If therefore whensoever the time of thy departing shall come, thou shalt readily leave all things, and shalt respect thy mind only, and that divine part of thine, and this shall be thine only fear, not that some time or other thou shalt cease to live, but thou shalt never begin to live according to nature : then shalt thou be a man indeed, worthy of that world, from which thou hadst thy beginning; then shalt thou cease to be a stranger in thy country, and to wonder at those things that happen daily, as things strange and unexpected, and anxiously to depend of divers things that are not in thy power.
[tr. Casaubon (1634)]

If, since your Life is almost up, you lay aside all other Matters, and only Cultivate your Mind, and pay a Regard to the Governing , and Diviner part of your self: If you are not at all afraid of losing your Life, but of Missing the Ends on't, and not Living as you should do; Then you'l act suitably to your Extraction, and deserve to have the Deity for your Maker: Then you'l be no longer a stranger in your own Country , nor be surpriz'd at common Accidents; you'll ne'er be anxious about the Future, nor stand to the Courtesy of Events.
[tr. Collier (1701)]

If, therefore, now that you are near your exit, you quit thought about other things, and honour only that governing and divine part within you, and dread not the ceasing to live, but the not commencing to live according to nature; you will become a man, worthy of that orderly universe which produced you, and will cease to be as a stranger in your own country; both astonished, with what happens every day, as if unexpected; and in anxious suspence about this and t’other thing.
[tr. Hutcheson/Moor (1742)]

If then, as you are now on the verge of life, you lay aside all other cares, and dedicate your whole attention to the improvement of your mind, and pay a due respect to the Deity within you, and fear less to die than not to live according to nature; you will, by this means, become worthy of that Universal Nature which produced you, and will no longer be a stranger in your own country; and will cease to be surprized at what happens every day, as if it were something extraordinary; nor be anxious and in suspense about the common events of life.
[tr. Graves (1792)]

If, then, whatever the time may be when thou shalt be near to thy departure, neglecting everything else thou shalt respect only thy ruling faculty and the divinity within thee, and if thou shalt be afraid not because thou must some time cease to live, but if thou shalt fear never to have begun to live according to nature -- then thou wilt be a man worthy of the universe which has produced thee, and thou wilt cease to be a stranger in thy native land, and to wonder at things which happen daily as if they were something unexpected, and to be dependent on this or that.
[tr. Long (1862)]

If, since your life is almost up, you lay aside all other matters, and only cultivate your mind, and pay a regard to the governing and diviner part of yourself; if you are not at all afraid of losing your life, but only of never beginning to live in accordance with nature, then you will act suitably to your extraction, and deserve to be the offspring of the universe; then you will be no longer a stranger in your own country, nor surprised at common accidents; you will never be dependent on this or that.
[tr. Collier/Zimmern (1887)]

If then, now that you near your end, leaving all else alone, you will reverence only your Inner Self and the god within, if you will fear not life some time coming to an end, but never beginning life at all in accord with nature's law, then indeed you will be a man, worthy of the universe that begat you, and no more a stranger to your fatherland, ever in amaze at the unexpectedness of what each day brings forth, and hanging upon this event or that.
[tr. Rendall (1898)]

If then, now that you are near your exit, setting behind you all other things, you will hold alone in reverence your ruling part, the spirit divine within you; if you will cease to dread the end of life, but rather fear to miss the beginning of life according to Nature, you will be a man, worthy of the ordered Universe that produced you; you will cease to be a stranger in your own country, gaping in wonder at every daily happening, caught up by this trifle or by that.
[tr. Hutcheson/Chrystal (1902)]

If then, when the time of thy departure is near, abandoning all else thou prize thy ruling Reason alone and that which in thee is divine, and dread the thought, not that thou must one day cease to live, but that thou shouldst never yet have begun to live according to Nature, then shalt thou be a man worthy of the Universe that begat thee, and no longer an alien in thy fatherland, no longer shalt thou marvel at what happens every day as if it were unforeseen, and be dependent on this or that.
[tr. Haines (Loeb) (1916)]

If then, when you arrive at last at your final exit, resigning all else, you honour your governing self alone and the divine element within you, if what you dread is not that some day you will cease to live, but rather never to begin at all to live with Nature, you will be a man worthy of the Universe that gave you birth, and will cease to be a stranger in your own country, surprised by what is coming to pass every day, as at something you did not look to see, and absorbed in this thing or in that.
[tr. Farquharson (1944)]

If then, when the time for your departure draws near, you have put all else behind you and you honour your governing faculty alone and what is divine within you, and if what you hold in fear is not that some day you will cease to live, but rather that you may never begin go live according to nature, you will be a person who is worthy of the universe that brought you to birth, and you will no longer be a stranger in your native land, wondering at what happens day after day as if it were beyond foreseeing, and in thrall to one thing and the next.
[tr. Hard (1997 ed.)]

