISCOURSES. Book ii. §16. ¶3.

December 4

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THE soul compasseth the whole world, andpenetratethinto the Vanity, and mere outside(wanting substance and solidity) of it, andstretcheth herself unto the infiniteness of eternity;and the revolution or restoration of all things aftera certain period of time, to the same state andplace as before, she fetcheth about, and dothcomprehend in herself; and considers withal,and sees clearly this, that neither they that shallfollow us, shall see any new thing, that we havenot seen, nor they that went before, anythingmore than we: but that he that is once cometo forty (if he have any wit at all) can in amanner (for that they are all of one kind,) seeall things, both past and future. As proper isit and natural to the soul of man, to love herneighbour, to be true and modest.

MARCUS AURELIUS. MEDITATIONS. Book xi. 1.

December 3

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THE time of a man's life is as a point; thesubstance of it ever flowing, the sense obscure; and the whole composition of the body,tending to corruption. His soul is restless, fortuneuncertain, and fame doubtful: to be brief, as astream so are all things belonging to the body;as a dream, or as a smoke, so are all that belongunto the soul. Our life is a warfare, and amere pilgrimage. Fame after life, is no betterthan oblivion. What is it then that will adhereand follow? Only one thing, Philosophy. Andphilosophy doth consist in this, for a man topreserve that Spirit which is within him, fromall manner of contumelies and injuries, and aboveall pains or pleasures; never to do anything eitherrashly, or feignedly, or hypocritically: wholly todepend from himself, and his own proper actions:all things that happen unto him to embrace contentedly,as coming from Him from whom HeHimself also came; and above all things, withall meekness and a calm cheerfulness, to expectdeath, as being nothing else, but the resolutionof those Elements, of which every creature iscomposed. And if the Elements themselves suffernothing by this their perpetual conversion of oneinto another, that dissolution, and alteration, whichis so common unto all, why should it be fearedby any? Is not this according to nature? Butnothing that is according to Nature, can be evil.

MARCUS AURELIUS. MEDITATIONS. Book xii. 20.

December 2

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AS we say commonly, The physician has prescribed unto this man, riding; unto another, cold baths; unto a third, to go bare foot: so it is alike to say, The Nature of the Universe hath prescribed unto this man sickness, or blindness, or some loss, or damage or some such thing. For as there, when we say of a physician, that he hath prescribed anything, our meaning is, that he hath appointed this for that, as subordinate and conducing to health.

MARCUS AURELIUS. MEDITATIONS. Book v. 8.

THEY who have a good constitution of body support heats and colds; and so they who have a right constitution of soul bear the attacks of anger, grief, and immoderate joy, and the other passions.

EPICTETUS. FRAGMENTS. 15.

December 1

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NATURE has given man one tongue, but two ears, that we may hear twice as much as we speak.

Attributed to EPICTETUS.

WHETHER thou speak in the Senate, or whether thou speak to any particular person, let thy speech be always grave and modest. But thou must not openly and vulgarly observe that sound and exact form of speaking, concerning that which is truly good and truly evil, the vanity of the world and of worldly men, which otherwise truth and reason both prescribe.

MARCUS AURELIUS. MEDITATIONS. Book viii. 27.

LET not your laughter be much, nor often, nor profuse.

EPICTETUS. MANUAL. 33.

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 mayest (as far as is possible) seem fixed and fastened to his very soul, whosoever he be that speaks unto thee.

MARCUS AURELIUS. MEDITATIONS. Book vi. 48.

November 30

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CERTAINLY there is nothing better than fora man to confine himself to necessary actions;to such and so many only, as reason in a naturethat knows itself born for society, will commandand enjoin. This will not only procure thatcheerfulness, which from the goodness, but thatalso, which from the paucity of actions dothusually proceed. For since it is so, that mostof those things, which we either speak or do, areunnecessary; if a man shall cut them off, it mustneeds follow that he shall thereby gain muchleisure, and save much trouble, and therefore atevery action a man must privately by way ofadmonition suggest unto himself, What? may notthis that now I go about, be of the number ofunnecessary actions? Neither must he use himselfto cut off actions only, but thoughts and imaginationsalso, that are unnecessary; for sowill unnecessary consequent actions the betterbe prevented and cut off.

MARCUS AURELIUS. MEDITATIONS. Book iv. 20.

