History, in the words of the people who lived it

he tried to restrain and dissuade him in the popular assembly, uttering then that well remembered saying, to wit, that if he would not listen to Pericles, he would yet do full well to wait for that wisest of all counsellors, Time.

Wonders are many, and none is more wonderful than man.

Nor did I think that your decrees were of such force, that a mortal could override the unwritten and unfailing statutes given us by the gods. For their life is not of today or yesterday, but for all time, and no man knows when they were first put forth.

It is not my nature to join in hate, but in love.

That is no city, which belongs to one man.

No, even when a man is wise, it brings him no shame to learn many things, and not to be too rigid. You see how the trees that stand beside the torrential streams created by a winter storm yield to it and save their branches, while the stiff and rigid perish root and all?

But there is no evil worse than disobedience. This destroys cities; this overturns homes; this breaks the ranks of allied spears into headlong rout.

All men are liable to err. But when an error is made, that man is no longer unwise or unblessed who heals the evil into which he has fallen and does not remain stubborn. Self-will, we know, invites the charge of foolishness.

Then surely, I went on, no one willingly goes after evil or what he thinks to be evil; it is not in human nature, apparently, to do so—to wish to go after what one thinks to be evil in preference to the good; and when compelled to choose one of two evils, nobody will choose the greater when he may the lesser.

Dismissing all thought of our land and houses, we must vigilantly guard the sea and the city. No irritation that we may feel for the former must provoke us to a battle with the numerical superiority of the Peloponnesians.

I have many other reasons to hope for a favorable issue, if you can consent not to combine schemes of fresh conquest with the conduct of the war, and will abstain from willfully involving yourselves in other dangers; indeed, I am more afraid of our own blunders than of the enemy's devices.

Of all things that have life and sense we women are the most hapless creatures; first must we buy a husband at an exorbitant price, and o’er ourselves a tyrant set which is an evil worse than the first;

And yet they say we live secure at home, while they are at the wars, with their sorry reasoning, for I would gladly take my stand in battle array three times o’er, than once give birth.

Wherefore whoso is wise in his generation ought never to have his children taught to be too clever; for besides the reputation they get for idleness, they purchase bitter odium from the citizens.

Back to their source the holy rivers turn their tide. Order and the universe are being reversed. ’Tis men whose counsels are treacherous, whose oath by heaven is no longer sure.

At last I understand the awful deed I am to do; but passion, that cause of direst woes to mortal man, hath triumphed o’er my sober thoughts.

Moderation wins the day first as a better word for men to use, and likewise it is far the best course for them to pursue; but greatness that doth o’erreach itself, brings no blessing to mortal men;

Thucydides, an Athenian, wrote the history of the war between the Peloponnesians and the Athenians, beginning at the moment that it broke out, and believing that it would be a great war, and more worthy of relation than any that had preceded it.

Neither were the physicians at first of any service, ignorant as they were of the proper way to treat it, but they died themselves the most thickly, as they visited the sick most often; nor did any human art succeed any better. Supplications in the temples, divinations, and so forth were found equally futile, till the overwhelming nature of the disaster at last put a stop to them altogether.

for myself, I shall simply set down its nature, and explain the symptoms by which perhaps it may be recognized by the student, if it should ever break out again. This I can the better do, as I had the disease myself, and watched its operation in the case of others.

Men now coolly ventured on what they had formerly done in a corner, and not just as they pleased, seeing the rapid transitions produced by persons in prosperity suddenly dying and those who before had nothing succeeding to their property. So they resolved to spend quickly and enjoy themselves, regarding their lives and riches as alike things of a day.

Our constitution does not copy the laws of neighboring states; we are rather a pattern to others than imitators ourselves. Its administration favors the many instead of the few; this is why it is called a democracy.

The freedom which we enjoy in our government extends also to our ordinary life. There, far from exercising a jealous surveillance over each other, we do not feel called upon to be angry with our neighbor for doing what he likes, or even to indulge in those injurious looks which cannot fail to be offensive, although they inflict no positive penalty.

We cultivate refinement without extravagance and knowledge without effeminacy; wealth we employ more for use than for show, and place the real disgrace of poverty not in owning to the fact but in declining the struggle against it.

In short, I say that as a city we are the school of Hellas; while I doubt if the world can produce a man, who where he has only himself to depend upon, is equal to so many emergencies, and graced by so happy a versatility as the Athenian.

For heroes have the whole earth for their tomb; and in lands far from their own, where the column with its epitaph declares it, there is enshrined in every breast a record unwritten with no tablet to preserve it, except that of the heart.

Besides, to recede is no longer possible, if indeed any of you in the alarm of the moment has become enamored of the honesty of such an unambitious part. For what you hold is, to speak somewhat plainly, a tyranny; to take it perhaps was wrong, but to let it go is unsafe.

I know well that you all are sick, and though you are sick I know well that there is not one of you who is as sick as I. Your pain comes on each of you for himself alone, and for no other, but my soul is in pain at once for the city, for myself, and for you.

Break forth what will! Be my race ever so lowly, I crave to learn it.

What should a mortal man fear, for whom the decrees of Fortune are supreme, and who has clear foresight of nothing? It is best to live at random, as one may.

See into what a stormy sea of troubles he has come! Therefore, while our eyes wait to see the final destined day, we must call no mortal happy until he has crossed life’s border free from pain.

He had been attending to it all, however, and speaking out among them said he was amazed at their praising and commemorating that in him which was due as much to fortune as to himself, and which had fallen to the lot of many generals besides, instead of mentioning his fairest and greatest title to their admiration; for, said he, no living Athenian ever put on mourning because of me.

so that things done by man not be forgotten in time, and that great and marvelous deeds, some displayed by the Hellenes, some by the barbarians, not lose their glory, including among others what was the cause of their waging war on each other.

For if it were proposed to all nations to choose which seemed best of all customs, each, after examination, would place its own first; so well is each convinced that its own are by far the best.

Then Darius summoned those Indians who are called Callatiae, who eat their parents, and asked them (the Greeks being present and understanding through interpreters what was said) what would make them willing to burn their fathers at death. The Indians cried aloud, that he should not speak of so horrid an act. So firmly rooted are these beliefs; and it is, I think, rightly said in Pindar's poem that custom is lord of all.

As for myself, although it is my business to set down that which is told me, to believe it is none at all of my business.

Just as the Egyptians have a climate peculiar to themselves, and their river is different in its nature from all other rivers, so, too, have they instituted customs and laws contrary for the most part to those of the rest of mankind. Among them, the women buy and sell, the men stay at home and weave; and whereas in weaving all others push the woof upwards, the Egyptians push it downwards.