And if, when it’s time to depart, you shunt everything aside except your mind and the divinity within ... if it isn’t ceasing to live that you’re afraid of but never beginning to live properly ... then you’ll be worthy of the world that made you.
No longer an alien in your own land.
No longer shocked by everyday events—as if they were unheard-of aberrations.
No longer at the mercy of this, or that.
[tr. Hays (2003)]

If, then, when you finally come close to your exit, you have left all else behind and value only your directing mind and the divinity within you, if your fear is not that you will cease to live, but that you never started a life in accordance with nature, then you will be a man worthy of the universe that gave you birth. You will no longer be a stranger in your own country, no longer meet the day’s events as if bemused by the unexpected, no longer hang on this or that.
[tr. Hammond (2006), 12.2]

But if, when you have come to the end, having let go of all other things, you honor only your guiding part and the divinity that is within you, and you do not fear ceasing to live so much as you fear never having begun to live in accordance with Nature -- then you will be a man who is worthy of the Cosmos that created you; and you will cease to live like a stranger in your own land, that is, surprised at unexpected everyday occurrences and wholly distracted by this and that.
[tr. Needleman/Piazza (2008)]

If then, when the time for your departure draws near, you have put all else behind you and you honour your ruling centre alone and what is divine within you, and if what you hold in fear is not that some day you will cease to live, but rather that you may never begin to live according to nature, you will be a man who is worthy of the universe that brought you to birth, and you will no longer be a stranger in your native land, wondering at what happens day after day as if it were beyond foreseeing, and hanging on to one thing after another.
[tr. Hard (2011 ed.)]

Receive temporal blessings without ostentation, when they are sent and thou shalt be able to part with them with all readiness and facility when they are taken from thee again.
[tr. Casaubon (1634), 8.31]

As to the Case of good Fortune; Take it without Pride, and Resign without Reluctance.
[tr. Collier (1701)]

Receive the gifts of fortune, without pride; and part with them, without reluctance.
[tr. Hutcheson/Moor (1742); Hutcheson/Chrystal (1902)]

Receive any good fortune which falls to your lot, without being too much elated; and resign it, if necessary, without being dejected.
[tr. Graves (1792), 8.32]

Receive [wealth or prosperity] without arrogance; and be ready to let it go.
[tr. Long (1862)]

As to the case of good fortune, take it without pride, and resign it without reluctance.
[tr. Collier/Zimmern (1887)]

Modestly take, cheerfully resign.
[tr. Rendall (1898)]

Accept without arrogance, surrender without reluctance.
[tr. Haines (Loeb) (1916)]

Accept without pride, relinquish without a struggle.
[tr. Farquharson (1944)]

Accept without arrogance, relinquish without demur.
[tr. Hard (1997 ed.)]

To accept it without arrogance, to let it go with indifference.
[tr. Hays (2003)]

Accept humbly; let go easily.
[tr. Hammond (2006)]

Accept without arrogance, relinquish without a struggle.
[tr. Hard (2011 ed.)]

Again, he that feareth pains and crosses in this world, feareth some of those things which some time or other must needs happen in the world. And that we have already showed to be impious. And he that pursueth after pleasures, will not spare, to compass his desires, to do that which is unjust, and that is manifestly impious. Now those things which unto nature are equally indifferent (for she had not created both, both pain and pleasure, if both had not been unto her equally indifferent): they that will live according to nature, must in those things (as being of the same mind and disposition that she is) be as equally indifferent.
[tr. Casaubon (1634)]

To go on: He that's afraid of Pain, or Affliction; will be afraid of something that will always be in the World; but to be thus uneasie at the Appointments of Providence, is a failure in Reverence, and Respect. On the other hand; He that's violent in the pursuit of Pleasure, won't stick to turn Villain for the Purchase: And is not this plainly , an Ungracious, and an Ungodly Humour? To set the Matter Right, where the Allowance of God is equally clear; as it is with Regard to Prosperity, and Adversity: For had he not approved both these Conditions, He would never have made them: I say where the Good Liking of Heaven is equally clear, Ours ought to be so too: Because we ought to follow the Guidance of Nature, and the Sense of the Deity.
[tr. Collier (1701)]

Besides, he who dreads pain, must sometimes dread that which must be a part of the order and beauty of the universe: this, now, is impious: and, then, he who pursues pleasures will not abstain from injury; and that is manifestly impious. But, in those things to which the common nature is indifferent, (for she had not made both, were she not indifferent to either); he who would follow nature, ought, in this too, to agree with her in his sentiments, and be indifferently dispos'd to either.
[tr. Hutcheson/Moor (1742)]

Nay, he that is uneasy under affliction, is uneasy at what must necessarily exist in the world. This uneasiness, then, is a degree of impiety: and he who is too eager in his pursuit of pleasures, will not abstain from injustice to procure them. This is manifestly impious.
In short, as nature herself seems to view with indifference prosperity and adversity, (as she certainly does, or she would not produce them) so he who would follow nature as his guide, ought to do the same.
[tr. Graves (1792)]

And further, he who is afraid of pain will sometimes also be afraid of some of the things which will happen in the world, and even this is impiety. And he who pursues pleasure will not abstain from injustice, and this is plainly impiety. Now with respect to the things towards which the universal nature is equally affected -- for it would not have made both, unless it was equally affected towards both -- towards these they who wish to follow nature should be of the same mind with it, and equally affected.
[tr. Long (1862)]

Now, he that is afraid of pain will be afraid of something that will always be in the world; but this is a failure in reverence and respect. On the other hand, he that is violent in the pursuit of pleasure, will not hesitate to turn villain for the purchase. And is not this plainly an ungodly act? to set the matter right, where the allowance of God is equally clear, as it is with regard to prosperity and adversity (for had He not approved both of these conditions, He would never have made them both), I say, where the good liking of heaven is equally clear, ours ought to be so too, because we ought to follow the guidance of nature and the sense of the Deity.
[tr. Collier/Zimmern (1887)]

Moreover, he who fears pain will some time fear that which will form part of the world-order; and therein he sins. And he who seeks after pleasures will not abstain from unjust doing; which is palpably an act of sin. Where Nature makes no difference -- and were she not indifferent, she would not bring both to pass -- those who would fain walk with Nature should conform their wills to like indifference.
[tr. Rendall (1898)]