November 29

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IT is better to admonish than reproach ; for theone is mild and friendly, the other harsh andaffronting ; and the one corrects the faulty, theother only convicts them.

EPICTETUS. FRAGMENTS. 102.

ALL men are made one for another : eitherthen teach them better, or bear with them.

MARCUS AURELIUS. MEDITATIONS. Book viii. 56.

IN general every faculty is dangerous to weakand uninstructed persons; as being apt torender them arrogant and elated. For by whatmethod can one persuade a young man whoexcels in these kinds of study that he ought notto be an appendix to them, but they to him?

EPICTETUS. DISCOURSES. Book i. §8. ¶1.

November 28

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CHOOSE rather to punish your appetites thanto be punished by them.

EPICTETUS. FRAGMENTS. 108.

WHEN you have shut your doors, and darkenedyour room, remember never to say that youare alone, for you are not; but God is within, andyour genius is within; and what need have theyof light to see what you are doing? To this Godyou likewise ought to swear such an oath as thesoldiers do unto Caesar. For do they, in order toreceive their pay, swear to prefer before all thingsthe safety of Caesar; and will you not swear, whohave received so many and so great favours, or ifyou have sworn, will you not stand to it? Andwhat must you swear? Never to disobey, noraccuse, nor murmur at any of the things appointedby him, nor unwillingly to do or suffer anythingnecessary. Is this oath like the former? In thefirst, persons swear not to honour any other beyondCaesar; in the last, beyond all, to honourthemselves.

EPICTETUS. DISCOURSES. Book i. §14. ¶1.

November 27

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YOU will confer the greatest benefits on yourcity, not by raising the roofs, but by exaltingthe souls of your fellow-citizens. For it is betterthat great souls should live in small habitationsthan that abject slaves should burrow in greathouses.

EPICTETUS. FRAGMENTS. 76.

AN unmusical person is a child in music; anilliterate person, a child in learning; and anuntaught one, a child in life.

EPICTETUS. DISCOURSES. Book iii. §19. ¶1.

AS it is better to lie straitened for room upona little couch in health, than to toss upon awide bed in sickness : so it is better to contractyourself within the compass of a small fortuneand be happy, than to have a great one andbe wretched.

EPICTETUS. FRAGMENTS. 21.

IT is not poverty that causes sorrow, butcovetous desires; nor do riches deliver fromfear, but reasoning. If therefore you acquire ahabit of reasoning, you will neither desire richesnor complain of poverty.

EPICTETUS. FRAGMENTS.

November 26

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AS you would not wish to sail in a large andfinely decorated and gilded ship, and sink;so neither is it eligible to inhabit a grand andsumptuous house, and be in a storm of passionsand cares.

EPICTETUS. FRAGMENTS. 11.

AS I bear in mind that I am a part of such anUniverse, I shall not be displeased with anythingthat happens. And as I have relation ofkindred to those parts that are of the same kindand nature that I am, so I shall be careful to donothing that is prejudicial to the community, butin all my deliberations shall they that are of mykind ever be ; and the common good, that, whichall my intentions and resolutions shall drive unto,as that which is contrary unto it, I shall by allmeans endeavour to prevent and avoid. Thesethings once so fixed and concluded, as thouwouldst think him an happy citizen, whose constantstudy and practice were for the good andbenefit of his fellow citizens, and the carriage ofthe city such towards him, that he were wellpleased with it; so must it needs be with thee,that thou shalt live a happy life.

MARCUS AURELIUS. MEDITATIONS. Book x. 6.

November 25

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WHEN we see anyone handle an axe awkwardly, we do not say, "Where is the useof this art? See how ill carpenters perform."But we say the very contrary, "This man is nocarpenter, for he handles an axe awkwardly." So,if we hear anyone sing badly, we do not say,"Observe how musicians sing," but rather, "Thisfellow is no musician." It is with regard to philosophyalone that people are thus affected. Whenthey see anyone acting contrary to the professionof a philosopher, they do not take away his title;but laying it down that he is a philosopher, andthen assuming from the very fact that he behavesindecently, they infer that philosophy is of no use.

"What, then, is the reason of this?" Becausewe pay some regard to the preconception whichwe have of a carpenter and a musician and so ofother artists, but not of a philosopher, which beingthus vague and confused, we judge of it only fromexternal appearances. And of what other art dowe take up our judgment from the dress?