I saw a strange thing on the site of the battle, of which the people of the country had told me. The bones of those killed on either side in this fight lying scattered separately (for the Persian bones lay in one place and the Egyptian in another, where the armies had first separately stood), the skulls of the Persians are so brittle that if you throw no more than a pebble it will pierce them, but the Egyptian skulls are so strong that a blow of a stone will hardly crack them.

Out of all these days in the seventy years, all twenty-six thousand, two hundred and fifty of them, not one brings anything at all like another. So, Croesus, man is entirely chance.

If besides all this he ends his life well, then he is the one whom you seek, the one worthy to be called fortunate. But refrain from calling him fortunate before he dies; call him lucky.

No one is so foolish as to choose war over peace. In peace sons bury their fathers, in war fathers bury their sons.

These are the first Hellenes whom we know of to use running against the enemy. They are also the first to endure looking at Median dress and men wearing it, for up until then just hearing the name of the Medes caused the Hellenes to panic.

In that place they defended themselves with swords, if they still had them, and with hands and teeth. The barbarians buried them with missiles, some attacking from the front and throwing down the defensive wall, others surrounding them on all sides.

That inscription is for them all, but the Spartans have their own: Foreigner, go tell the Spartans that we lie here obedient to their commands.

Xerxes said, “I was moved to compassion when I considered the shortness of all human life, since of all this multitude of men not one will be alive a hundred years from now.”

The sufferings which revolution entailed upon the cities were many and terrible, such as have occurred and always will occur, as long as the nature of mankind remains the same; though in a severer or milder form, and varying in their symptoms, according to the variety of the particular cases. In peace and prosperity states and individuals have better sentiments, because they do not find themselves suddenly confronted with imperious necessities; but war takes away the easy supply of daily wants, and so proves a rough master, that brings most men's characters to a level with their fortunes.

Words had to change their ordinary meaning and to take that which was now given them. Reckless audacity came to be considered the courage of a loyal ally; prudent hesitation, specious cowardice; moderation was held to be a cloak for unmanliness; ability to see all sides of a question inaptness to act on any.

Thus religion was in honor with neither party; but the use of fair phrases to arrive at guilty ends was in high reputation. Meanwhile the moderate part of the citizens perished between the two, either for not joining in the quarrel, or because envy would not suffer them to escape.

I lived through the whole of it, being of an age to comprehend events, and giving my attention to them in order to know the exact truth about them. It was also my fate to be an exile from my country for twenty years after my command at Amphipolis; and being present with both parties, and more especially with the Peloponnesians by reason of my exile, I had leisure to observe affairs somewhat particularly.

I am walking in the air, and speculating about the sun.

Socrates lately asked Chaerephon about a flea, how many of its own feet it jumped; for after having bit the eyebrow of Chaerephon, it leaped away onto the head of Socrates.

The rump of the gnats then is a trumpet! Oh, thrice happy he for his sharp-sightedness! Surely a defendant might easily get acquitted who understands the intestine of the gnat.

By what gods will you swear? For, in the first place, gods are not a current coin with us.

For, in fact, these alone are goddesses; and all the rest is nonsense.

Vortex? It had escaped my notice that Jupiter did not exist, and that Vortex now reigned in his stead.

They say that among them are both the two causes—the better cause, whichever that is, and the worse: they say that the one of these two causes, the worse, prevails, though it speaks on the unjust side.

I first contrived how to speak against both law and justice; and this art is worth more than ten thousand staters, that one should choose the worse cause, and nevertheless be victorious.

Was it not then a man like you and me, who first proposed this law, and by speaking persuaded the ancients? Why then is it less lawful for me also in turn to propose henceforth a new law for the sons, that they should beat their fathers in turn?

For what has come into your heads that you acted insolently toward the gods, and pried into the seat of the moon?

The law, I said, which is the sequel of this and of all that has preceded, is to the following effect,—‘that the wives of our guardians are to be common, and their children are to be common, and no parent is to know his own child, nor any child his parent.’

I should wish neither, for my own part; but if it were necessary either to do wrong or to suffer it, I should choose to suffer rather than do it.

Ah! There is no exact way to test a man’s worth; for human nature has confusion in it. For instance, I have seen before now the son of a noble father worth nothing, and good children from evil parents; famine in a rich man’s spirit, and a mighty soul in a poor man’s body.

How then does one rightly distinguish and judge these things? By wealth? A sorry test to use.

My family was noble in race but poor in money—which is the ruin of good birth.

It is in such cases, whenever I fail in my intentions, that I see how wealth has great power, to give to strangers, and to expend in curing the body when it falls sick; but money for our daily food comes to little; for every man when full, rich or poor, gets an equal amount.

A woman is a foolish thing, I don’t deny it; but, this granted, whenever a husband goes astray and rejects his own bed, the woman is likely to imitate her husband and find another love. And then in us the blame shines clearly, while the men, who caused this, are not badly spoken of.

This, Phaedrus and you others, is what Diotima told me, and I am persuaded of it; in which persuasion I pursue my neighbors, to persuade them in turn that towards this acquisition the best helper that our human nature can hope to find is Love.

since you know as well as we do that right, as the world goes, is only in question between equals in power, while the strong do what they can and the weak suffer what they must.

Of the gods we believe, and of men we know, that by a necessary law of their nature they rule wherever they can. And it is not as if we were the first to make this law, or to act upon it when made: we found it existing before us, and shall leave it to exist for ever after us; all we do is to make use of it, knowing that you and everybody else, having the same power as we have, would do the same as we do.

Forgive me, my dear friend. You see, I am fond of learning. Now the country places and the trees won’t teach me anything, and the people in the city do.

it was in all cases difficult to carry them word for word in one's memory, so my habit has been to make the speakers say what was in my opinion demanded of them by the various occasions, of course adhering as closely as possible to the general sense of what they really said.

The absence of romance in my history will, I fear, detract somewhat from its interest; but if it be judged useful by those inquirers who desire an exact knowledge of the past as an aid to the interpretation of the future, which in the course of human things must resemble if it does not reflect it, I shall be content. In fine, I have written my work, not as an essay which is to win the applause of the moment, but as a possession for all time.

This was the greatest Hellenic achievement of any in this war, or, in my opinion, in Hellenic history; at once most glorious to the victors, and most calamitous to the conquered. They were beaten at all points and altogether; all that they suffered was great; they were destroyed, as the saying is, with a total destruction, their fleet, their army—everything was destroyed, and few out of many returned home.

Now Euryptolemus, the son of Peisianax, and some others served a summons upon Callixeinus, alleging that he had made an unconstitutional proposal. And some of the people applauded this act, but the greater number cried out that it was monstrous if the people were to be prevented from doing whatever they wished.

