7. Every nature is contented with itself when it goes on its way well； and a rational nature goes on its way well， when in its thoughts it assents to nothing false or uncertain， and when it directs its movements to social acts only， and when it confines its desires and aversions to the things which are in its power， and when it is satisfied with everything that is assigned to it by the common nature. For of this common nature every particular nature is a part， as the nature of the leaf is a part of the nature of the plant； except that in the plant the nature of the leaf is part of a nature which has not perception or reason， and is subject to be impeded； but the nature of man is part of a nature which is not subject to impediments， and is intelligent and just， since it gives to everything in equal portions and according to its worth， times， substance， cause [form]， activity， and incident. But examine， not to discover that any one thing compared with any other single thing is equal in all respects， but by taking all the parts together of one thing and comparing them with all the parts together of another.
8. Thou hast not leisure [or ability] to read. But thou hast leisure [or ability] to check arrogance： thou hast leisure to be superior to pleasure and pain： thou hast leisure to be superior to love of fame， and not to be vexed at stupid and ungrateful people， nay even to care for them.
9. Let no man any longer hear thee finding fault with the court life or with thy own （v. 16）.
10. Repentance is a kind of self-reproof for having neglected something useful； but that which is good must be something useful， and the perfect good man should look after it. But no such man would ever repent of having refused any sensual pleasure. Pleasure then is neither good nor useful.
11. This thing， what is it in itself， in its own constitution？ What is its substance and material？ And what its causal nature [or form]？ And what is it doing in the world？ And how long does it subsist？
12. When thou risest from sleep with reluctance， remember that it is according to thy constitution and according to human nature to perform social acts， but sleeping is common also to irrational animals. But that which is according to each individual’s nature is also more peculiarly its own， and more suitable to its nature， and indeed also more agreeable （v. I）.
13. Constantly and， if it be possible， on the occasion of every impression on the soul， apply to it the principles of Physic， of Ethic， and of Dialectic.
14. Whatever man thou meetest with， immediately say to thyself： What opinions has this man about good and bad？ For it with respect to pleasure and pain and the causes of each， and with respect to fame and ignominy， death and life， he has such and such opinions， it will seem nothing wonderful or strange to me， if he does such and such things； and I shall bear in mind that he is compelled to do so.
15. Remember that as it is a shame to be surprised if the fig-tree produces figs， so it is to be surprised if the world produces such and such things of which it is productive； and for the physician and the helmsman it is a shame to be surprised， if a man has a fever， or if the wind if unfavourable.
16. Remember that to change thy opinion and to follow him who corrects thy error is as consistent with freedom as it is to persist in thy error. For it is thy own， the activity which is exerted according to thy own movement and judgment， and indeed according to thy own understanding too.
17. If a thing is in thy own power， why dost thou do it？ but if it is in the power of another， whom dost thou blame？ the atoms [chance] or the gods？ Both are foolish. Thou must blame nobody. For if thou canst， correct [that which is the cause]； but if thou canst not do this， correct at least the thing itself； but if thou canst not do even this， of what use is it to thee to find fault？ for nothing should be done without a purpose.
18. That which has died falls not out of the universe. If it stays here， it also changes here， and is dissolved into its proper parts， which are elements of the universe and of thyself. And these too change， and they murmur not.
19. Everything exists for some end， a horse， a vine. Why dost thou wonder？ Even the sun will say， I am for some purpose， and the rest of the gods will say the same. For what purpose then art thou？ to enjoy pleasure？ See if common sense allows this.
20. Nature has had regard in everything no less to the end than to the beginning and the continuance， just like the man who throws up a ball. What good is it then for the ball to be thrown up， or harm for it to come down， or even to have fallen？ and what good is it to the bubble while it holds together， or what harm when it is burst？ The same may be said of a light also.
21. Turn it [the body] inside out， and see what kind of thing it is； and when it has grown old， what kind of thing it becomes， and when it is diseased.
Short-lived are both the praiser and the praised， and the rememberer and the remembered： and all this in a nook of this part of the world； and not even here do all agree， no， not any one with himself： and the whole earth too is a point.
22. Attend to the matter which is before thee， whether it is an opinion or an act or a word.
Thou sufferest this justly： for thou choosest rather to become good to-morrow than to be good to-day.
23. Am I doing anything？ I do it with reference to the good of mankind. Does anything happen to me？ I receive it and refer it to the gods， and the source of all things， from which all that happens is derived.
24. Such as bathing appears to thee—oil， sweat， dirt， filthy water， all things disgusting—so is every part of life and everything.