Again, he who dreads pain must sometimes dread a thing which will make part of the world order, and this is impious. And he who pursues pleasure will not abstain from injustice, and this is clear impiety. In those things to which the common nature is indifferent (for she had not made both, were she not indifferent to either), he who would follow Nature ought, in this also, to be of like mind with her, and shew the like indifference.
[tr. Hutcheson/Chrystal (1902)]

Moreover he that dreads pain will some day be in dread of something that must be in the world. And there we have impiety at once. And he that hunts after pleasures will not hold his hand from injustice. And this is palpable impiety.
But those, who are of one mind with Nature and would walk in her ways, must hold a neutral attitude towards those things towards which the Universal Nature is neutral—for she would not be the Maker of both were she not neutral towards both.
[tr. Haines (Loeb) (1916)]

He who fears pains will sometimes fear what is to come to pass in the Universe, and this is at once sinful, while he who pursues pleasures will not abstain from doing injustice, and this is plainly sinful. But those who wish to follow Nature, being like-minded with her, must be indifferent towards the things to which she is indifferent, for she would not create both were she not indifferent towards both.
[tr. Farquharson (1944)]

And furthermore, one who is afraid of pain is sure to be afraid at times of things which come to pass in the universe, and that is already an impiety; and one that pursues pleasure will not abstain from injustice, and that is manifest impiety. But towards those things with regard to which universal nature is neutral (for she would not have created both opposites unless she was neutral with regard to both), it is necessary that those who wish to follow nature and be of one mind with her should also adopt a neutral attitude.
[tr. Hard (1997 ed.)]

And moreover, to fear pain is to fear something that’s bound to happen, the world being what it is -- and that again is blasphemy. While if you pursue pleasure, you can hardly avoid wrongdoing -- which is manifestly blasphemous.
Some things nature is indifferent to; if it privileged one over the other it would hardly have created both. And if we want to follow nature, to be of one mind with it, we need to share its indifference.
[tr. Hays (2003)]

Further, anyone who fears pain will also at times be afraid of some future event in the world, and that is immediate sin. And a man who pursues pleasure will not hold back from injustice -- an obvious sin. Those who wish to follow Nature and share her mind must themselves be indifferent to those pairs of opposites to which universal Nature is indifferent -- she would not create these opposites if she were not indifferent either way.
[tr. Hammond (2006)]

And furthermore, one who is afraid of pain is sure to be afraid at times of things which come about in the universe, and that is already an impiety; and one who pursues pleasure will not abstain from injustice, and that is a manifest impiety. But towards those things with regard to which universal nature is neutral (for she would not have created both opposites unless she was neutral with regard to both), it is necessary that those who wish to follow nature and be of one mind with her should also adopt a neutral attitude.
[tr. Hard (2011 ed.)]

Whatsoever dieth and falleth, however and wheresoever it die and fall, it cannot fall out of the world. here it have its abode and change, here also shall it have its dissolution into its proper elements. The same are the world's elements, and the elements of which thou dost consist. And they when they are changed, they murmur not; why shouldest thou?
[tr. Casaubon (1634), 8.16]

Whatever drops out of Life, is catch't up somewhere, for the World loses nothing. Within this Circumference of Corporeity, all things have their several Formes, and Revolutions ; And here 'tis likewise that they return into Element, and first Principle ; Under which Notion those of the World and your own, are the very same; And all these last Changes are made without the least Repining : And why then should the same Matter that lyes quiet in an Element, Grumble in a Man?
[tr. Collier (1701)]

What dies is not gone out of the verge of the universe. If that which is dissolved stays here, and is changed, it returns to those elements, of which the world and you too consist. These too are changed, and don’t murmur at it.
[tr. Hutcheson/Moor (1742)]

Nothing that dies, is lost to the universe, or annihilated. But, if it remains here, it undergoes some change, and is resolved into its proper elements. Now the same elements which compose the rest of the world make a part of your person; yet those undergo many changes, and do not murmur or repine.
[tr. Graves (1792)]

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.
[tr. Long (1862)]

Whatever drops out of life is somewhere, for the world loses nothing. If it stays here, it also changes here, and is dissolved into its proper parts, which are elements of the universe and of yourself. And these two change and do not complain.
[tr. Collier/Zimmern (1887)]

That which dies does not drop out of the universe. Here it bides, and here too it changes and is dispersed into its elements, the rudiments of the universe and of yourself. And they too change, and murmur not.
[tr. Rendall (1898)]

That which dies falls not out of the Universe. If then it stays here, here too it suffers a change, and is resolved into those elements of which the world, and you too, consist. These also are changed, and murmur not.
[tr. Hutcheson/Chrystal (1902)]

That which dies is not cast out of the Universe. As it remains here, it also suffers change here and is dissolved into its own constituents, which are the elements of the Universe and thy own. Yes, and they too suffer change and murmur not.
[tr. Haines (Loeb) (1916)]

What dies does not fall outside the Universe. If it remains here and changes here, it is also resolved here into the eternal constituents, which are elements of the Universe and of yourself. And the elements themselves change and make no grievance of it.
[tr. Farquharson (1944)]

That which dies does not drop out of the world. Here it remains; and here too, therefore, it changes and is resolved into its several particles; that is, into the elements which go to form the universe and yourself. They themselves likewise undergo change, and yet from them comes no complaint.
[tr. Staniforth (1964)]

What dies doesn’t vanish. It stays here in the world, transformed, dissolved, as parts of the world, and of you. Which are transformed in turn -- without grumbling.
[tr. Hays (2003)]

What dies does not pass out of the universe. If it remains here and is changed, then here too it is resolved into the everlasting constituents, which are the elements of the universe and of you yourself. These too change, and make no complaint of it.
[tr. Hammond (2006)]

What has died does not fall out of the universe; and if it remains here, it is also transformed here and resolved into its own constituents, which are the elements of the universe and of yourself. And these elements themselves are transformed and utter no complaint.
[tr. Hard (2011 ed.)]

