I. Of my grandfather Verus I have learned to be gentle and meek, and to refrain from all anger and passion. From the fame and memory of him that begot me I have learned both shamefastness and manlike behaviour. Of my mother I have learned to be religious, and bountiful; and to forbear, not only to do, but to intend any evil; to content myself with a spare diet, and to fly all such excess as is incidental to great wealth. Of my great-grandfather, both to frequent public schools and auditories, and to get me good and able teachers at home; and that I ought not to think much, if upon such occasions, I were at excessive charges.
1. From my grandfather Verus, I learned gentleness, calmness, and how to control my anger and emotions. My father's reputation and memory taught me modesty and masculine behavior. My mother instilled in me religious values, generosity, and the importance of avoiding not just evil actions, but evil thoughts as well. She also taught me to be content with a simple diet and to avoid the excesses that often come with great wealth. From my great-grandfather, I learned the value of attending public schools and lectures, as well as hiring excellent private tutors. He also taught me not to worry about spending money on education, even if it seemed excessive at times.
II. Of him that brought me up, not to be fondly addicted to either of the two great factions of the coursers in the circus, called Prasini, and Veneti: nor in the amphitheatre partially to favour any of the gladiators, or fencers, as either the Parmularii, or the Secutores. Moreover, to endure labour; nor to need many things; when I have anything to do, to do it myself rather than by others; not to meddle with many businesses; and not easily to admit of any slander.
2. From my caregiver, I learned not to be overly passionate about the two major racing teams in the circus, the Greens and the Blues. Nor was I to take sides in the amphitheater, favoring neither the small-shield fighters nor the pursuit fighters. I was taught to work hard, be self-reliant, and live simply. When a task needed doing, I learned to handle it myself instead of delegating. I was encouraged to avoid overcommitting and to be skeptical of gossip.
III. Of Diognetus, not to busy myself about vain things, and not easily to believe those things, which are commonly spoken, by such as take upon them to work wonders, and by sorcerers, or prestidigitators, and impostors; concerning the power of charms, and their driving out of demons, or evil spirits; and the like. Not to keep quails for the game; nor to be mad after such things. Not to be offended with other men's liberty of speech, and to apply myself unto philosophy. Him also I must thank, that ever I heard first Bacchius, then Tandasis and Marcianus, and that I did write dialogues in my youth; and that I took liking to the philosophers' little couch and skins, and such other things, which by the Grecian discipline are proper to those who profess philosophy.
3. From Diognetus, I learned not to waste time on trivial matters or easily believe claims made by supposed miracle workers, sorcerers, or tricksters about charms and exorcising demons. I also learned not to keep quails for sport or become obsessed with such pastimes. He taught me to respect others' freedom of speech and to pursue philosophy. I'm grateful to him for introducing me to Bacchius, Tandasis, and Marcianus, and for encouraging me to write dialogues in my youth. Thanks to him, I developed an appreciation for the simple lifestyle associated with Greek philosophers, including their modest couches and animal skins.
IV. To Rusticus I am beholding, that I first entered into the conceit that my life wanted some redress and cure. And then, that I did not fall into the ambition of ordinary sophists, either to write tracts concerning the common theorems, or to exhort men unto virtue and the study of philosophy by public orations; as also that I never by way of ostentation did affect to show myself an active able man, for any kind of bodily exercises. And that I gave over the study of rhetoric and poetry, and of elegant neat language. That I did not use to walk about the house in my long robe, nor to do any such things. Moreover I learned of him to write letters without any affectation, or curiosity; such as that was, which by him was written to my mother from Sinuessa: and to be easy and ready to be reconciled, and well pleased again with them that had offended me, as soon as any of them would be content to seek unto me again. To read with diligence; not to rest satisfied with a light and superficial knowledge, nor quickly to assent to things commonly spoken of: whom also I must thank that ever I lighted upon Epictetus his Hypomnemata, or moral commentaries and common-factions: which also he gave me of his own.
4. I owe Rusticus, for showing me that my life needed improvement. He kept me from the usual sophists' ambitions of writing theoretical treatises or giving public speeches on virtue and philosophy. He also discouraged me from showing off physical abilities or pursuing rhetoric, poetry, and flowery language. I learned not to walk around the house in a long robe or engage in similar pretensions. From him, I learned to write straightforward letters, like the one he sent to my mother from Sinuessa. He taught me to forgive easily and reconcile quickly with those who had wronged me, once they sought to make amends. I learned to read thoroughly, avoid superficial knowledge, and not hastily agree with common opinions. I'm also grateful to him for introducing me to Epictetus' Hypomnemata, or moral commentaries, which he gave me from his own collection.