Then the Prytanes, stricken with fear, agreed to put the question,—all of them except Socrates, the son of Sophroniscus; and he said that in no case would he act except in accordance with the law.

It was at night that the Paralus arrived at Athens with tidings of the disaster, and a sound of wailing ran from Piraeus through the long walls to the city, one man passing on the news to another; and during that night no one slept, all mourning, not for the lost alone, but far more for their own selves

After this Lysander sailed into Piraeus, the exiles returned, and the Peloponnesians with great enthusiasm began to tear down the walls to the music of flute-girls, thinking that that day was the beginning of freedom for Greece.

So they led the man away through the market-place, while he proclaimed in a very loud voice the wrongs he was suffering. One saying of his that is reported was this: when Satyrus told him that if he did not keep quiet, he would suffer for it, he asked: Then if I do keep quiet, shall I not suffer?

So, then, Theramenes died; but the Thirty, thinking that now they could play the tyrant without fear, issued a proclamation forbidding those who were outside the roll to enter the city and evicted them from their estates, in order that they themselves and their friends might have these people’s lands.

As for me, if the torpedo is torpid itself while causing others to be torpid, I am like it, but not otherwise. For it is not from any sureness in myself that I cause others to doubt: it is from being in more doubt than anyone else that I cause doubt in others.

Not to be born is, beyond all estimation, best; but when a man has seen the light of day, this is next best by far, that with utmost speed he should go back from where he came.

Dearest son of Aegeus, to the gods alone old age and death never come, but everything else sinks into chaos from time which overpowers all.

If anyone tells me that what makes a thing beautiful is its lovely color, or its shape or anything else of the sort, I let all that go, for all those things confuse me, and I hold simply and plainly and perhaps foolishly to this, that nothing else makes it beautiful but the presence or communion (call it which you please) of absolute beauty,

She once told me that good matchmakers are successful in making marriages only when the good reports they carry to and fro are true; false reports she would not recommend, for the victims of deception hate one another and the matchmaker too.

This indictment and affidavit is sworn by Meletus, the son of Meletus of Pitthos, against Socrates, the son of Sophroniscus of Alopece: Socrates is guilty of refusing to recognize the gods recognized by the state, and of introducing other new divinities. He is also guilty of corrupting the youth. The penalty demanded is death.

Well, once he went to Delphi and made so bold as to ask the oracle this question; and, gentlemen, don’t make a disturbance at what I say; for he asked if there were anyone wiser than I. Now the Pythia replied that there was no one wiser.

I am wiser than this man; for neither of us really knows anything fine and good, but this man thinks he knows something when he does not, whereas I, as I do not know anything, do not think I do either.

For to fear death, gentlemen, is nothing else than to think one is wise when one is not; for it is thinking one knows what one does not know. For no one knows whether death be not even the greatest of all blessings to man, but they fear it as if they knew that it is the greatest of evils.

For if you put me to death, you will not easily find another, who, to use a rather absurd figure, attaches himself to the city as a gadfly to a horse, which, though large and well bred, is sluggish on account of his size and needs to be aroused by stinging.

and if again I say that to talk every day about virtue and the other things about which you hear me talking and examining myself and others is the greatest good to man, and that the unexamined life is not worth living, you will believe me still less.

So if such is the nature of death, I count it a gain; for in that case, all time seems to be no longer than one night. But on the other hand, if death is, as it were, a change of habitation from here to some other place, and if what we are told is true, that all the dead are there, what greater blessing could there be, judges?

But now the time has come to go away. I go to die, and you to live; but which of us goes to the better lot, is known to none but God.

Just consider this question:—Is that which is holy loved by the gods because it is holy, or is it holy because it is loved by the gods?

For I have this in common with the midwives: I am sterile in point of wisdom, and the reproach which has often been brought against me, that I question others but make no reply myself about anything, because I have no wisdom in me, is a true reproach; and the reason of it is this: the god compels me to act as midwife, but has never allowed me to bring forth.

But, my friend, the argument we have just finished seems to me still much the same as before; and now see whether we still hold to this, or not, that it is not living, but living well which we ought to consider most important.

Then we ought neither to requite wrong with wrong nor to do evil to anyone, no matter what he may have done to us.

In fact, then, Simmias, said he, the true philosophers practice dying, and death is less terrible to them than to any other men.

The chill had now reached the region about the groin, and uncovering his face, which had been covered, he said—and these were his last words—Crito, we owe a cock to Aesculapius. Pay it and do not neglect it.

You seem, Antiphon, to imagine that happiness consists in luxury and extravagance. But my belief is that to have no wants is divine; to have as few as possible comes next to the divine; and as that which is divine is supreme, so that which approaches nearest to its nature is nearest to the supreme.

For know that if you kill me, I being such a man as I say I am, you will not injure me so much as yourselves; for neither Meletus nor Anytus could injure me; that would be impossible, for I believe it is not God’s will that a better man be injured by a worse.

For a polity is a thing which nurtures men, good men when it is noble, bad men when it is base.

And while the most part of civic affairs are in the control of the populace, they hand over the posts of government and the power to those who from time to time are deemed to be the best men; and no man is debarred by his weakness or poverty or by the obscurity of his parentage, or promoted because of the opposite qualities, as is the case in other States. On the contrary, the one principle of selection is this: the man that is deemed to be wise or good rules and governs.

For neither does wealth bring honor to its possessor if combined with cowardice—for such an one is rich for another rather than for himself,—nor do beauty and strength appear comely, but rather uncomely, when they are attached to one that is cowardly and base, since they make their possessor more conspicuous and show up his cowardice;

because he puts his trust in himself, he will neither be seen rejoicing nor yet grieving overmuch.

And as for Socrates, by exalting himself before the court, he brought ill-will upon himself and made his conviction by the jury more certain. Now to me he seems to have met a fate that the gods love; for he escaped the hardest part of life and met the easiest sort of death.

And so, in contemplating the man’s wisdom and nobility of character, I find it beyond my power to forget him or, in remembering him, to refrain from praising him.

Moreover, Socrates lived ever in the open; for early in the morning he went to the public promenades and training-grounds; in the forenoon he was seen in the market; and the rest of the day he passed just where most people were to be met: he was generally talking, and anyone might listen.

He ate just sufficient food to make eating a pleasure, and he was so ready for his food that he found appetite the best sauce: and any kind of drink he found pleasant, because he drank only when he was thirsty.

To me then he seemed to be all that a truly good and happy man must be. But if there is any doubter, let him set the character of other men beside these things; then let him judge.

In fact it is admitted that there is no record of death more nobly borne. For he was forced to live for thirty days after the verdict was given, because it was the month of the Dêlia, and the law did not allow any public execution to take place until the sacred embassy had returned from Delos.

