onal, yet
deceived and ignorant of the true way, they shall not trouble or
distract me. For as for those creatures which are not endued with reason
and all other things and-matters of the world whatsoever I freely, and
generously, as one endued with reason, of things that have none, make
use of them. And as for men, towards them as naturally partakers of the
same reason, my care is to carry myself sociably. But whatsoever it is
that thou art about, remember to call upon the Gods. And as for the time
how long thou shalt live to do these things, let it be altogether
indifferent unto thee, for even three such hours are sufficient.

XXII. Alexander of Macedon, and he that dressed his mules, when once
dead both came to one. For either they were both resumed into those
original rational essences from whence all things in the world are
propagated; or both after one fashion were scattered into atoms.

XXIII Consider how many different things, whether they concern our
bodies, or our souls, in a moment of time come to pass in every one of
us, and so thou wilt not wonder if many more things or rather all things
that are done, can at one time subsist, and coexist in that both one and
general, which we call the world.

XXIV. if any should put this question unto thee, how this word Antoninus
is written, wouldst thou not presently fix thine intention upon it, and
utter out in order every letter of it? And if any shall begin to gainsay
thee, and quarrel with thee about it; wilt thou quarrel with him again,
or rather go on meekly as thou hast begun, until thou hast numbered out
every letter? Here then likewise remember, that every duty that belongs
unto a man doth consist of some certain letters or numbers as it were,
to which without any noise or tumult keeping thyself thou must orderly
proceed to thy proposed end, forbearing to quarrel with him that would
quarrel and fall out with thee.

XXV. Is it not a cruel thing to forbid men to affect those things, which
they conceive to agree best with their own natures, and to tend most
to their own proper good and behoof? But thou after a sort deniest them
this liberty, as often as thou art angry with them for their sins. For
surely they are led unto those sins whatsoever they be, as to
their proper good and commodity. But it is not so (thou wilt object
perchance). Thou therefore teach them better, and make it appear unto
them: but be not thou angry with them.

XXVI. Death is a cessation