V. From Apollonius, true liberty, and unvariable steadfastness, and not to regard anything at all, though never so little, but right and reason: and always, whether in the sharpest pains, or after the loss of a child, or in long diseases, to be still the same man; who also was a present and visible example unto me, that it was possible for the same man to be both vehement and remiss: a man not subject to be vexed, and offended with the incapacity of his scholars and auditors in his lectures and expositions; and a true pattern of a man who of all his good gifts and faculties, least esteemed in himself, that his excellent skill and ability to teach and persuade others the common theorems and maxims of the Stoic philosophy. Of him also I learned how to receive favours and kindnesses (as commonly they are accounted:) from friends, so that I might not become obnoxious unto them, for them, nor more yielding upon occasion, than in right I ought; and yet so that I should not pass them neither, as an unsensible and unthankful man.
5. From Apollonius, I learned true freedom, unwavering consistency, and the importance of following reason above all else. He showed me how to maintain composure in the face of severe pain, the loss of a child, or prolonged illness. Apollonius demonstrated that one could be both intense and relaxed, never losing his temper with students who struggled to grasp his teachings. He was a living example of humility, valuing his ability to teach Stoic principles least among his many talents. From him, I also learned how to accept favors from friends without feeling indebted or compromising my principles, while still showing genuine gratitude.
VI. Of Sextus, mildness and the pattern of a family governed with paternal affection; and a purpose to live according to nature: to be grave without affectation: to observe carefully the several dispositions of my friends, not to be offended with idiots, nor unseasonably to set upon those that are carried with the vulgar opinions, with the theorems, and tenets of philosophers: his conversation being an example how a man might accommodate himself to all men and companies; so that though his company were sweeter and more pleasing than any flatterer's cogging and fawning; yet was it at the same time most respected and reverenced: who also had a proper happiness and faculty, rationally and methodically to find out, and set in order all necessary determinations and instructions for a man's life. A man without ever the least appearance of anger, or any other passion; able at the same time most exactly to observe the Stoic Apathia, or unpassionateness, and yet to be most tender-hearted: ever of good credit; and yet almost without any noise, or rumour: very learned, and yet making little show.
6. From Sextus, I learned gentleness and how to lead a family with fatherly care. He taught me to live naturally, to be serious without pretension, and to carefully observe my friends' dispositions. He showed me not to be offended by fools, nor to criticize those swayed by popular opinions or philosophical theories. His interactions demonstrated how to adapt to all people and situations. Though his company was more enjoyable than any flatterer's, it was still deeply respected. He had a unique ability to rationally discover and organize life's essential principles. Sextus never showed anger or any extreme emotion, perfectly embodying Stoic calmness while remaining deeply compassionate. He maintained a sterling reputation without seeking attention, and though highly educated, he rarely flaunted his knowledge.
VII. From Alexander the Grammarian, to be un-reprovable myself, and not reproachfully to reprehend any man for a barbarism, or a solecism, or any false pronunciation, but dextrously by way of answer, or testimony, or confirmation of the same matter (taking no notice of the word) to utter it as it should have been spoken; or by some other such close and indirect admonition, handsomely and civilly to tell him of it.
7. From Alexander the Grammarian, I learned to avoid criticizing others for grammatical errors, mispronunciations, or improper word usage. Instead, I should skillfully respond by repeating the correct form in my answer or in support of the topic, without drawing attention to the mistake. Alternatively, I could use subtle and polite methods to indirectly point out the error, always maintaining civility and tact.
VIII. Of Fronto, to how much envy and fraud and hypocrisy the state of a tyrannous king is subject unto, and how they who are commonly called εὐπατρίδαι, i.e. nobly born, are in some sort incapable, or void of natural affection.
8. From Fronto, I learned how much envy, deceit, and pretense a tyrant's rule invites. I also realized that those typically called the "well-born" or aristocrats often lack genuine empathy or natural affection.
IX. Of Alexander the Platonic, not often nor without great necessity to say, or to write to any man in a letter, 'I am not at leisure'; nor in this manner still to put off those duties, which we owe to our friends and acquaintances (to every one in his kind) under pretence of urgent affairs.
9. From Alexander the Platonist, I learned not to frequently or without good reason tell someone, either in person or in writing, "I'm too busy." I also learned not to constantly postpone obligations to friends and associates (each according to their relationship with me) by claiming to have urgent matters to attend to.
