6.  The nature of the universal has this work to do,—­to remove to that place the things which are in this, to change them, to take, them away hence, and to carry them there.  All things are change, yet we need not fear anything new.  All things are familiar [to us]; but the distribution of them still remains the same.

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. 1).

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 if 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.[A]