EPICTETUS. DISCOURSES. Book iv. §8. ¶1.

November 24

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RUFUS used to say, If you are at leisure topraise me, I speak to no purpose. Andindeed he used to speak in such a manner thateach of us who heard him supposed that someperson had accused us to him ; he so hit uponwhat was done by us, and placed the faults ofeveryone before his eyes.

EPICTETUS. DISCOURSES. Book iii. §23. ¶1.

DOTH a philosopher apply to people to hear him? Doth he not attract those who arefitted to receive benefit from him, in the samemanner as the sun or their necessary food doth ?What physician applies to anybody to be curedby him ?

EPICTETUS. DISCOURSES. Book iii. §23. ¶1.

IT is more necessary for the soul to be curedthan the body ; for it is better to die than tolive ill.

EPICTETUS. FRAGMENTS. 87.

November 23

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IT is a thing very possible, that a man shouldbe a very divine man, and yet be altogetherunknown. This thou must ever be mindful of, asof this also, that a man's true happiness doth consistin very few things. And that although thoudost despair, that thou shalt ever be a good eitherLogician, or Naturalist, yet thou art never thefurther off by it from being either liberal, ormodest, or charitable, or obedient unto God.

MARCUS AURELIUS. MEDITATIONS. Book vii. 38.

WILL any condemn me? let him look to that,upon what grounds he does it: my careshall be that I may never be found either doing,or speaking anything that doth truly deserve contempt.Will any hate me? let him look to that.I for my part will be kind and loving unto all.

MARCUS AURELIUS. MEDITATIONS. Book xi. 12.

November 22

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IT vexes me, say you, to be pitied. Is this youraffair, then, or theirs who pity you? Andfurther: How is it in your power to prevent it? —"It is, if I show them that I do not need pity."But are you now in such a condition as not toneed pity, or are you not? — "I think I am. Butthese people do not pity me for what, if anything,would deserve pity — my faults; but for povertyand want of power, and sicknesses, and deaths,and other things of that kind." Are you, then,prepared to convince the world that none of thesethings is in reality an evil; but that it is possiblefor a person to be happy, even when he is poorand without honours and power? Or are youprepared to appear to them rich and powerful?The last of these is the part of an arrogant, silly,worthless fellow.

EPICTETUS. DISCOURSES. Book iv. §6. ¶1.

November 21

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WHATSOEVER thou dost hereafter aspireunto, thou mayest even now enjoy andpossess, if thou dost not envy thyself thine ownhappiness. And that will be, if thou shalt forgetall that is past, and for the future, refer thyselfwholly to the divine providence, and shalt bendand apply all thy present thoughts and intentions,to holiness and righteousness. To holiness, inaccepting willingly whatsoever is sent by thedivine providence, as being that which the natureof the Universe hath appointed unto thee, whichalso hath appointed thee for that, whatsoever itbe. To righteousness, in speaking the Truthfreely, and without ambiguity ; and in doing allthings justly and discreetly. Now in this goodcourse, let not other men's either wickedness, oropinion, or voice hinder thee: no, nor the senseof this thy pampered mass of flesh: for let thatwhich suffers, look to itself

MARCUS AURELIUS. MEDITATIONS. Book xii. 1.

November 20

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"BUT how is it possible that a man worthnothing, naked, without house or home,squalid, unattended, who belongs to no country,can lead a prosperous life?" — See, God hath sentus one to show, in fact, that it is possible."Takenotice of me, that I am without a country, withouta house, without an estate, without a servant; Ilie on the ground; no wife, no children, no coat,but only earth and heaven and one sorry cloak.And what do I want? Am not I without sorrow,without fear? Am not I free? Did any of youever see me disappointed of my desire, or incurringmy aversion? Did I ever blame God or man?Did I ever accuse anyone? Hath any of youseen me look discontented? How do I treatthose whom you fear, and of whom you are struckwith awe? Is it not like sorry slaves? Who thatsees me doth not think that he sees his own kingand master?" This is the language, this thecharacter, this the undertaking, of a Cynic.

EPICTETUS. DISCOURSES. Book iii. §22. ¶5.