X. Of Catulus, not to contemn any friend's expostulation, though unjust, but to strive to reduce him to his former disposition: freely and heartily to speak well of all my masters upon any occasion, as it is reported of Domitius, and Athenodotus: and to love my children with true affection.
10. From Catulus, I learned not to dismiss a friend's complaints, even if unfounded, but to work on restoring our relationship. I also learned to speak positively about my mentors at every opportunity, as Domitius and Athenodotus were known to do, and to love my children genuinely and deeply.
XI. From my brother Severus, to be kind and loving to all them of my house and family; by whom also I came to the knowledge of Thrasea and Helvidius, and Cato, and Dio, and Brutus. He it was also that did put me in the first conceit and desire of an equal commonwealth, administered by justice and equality; and of a kingdom wherein should be regarded nothing more than the good and welfare of the subjects. Of him also, to observe a constant tenor, (not interrupted, with any other cares and distractions,) in the study and esteem of philosophy: to be bountiful and liberal in the largest measure; always to hope the best; and to be confident that my friends love me. In whom I moreover observed open dealing towards those whom he reproved at any time, and that his friends might without all doubt or much observation know what he would, or would not, so open and plain was he.
11. From my brother Severus, I learned kindness and love towards all in my household and family. Through him, I discovered Thrasea, Helvidius, Cato, Dio, and Brutus. He inspired my initial interest in a fair society, governed by justice and equality, and a kingdom prioritizing its subjects' well-being. He taught me to maintain unwavering focus on philosophical studies, to be generous to the fullest extent, to always hope for the best, and to trust in my friends' affection. I also noticed his candor when correcting others, and his transparency with friends, who could easily discern his wishes without much scrutiny.
XII. From Claudius Maximus, in all things to endeavour to have power of myself, and in nothing to be carried about; to be cheerful and courageous in all sudden chances and accidents, as in sicknesses: to love mildness, and moderation, and gravity: and to do my business, whatsoever it be, thoroughly, and without querulousness. Whatsoever he said, all men believed him that as he spake, so he thought, and whatsoever he did, that he did it with a good intent. His manner was, never to wonder at anything; never to be in haste, and yet never slow: nor to be perplexed, or dejected, or at any time unseemly, or excessively to laugh: nor to be angry, or suspicious, but ever ready to do good, and to forgive, and to speak truth; and all this, as one that seemed rather of himself to have been straight and right, than ever to have been rectified or redressed; neither was there any man that ever thought himself undervalued by him, or that could find in his heart, to think himself a better man than he. He would also be very pleasant and gracious.
12. From Claudius Maximus, I learned to strive for self-control in all things, never being swayed by outside influences. I aimed to remain cheerful and courageous in the face of sudden changes or illnesses. I valued mildness, moderation, and seriousness, and sought to complete my work thoroughly without complaint. People believed that his words matched his thoughts, and his actions were always well-intentioned. He never showed amazement, was neither hasty nor slow, and remained composed without dejection or unseemly behavior. He rarely laughed excessively and was never angry or suspicious. Instead, he was always ready to help, forgive, and speak truthfully. He seemed naturally upright rather than someone who needed correction. No one felt undervalued by him or believed themselves to be better than him. Above all, he was pleasant and gracious in his manner.