Let us suppose that each of us living creatures is an ingenious puppet of the gods, whether contrived by way of a toy of theirs or for some serious purpose—for as to that we know nothing;

For wherever in a State the law is subservient and impotent, over that State I see ruin impending; but wherever the law is lord over the magistrates, and the magistrates are servants to the law, there I descry salvation and all the blessings that the gods bestow on States.

Of all the goods, for gods and men alike, truth stands first. Thereof let every man partake from his earliest days, if he purposes to become blessed and happy, that so he may live his life as a true man so long as possible.

Yes, no serious man will smile when I claim that there is beauty in the order even of pots and pans set out in neat array, however much it may move the laughter of a wit.

In the days of my youth my experience was the same as that of many others. I thought that as soon as I should become my own master I would immediately enter into public life.

And indeed I saw how these men within a short time caused men to look back on the former government as a golden age; and above all how they treated my aged friend Socrates, whom I would hardly scruple to call the most just of men then living,

But, as ill-luck would have it, certain men of authority summoned our comrade Socrates before the law-courts, laying a charge against him which was most unholy, and which Socrates of all men least deserved;

Consequently, although at first I was filled with an ardent desire to engage in public affairs, when I considered all this and saw how things were shifting about anyhow in all directions, I finally became dizzy;

Wherefore the classes of mankind (I said) will have no cessation from evils until either the class of those who are right and true philosophers attains political supremacy, or else the class of those who hold power in the States becomes, by some dispensation of Heaven, really philosophic.

There does not exist, nor will there ever exist, any treatise of mine dealing therewith. For it does not at all admit of verbal expression like other studies, but, as a result of continued application to the subject itself and communion therewith, it is brought to birth in the soul on a sudden, as light that is kindled by a leaping spark, and thereafter it nourishes itself.

For this reason I myself have never yet written anything on these subjects, and no treatise by Plato exists or will exist, but those which now bear his name belong to a Socrates become fair and young.

Plato had defined Man as an animal, biped and featherless, and was applauded.

And one day when Plato had invited to his house friends coming from Dionysius, Diogenes trampled upon his carpets and said, I trample upon Plato’s vainglory.

as often as tidings were brought that Philip had either taken a famous city or been victorious in some celebrated battle, Alexander was not very glad to hear them, but would say to his comrades: Boys, my father will anticipate everything; and for me he will leave no great or brilliant achievement to be displayed to the world with your aid.

Dionysius the Stoic says that after Chaeronea he was seized and dragged off to Philip, and being asked who he was, replied, A spy upon your insatiable greed. For this he was admired and set free.

Alexander went in person to see him; and he found him lying in the sun. Diogenes raised himself up a little when he saw so many persons coming towards him, and fixed his eyes upon Alexander. And when that monarch addressed him with greetings, and asked if he wanted anything,

he said to his followers, who were laughing and jesting about the philosopher as they went away, But verily, if I were not Alexander, I would be Diogenes.

Alexander once came and stood opposite him and said, I am Alexander the great king. And I, said he, am Diogenes the Cynic.

Thou hast not done well to publish thy acroamatic doctrines; for in what shall I surpass other men if those doctrines wherein I have been trained are to be all men’s common property? But I had rather excel in my acquaintance with the best things than in my power.

Moreover, to be happy takes a complete lifetime; for one swallow does not make spring, nor does one fine day; and similarly one day or a brief period of happiness does not make a man supremely blessed and happy.

men become builders by building houses, harpers by playing on the harp. Similarly we become just by doing just acts, temperate by doing temperate acts, brave by doing brave acts.

So also anybody can become angry—that is easy, and so it is to give and spend money; but to be angry with or give money to the right person, and to the right amount, and at the right time, and for the right purpose, and in the right way—this is not within everybody’s power and is not easy;

For friendship is a virtue, or involves virtue; and also it is one of the most indispensable requirements of life. For no one would choose to live without friends, but possessing all other good things.

Moreover they require time and intimacy: as the saying goes, you cannot get to know a man till you have consumed the proverbial amount of salt in his company;

Indeed it would be strange that amusement should be our End—that we should toil and moil all our life long in order that we may amuse ourselves.

Hence it is evident that a city is a natural production, and that man is naturally a political animal, and that whosoever is naturally and not accidentally unfit for society, must be either inferior or superior to man:

but he that is incapable of society, or so complete in himself as not to want it, makes no part of a city, as a beast or a god.

for, as they are many, each person brings in his share of virtue and wisdom; and thus, coming together, they are like one man made up of a multitude, with many feet, many hands, and many intelligences:

for what is common to many is taken least care of; for all men regard more what is their own than what others share with them in, to which they pay less attention than is incumbent on every one:

Tragedy, then, is an imitation of an action that is serious, complete, and of a certain magnitude; in language embellished with each kind of artistic ornament, the several kinds being found in separate parts of the play; in the form of action, not of narrative; through pity and fear effecting the proper purgation of these emotions.

Poetry, therefore, is a more philosophical and a higher thing than history: for poetry tends to express the universal, history the particular.

Further, if it be objected that the description is not true to fact, the poet may perhaps reply,--'But the objects are as they ought to be': just as Sophocles said that he drew men as they ought to be; Euripides, as they are.

But the greatest thing by far is to have a command of metaphor. This alone cannot be imparted by another; it is the mark of genius, for to make good metaphors implies an eye for resemblances.

He had written to some one to try and procure a cottage for him. When this man was a long time about it, he took for his abode the tub in the Metroön, as he himself explains in his letters.

One day, observing a child drinking out of his hands, he cast away the cup from his wallet with the words, A child has beaten me in plainness of living.

He lit a lamp in broad daylight and said, as he went about, I am looking for a man.

Asked where he came from, he said, I am a citizen of the world.

When some one reproached him with his exile, his reply was, Nay, it was through that, you miserable fellow, that I came to be a philosopher. Again, when some one reminded him that the people of Sinope had sentenced him to exile, And I them, said he, to home-staying.

When the auctioneer asked in what he was proficient, he replied, In ruling men. Thereupon he pointed to a certain Corinthian with a fine purple border to his robe, the man named Xeniades above-mentioned, and said, Sell me to this man; he needs a master.

To those who said to him, You are an old man; take a rest, What? he replied, if I were running in the stadium, ought I to slacken my pace when approaching the goal? ought I not rather to put on speed?

He once begged alms of a statue, and, when asked why he did so, replied, To get practice in being refused.

We are told that from his very childhood Cato displayed, in speech, in countenance, and in his childish sports, a nature that was inflexible, imperturbable, and altogether steadfast. He set out to accomplish his purposes with a vigour beyond his years, and while he was harsh and repellent to those who would flatter him, he was still more masterful towards those who tried to frighten him.