November 19

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I AM at leisure. My mind is under no distraction.In this freedom from distraction,what shall I do? Have I anything more becominga man than this? You, when you havenothing to do, are restless ; you go to the theatre,or perhaps to bathe. Why should not the philosopherpolish his reasoning? You have finecrystal and myrrhin vases; I have acute formsof reasoning. To you, all you have appearslittle; to me, all I have great. Your appetiteis insatiable; mine is satisfied. When childrenthrust their hand into a narrow jar of nuts andfigs, if they fill it they cannot get it out again;then they fall a-crying. Drop a few of themand you will get out the rest. And do you toodrop your desire; do not covet many things,and you will get some.

EPICTETUS. DISCOURSES. Book iii. §9. ¶1, 2.

November 18

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IF you possess many things, you still wantothers; so that, whether you will or not, youare poorer than I.

What, then, do I want?

What you have not: constancy, a mind conformableto nature, and a freedom from perturbation.Patron or no patron, what care I?But you do. I am richer than you. I am notanxious what Caesar will think of me. I flatterno one on that account. This I have, insteadof silver and gold plate. You have your vesselsof gold; but your discourse, your principles, yourassents, your pursuits, your desires, of mereearthenware. When I have all these conformableto nature, why should not I bestowsome study upon my reasoning too?

EPICTETUS. DISCOURSES. Book iii. §9. ¶1, 2.

November 17

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SUPPOSE I should prove to you that you aredeficient in what is most necessary and importantto happiness, and that hitherto you havetaken care of everything, rather than your duty ;and, to complete all, that you understand neitherwhat God or man or good or evil means? Thatyou are ignorant of all the rest, perhaps, you maybear to be told; but if I prove to you that youare ignorant even of yourself, how will you bearwith me, and how will you have patience to stayand be convinced? Not at all. You will immediatelybe offended and go away. And yetwhat injury have I done you? unless a looking-glassinjures a person not handsome, when itshows him to himself such as he is. Or unlessa physician can be thought to affront his patientwhen he says to him,"Do you think, sir, thatyou ail nothing? You have a fever. Eat nomeat to-day, and drink water." Nobody criesout here,"What an intolerable affront!" Butif you say to anyone, Your desires are in afermentation; your aversions are low; your intentionscontradictory; your pursuits not conformableto nature; your opinions rash andmistaken; he presently goes away, and complainshe is affronted.

EPICTETUS. DISCOURSES. Book ii. §14. ¶3.

November 16

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LET them see to it who pity me. But I amneither hungry, nor thirsty, nor cold. But,because they are hungry and thirsty, they supposeme to be so too. What can I do for them,then ? Am I to go about making proclamation,and saying, Do not deceive yourselves, goodpeople, I am very well: I regard neither poverty,nor want of power, nor anything else, but rightprinciples. These I possess unrestrained. I carefor nothing further. — But what trifling is this?How have I right principles when I am notcontented to be what I am, but am out of mywits how I shall appear? — But others will getmore, and be preferred to me. — Why, what ismore reasonable than that they who take painsfor anything should get most in that particularin which they take pains? They have takenpains for power; you, for right principles.

EPICTETUS. DISCOURSES. Book iv. §6. ¶3.

November 15

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WHAT says Antisthenes, then? Have younever heard?"It is kingly, O Cyrus, todo well, and to be ill spoken of." My head iswell, and all around me think it aches. What isthat to me ? I am free from a fever; and theycompassionate me as if I had one." Poor soul,what a long while have you had this fever!"Isay, too, with a dismal countenance, Ay, indeed,it is now a long time that I have been ill.—" Whatcan be the consequence, then?"What pleasesGod. And at the same time I secretly laugh atthem who pity me. What forbids, then, but thatthe same may be done in the other case? I ampoor, but I have right principles concerningpoverty. What is it to me, then, if people pityme for my poverty? I am not in power, andothers are; but I have such opinions as I oughtto have concerning power, and the want ofpower.

EPICTETUS. DISCOURSES. Book iv. §6. ¶3.

November 14

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THINK thyself fit and worthy to speak, or todo anything, that is according to Nature,and let not the reproach, or report of some thatmay ensue upon it, ever deter thee. If it be rightand honest to be spoken or done, undervalue notthyself so much, as to be discouraged from it.As for them, they have their own rational overrulingpart, and their own proper inclination :which thou must not stand and look about totake notice of, but go on straight.