For herein lieth all indeed, ever to look upon all worldly things, as things for their continuance, that are but for a day: and for their worth, most vile, and contemptible, as for example, What is man? That which but the other day when he was conceived was vile snivel; and within few days shall be either an embalmed carcass, or mere ashes. Thus must thou according to truth and nature, throughly consider how man's life is but for a very moment of time, and so depart meek and contented: even as if a ripe olive falling should praise the ground that bare her, and give thanks to the tree that begat her.
[tr. Casaubon (1634) 4.39]

Mankind are poor Transitory Things! They are one Day in the Rudiments of Life, and almost the next, turn'd to Mummie, or Ashes. Your way is therefore to manage this Minute Wisely, and part with it chearfully; And like a ripe Nut when you drop out of the Husk, be sure to speak well of the Season, and make your Acknowledgments to the Tree that bore you.
[tr. Collier (1701)]

And, in general, all human affairs are mean, and but for a day. What yesterday was a trifling embryo, to morrow shall be an embalmed carcase, or ashes. Pass this short moment of time according to nature, and depart contentedly; as the full ripe olive falls of its own accord, applauding the earth whence it sprung, and thankful to the tree that bore it.
[tr. Hutcheson/Moor (1742)]

On the whole, then, a wise man will consider all human affairs as of a day's continuance, contemptible, and of little importance. Man himself is to-day in embryo, to-morrow a mummy or a handful of ashes.
Let us then employ properly this moment of time allotted us by fate, and leave the world contentedly; like a ripe olive dropping from its stalk, speaking well of the soil that produced it, and of the tree that bore it.
[tr. Graves (1792)]

To conclude, always observe how ephemeral and worthless human things are, and what was yesterday a little mucus, to-morrow will be a mummy or ashes. Pass then through this little space of time conformably to nature, and end thy journey in content, as an olive falls off when it is ripe, blessing nature who produced it, and thanking the tree on which it grew.
[tr. Long (1862)]

In short, mankind are poor, transitory things! They are one day in the rudiments of life, and almost the next turned to mummy or ashes. Your way is therefore to manage this minute in harmony with nature, and part with it cheerfully; and like a ripe olive when you droop, be sure to speak well of the mother that bare you.
[tr. Collier/Zimmern (1887)]

In a word, look at all human things, behold how fleeting and how sorry -- but yesterday a mucus-clot, to-morrow dust or ashes! Spend your brief moment then according to nature's law, and serenely greet the journey's end, as an olive falls when it is ripe, blessing the branch that bears it and giving thanks to the tree which gave it life.
[tr. Rendall (1898)]

In sum, look upon human things, and behold how short-lived and how vile they are; mucus yesterday, tomorrow ashes or pickled carrion. Spend, then, the fleeting remnant of your time in a spirit that accords with Nature, and depart contentedly. So the olive falls when it is grown ripe, blessing the ground from whence it sprung, and thankful to the tree that bore it.
[tr. Hutcheson/Chrystal (1902)]

In a word, fail not to note how short-lived are all mortal things, and how paltry -- yesterday a little mucus, to-morrow a mummy or burnt ash. Pass then through this tiny span of time in accordance with Nature, and come to thy journey's end with a good grace, just as an olive falls when it is fully ripe, praising the earth that bare it and grateful to the tree that gave it growth.
[tr. Haines (Loeb) (1916)]

This is the whole matter: see always how ephemeral and cheap are the things of man -- yesterday, a spot of albumen, to-morrow, ashes or a mummy. Therefore make your passage through this span of time in obedience to Nature and gladly lay down your life, as an olive, when ripe, might fall, blessing her who bare it and grateful to the tree which gave it life.
[tr. Farquharson (1944)]

Observe, in short, how transient and trivial is all mortal life; yesterday a drop of semen, tomorrow a handful of spice or ashes. Spend, therefore, these fleeting moments on earth as Nature would have you spend them, and then go to your rest with good grace, as an olive falls in its season, with a blessing for the earth that bore it and a thanskgiving to the tree that gave it life.
[tr. Staniforth (1964)]

In a word, never cease to observe how evanescent are all things human, and how worthless: today a drop of mucus, and tomorrow a mummy or a pile of ash. So make your eay through this brief moment of time as one who is obedient to nature, and accept your end with a cheerful heart, just as an olive might ripen and fall, blessing the earth that bare it and grateful to the tree that gave it growth.
[tr. Hard (1997 ed.); Hard (2011 ed.)]

In general, consider always how ephemeral and cheap human affairs are; yesterday slime, tomorrow pickle or ashes. Go through this momentary time in accordance with nature, and come to an end cheerfully, like an olive that falls when it is ripe, speaking well of the earth who bore it you and giving thanks to the tree that begat you.
[tr. Hard? (1997 ed.)]