XIII. In my father, I observed his meekness; his constancy without wavering in those things, which after a due examination and deliberation, he had determined. How free from all vanity he carried himself in matter of honour and dignity, (as they are esteemed:) his laboriousness and assiduity, his readiness to hear any man, that had aught to say tending to any common good: how generally and impartially he would give every man his due; his skill and knowledge, when rigour or extremity, or when remissness or moderation was in season; how he did abstain from all unchaste love of youths; his moderate condescending to other men's occasions as an ordinary man, neither absolutely requiring of his friends, that they should wait upon him at his ordinary meals, nor that they should of necessity accompany him in his journeys; and that whensoever any business upon some necessary occasions was to be put off and omitted before it could be ended, he was ever found when he went about it again, the same man that he was before. His accurate examination of things in consultations, and patient hearing of others. He would not hastily give over the search of the matter, as one easy to be satisfied with sudden notions and apprehensions. His care to preserve his friends; how neither at any time he would carry himself towards them with disdainful neglect, and grow weary of them; nor yet at any time be madly fond of them. His contented mind in all things, his cheerful countenance, his care to foresee things afar off, and to take order for the least, without any noise or clamour. Moreover how all acclamations and flattery were repressed by him: how carefully he observed all things necessary to the government, and kept an account of the common expenses, and how patiently he did abide that he was reprehended by some for this his strict and rigid kind of dealing. How he was neither a superstitious worshipper of the gods, nor an ambitious pleaser of men, or studious of popular applause; but sober in all things, and everywhere observant of that which was fitting; no affecter of novelties: in those things which conduced to his ease and convenience, (plenty whereof his fortune did afford him,) without pride and bragging, yet with all freedom and liberty: so that as he did freely enjoy them without any anxiety or affectation when they were present; so when absent, he found no want of them. Moreover, that he was never commended by any man, as either a learned acute man, or an obsequious officious man, or a fine orator; but as a ripe mature man, a perfect sound man; one that could not endure to be flattered; able to govern both himself and others. Moreover, how much he did honour all true philosophers, without upbraiding those that were not so; his sociableness, his gracious and delightful conversation, but never unto satiety; his care of his body within bounds and measure, not as one that desired to live long, or over-studious of neatness, and elegancy; and yet not as one that did not regard it: so that through his own care and providence, he seldom needed any inward physic, or outward applications: but especially how ingeniously he would yield to any that had obtained any peculiar faculty, as either eloquence, or the knowledge of the laws, or of ancient customs, or the like; and how he concurred with them, in his best care and endeavour that every one of them might in his kind, for that wherein he excelled, be regarded and esteemed: and although he did all things carefully after the ancient customs of his forefathers, yet even of this was he not desirous that men should take notice, that he did imitate ancient customs. Again, how he was not easily moved and tossed up and down, but loved to be constant, both in the same places and businesses; and how after his great fits of headache he would return fresh and vigorous to his wonted affairs. Again, that secrets he neither had many, nor often, and such only as concerned public matters: his discretion and moderation, in exhibiting of the public sights and shows for the pleasure and pastime of the people: in public buildings. congiaries, and the like. In all these things, having a respect unto men only as men, and to the equity of the things themselves, and not unto the glory that might follow. Never wont to use the baths at unseasonable hours; no builder; never curious, or solicitous, either about his meat, or about the workmanship, or colour of his clothes, or about anything that belonged to external beauty. In all his conversation, far from all inhumanity, all boldness, and incivility, all greediness and impetuosity; never doing anything with such earnestness, and intention, that a man could say of him, that he did sweat about it: but contrariwise, all things distinctly, as at leisure; without trouble; orderly, soundly, and agreeably. A man might have applied that to him, which is recorded of Socrates, that he knew how to want, and to enjoy those things, in the want whereof, most men show themselves weak; and in the fruition, intemperate: but to hold out firm and constant, and to keep within the compass of true moderation and sobriety in either estate, is proper to a man, who hath a perfect and invincible soul; such as he showed himself in the sickness of Maximus.
13. In my father, I saw a man of gentle nature and unwavering resolve. Once he made a decision after careful consideration, he stood by it. He was humble in matters of honor and dignity, hardworking and attentive. He listened to anyone with ideas for the common good and treated everyone fairly. He knew when to be strict and when to be lenient. He avoided inappropriate relationships with young people and was accommodating to others' needs. He didn't demand that friends join him for meals or travel, and if work was interrupted, he'd return to it with the same attitude. In meetings, he examined issues thoroughly and listened patiently. He wouldn't rush to conclusions based on first impressions. He valued his friendships, avoiding both neglect and excessive fondness. He was content and cheerful, planning ahead without fuss. He discouraged flattery, managed public finances carefully, and accepted criticism for his strict methods. He wasn't superstitious or eager to please others, but balanced in all things. He enjoyed life's comforts without pride or anxiety, whether they were present or not. People praised him as a mature, self-controlled leader rather than for specific skills. He respected true philosophers without criticizing others, and was sociable and pleasant company. He took care of his health moderately, rarely needing medicine. He appreciated others' talents and supported their recognition. While following traditions, he didn't draw attention to it. He was steady and resilient, returning to work energetically after migraines. He kept few secrets, mainly about public matters. He was discreet in public entertainment and building projects, treating people fairly without seeking glory. He wasn't fussy about bathing times, buildings, food, or clothes. He avoided rudeness, greed, and intensity in all interactions. Like Socrates, he could live comfortably with or without luxuries, maintaining self-control in all circumstances. This strength of character was evident during Maximus's illness.