MARCUS AURELIUS. MEDITATIONS. Book x. 24.

November 13

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IF a person had delivered up your body to anyone whom he met in his way, you wouldcertainly be angry. And do you feel no shamein delivering up your own mind to be disconcertedand confronted by anyone who happens to giveyou ill language?

EPICTETUS. MANUAL. 38.

WHAT pain soever thou art in, let thispresently come to thy mind, that it is nota thing whereof thou needest to be ashamed,neither is it a thing whereby thy understanding,that hath the government of all, can be madeworse.

MARCUS AURELIUS. MEDITATIONS. Book vii. 35.

"THE philosophers talk paradoxes."
And are there not paradoxes in other arts?What is more paradoxical than the pricking anyone'seye to make him see? If a person was totell this to one ignorant of surgery, would not helaugh at him? Where is the wonder then, if inphilosophy too, many truths appear paradoxes tothe ignorant!

EPICTETUS. DISCOURSES. Book iii. §11. ¶1.

November 12

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I HAVE often wondered, how it should come topass, that every man loving himself best,should more regard other men's opinions concerninghimself, than his own.

MARCUS AURELIUS. MEDITATIONS. Book xii. 3.

WHAT are their minds and understanding; andwhat the things that they apply themselvesunto ; what do they love, and what do they workfor? Fancy to thyself the estate of their soulsopenly to be seen. When they think they hurtthem shrewdly, whom they speak ill of; and whenthey think they do them a very good turn, whomthey commend and extol : O how full are theythen of conceit and opinion !

MARCUS AURELIUS. MEDITATIONS. Book ix. 32.

November 11

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YOUR father deprives you of your money, but he doth not hurt you. Your brother willpossess as much larger a portion of land than youas he pleases; but will he possess more honour,more fidelity, more fraternal affection? Who canthrow you out of this possession? Not evenJupiter, for, indeed, it is not his will; but he hathput this good into my own power, and given itme like his own, uncompelled, unrestrained, andunhindered. But when anyone hath a coindifferent from this, for his coin whoever shows itto him may have whatever is sold for it in return.A thievish proconsul comes into the province:what coin doth he use? Silver. Show it him,and carry off what you please. An adulterercomes: what coin doth he use? Women. Takethe coin, says one, and give me this trifle."Giveit me, and it is yours." Another is fond of hunting: give him a fine nag or a puppy ; and, thoughwith sighs and groans, he will sell you for it whatyou will, for he is inwardly compelled by anotherwho hath constituted this coin.

EPICTETUS. DISCOURSES. Book iii. §3. ¶2.

November 10

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HENCE depends every movement both ofGod and man ; and hence good is preferredto every obligation, however near. Myconnection is not with my father, but with good. — Are you so hard-hearted? — Such is my nature,and such is the coin which God hath given me.If, therefore, good is made to be anything but fairand just, away go father, and brother, and country,and everything. What! Shall I overlook my owngood and give it up to you? For what?"I amyour father." But not my good. "I am yourbrother." But not my good. But, if we place itin a right choice, good will consist in an observanceof the several relations of life; and then, hewho gives up some externals acquires good.

EPICTETUS. DISCOURSES. Book iii. §3. ¶2.

November 9

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DO you not often see little dogs caressing andplaying with each other, that you would saynothing could be more friendly; but, to learn whatthis friendship is, throw a bit of meat between them,and you will see. Do you too throw a bit of anestate betwixt you and your son, and you will seethat he will quickly wish you underground, andyou him: and then you, no doubt, on the otherhand, will exclaim, What a son have I broughtup! He would bury me alive! Throw in apretty girl, and the old fellow and the young onewill both fall in love with her; or let fame ordanger intervene, the words of the father ofAdmetus will be yours:

You hold life dear; doth not your father too?

Do you suppose that he did not love his ownchild when he was a little one? That he was notin agonies when he had a fever, and often wishedto undergo that fever in his stead ? But, after all,when the trial comes home, you see what expressionshe uses. Were not Eteocles and Polynicesborn of the same mother and of the same father?Were they not brought up, and did they not liveand eat and sleep, together? Did not they kissand fondle each other? So that anyone who sawthem would have laughed at all the paradoxeswhich philosophers utter about love. And yet,when a kingdom, like a bit of meat, was thrownbetwixt them, see what they say, and how eagerlythey wish to kill each other.

