For only intelligent animals have now forgotten this mutual desire and inclination, and in them alone the property of flowing together is not seen. But by all means bear this in mind, that within a very short time both thou and he will be dead; and soon not even your names will be left behind. Indeed in the case of most pains let this remark of Epicurus aid thee, that pain is neither intolerable nor everlasting, if thou bearest in mind that it has its limits, and if thou addest nothing to it in imagination: and remember this too, that we do not perceive that many things which are disagreeable to us are the same as pain, such as excessive drowsiness, and the being scorched by heat, and the having no appetite.
So then that which is a hindrance to the intelligence is an evil to the intelligent nature. All rights reserved. But if men do not permit thee, then get away out of life, yet so as if thou wert suffering no harm.
Art thou angry with him whose armpits stink? What then is more pleasing or more suitable to the universal nature? With respect to pain, then, and pleasure, or death and life, or honour and dishonour, which the universal nature employs equally, whoever is not equally affected is manifestly acting impiously. What good will this danger do thee? Among the Quadi at the Granua. For the whole earth is a point, and how small a nook in it is this thy dwelling, and how few are there in it, and what kind of people are they who will praise thee. I consist of a little body and a soul. As a horse when he has run, a dog when he has tracked the game, a bee when it has made the honey, so a man when he has done a good act, does not call out for others to come and see, but he goes on to another act, as a vine goes on to produce again the grapes in season.- Must a man then be one of these, who in a manner act thus without observing it?- Yes.- But this very thing is necessary, the observation of what a man is doing: for, it may be said, it is characteristic of the social animal to perceive that he is working in a social manner, and indeed to wish that his social partner also should perceive it.- It is true what thou sayest, but thou dost not rightly understand what is now said: and for this reason thou wilt become one of those of whom I spoke before, for even they are misled by a certain show of reason. for they vex him only for a time, and a short time. When another blames thee or hates thee, or when men say about thee anything injurious, approach their poor souls, penetrate within, and see what kind of men they are. For that is better than to live thus as men do. Wilt thou never enjoy an affectionate and contented disposition?
And also the whole of the earthy part in thee and the watery, though their tendency is downward, still are raised up and occupy a position which is not their natural one. He who does not know what the world is, does not know where he is. With the badness of men? See, then, what now takes place.
Reverence the gods, and help men. And he also who is grieved or angry or afraid, is dissatisfied because something has been or is or shall be of the things which are appointed by him who rules all things, and he is Law, and assigns to every man what is fit. What unsettles thee? Is my understanding sufficient for this or not? Do not then imagine that they are of another kind from that which thou dost venerate, but form a just opinion of the source of all. For instance, when bread is baked some parts are split at the surface, and these parts which thus open, and have a certain fashion contrary to the purpose of the baker's art, are beautiful in a manner, and in a peculiar way excite a desire for eating. Either there is a fatal necessity and invincible order, or a kind Providence, or a confusion without a purpose and without a director (Book IV). And I say this of those who have shone in a wondrous way. For nothing should be done without a purpose. And consider, too, the life lived by others in olden time, and the life of those who will live after thee, and the life now lived among barbarous nations, and how many know not even thy name, and how many will soon forget it, and how they who perhaps now are praising thee will very soon blame thee, and that neither a posthumous name is of any value, nor reputation, nor anything else. When a man has presented the appearance of having done wrong, say, How then do I know if this is a wrongful act?
For all this received its accretion only yesterday and the day before, as one may say, from the food and the air which is inspired. Do thou only determine to live no longer, unless thou shalt be such. Take care that thou art not made into a Caesar, that thou art not dyed with this dye; for such things happen.
Quarrels of little children and their sports, and poor spirits carrying about dead bodies, such is everything; and so what is exhibited in the representation of the mansions of the dead strikes our eyes more clearly. Begin, then, to pray for such things, and thou wilt see. It is peculiar to man to love even those who do wrong. It will make no difference. Let it not be in any man's power to say truly of thee that thou art not simple or that thou are not good; but let him be a liar whoever shall think anything of this kind about thee; and this is altogether in thy power. Secunda saw Maximus die, and then Secunda died.
And either the universal intelligence puts itself in motion for every separate effect, and if this is so, be thou content with that which is the result of its activity; or it puts itself in motion once, and everything else comes by way of sequence in a manner; or indivisible elements are the origin of all things.- In a word, if there is a god, all is well; and if chance rules, do not thou also be governed by it.
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