In short, know this: Human lives are brief and trivial. Yesterday a blob of semen; tomorrow embalming fluid, ash.
To pass through this brief life as nature demands. To give it up without complaint.
Like an olive that ripens and falls.
Praising its mother, thanking the tree it grew on.
[tr. Hays (2003)]

The conclusion of this? You should always look on human life as short and cheap. Yesterday sperm: tomorrow a mummy or ashes.
So one should pass through this tiny fragment of time in tune with nature, and leave it gladly, as an olive might fall when ripe, blessing the earth which bore it and grateful to the tree which gave it growth.
[tr. Hammond (2006)]

So always keep in mind how short-lived and insignificant human things really are: yesterday a glob of mucous, tomorrow a corpse or a pile of ashes. So pass this brief amount of time in accordance with Nature and dissolve graciously, just as a ripe olive falls to the ground praising both he earth which gave it life and the tree which nourished it.
[tr. Needleman/Piazza (2008)]

Mark how fleeting and paltry is the estate of man, yesterday in infancy, tomorrow embalmed or in ashes. For the hairsbreadth of time assigned to thee, live rationally, and part with life gracefully, as a ripe olive falls, blessing the season that bore it and thanking the tree that gave it life.
[ed. Yeroulanos (2016)]

Old age is like an airplane flying in a storm. Once you're in it, there's nothing you can do. You can't stop a plane, you can't stop a storm, you can't stop time. So you might as well take it easy, with wisdom.

La vecchiaia é come un aereo che vola nella tempesta. Una volta che ci sei dentro, non puoi farci pid nulla. Non si ferma un aereo, non si ferma una tempesta, non si ferma il tempo. Quindi tanto vale pigliarsela calma, in saggezza.

I hate all men: some, because they are wicked and mischievous; others because they lend themselves to the wicked, and have not that healthy contempt with which vice ought to inspire all virtuous minds.
[tr. Van Laun (1878)]

I hate all men -- some because they are wicked and mischievous, and others for being complaisant to -- the wicked, and not having that vigorous hatred for them which vice ought to excite in all virtuous minds.
[tr. Mathew (1890)]

I hate all men: some because they are wicked and evil-doers; others because they fawn upon the wicked, and dare not show that vigorous hatred which virtuous souls should feel to vice.
[tr. Wormeley (1894)]

I hate all men: some, because they are wicked and mischievous; others, because they are lenient towards the wicked, and have not that healthy contempt for them with which vice ought to inspire all honest souls.
[tr. Waller (1903)]

I hate all men:
A part, because they’re wicked and do evil;
The rest, because they fawn upon the wicked,
And fail to feel for them that healthy hatred
Which vice should always rouse in virtuous hearts.
[tr. Page (1913)]

I detest all men;
Some because they are wicked and do evil,
Others because they tolerate the wicked,
Refusing them the active, vigorous scorn
Which vice should stimulate in virtuous minds.
[tr. Bishop (1957)]

I hate all men:
For some are wholly bad in thought and deed;
The others, seeing this, pay little heed;
For they are too indulgent and too nice
To share the hate that virtue has for vice.
[tr. Frame (1967)]

Two persons will not be friends a long time, if they can't forgive each other little failings.
[Bullord ed. (1696)]

Two Persons will not be long Friends, if they can't forgive each other little Failings.
[Curll ed. (1713)]

You will never go far in friendship unless you are ready to forgive each other's petty faults.
[tr. Stewart (1970)]

Such is the life of wretched mortals;
a man is neither wholly fortunate nor unfortunate;
why then, on entering prosperity which may be insecure,
do we not live as pleasantly as possible, without distress?
[Source]

Such it is, the life of miserable mortals:
neither wholly fortunate nor unfortunate.
He is prosperous and then he is not prosperous.
Why then, when we stand in uncertain happiness,
do we not live as pleasurably as possible, without distress.
[tr. Will (2015)]

Galla deny, be not too eas'ly gain'd,
For Love will glut with Joys too soon obtain'd.
[tr. Cotton (1686)]

Galla, say "No:" love is soon sated, unless our pleasures are mixed with some pain;
but do not continue, Galla, to say "No" too long.
[tr. Bohn's Classical (1859)]

Refuse me, Galla; love cloys if its pleasures torture not:
but refuse not, Galla, too long.
[tr. Ker (1919)]

Galla, say "no" -- Tease love and you renew it.
But prithee, Galla, do not overdo it.
[tr. Pott & Wright (1921)]

Say you won't Galla: For passion cloys
if its joys are not tormenting
But don't take too long in relenting!
[tr. Bovie (1970)]

Galla, say no, for love, unless
It teases, cloys with happiness.
Don't take too long, though, to say yes.
[tr. Michie (1972)]

Galla, say no. Love palIs, unless its joys are torture. But Galla, don't say no for too long.
[tr. Shackleton Bailey (1993)]

A "No" can build love's piquancy,
But don't, too long, say "No" to me.
[tr. Ericsson (1995)]

Galla, say no. Love is satiated unless pleasures torment.
But, Galla, do not say no for too long!
[tr. Williams (2004)]

"No" is enticing; so is wooing slow.
But nothing works till you stop saying "No."
[tr. Wills (2007)]

Galla, say no. Some torment makes love stronger.
But, Galla, don’t keep saying no much longer.
[tr. McLean (2014)]

Galla, tell me "No": love stales unless its joys bring pain.
But, Galla, don't say "No" for very long.
[tr. Nisbet (2015)]

Without a wait
or some hard trial,
love won’t amuse me.
So hesitate
(just for a while ...)
[tr. Juster (2016)]

Galla, say No, for Love will cloy
Without some torments mixed with joy.
But, Galla, do not get me wrong --
Please don’t say No to me too long.
[tr. Barger]

Imitate the spirit of Marcus Aurelius. "Whatever may befall thee," says that great man in his "Meditations," "it was preordained for thee from everlasting. Nothing happens to anybody which he is not fitted by nature to bear." I like to think that this noble thought came to him after he had sliced a couple of new balls into the woods, and that he jotted it down on the back of his score-card.

