18.Look at everything that exists， and observe that it is already in dissolution and in change， and as it were putrefaction or dispersion， or that everything is so constituted by nature as to die.
19.Consider what men are when they are eating， sleeping， generating， easing themselves and so forth. Then what kind of men they are when they are imperious and arrogant， or angry and scolding from their elevated place. But a short time ago to how many they were slaves and for what things； and after a little time consider in what a condition they will be.
20.That is for the good of each thing， which the universal nature brings to each. And it is for its good at the time when nature brings it.
21."The earth loves the shower"； and "the solemn aether loves"： and the universe loves to make whatever is about to be. I say then to the universe， that I love as thou lovest. And is not this too said， that "this or that loves （is wont） to be produced"？
22.Either thou livest here and hast already accustomed thyself to it， or thou art going away， and this was thy own will； or thou art dying and hast discharged thy duty. But besides these things there is nothing. Be of good cheer， then.
23.Let this always be plain to thee， that this piece of land is like any other； and that all things here are the same with things on top of a mountain， or on the sea-shore， or wherever thou choosest to be. For thou wilt find just what Plato says， Dwelling within the walls of a city as in a shepherd"s fold on a mountain.
24.What is my ruling faculty now to me？ And of what nature am I now making it？ And for what purpose am I now using it？ Is it void of understanding？ Is it loosed and rent asunder from social life？ Is it melted into and mixed with the poor flesh so as to move together with it？
25.He who flies from his master is a runaway； but the law is master， and he who breaks the law is a runaway. 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. He then who fears or is grieved or is angry is a runaway.
26.A man deposits seed in a womb and goes away， and then another cause takes it， and labours on it and makes a child. What a thing from such a material！ Again， the child passes food down through the throat， and then another cause takes it and makes perception and motion， and in fine life and strength and other things； how many and how strange I Observe then the things which are produced in such a hidden way， and see the power just as we see the power which carries things downwards and upwards， not with the eyes， but still no less plainly.
27.Constantly consider how all things such as they now are， in time past also were； and consider that they will be the same again. And place before thy eyes entire dramas and stages of the same form， whatever thou hast learned from thy experience or from older history； for example， the whole court of Hadrian， and the whole court of Antoninus， and the whole court of Philip， Alexander， Croesus； for all those were such dramas as we see now， only with different actors.
28.Imagine every man who is grieved at anything or discontented to be like a pig which is sacrificed and kicks and screams.
Like this pig also is he who on his bed in silence laments the bonds in which we are held. And consider that only to the rational animal is it given to follow voluntarily what happens； but simply to follow is a necessity imposed on all.
29.Severally on the occasion of everything that thou doest， pause and ask thyself， if death is a dreadful thing because it deprives thee of this.
30.When thou art offended at any man"s fault， forthwith turn to thyself and reflect in what like manner thou dost err thyself； for example， in thinking that money is a good thing， or pleasure， or a bit of reputation， and the like. For by attending to this thou wilt quickly forget thy anger， if this consideration also is added， that the man is compelled： for what else could he do？ or， if thou art able， take away from him the compulsion.
31.When thou hast seen Satyron the Socratic， think of either Eutyches or Hymen， and when thou hast seen Euphrates， think of Eutychion or Silvanus， and when thou hast seen Alciphron think of Tropaeophorus， and when thou hast seen Xenophon think of Crito or Severus， and when thou hast looked on thyself， think of any other Caesar， and in the case of every one do in like manner. Then let this thought be in thy mind， Where then are those men？ Nowhere， or nobody knows where. For thus continuously thou wilt look at human things as smoke and nothing at all； especially if thou reflectest at the same time that what has once changed will never exist again in the infinite duration of time. But thou， in what a brief space of time is thy existence？ And why art thou not content to pass through this short time in an orderly way？ What matter and opportunity for thy activity art thou avoiding？ For what else are all these things， except exercises for the reason， when it has viewed carefully and by examination into their nature the things which happen in life？ Persevere then until thou shalt have made these things thy own， as the stomach which is strengthened makes all things its own， as the blazing fire makes flame and brightness out of everything that is thrown into it.
32.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. For who is he that shall hinder thee from being good and simple？ Do thou only determine to live no longer， unless thou shalt be such. For neither does reason allow thee to live， if thou art not such.