EPICTETUS. DISCOURSES. Book ii. §22. ¶1.

November 8

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AS when you see a viper, or an asp, or a scorpion,in an ivory or gold box, you do not loveor think it happy on account of the magnificenceof the materials in which it is enclosed, but shunand detest it because it is of a pernicious nature;so likewise, when you see vice lodged in the midstof wealth and the swelling pride of fortune, be notstruck by the splendour of the materials with whichit is surrounded, but despise the base alloy of itsmanners.

EPICTETUS. FRAGMENTS. 17.

ISthis then a thing of that worth, that for it mysoul should suffer, and become worse than itwas? as either basely dejected, or disordinatelyaffected, or confounded within itself, or terrified?What can there be, that thou shouldst so muchesteem?

MARCUS AURELIUS. MEDITATIONS. Book viii. 44.

November 7

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RICHES are not among the number of thingswhich are good; prodigality is of the numberof those which are evil; Rightness of mind, of thosewhich are good. Now, rightness of mind invitesto frugality and the acquisition of things that aregood; but riches invite to prodigality, and seducefrom rightness of mind. It is dilificult, therefore,for a rich person to be right-minded, or a right-mindedperson rich.

EPICTETUS. FRAGMENTS. 18.

FROM the gods I received that I had goodGrandfathers, and Parents, a good Sister,good masters, good domestics, loving kinsmen,almost all that I have; and that I never throughhaste, and rashness transgressed against any ofthem, notwithstanding that my disposition wassuch, as that such a thing (if occasion had been)might very well have been committed by me, butthat it was the mercy of the gods, to prevent sucha concurring of matters and occasions, as mightmake me to incur this blame.

MARCUS AURELIUS. MEDITATIONS. Book 1. 14.

November 6

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NO one who is a lover of money, a lover ofpleasure, or a lover of glory, is likewise alover of mankind; but only he who is a lover ofvirtue.

EPICTETUS. FRAGMENTS. 10.

THAT which doth not hurt the city, itself, cannothurt any Citizen. This rule thou mustremember to apply and make use of upon everyconceit and apprehension of wrong. If the wholeCity be not hurt by this, neither am I certainly.And if the whole be not, why should I make itmy private grievance? Art not thou then a veryfool, who for these things, art either puffed upwith pride, or distracted with cares, or canst findin thy heart to make such moans as for a thingthat would trouble thee for a very long time?Consider the whole Universe, whereof thou artbut a very little part, and the whole age of theworld together, whereof but a short and verymomentary portion is allotted unto thee, and allthe Fates and Destinies together, of which howmuch is it that comes to thy part and share!Again: Another doth trespass against me. Lethim look to that. He is master of his own disposition,and of his own operation.

MARCUS AURELIUS. MEDITATIONS. Book v. 19.

November 5

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WHEN I hear anyone congratulated on the favour of Caesar, I say, What hath he got? "A province." — Hath he, then, got such principles,too, as he ought to have? — "A public charge." — Hath he, then, got with it the knowledge how touse it too? If not, why should I be thrust aboutany longer to get in? Someone scatters nuts andfigs. Children scramble and quarrel for them, butnot men, for they think them trifles. — Provincesare distributing. Let children look to it. — Money.Let children look to it. Military command, aconsulship. Let children scramble for them.Let these be shut out, be beat, kiss the handsof the giver, of his slaves. But to me they arebut mere figs and nuts. — "What, then, is to bedone?"If you miss them, while he is throwingthem, do not trouble yourself about it; but if afig should fall into your lap, take it and eat it, forone may pay so much regard even to a fig. Butif I am to stoop and throw down one, or be throwndown by another, and flatter those who are got in,a fig is not worth this, nor any other of the thingswhich are not really good, and which the philosophershave persuaded me not to esteem as good.

EPICTETUS. DISCOURSES. Book iv. §7. ¶4.

November 4

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A PERSON was talking with me to-day aboutthe priesthood of Augustus. I say to him,Let the thing alone, friend: you will be at greatexpense for nothing."But my name," says he,"will be written in the annals." Will you standby, then, and tell those who read them,"I amthe person whose name is written there?"But,if you could tell everyone so now, what will youdo when you are dead? — "My name will remain." — Write it upon a stone and it will remain just aswell. But, pray, what remembrance will there beof you out of Nicopolis? — "But I shall wear acrown of gold." — If your heart is quite set upona crown, take and put on one of roses, for it willmake the prettier appearance.