And by that the adolescentes & yong men as me semyth dyen like as old men which quencheth a strong & a right grete fflame of fyre by castyng in of moche watir, and olde men dyen as a fyre which stynteth and wasteth itself or as a candel & the matche in a lampe of oyle consumith withoute doyng violence & withoute any force & strength. I make eftsonys anothir comparison of deth whiche comyth both to yong & olde men ffor as the appils & othir fruytes hangyng on the trees be by force plucked in the meanetyme whiles they be rawe & newe & when they be ripe & melowe by the heete of the sonne they fallen of with their free & playne will & so the deth takith awey by hir violente force the life of yong men and the ripnesse of olde age takith awey the life of olde men softely and withoute force. And this deth whiche comith by ripnesse of long age is so ioyfull and so agreable to me in so moche as I shall applye and come more nygh to it in a convenient season. The deth is also to me noon othirwise ioyfull or agreable than shuld be to me the deye londe if me thought that I shulde see it when I seyle in a ship or swymme in the see to the porte or havyn. And that it were likly that I shuld come to the porte or havyn aftir that I have sey∣led and vyaged long upon the see. That is to witt that deth which comith to the wise man aftir long age is like the porte or haven that men see from ferr in seylyng upon the see whiche doth grete ioye when men be upon the river into the haven warde and to have takyn their porte salve ffor the drede of the parelles and dangers of rokkes sandys and grete tempestys be than passid chaungid and turned in saftee and rest.
[tr. Worcester/Worcester/Scrope (1481)]

Therefore, young men, in mine opinion, seem so to die as when a raging and violent flame of fire is quenched, with a great quantity or effusion of water; but old men die as if it were fire, which, lacking wood and cumbustible matter to nourish it, goeth out quietly and is quenched, as though it were of his own accord, not forcibly. And as apples which are green and unripe are not plucked from the tree but by a certain violent plucking, but if they be ripe and mellow they fall voluntarily down from teh tree; so likewise, young men depart out of their life by violent force and painful struggling, but old men die by a certain ripeness and maturity. And as often as I think thereon, I am rapt with such joy and comfort, that the nearer I draw and approach to death, the sooner, methink, I see the dry land, and (as it were, afer a long navigation and seafaring voyage) shall at length arrive at the quiet haven ahd port of all rest and security.
[tr. Newton (1569)]

Therefore a young man seemeth to me to die like fire put out with water, but old men like fire which being put out by no force, is quietly consumed of it selfe; and as apples on trees being not ripe, are plucked of by violence, but being ripe they fall of themselves: so force taketh away the life of young men, but ripenesse of age the life of old men: which consideration is so pleasant to me, that I seem to behold the earth, as a quiet port, whither after a long and troublesome navigation I shall arrive.
[tr. Austin (1648), ch. 21]

All things which Nature did ordain, are good,
And so must be receiv'd, and understood,
Age, like ripe Apples, on earth's bosom drops,
Whil'st force our youth, like fruits untimely crops;
The sparkling flame of our warm blood expires,
As when huge streams are pour'd on raging fires,
But age unforc'd falls by her own consent,
As Coals to ashes, when the Spirit's spent;
Therefore to death I with such joy resort,
As Seamen from a Tempest to their Port.
[tr. Denham (1669)]

For this Reason, I think it not so improper, to compare the Death of Youth to Flames extinguished, by a violent and suddain Splash of Water; and that of Riper Years, to such a Fire, as without any Violence, goes out, when all its Fewel is decayed and spent. And as Fruit, when it is green, is torn and plucked with Violence from the Boughs, which, when become more ripe and mellow, falls gently of it self: so Youth departs this Life with Violent Strugles, while Old Age drops off mature with Years. And indeed the Prospect of this is so far from being unpleasant, that the nearer it is, the more delightful does it seem: nor is it less grateful, than the Sight of land can be to one, quite tired with a long and tedious Voyage.
[tr. Hemming (1716)]

Thus the Youthful seem, I think, to die like Fire forcibly quench'd with Water, whereas the Aged go smoothly off, and like the Fire burnt to the last Spark, need no Force to be extinguished; or as green Fruit which must be plucked from the Trees, but when ripe falls off it self. Thus do the Young die with Repugnancy, and the Old fall with Maturity. So that Life becomes the pleasanter to me, the nearer I approach its End, thinking to myself the Earth is my Harbour, into which I shall arrive, after a long and tedious Voyage.
[tr. J. D. (1744)]

For Young Men seem to be forced from Life, as Fires are extinguished by great Quantities of Water thrown on them; when on the contrary, Old Men expire of themselves, like a Flame when all its Fuel is spent. And as unripe Fruit requires some Force to part it from its native Bough; but when come to full Maturity, it drops of itself, without any Hand to touch it: So Young People die by something violent or unnatural; but the Old by mere Ripeness. The Thoughts of which to me are now become so agreeable, that the nearer I draw to my End, it seems like discovering the Land at Sea, that, after the Tossings of a tedious and stormy Voyage, will yield me a safe and quiet Harbour.
[tr. Logan (1744)]

In the latter instance [youth]; the privation of life may be resembled to a fire forcibly extinguished by a deluge of water; in the former [an old man], to a fire spontaneously and gradually going out from a total consumption of its fuel. Or, to have recourse to another illustration; as fruit before it is ripe cannot, without some degree of force, be separated from the stalk, but drops of itself when perfectly mature; so the disunion of the soul and body is effected in the young by dint of violence, but is wrought in the old by a mere fullness and completion of years. This ripeness for death I perceive in myself with much satisfaction; and I look forward to my dissolution as to a secure haven, where I shall at length find a happy repose from the fatigues of a long voyage.
[tr. Melmoth (1773)]

