25. Consider how many things in the same indivisible time take place in each of us， things which concern the body and things which concern the soul； and so thou wilt not wonder if many more things， or rather all things which come into existence in that which is the one and all， which we call Cosmos， exist in it at the same time.
26. If any man should propose to thee the question， how the name Antoninus is written， wouldst thou with a straining of the voice utter each letter？ What then if they grow angry， wilt thou be angry too？ Wilt thou not go on with composure and number every letter？ Just so then in this life also remember that every duty is made up of certain parts. These it is thy duty to observe and without being disturbed or showing anger toward those who are angry with thee to go on thy way and finish that which is set before thee.
27. How cruel it is not to allow men to strive after the things which appear to them to be suitable to their nature and profitable！ And yet in a manner thou dost not allow them to do this， when thou art vexed because they do wrong. For they are certainly moved toward things because they suppose them to be suitable to their nature and profitable to them. But it is not so. Teach them then， and show them without being angry.
28. Death is a cessation of the impressions through the senses， and of the pulling of the strings which move the appetites， and of the discursive movements of the thoughts， and of the service to the flesh （ii. 12）.
29. It is a shame for the soul to be first to give way in this life， when thy body does not give way.
30. Take care that thou art not made into a Caesar， that thou art not dyed with this dye； for such things happen. Keep thyself then simple， good， pure， serious， free from affectation， a friend of justice， a worshiper of the gods， kind， affectionate， strenuous in all proper acts. Strive to continue to be such as philosophy wished to make thee. Reverence the gods， and help men. Short is life. There is only one fruit of this terrene life， a pious disposition and social acts. Do everything as a disciple of Antoninus. Remember his constancy in every act which was conformable to reason， and his evenness in all things， and his piety， and the serenity of his countenance， and his sweetness， and his disregard of empty fame， and his efforts to understand things； and how he would never let anything pass without having first most carefully examined it and clearly understood it； and how he bore with those who blamed him unjustly without blaming them in return； how he did nothing in a hurry； and how he listened not to calumnies， and how exact an examiner of manners and actions he was； and not given to reproach people， nor timid， nor suspicious， nor a sophist； and with how little he was satisfied， such as lodging， bed， dress， food， servants； and how laborious and patient； and how he was able on account of his sparing diet to hold out to the evening， not even requiring to relieve himself by any evacuations except at the usual hour； and his firmness and uniformity in his friendships； and how he tolerated freedom of speech in those who opposed his opinions； and the pleasure that he had when any man showed him anything better； and how religious he was without superstition. Imitate all this that thou mayest have as good a conscience， when thy last hour comes， as he had （i， 16）.
31. Return to thy sober senses and call thyself back； and when thou hast roused thyself from sleep and hast perceived that they were only dreams which troubled thee， now in thy waking hours look at these [the things about thee] as thou didst look at those [the dreams].
32. I consist of a little body and soul. Now to this little body all things are indifferent， for it is not able to perceive differences. But to the understanding those things only are indifferent， which are not the works of its own activity. But whatever things are the works of its own activity， all these are in its power. And of these however only those which are done with reference to the present； for as to the future and the past activities of the mind， even these are for the present indifferent.
33. Neither the labour which the hand does nor that of the foot is contrary to nature， so long as the foot does the foot’s work and the hand the hand’s. So then neither to a man as a man is his labour contrary to nature， so long as it does the things of a man. But if the labour is not contrary to his nature， neither is it an evil to him.
34. How many pleasures have been enjoyed by robbers， patricides， tyrants.
35. Dost thou not see how the handicraftsmen accommodate themselves up to a certain point to those who are not skilled in their craft—nevertheless they cling to the reason [the principles] of their art and do not endure to depart from it？ Is it not strange if the architect and the physician shall have more respect to the reason [the principles] of their own arts than man to his own reason， which is common to him and the gods？
36. Asia， Europe are corners of the universe； all the sea a drop in the universe； Athos a little clod of the universe； all the present time is a point in eternity. All things are little， changeable， perishable. All things come from thence， from that universal ruling power either directly proceeding or by way of sequence. And accordingly the lion’s gaping jaws， and that which is poisonous， and every harmful thing， as a thorn， as mud， are after-products of the grand and beautiful. Do not then imagine that they are of another kind from that which thou dost venerate， but form a just opinion of the source of all （vii. 75）.
37. He who has seen present things has seen all， both everything which has taken place from all eternity and everything which will be for time without end； for all things are of one kin and of one form.
38. Frequently consider the connection of all things in the universe and their relation to one another. For in a manner all things are implicated with one another， and all in this way are friendly to one another； for one thing comes in order after another， and this is by virtue of the active movement and mutual conspiration and the unity of the substance （ix. 1）.