XIV. From the gods I received that I had good grandfathers, and parents, a good sister, good masters, good domestics, loving kinsmen, almost all that I have; and that I never through haste and rashness transgressed against any of them, notwithstanding that my disposition was such, as that such a thing (if occasion had been) might very well have been committed by me, but that It was the mercy of the gods, to prevent such a concurring of matters and occasions, as might make me to incur this blame. That I was not long brought up by the concubine of my father; that I preserved the flower of my youth. That I took not upon me to be a man before my time, but rather put it off longer than I needed. That I lived under the government of my lord and father, who would take away from me all pride and vainglory, and reduce me to that conceit and opinion that it was not impossible for a prince to live in the court without a troop of guards and followers, extraordinary apparel, such and such torches and statues, and other like particulars of state and magnificence; but that a man may reduce and contract himself almost to the state of a private man, and yet for all that not to become the more base and remiss in those public matters and affairs, wherein power and authority is requisite. That I have had such a brother, who by his own example might stir me up to think of myself; and by his respect and love, delight and please me. That I have got ingenuous children, and that they were not born distorted, nor with any other natural deformity. That I was no great proficient in the study of rhetoric and poetry, and of other faculties, which perchance I might have dwelt upon, if I had found myself to go on in them with success. That I did by times prefer those, by whom I was brought up, to such places and dignities, which they seemed unto me most to desire; and that I did not put them off with hope and expectation, that (since that they were yet but young) I would do the same hereafter. That I ever knew Apollonius and Rusticus, and Maximus. That I have had occasion often and effectually to consider and meditate with myself, concerning that life which is according to nature, what the nature and manner of it is: so that as for the gods and such suggestions, helps and inspirations, as might be expected from them, nothing did hinder, but that I might have begun long before to live according to nature; or that even now that I was not yet partaker and in present possession of that life, that I myself (in that I did not observe those inward motions, and suggestions, yea and almost plain and apparent instructions and admonitions of the gods,) was the only cause of it. That my body in such a life, hath been able to hold out so long. That I never had to do with Benedicta and Theodotus, yea and afterwards when I fell into some fits of love, I was soon cured. That having been often displeased with Rusticus, I never did him anything for which afterwards I had occasion to repent. That it being so that my mother was to die young, yet she lived with me all her latter years. That as often as I had a purpose to help and succour any that either were poor, or fallen into some present necessity, I never was answered by my officers that there was not ready money enough to do it; and that I myself never had occasion to require the like succour from any other. That I have such a wife, so obedient, so loving, so ingenuous. That I had choice of fit and able men, to whom I might commit the bringing up of my children. That by dreams I have received help, as for other things, so in particular, how I might stay my casting of blood, and cure my dizziness, as that also that happened to thee in Cajeta, as unto Chryses when he prayed by the seashore. And when I did first apply myself to philosophy, that I did not fall into the hands of some sophists, or spent my time either in reading the manifold volumes of ordinary philosophers, nor in practising myself in the solution of arguments and fallacies, nor dwelt upon the studies of the meteors, and other natural curiosities. All these things without the assistance of the gods, and fortune, could not have been.
14. From the gods, I received many blessings: good grandparents, parents, a sister, teachers, servants, and loving relatives. Despite my impulsive nature, I never rashly wronged any of them. This was due to the gods' mercy, preventing circumstances that might have led me astray. I wasn't raised by my father's mistress and preserved my youth's innocence. I didn't rush into manhood but took my time. Living under my father's rule, he curbed my pride and taught me that a prince needn't rely on extravagant displays of power. He showed me how to balance a modest lifestyle with effective leadership. My brother inspired self-reflection and brought me joy through his love and respect. My children were born healthy, without deformities. Though I didn't excel in rhetoric or poetry, I recognized this early and didn't waste time pursuing them. I promoted those who raised me when they desired it, without making empty promises. I'm grateful for knowing Apollonius, Rusticus, and Maximus. I've had many chances to contemplate living according to nature, and nothing stopped me from embracing this lifestyle earlier except myself. My body has endured well. I quickly overcame romantic entanglements with Benedicta and Theodotus. Despite occasional friction with Rusticus, I never did anything I regretted. My mother lived with me in her final years, though she died young. I always had means to help the poor and needy, never lacking funds or requiring help myself. My wife is obedient, loving, and ingenious. I found capable people to educate my children. Dreams have guided me, even healing my physical ailments. When I began studying philosophy, I avoided sophists and impractical theories, focusing instead on practical wisdom. All these blessings wouldn't have been possible without the gods' and fortune's assistance.