Therefore young men seem to me to die just as when the force of flame is suddenly overpowered by a mass of water; but old men, just as fire that is spent is extinguished of itself, no violence having been applied to it. And, as apples are pulled from trees by force, if they are unripe; if ripe and mellowed, they fall down; so force takes away life from young men, maturity from old men; which maturity to me, indeed, is so pleasant, that the nearer I approach to death, I seem, as it were, to behold land, and to be about to come, at length, into port form a long voyage.
[Cornish Bros. ed. (1847)]

And thus it is that young men seem to me to die, just as when the violence of flame is extinguished by a flood of water; whereas old men die, as the exhausted fire goes out, spontaneously, without the exertion of any force: and as fruits when they are green are plucked by force from the trees, but when ripe and mellow drop off, so violence takes away their lives from youths, maturity from old men; a state which to me indeed is so delightful, that the nearer I approach to death, I seem as it were to be getting sight of land, and at length, after a long voyage, to be just coming into harbour.
[tr. Edmonds (1874)]

Thus young men seem to me to die as when a fierce flame is extinguished by a stream of water; while old men die as when a spent fire goes out of its own accord, without force employed to quench it. Or, as apples, if unripe, are violently wrenched from the tree, while, mature and ripened, they fall, so force takes life from the young, maturity from the old; and this ripeness of old age is to me so pleasant, that, in proportion as I draw near to death, I seem to see land, and after a long voyage to be on the point of entering the harbor.
[tr. Peabody (1884)]

Accordingly, the death of young men seems to me like putting out a great fire with a deluge of water; but old men die like a fire going out because it has burnt down of its own nature without artificial means. Again, just as apples when unripe are torn from trees, but when ripe and mellow drop down, so it is violence that takes life from young men, ripeness from old. This ripeness is so delightful to me, that, as I approach nearer to death, I seem as it were to be sighting land, and to be coming to port at last after a long voyage.
[tr. Shuckburgh (1895)]

The death of the young seems to me to resemble the sudden extinction of a flame with volumes of water; the old seem rather to die as a fire which flickers out of itself.
[ed. Harbottle (1906)]

To them it comes
It seems to me, as when a fire is quenched
By streams of water: to the old it comes
As when a fire dies slowly down itself:
Just so the apples, when unripe, are torn
With violence from the boughs: if ripe with age
They gently fall: and so the life of youth
Is taken by some violent attack;
The old man's troublous age comes gently to an end.
To me this seems so pleasant, that I feel
The nearer that I draw towards the end,
I sight the land, and see before my eyes
The harbour waiting to receive the bark
Which long as voyaged on the toilsome sea.
[tr. Allison (1916)]

It seems to me that the death of a young man is like the drowning of a blazing flame by a flood of water, whereas the death of the old is like the gradual, utterly gentle and spontaneous flickering out of a fire that has used up its fuel. Fruits, too, if they are green, must be forcefully pulled from the bough, but if they are ripe and mellow, they drop off. So it is with the life of man: from the young, it is taken by violence, from the old, by the fullness of time. This is a thought that gives me great comfort; as I come closer and closer to death, I seem, so to speak, to see the land and to be at last about to come into harbor after a long sea-journey.
[tr. Copley (1967)]

Death at an early age seems to me like a fire that has suddenly been swamped by a bucket of water; but death in old age is like a fire that has not been extinguished but has gone out of its own accord, because it has used up all its fuel. When an apple is not yet ripe, it takes some work to tug it off the branch; but when it is fully ripe, it simply falls to the ground. In the same way, though some act of violence may snatch life from the young, the old are ready to die. And that to me is a pleasant thought -- so much so that the nearer I get to death, the more I feel like a sailor who, after a long voyage, has made landfall and is about to tie up in his home port.
[tr. Cobbold (2012)]

When a young person dies, it seems to me to be like a vigorous flame being put out by a fire hose; with old people, on the other hand, the flame is extinguished, having burned itself out on its own accord with no violent outside force. When unripe apples are plucked from trees it takes real force, but the mature and mellow ones fall gently and naturally. Violence carries life away from the young, from the old it is ripeness. And, you know, the ripeness is so pleasant to me that the nearer I approach death, the more I see it as land and that at last I am about to come into port after a long voyage.
[tr. Gerberding (2014)]

Therefore young people, it seems to me, pass
Away like tall flames put out by a large mass
Of water while old men die out like the fumes
Of an unquenchable fire which consumes
Itself without recourse to another force.
And just as unripe fruits are hard to pluck
From the trees to which they’re closely stuck,
But once mature and fully grown
Drop down to the ground on their own,
So young lives are cut down by ferocity
While old ones are spent by maturity.
A maturity to me so suave
The nearer I get to the grave.
It also seems to me as though
I were almost shouting land-ho!
On reaching the port of destination
After a very long navigation.
[tr. Bozzi (2015)]

A young person dying reminds me of a fire extinguished by a deluge. But when an old person dies, it is like a flame that diminishes gradually and flickers away of its own accord with no force applied after its fuel has been used up. In the same way, green apples are hard to pick from a tree, but when ripe and ready they fall to the ground by themselves. So death comes to the young with force, but to the old when the time is right. To me there is great comfort in this idea, so that as death grows nearer, the more I feel like a traveler who at last sees the land of his home port after a long voyage.
[tr. Freeman (2016)]