EPICTETUS. DISCOURSES. Book i. §19. ¶5.

November 3

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IT is impossible but that habits and faculties must either be first produced, or strengthened and increased, by corresponding actions. Hence the philosophers derive the growth of all infirmities. When you once desire money, for example, if a degree of reasoning sufficient to produce a sense of the evil be applied, the desire ceases, and the governing faculty of the mind regains its authority: whereas, if you apply no remedy, it returns no more to its former state; but, being again excited by a corresponding appearance, it kindles at the desire more quickly than before, and, by frequent repetitions, at last becomes callous: and by this infirmity is the love of money fixed.

EPICTETUS. DISCOURSES. Book ii. §13. ¶2.

November 2

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REMEMBER hat it is not only the desire of riches and power that makes us mean and subject to others, but even of quiet and leisure, and learning and travelling

EPICTETUS. DISCOURSES. Book iv. §4. ¶1.

THOU hast no opportunity to read. What then? Hast thou not time and opportunity to exercise thyself, not to wrong thyself; to strive against all carnal pleasures and pains, and to get the upper hand of them; to contemn honour and vainglory; and not only not to be angry with them, whom towards thee thou dost find insensible and unthankful, but also to have a care of them still, and their welfare?

MARCUS AURELIUS. MEDITATIONS. Book viii. 8.

November 1

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WHEN the Governor of Epirus had exerted himself indecently in favour of a comedian, and was, upon that account, publicly railed at; and, when he came to hear it, was highly displeased with those who railed at him: Why, what harm, says Epictetus, have these people done? They have favoured a player, which is just what you did.

EPICTETUS. DISCOURSES. Book iii. §4. ¶1.

THESE reasonings are unconnected: "I am richer than you, therefore I am better"; "I am more eloquent than you, therefore I am better." The connection is rather this: "I am richer than you, therefore my property is greater than yours"; "I am more eloquent than you, therefore my style is better than yours." But you after all own neither property nor style.

EPICTETUS. MANUAL. 44.

October 31

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WHEN you see another in power, set against it that you have the advantage of not wanting power. When you see another rich, see what you have instead of riches; for, if you have nothing in their stead, you are miserable. But, if you have the advantage of not needing riches, know that you have something more than he hath, and of far greater value.

EPICTETUS. DISCOURSES. Book iv. §9. ¶1.

TAKE heed, lest that whilst thou dost settle thy contentment in things present, thou grow in time so to overprize them, as that the want of them (whensoever it shall so fall out) should be a trouble and a vexation unto thee.

MARCUS AURELIUS. MEDITATIONS. Book vii. 20.

October 30

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"BUT I am rich," you may say, "as well as other people."

What, richer than Agamemnon?

"But I am handsome too."

What, handsomer than Achilles?

"But I have fine hair too."

Had not Achilles finer and brighter? Yet he neither combed it nicely, nor curled it.

"But I am strong too."

Can you lift such a stone, then, as Hector or Ajax?

"But I am of a noble family too."

Is your mother a goddess, or your father descended from Zeus? And what good did all this do to Achilles, when he sat crying for a girl?

EPICTETUS. DISCOURSES. Book ii. §24. ¶2.

October 29

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I AM a better man than you, says one, for I have many estates, and you are pining with hunger. I have been consul, says another; I am a governor, a third; and I have a fine head of hair, says a fourth. Yet one horse doth not say to another, "I am better than you, for I have a great deal of hay and a great deal of oats; and I have a gold bridle and embroidered trappings"; but, "I am swifter than you." And every creature is better or worse, from its own good or bad qualities. Is man, then, the only creature which hath no natural good quality? And must we consider hair, and clothes, and ancestors to judge of him?

EPICTETUS. FRAGMENTS. 13.