When, O Catiline, do you mean to cease abusing our patience? How long is that madness of yours still to mock us? When is there to be an end of that unbridled audacity of yours, swaggering about as it does now?

Shame on the age and on its principles! The senate is aware of these things; the consul sees them; and yet this man lives. Lives! aye, he comes even into the senate.

The consul orders an enemy to depart from the city. Do you ask me, Are you to go into banishment? I do not order it; but, if you consult me, I advise it.

He is gone, he has departed, he has disappeared, he has rushed out. No injury will now be prepared against these walls within the walls themselves by that monster and prodigy of wickedness.

You see this day, O Romans, the republic, and all your lives, your goods, your fortunes, your wives and children, this home of most illustrious empire, thus most fortunate and beautiful city, by the great love of the immortal gods for you, by my labours and counsels and dangers, snatched from fire and sword, and almost from the very jaws of fate, and preserved and restored to you.

if anything does happen to me, I shall fall with a contented and prepared mind; and, indeed, death cannot be disgraceful to a brave man, nor premature to one of consular rank, nor miserable to a wise man.

And seeing that many members of the conspiracy were still assembled in the forum in ignorance of what had been done and waiting for night to come, with the idea that the men were still living and might be rescued, he cried out to them with a loud voice and said: They have lived. For thus the Romans who wish to avoid words of ill omen indicate death.

But when Cato had read the note, which was an unchaste letter from his sister Servilia to Caesar, with whom she was passionately and guiltily in love, he threw it to Caesar, saying, Take it, thou sot, and then resumed his speech.

No one spoke against the law except Cato, and him Caesar ordered to be dragged from the rostra to prison. Cato did not any the more remit his bold utterances, but as he walked along discoursed about the law and advised the people to put a stop to such legislation.

All Gaul is divided into three parts, one of which the Belgae inhabit, the Aquitani another, those who in their own language are called Celts, in our Gauls, the third. All these differ from each other in language, customs and laws.

But although many people visited him out of goodwill, and the Greek cities vied with one another in sending him deputations, still, he passed his time for the most part in dejection and great grief, looking off towards Italy like a disconsolate lover,

even if the time of year should be insufficient for carrying on the war, yet he thought it would be of great service to him if he only entered the island, and saw into the character of the people, and got knowledge of their localities, harbors, and landing-places, all which were for the most part unknown to the Gauls.

he who carried the eagle of the tenth legion, after supplicating the gods that the matter might turn out favorably to the legion, exclaimed, "Leap, fellow soldiers, unless you wish to betray your eagle to the enemy. I, for my part, will perform my duty to the commonwealth and my general." When he had said this with a loud voice, he leaped from the ship and proceeded to bear the eagle toward the enemy.

All the Britains, indeed, dye themselves with woad, which occasions a bluish color, and thereby have a more terrible appearance in fight. They wear their hair long, and have every part of their body shaved except their head and upper lip.

The Mandubii, who had admitted them into the town, are compelled to go forth with their wives and children. When these came to the Roman fortifications, weeping, they begged of the soldiers by every entreaty to receive them as slaves and relieve them with food. But Caesar, placing guards on the rampart, forbade them to be admitted.

Embassadors are sent to Caesar on this subject. He orders their arms to be surrendered, and their chieftains delivered up. He seated himself at the head of the lines in front of the camp, the Gallic chieftains are brought before him. They surrender Vercingetorix, and lay down their arms.

Now shouted Cato, those things are come to pass which I foretold to you, and the man is at last resorting to open compulsion, using the forces which he got by deceiving and cheating the state.

As for myself, he said, I have always reckoned the dignity of the republic of first importance and preferable to life. I was indignant that a benefit conferred on me by the Roman people was being insolently wrested from me by my enemies, and that, robbed of my six months’ command, I was being dragged back to the city, when the people had directed that I should be allowed to be a candidate in absence at the next election.

Coming up with his troops on the banks of the Rubicon, which was the boundary of his province, he halted for a while, and, revolving in his mind the importance of the step he was on the point of taking, he turned to those about him, and said: “We may still retreat; but if we pass this little bridge, nothing is left for us but to fight it out in arms.”

But finally, with a sort of passion, as if abandoning calculation and casting himself upon the future, and uttering the phrase with which men usually prelude their plunge into desperate and daring fortunes, Let the die be cast, he hastened to cross the river; and going at full speed now for the rest of the time, before daybreak he dashed into Ariminum and took possession of it.

He had never, he said, wished to squander the blood of his soldiers or to deprive the republic of either of its armies. After delivering this speech, the soldiers clamouring for action and burning with zeal for the fight, he gave the signal with a trumpet.

And he, being courteously addressed by them and being lured forth by some previous knowledge of Septimius, because he had been a centurion under him in the pirate war, embarked in a little boat with a few of his friends, and is thereupon assassinated by Achillas and Septimius.

At once, therefore, Caesar marched against him with three legions, fought a great battle with him near the city of Zela, drove him in flight out of Pontus, and annihilated his army. In announcing the swiftness and fierceness of this battle to one of his friends at Rome, Amantius, Caesar wrote three words Came, saw, conquered.

After entering his chamber and lying down, he took up Plato’s dialogue On the Soul, and when he had gone through the greater part of the treatise, he looked up above his head, and not seeing his sword hanging there (for his son had taken it away while Cato was still at supper), called a servant and asked him who had taken the weapon.

Then the sword was sent in, carried by a little child, and Cato took it, drew it from its sheath, and examined it. And when he saw that its point was keen and its edge still sharp, he said: Now I am my own master. Then he laid down the sword and resumed his book, and he is said to have read it through twice.

Accordingly, when Cato recovered and became aware of this, he pushed the physician away, tore his bowels with his hands, rent the wound still more, and so died.

Moreover, on the day before, when Marcus Lepidus was entertaining him at supper, Caesar chanced to be signing letters, as his custom was, while reclining at table, and the discourse turned suddenly upon the question what sort of death was the best; before any one else could answer Caesar cried out: That which is unexpected.

Victim after victim was slain, without any favourable appearances in the entrails; but still, disregarding all omens, he entered the senate-house, laughing at Spurinna as a false prophet, because the ides of March were come, without any mischief having befallen him. To which the soothsayer replied, “They are come, indeed, but not past.”

He was stabbed with three and twenty wounds, uttering a groan only, but no cry, at the first wound; although some authors relate, that when Marcus Brutus fell upon him, he exclaimed, “What! art thou, too, one of them? Thou, my son!”

