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olly and constantly applied thyself unto it） would have made； and secured thee。 Worship the Gods； procure the welfare of men； this life is short。 Charitable actions； and a holy disposition； is the only fruit of this earthly life。
XXVIII。 Do all things as becometh the disciple of Antoninus Pius。 Remember his resolute constancy in things that were done by him according to reason； his equability in all things； his sanctity； the cheerfulness of his countenance； his sweetness； and how free he was from all vainglory； how careful to come to the true and exact knowledge of matters in hand； and how he would by no means give over till he did fully； and plainly understand the whole state of the business； and how patiently； and without any contestation he would bear with them； that did unjustly condemn him： how he would never be over…hasty in anything； nor give ear to slanders and false accusations； but examine and observe with best diligence the several actions and dispositions of men。 Again； how he was no backbiter； nor easily frightened； nor suspicious； and in his language free from all affectation and curiosity： and how easily he would content himself with few things； as lodging； bedding； clothing； and ordinary nourishment； and attendance。 How able to endure labour； how patient； able through his spare diet to continue from morning to evening without any necessity of withdrawing before his accustomed hours to the necessities of nature： his uniformity and constancy in matter of friendship。 How he would bear with them that with all boldness and liberty opposed his opinions； and even rejoice if any man could better advise him： and lastly； how religious he was without superstition。 All these things of him remember； that whensoever thy last hour shall come upon thee； it may find thee； as it did him； ready for it in the possession of a good conscience。
XXIX。 Stir up thy mind； and recall thy wits again from thy natural dreams； and visions； and when thou art perfectly awoken； and canst perceive that they were but dreams that troubled thee； as one newly awakened out of another kind of sleep look upon these worldly things with the same mind as thou didst upon those； that thou sawest in thy sleep。
XXX。 I consist of body and soul。 Unto my body all things are indifferent； for of itself it cannot affect one thing more than another with apprehension of any difference； as for my mind； all things which are not within the verge of her own operation； are indifferent unto her； and for her own operations； those altogether depend of her； neither does she busy herself about any； but those that are present； for as for future and past operations； those also are now at this present indifferent unto her。
XXXI。 As long as the foot doth that which belongeth unto it to do； and the hand that which belongs unto it； their labour； whatsoever it be； is not unnatural。 So a man as long as he doth that which is proper unto a man； his labour cannot be against nature； and if it be not against nature； then neither is it hurtful unto him。 But if it were so that happiness did consist in pleasure： how came notorious robbers； impure abominable livers； parricides； and tyrants； in so large a measure to have their part of pleasures？
XXXII。 Dost thou not see； how even those that profess mechanic arts； though in some respect they be no better than mere idiots； yet they stick close to the course of their trade； neither can they find in their heart to decline from it： and is it not a grievous thing that an architect； or a physician shall respect the course and mysteries of their profession； more than a man the proper course and condition of his own nature； reason； which is common to him and to the Gods？
XXXIII。 Asia； Europe； what are they； but as corners of the whole world； of which the whole sea； is but as one drop； and the great Mount Athos； but as a clod； as all present time is but as one point of eternity。 All； petty things； all things that are soon altered； soon perished。 And all things come from one beginning； either all severally and particularly deliberated and resolved upon； by the general ruler and governor of all； or all by necessary consequence。 So that the dreadful hiatus of a gaping lion； and all poison； and all hurtful things； are but （as the thorn and the mire） the necessary consequences of goodly fair things。 Think not of these therefore； as things contrary to those which thou dost much honour； and respect； but consider in thy mind。 the true fountain of all。
XXXIV He that seeth the things that are now； hath Seen all that either was ever； or ever shall be； for all things are of one kind； and all like one unto another。 Meditate often upon the connection of all things in the world； and upon the mutual relation that they have one unto another。 For all things are after a sort folded and involved one within another； and by these means all agree well together。 For one thing is consequent unto another； by local motion； by natural conspiration and agreement； and by substantial union； or； reduction of all substances into one。
XXXV。 Fit and accommodate thyself to that estate and to those occurrences； which by the destinies have been annexed unto thee； and love those men whom thy fate it is to live with； but love them truly。 An instrument； a tool； an utensil； whatsoever it be； if it be fit for the purpose it was made for； it is as it should be though he perchance that made and fitted it； be out of sight and gone。 But in things natural； that power which hath framed and fitted them； is and abideth within them still： for which reason she ought also the more to be respected； and we are the more obliged （if we may live and pass our time according to her purpose and intention） to think that all is well with us； and according to our own minds。 After this manner also； and in this respect it is； that he that is all in all doth enjoy his happiness。
XXXVI。 What things soever are not within the proper power and jurisdiction of thine own will either to compass or avoid； if thou shalt propose unto thyself any of those things as either good； or evil； it must needs be that according as thou shalt either fall into that which thou dost think evil； or miss of that which thou dost think good； so wilt thou be ready both to complain of the Gods； and to hate those men； who either shall be so indeed； or shall by thee be suspected as the cause either of thy missing of the one； or falling into the other。 And indeed we must needs commit many evils； if we incline to any of these things； more or less； with an opinion of any difference。 But if we mind and fancy those things only； as good and bad； which wholly depend of our own wills； there is no more occasion why we should either murmur against the Gods； or be at enmity with any man。
XXXVII。 We all work to one effect； some willingly； and with a rational apprehension of what we do： others without any such knowledge。 As I think Heraclitus in a place speaketh of them that sleep； that even they do work in their kind； and do confer to the general operations of the world。 One man therefore doth co…operate after one sort； and another after another sort； but even he that doth murmur； and to his power doth resist and hinder； even