October 28

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I AM better than you, for my father hath been consul. I have been a tribune, says another, and not you. If we were horses, would you say, My father was swifter than yours? I have abundance of oats and hay, and fine trappings? What now, if while you were saying this, I should answer, "Be it so. Let us run a race, then"? Is there nothing in man analogous to a race in horses, by which it may be known which is better or worse? Is there not honour, fidelity, justice? Show yourself the better in these, that you may be the better, as a man. But if you tell me you can kick violently, I will tell you again that you value yourself on the property of an ass.

EPICTETUS. DISCOURSES. Book iii. §15. ¶5.

October 27

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WHEN a person is possessed of some either real or imagined superiority, unless he hath been well instructed, he will necessarily be puffed up with it. A tyrant, for instance, says: "I am supreme over all." — And what can you do for me? Can you exempt my desires from disappointment? How should you? For do you never incur your own aversions? Are your own pursuits infallible? Whence should you come by that privilege? Pray, on shipboard, do you trust to yourself, or to the pilot? In a chariot, to whom but the driver? And to whom in all other arts? Just the same. In what then, doth your power consist? — " All men pay regard to me."

So do I to my desk. I wash it and wipe it; and drive a nail for the service of my oil flask. — "What then, are these things to be valued beyond me? " — No: but they are of some use to me, and therefore I pay regard to them. Why, do not I pay regard to an ass? Do not I wash his feet? Do not I clean him? Do not you know that everyone pays regard to himself, and to you, just as he doth to an ass? For who pays regard to you as a man? Show that. Who would wish to be like you?

EPICTETUS. DISCOURSES. Book i. §19. ¶1.

October 26

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O MORTALS, whither are you hurrying? What are you about? Why do you tumble up and down, wretches, like blind men? You are going a wrong way, and have forsaken the right. You seek prosperity and happiness in a wrong place, where it is not; nor do you give credit to another who shows you where it is. Why do you seek it without? It is not in body: if you do not believe me, look upon Myro, look upon Ofellius. It is not in wealth: if you do not believe me, look upon Croesus, look upon the rich of the present age, how full of lamentation their life is. It is not in power; for, otherwise, they who have been twice and thrice consuls must be happy, but they are not.

EPICTETUS. DISCOURSES. Book iii. §22. ¶3.

October 25

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GIVE what Thou wilt, and take away what Thou wilt, saith he that is well taught and truly modest, to Him that gives, and takes away. And it is not out of a stout, and peremptory resolution, that he saith it, but in mere love, and humble submission.

MARCUS AURELIUS. MEDITATIONS. Book x. 16.

NEVER say of anything, "I have lost it"; but "I have restored it." Is your child dead? It is restored. Is your wife dead? She is restored. Is your estate taken away? Well, and is not that likewise restored? "But he who took it away is a bad man." What is it to you by whose hands He, who gave it, hath demanded it back again? While He gives you to possess it, take care of it; but as of something not your own, as passengers do of an inn.

EPICTETUS. MANUAL. 8.

October 24

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TRY also how a good man's life; (of one, who is well pleased with those things whatsoever, which among the common changes and chances of this world fall to his own lot and share; and can live well contented and fully satisfied in the justice of his own proper present action, and in the goodness of his disposition for the future:) will agree with thee. Thou hast had experience of that other kind of life: make now trial of this also. Trouble not thyself any more henceforth, reduce thyself unto perfect simplicity.

MARCUS AURELIUS. MEDITATIONS. Book iv. 21.

EVEN as if any of the gods should tell thee, thou shall certainly die to-morrow, or next day, thou wouldst not, except thou wert extremely base, and pusillanimous, take it for a great benefit, rather to die the next day after, than to-morrow; (for alas what is the difference!) so, for the same reason, think it no great matter to die rather many years after, than the very next day.

MARCUS AURELIUS. MEDITATIONS. Book iv. 38.

October 23

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TIME delivers fools from grief; and reason, wise men.

EPICTETUS. FRAGMENTS. 123.

AS a pig that cries and flings when his throat is cut, fancy to thyself everyone to be, that grieves for any worldly thing and takes on. Such a one is he also, who upon his bed alone, doth bewail the miseries of this our mortal life. And remember this, that unto reasonable creatures only it is granted that they may willingly and freely submit unto Providence: but absolutely to submit, is a necessity imposed upon all creatures equally.

MARCUS AURELIUS. MEDITATIONS. Book X. 28.

ANY person may live happily in poverty; but few in wealth and power.

EPICTETUS. FRAGMENTS. 128.