Now, it happened that when Caesar’s body was carried forth for burial, Antony pronounced the customary eulogy over it in the forum. And when he saw that the people were mightily swayed and charmed by his words, he mingled with his praises sorrow and indignation over the dreadful deed, and at the close of his speech shook on high the garments of the dead, all bloody and tattered by the swords as they were,

But since, as Plato has admirably expressed it, we are not born for ourselves alone, but our country claims a share of our being, and our friends a share;

While wrong may be done, then, in either of two ways, that is, by force or by fraud, both are bestial: fraud seems to belong to the cunning fox, force to the lion; both are wholly unworthy of man, but fraud is the more contemptible.

Not to mention other instances, did not arms yield to the toga, when I was at the helm of state? For never was the republic in more serious peril, never was peace more profound.

And we recently discovered, if it was not known before, that no amount of power can withstand the hatred of the many. The death of this tyrant, whose yoke the state endured under the constraint of armed force and whom it still obeys more humbly than ever, though he is dead, illustrates the deadly effects of popular hatred;

for as I am kept by force of armed treason away from practical politics and from my practice at the bar, I am now leading a life of leisure. For that reason I have left the city and, wandering in the country from place to place, I am often alone.

Then he himself, clasping his chin with his left hand, as was his wont, looked steadfastly at his slayers, his head all squalid and unkempt, and his face wasted with anxiety, so that most of those that stood by covered their faces while Herennius was slaying him.

There, indulging in the sports and diversions of a young man of leisure, he squandered and spent upon pleasures that which Antiphon calls the most costly outlay, namely, time.

Though she received many letters of summons both from Antony himself and from his friends, she so despised and laughed the man to scorn as to sail up the river Cydnus in a barge with gilded poop, its sails spread purple, its rowers urging it on with silver oars to the sound of the flute blended with pipes and lutes.

For her beauty, as we are told, was in itself not altogether incomparable, nor such as to strike those who saw her; but converse with her had an irresistible charm, and her presence, combined with the persuasiveness of her discourse and the character which was somehow diffused about her behaviour towards others, had something stimulating about it.

when Antony had let down his line, she ordered one of her own attendants to get the start of him by swimming to his hook and fastening on it a salted Pontic herring. Antony thought he had caught something, and pulled it up, whereupon there was great laughter, as was natural, and Cleopatra said: Imperator, hand over thy fishing-rod to the fishermen of Pharos and Canopus; thy sport is the hunting of cities, realms, and continents.

Cleopatra recognized him and raised a signal on her ship; so Antony came up and was taken on board, but he neither saw her nor was seen by her. Instead, he went forward alone to the prow and sat down by himself in silence, holding his head in both hands.

Cleopatra and Antony now dissolved their famous society of Inimitable Livers, and founded another, not at all inferior to that in daintiness and luxury and extravagant outlay, which they called the society of Partners in Death. For their friends enrolled themselves as those who would die together, and passed the time delightfully in a round of suppers.

Antony believed the message, and saying to himself, Why dost thou longer delay, Antony? Fortune has taken away thy sole remaining excuse for clinging to life, he went into his chamber. Here, as he unfastened his breastplate and laid it aside, he said; O Cleopatra, I am not grieved to be bereft of thee, for I shall straight-way join thee; but I am grieved that such an imperator as I am has been found to be inferior to a woman in courage.

When he had drunk, he advised her to consult her own safety, if she could do it without disgrace, and among all the companions of Caesar to put most confidence in Proculeius, and not to lament him for his last reverses, but to count him happy for the good things that had been his, since he had become most illustrious of men, had won greatest power, and now had been not ignobly conquered, a Roman by a Roman.

There was sweetness also in the tones of her voice; and her tongue, like an instrument of many strings, she could readily turn to whatever language she pleased, so that in her interviews with Barbarians she very seldom had need of an interpreter, but made her replies to most of them herself and unassisted, whether they were Ethiopians, Troglodytes, Hebrews, Arabians, Syrians, Medes or Parthians.

Do not expect other honours or libations; these are the last from Cleopatra the captive. For though in life nothing could part us from each other, in death we are likely to change places; thou, the Roman, lying buried here, while I, the hapless woman, lie in Italy, and get only so much of thy country as my portion.

It is said that the asp was brought with those figs and leaves and lay hidden beneath them, for thus Cleopatra had given orders, that the reptile might fasten itself upon her body without her being aware of it. But when she took away some of the figs and saw it, she said: There it is, you see, and baring her arm she held it out for the bite.

Augustus won over the soldiers with gifts, the populace with cheap corn, and all men with the sweets of repose, and so grew greater by degrees, while he concentrated in himself the functions of the Senate, the magistrates, and the laws.

In short, we are informed that he was in such consternation at this event, that he let the hair of his head and beard grow for several months, and sometimes knocked his head against the door-posts, crying out, “O, Quintilius Varus! Give me back my legions!”

At home all was tranquil, and there were magistrates with the same titles; there was a younger generation, sprung up since the victory of Actium, and even many of the older men had been born during the civil wars. How few were left who had seen the republic!

He thought nothing more derogatory to the character of an accomplished general than precipitancy and rashness; on which account he had frequently in his mouth those proverbs: Speude bradeos, Hasten slowly, And ‘Asphalaes gar est’ ameinon, hae erasus strataelataes. The cautious captain’s better than the bold. And “That is done fast enough, which is done well enough.”

He was wont to say also, that “a battle or a war ought never to be undertaken, unless the prospect of gain overbalanced the fear of loss. For,” said he, “men who pursue small advantages with no small hazard, resemble those who fish with a golden hook, the loss of which, if the line should happen to break, could never be compensated by all the fish they might take.”

The city, which was not built in a manner suitable to the grandeur of the empire, and was liable to inundations of the Tiber, as well as to fires, was so much improved under his administration, that he boasted, not without reason, that he “found it of brick, but left it of marble.”

May it be permitted me to have the happiness of establishing the commonwealth on a safe and sound basis, and thus enjoy the reward of which I am ambitious, that of being celebrated for moulding it into the form best adapted to present circumstances; so that, on my leaving the world, I may carry with me the hope that the foundations which I have laid for its future government, will stand firm and stable.

Then asking his friends who were admitted into the room, “Do ye think that I have acted my part on the stage of life well?” he immediately subjoined, Ei de pan echei kalos, to paignio Dote kroton, kai pantes umeis meta charas ktupaesate. If all be right, with joy your voices raise, In loud applauses to the actor’s praise.

he expired suddenly, amidst the kisses of Livia, and with these words: “Livia! live mindful of our union; and now, farewell!” dying a very easy death, and such as he himself had always wished for.

No doubt, there was peace after all this, but it was a peace stained with blood; there were the disasters of Lollius and Varus, the murders at Rome of the Varros, Egnatii, and Juli.