XV. In the country of the Quadi at Granua, these. Betimes in the morning say to thyself, This day I shalt have to do with an idle curious man, with an unthankful man, a railer, a crafty, false, or an envious man; an unsociable uncharitable man. All these ill qualities have happened unto them, through ignorance of that which is truly good and truly bad. But I that understand the nature of that which is good, that it only is to be desired, and of that which is bad, that it only is truly odious and shameful: who know moreover, that this transgressor, whosoever he be, is my kinsman, not by the same blood and seed, but by participation of the same reason, and of the same divine particle; How can I either be hurt by any of those, since it is not in their power to make me incur anything that is truly reproachful? or angry, and ill affected towards him, who by nature is so near unto me? for we are all born to be fellow-workers, as the feet, the hands, and the eyelids; as the rows of the upper and under teeth: for such therefore to be in opposition, is against nature; and what is it to chafe at, and to be averse from, but to be in opposition?
15. In the land of the Quadi by the Granua River, remember this: Start your day by acknowledging that you'll likely encounter difficult people—the lazy, ungrateful, critical, deceitful, envious, or antisocial. These flaws stem from their ignorance of true good and evil. But I, understanding the nature of good (which alone is desirable) and evil (which alone is truly despicable), know that this wrongdoer, whoever they may be, is my kin. Not by blood, but through our shared reason and divine spark. How, then, can I be harmed by any of them, since they can't make me do anything truly shameful? Why should I be angry or resentful towards someone so intrinsically connected to me? We're all born to work together, like feet, hands, and eyelids, or upper and lower teeth. To oppose each other goes against nature. What is anger and aversion if not opposition?
XVI. Whatsoever I am, is either flesh, or life, or that which we commonly call the mistress and overruling part of man; reason. Away with thy books, suffer not thy mind any more to be distracted, and carried to and fro; for it will not be; but as even now ready to die, think little of thy flesh: blood, bones, and a skin; a pretty piece of knit and twisted work, consisting of nerves, veins and arteries; think no more of it, than so. And as for thy life, consider what it is; a wind; not one constant wind neither, but every moment of an hour let out, and sucked in again. The third, is thy ruling part; and here consider; Thou art an old man; suffer not that excellent part to be brought in subjection, and to become slavish: suffer it not to be drawn up and down with unreasonable and unsociable lusts and motions, as it were with wires and nerves; suffer it not any more, either to repine at anything now present, or to fear and fly anything to come, which the destiny hath appointed thee.
16. Whatever I am is either body, life, or what we commonly call the mind—the ruling part of a person. Put away your books and don't let your mind be distracted anymore; it's pointless. As if you were about to die, think little of your body: blood, bones, and skin; a complex structure of nerves, veins, and arteries. Don't dwell on it more than that. As for your life, consider what it is: a breath; not even a constant one, but inhaled and exhaled every moment. The third is your mind. Remember: You're old now. Don't let this vital part become enslaved or controlled by irrational desires and impulses. Don't allow it to complain about the present or fear the future that fate has in store for you.
XVII. Whatsoever proceeds from the gods immediately, that any man will grant totally depends from their divine providence. As for those things that are commonly said to happen by fortune, even those must be conceived to have dependence from nature, or from that first and general connection, and concatenation of all those things, which more apparently by the divine providence are administered and brought to pass. All things flow from thence: and whatsoever it is that is, is both necessary, and conducing to the whole (part of which thou art), and whatsoever it is that is requisite and necessary for the preservation of the general, must of necessity for every particular nature, be good and behoveful. And as for the whole, it is preserved, as by the perpetual mutation and conversion of the simple elements one into another, so also by the mutation, and alteration of things mixed and compounded. Let these things suffice thee; let them be always unto thee, as thy general rules and precepts. As for thy thirst after books, away with it with all speed, that thou die not murmuring and complaining, but truly meek and well satisfied, and from thy heart thankful unto the gods.
17. Everything that comes directly from the gods clearly depends on divine providence. Even things said to happen by chance must be understood to depend on nature or the universal connection of all things, which are more visibly managed by divine providence. All things flow from this source. Whatever exists is both necessary and contributes to the whole (of which you are a part). Whatever is essential for preserving the general order must, by necessity, be good and beneficial for every individual nature. The whole is preserved both by the constant transformation of basic elements into one another and by the change and alteration of mixed and compound things. Let these ideas be enough for you; keep them as your general rules and principles. As for your thirst for books, abandon it quickly, so that you may die not grumbling and complaining, but truly humble, content, and sincerely grateful to the gods.