When the senate returned him their thanks for his good government, he replied to them, “It will be time enough to do so when I shall have deserved it.”

When called upon to subscribe the sentence, according to custom, of a criminal condemned to die, “I wish,” said he, “I had never learnt to read and write.”

Boudicea, with her daughters before her in a chariot, went up to tribe after tribe, protesting that it was indeed usual for Britons to fight under the leadership of women.

it is not as a woman descended from noble ancestry, but as one of the people that I am avenging lost freedom, my scourged body, the outraged chastity of my daughters.

But heaven is on the side of a righteous vengeance; a legion which dared to fight has perished; the rest are hiding themselves in their camp, or are thinking anxiously of flight.

If you weigh well the strength of the armies, and the causes of the war, you will see that in this battle you must conquer or die. This is a woman's resolve; as for men, they may live and be slaves.

Just as I should implore support if exhausted by warfare or travel, so in this journey of life, old as I am and unequal even to the lightest cares, since I cannot any longer bear the burden of my wealth, I crave assistance. Order my property to be managed by your agents and to be included in your estate.

To these words the emperor added embraces and kisses; for he was formed by nature and trained by habit to veil his hatred under delusive flattery. Seneca thanked him, the usual end of an interview with a despot.

Nothing, Lucilius, is ours, except time. We were entrusted by nature with the ownership of this single thing, so fleeting and slippery that anyone who will can oust us from possession.

What man can you show me who places any value on his time, who reckons the worth of each day, who understands that he is dying daily? For we are mistaken when we look forward to death; the major portion of death has already passed. Whatever years lie behind us are in death’s hands.

To consort with the crowd is harmful; there is no person who does not make some vice attractive to us, or stamp it upon us, or taint us unconsciously therewith. Certainly, the greater the mob with which we mingle, the greater the danger.

What is the need of defensive armour, or of skill? All these mean delaying death. In the morning they throw men to the lions and the bears; at noon, they throw them to the spectators.

“They are slaves,” people declare. Nay, rather they are men. “Slaves!” No, comrades. “Slaves!” No, they are unpretentious friends. “Slaves!” No, they are our fellow-slaves, if one reflects that Fortune has equal rights over slaves and free men alike.

I do not wish to involve myself in too large a question, and to discuss the treatment of slaves, towards whom we Romans are excessively haughty, cruel, and insulting. But this is the kernel of my advice: Treat your inferiors as you would be treated by your betters.

Are you surprised, as if it were a novelty, that after such long travel and so many changes of scene you have not been able to shake off the gloom and heaviness of your mind? You need a change of soul rather than a change of climate.

There are more things, Lucilius, likely to frighten us than there are to crush us; we suffer more often in imagination than in reality.

Beshrew me if I think anything more requisite than silence for a man who secludes himself in order to study! Imagine what a variety of noises reverberates about my ears! I have lodgings right over a bathing establishment.

I am endeavouring to live every day as if it were a complete life. I do not indeed snatch it up as if it were my last; I do regard it, however, as if it might even be my last.

To such a life, as you are aware, one should not always cling. For mere living is not a good, but living well. Accordingly, the wise man will live as long as he ought, not as long as he can.

Somebody in conversation saying-- Emou thanontos gaia michthaeto pyri When I am dead let fire devour the world-- “Nay,” said he, “let it be while I am living” [emou xontos].

This fire he beheld from a tower in the house of Mecaenas, and “being greatly delighted,” as he said, “with the beautiful effects of the conflagration,” he sung a poem on the ruin of Troy, in the tragic dress he used on the stage.

A disaster followed, whether accidental or treacherously contrived by the emperor, is uncertain, as authors have given both accounts, worse, however, and more dreadful than any which have ever happened to this city by the violence of fire.

These acts, though popular, produced no effect, since a rumour had gone forth everywhere that, at the very time when the city was in flames, the emperor appeared on a private stage and sang of the destruction of Troy, comparing present misfortunes with the calamities of antiquity.

But all human efforts, all the lavish gifts of the emperor, and the propitiations of the gods, did not banish the sinister belief that the conflagration was the result of an order. Consequently, to get rid of the report, Nero fastened the guilt and inflicted the most exquisite tortures on a class hated for their abominations, called Christians by the populace.

Hence, even for criminals who deserved extreme and exemplary punishment, there arose a feeling of compassion; for it was not, as it seemed, for the public good, but to glut one man's cruelty, that they were being destroyed.

Upon the dedication of this magnificent house after it was finished, all he said in approval of it was, “that he had now a dwelling fit for a man.”

Since it pleaseth thee, who hast created the Jewish nation, to depress the same, and since all their good fortune is gone over to the Romans, and since thou hast made choice of this soul of mine to foretell what is to come to pass hereafter, I willingly give them my hands, and am content to live. And I protest openly that I do not go over to the Romans as a deserter of the Jews, but as a minister from thee.

yet was he with another left to the last, whether we must say it happened so by chance, or whether by the providence of God. And as he was very desirous neither to be condemned by the lot, nor, if he had been left to the last, to imbrue his right hand in the blood of his countrymen, he persuaded him to trust his fidelity to him, and to live as well as himself.

Above all the rest, Titus's own valor, and Josephus's own patience under his afflictions, made him pity him, as did also the commiseration of his age, when he recalled to mind that but a little while ago he was fighting, but lay now in the hands of his enemies, which made him consider the power of fortune, and how quick is the turn of affairs in war, and how no state of men is sure;

Dost thou send me to Nero? For why? Are Nero's successors till they come to thee still alive? Thou, O Vespasian, art Caesar and emperor, thou, and this thy son.

he ordered a pit to be sunk before his eyes, of the size of his body, and the bottom to be covered with pieces of marble put together, if any could be found about the house; and water and wood, to be got ready for immediate use about his corpse; weeping at every thing that was done, and frequently saying, “What an artist is now about to perish!”

A centurion bursting in just as he was half-dead, and applying his cloak to the wound, pretending that he was come to his assistance, he made no other reply but this, “‘Tis too late;” and “Is this your loyalty?”

Nor was there any lamentations made under these calamities, nor were heard any mournful complaints; but the famine confounded all natural passions; for those who were just going to die looked upon those that were gone to rest before them with dry eyes and open mouths. A deep silence also, and a kind of deadly night, had seized upon the city;

Then did Caesar, both by calling to the soldiers that were fighting, with a loud voice, and by giving a signal to them with his right hand, order them to quench the fire. But they did not hear what he said, though he spake so loud, having their ears already dimmed by a greater noise another way;

The flame was also carried a long way, and made an echo, together with the groans of those that were slain; and because this hill was high, and the works at the temple were very great, one would have thought the whole city had been on fire.

Now although any one would justly lament the destruction of such a work as this was, since it was the most admirable of all the works that we have seen or heard of, both for its curious structure and its magnitude, and also for the vast wealth bestowed upon it, as well as for the glorious reputation it had for its holiness; yet might such a one comfort himself with this thought, that it was fate that decreed it so to be, which is inevitable,

For there was to be seen a happy country laid waste, and entire squadrons of enemies slain; while some of them ran away, and some were carried into captivity; with walls of great altitude and magnitude overthrown and ruined by machines;

he also laid up therein those golden vessels and instruments that were taken out of the Jewish temple, as ensigns of his glory. But still he gave order that they should lay up their Law, and the purple veils of the holy place, in the royal palace itself, and keep them there.

Since we, long ago, my generous friends, resolved never to be servants to the Romans, nor to any other than to God himself, who alone is the true and just Lord of mankind, the time is now come that obliges us to make that resolution true in practice.

We were the very first that revolted from them, and we are the last that fight against them; and I cannot but esteem it as a favor that God hath granted us, that it is still in our power to die bravely, and in a state of freedom, which hath not been the case of others, who were conquered unexpectedly.

they came within the palace, and so met with the multitude of the slain, but could take no pleasure in the fact, though it were done to their enemies. Nor could they do other than wonder at the courage of their resolution, and the immovable contempt of death which so great a number of them had shown,

Joseph, the son of Matthias, by birth a Hebrew, a priest also, and one who at first fought against the Romans myself, and was forced to be present at what was done afterwards, [am the author of this work].

But if any one be inflexible in his censures of me, let him attribute the facts themselves to the historical part, and the lamentations to the writer himself only.

Whenever I consider the origin of this war and the necessities of our position, I have a sure confidence that this day, and this union of yours, will be the beginning of freedom to the whole of Britain.

Robbers of the world, having by their universal plunder exhausted the land, they rifle the deep. If the enemy be rich, they are rapacious; if he be poor, they lust for dominion; neither the east nor the west has been able to satisfy them. Alone among men they covet with equal eagerness poverty and riches. To robbery, slaughter, plunder, they give the lying name of empire; they make a solitude and call it peace.

Creatures born to slavery are sold once for all, and are, moreover, fed by their masters; but Britain is daily purchasing, is daily feeding, her own enslaved people.

Fear and terror there certainly are, feeble bonds of attachment; remove them, and those who have ceased to fear will begin to hate.

Certainly we showed a magnificent example of patience; as a former age had witnessed the extreme of liberty, so we witnessed the extreme of servitude, when the informer robbed us of the interchange of speech and hearing. We should have lost memory as well as voice, had it been as easy to forget as to keep silence.

Even Nero turned his eyes away, and did not gaze upon the atrocities which he ordered; with Domitian it was the chief part of our miseries to see and to be seen, to know that our sighs were being recorded

I must die. Must I then die lamenting? I must be put in chains. Must I then also lament? I must go into exile. Does any man then hinder me from going with smiles and cheerfulness and contentment?

But I will put you in chains. Man, what are you talking about? Me in chains? You may fetter my leg, but my will not even Zeus himself can overpower.

For what else can I do, a lame old man, than sing hymns to God? If then I was a nightingale, I would do the part of a nightingale. if I were a swan, I would do like a swan. But now I am a rational creature, and I ought to praise God: this is my work

EVERY habit and faculty is maintained and increased by the corresponding actions: the habit of walking by walking, the habit of running by running. If you would be a good reader, read; if a writer, write.

WHAT is the first business of him who philosophizes? To throw away self-conceit (οἴησις). For it is impossible for a man to begin to learn that which he thinks that he knows.

The histories of Tiberius, Caius, Claudius, and Nero, while they were in power, were falsified through terror, and after their death were written under the irritation of a recent hatred. Hence my purpose is to relate a few facts about Augustus—more particularly his last acts, then the reign of Tiberius, and all which follows, without either bitterness or partiality, from any motives to which I am far removed.

OF things some are in our power, and others are not. In our power are opinion (ὑπόληψις), movement towards a thing (ὁρμή), desire, aversion (ἔκκλισις, turning from a thing); and in a word, whatever are our own acts: not in our power are the body, property, reputation, offices (magisterial power), and in a word, whatever are not our own acts.

Men are disturbed not by the things which happen, but by the opinions about the things: for example, death is nothing terrible, for if it were, it would have seemed so to Socrates; for the opinion about death, that it is terrible, is the terrible thing.

Seek not that the things which happen should happen as you wish; but wish the things which happen to be as they are, and you will have a tranquil flow of life.

Every thing has two handles, the one by which it may be borne, the other by which it may not. If your brother acts unjustly, do not lay hold of the act by that handle wherein he acts unjustly, for this is the handle which cannot be borne: but lay hold of the other, that he is your brother, that he was nurtured with you, and you will lay hold of the thing by that handle by which it can be borne.

From my mother, piety and beneficence, and abstinence, not only from evil deeds, but even from evil thoughts; and further, simplicity in my way of living, far removed from the habits of the rich.

Begin the morning by saying to thyself, I shall meet with the busybody, the ungrateful, arrogant, deceitful, envious, unsocial. All these things happen to them by reason of their ignorance of what is good and evil.

For we are made for co-operation, like feet, like hands, like eyelids, like the rows of the upper and lower teeth. To act against one another, then, is contrary to nature; and it is acting against one another to be vexed and to turn away.

Though thou shouldest be going to live three thousand years and as many times ten thousand years, still remember that no man loses any other life than this which he now lives, nor lives any other than this which he now loses. The longest and shortest are thus brought to the same.

Of human life the time is a point, and the substance is in a flux, and the perception dull, and the composition of the whole body subject to putrefaction, and the soul a whirl, and fortune hard to divine, and fame a thing devoid of judgment.

Time is like a river made up of the events which happen, and a violent stream; for as soon as a thing has been seen, it is carried away, and another comes in its place, and this will be carried away too.

Do not act as if thou wert going to live ten thousand years. Death hangs over thee. While thou livest, while it is in thy power, be good.

Consider, for example, the times of Vespasian. Thou wilt see all these things, people marrying, bringing up children, sick, dying, warring, feasting, trafficking, cultivating the ground, flattering, obstinately arrogant, suspecting, plotting, wishing for some to die, grumbling about the present, loving, heaping up treasure, desiring consulship, kingly power. Well, then, that life of these people no longer exists at all.

In the morning when thou risest unwillingly, let this thought be present,--I am rising to the work of a human being. Why then am I dissatisfied if I am going to do the things for which I exist and for which I was brought into the world? Or have I been made for this, to lie in the bed-clothes and keep myself warm?

The best way of avenging thyself is not to become like [the wrong-doer].