Finally I tell the thou oughtist use of the bodily strength as whiche is one of the goodys of nature in the meane tyme whan thou hast them. But whan the goodys of bodily strength ben no more in thee thenne thou shuldist not require it nor aske it save that thou maist saye paraventure that the adolescentys which ben in the third age owghten to desyre & aske after the age of pueryce which is seconde age & by that he is the ferthir from deth. Therfor I tell the Scipion that when men ben somwhat entrid & come within adolescence which is an age fructuouse and profitable they to require it and to aske it. And not puerice called Childhode whiche is withoute availe and profite.
[tr. Worcester/Worcester/Scrope (1481), Part 3]

In fine, use and take well in worth this gift of bodily strength while thou hast it, and when it is gone do not desire nor seek to have it again, unless peradventure you will say that all young men ought to wish themselves in their infancy and swathing-bands again, or when they be somewhat further stricken in years and in the maturity or best time of their age, to wish themselves again in their adolescency.
[tr. Newton (1569)]

To conclude, use that strength which you have while you have it; but when it is gone, require it not, unlesse you thinke it a seemly thing of young men, to require their child-hood againe, and ancient men their youth.
[tr. Austin (1648)]

The force which Nature gives with care retain,
But when decay'd, 'tis folly to complain;
In age to wish for youth is full as vain,
As for a youth to turn a child again.
[tr. Denham (1669)]

The Faculties of our Bodies are to be made use of, while we possess them, but not to be lamented, when they have left us; unless you would think it reasonable that Boys should be desirous to become Children, and that those, who are become Men, should be wishing to grow Boys again.
[tr. Hemming (1716)]

In short, make use of any Good while you have it, and when it's gone look not for it, unless you think young Men would do right to require Childhood again, or Men in Years their Youth.
[tr. J. D. (1744)]

In short, while you have Strength, use it; when it leaves you, no more repine for the want of it, than you did when Lads, that your Childhood was past; or at the Years of Manhood, that you were no longer Boys.
[tr. Logan (1750)]

In a word, my friends, make a good use of your youthful vigour so long as it remains; but never let it cost you a sign when age shall have withdrawn it from you; as reasonably indeed might youth regret the loss of infancy, or manhood the extinction of youth.
[tr. Melmoth (1773)]

In a word, make use of that good thing while it is present; when it is absent do not regret it; unless, perhaps, young men ought to seek to be boys again; those who have made a little advance in years, to be young men again.
[Cornish Bros. ed. (1847)]

In fine, I would have you use strength of body while you have it: when it fails, I would not have you complain of its loss, unless you think it fitting for young men to regret their boyhood, or for those who have passed on a little farther in life to want their youth back again.
[tr. Peabody (1884)]

In fine, enjoy that blessing when you have it; when it is gone, don't wish it back -- unless we are to think that young men should wish their childhood back, and those somewhat older their youth!
[tr. Shuckburgh (1895)]

Use then the gifts you have:
When gone, regret them not: unless as men
You are to ask for boyhood to return,
When older ask for you: there still must be
A certain lapse of years.
[tr. Allison (1916)]

In short, enjoy the blessing of strength while you have it and do not bewail it when it is gone, unless, forsooth, you believe that youth must lament the loss of infancy, or early manhood the passing of youth.
[tr. Falconer (1923)]

To sum it up: use the advantages you have while you have them; when they are gone, don’t sit around wishing you could get them back. Or do you think, perhaps, that young men ought to mourn their lost boyhood, and those a bit older their younger days?
[tr. Copley (1967)]

Use whatever gifts you have while you have them, and don’t mope after them when they are gone -- unless of course you think that young men should regret their childhood and that those who are getting on should regret their youth.
[tr. Cobbold (2012)]

So to put it in a nutshell
Use your own strength and use it well
As long as it lasts and when it is spent
Just forget it unless you should
Think that boyhood regrets childhood
Or that manhood may its decline lament.
[tr. Bozzi (2015)]

In short, enjoy the blessing of bodily strength while you have it, but don't mourn when it passes away, any more than a young man should lament the end of boyhood, or a mature man the passing of youth.
[tr. Freeman (2016)]

For the man who is truly good and sensible bears all fortunes, we presume, becomingly, and always does what is noblest under the circumstances, just as a good general employs to the best advantage the force he has with him; or a good shoemaker makes the handsomest shoe he can out of the leather which has been given him; and all other good artisans likewise.
[tr. Chase (1847), ch. 8]

For we hold that the really good and prudent man will bear all changes of fortune with good grace, and will always, as the case may allow, act most nobly; exactly as a good general will use such forces as are at his disposal most skilfully, and even as a good cobbler will, out of such leather as he may have, make the most perfect show; and of all those who practice any other art the same rule will hold good.
[tr. Williams (1869), sec. 17]

For our conception of the truly good and sensible man is that he bears all the chances of life with decorum and always does what is noblest in the circumstances, as a good general uses the forces at his command to the best advantage in war, a good cobbler makes the best shoe with the leather that is given him, and so on through the whole series of the arts.
[tr. Welldon (1892)]

For the man who is truly good and wise, we think, bears all the chances life becomingly and always makes the best of circumstances, as a good general makes the best military use of the army at his command and a good shoemaker makes the best shoes out of the hides that are given him; and so with all other craftsmen.
[tr. Ross (1908)]

We hold that the truly good and wise man will bear all kinds of fortune in a seemly way, and will always act in the noblest manner that the circumstances allow; even as a good general makes the most effective use of the forces at his disposal, and a good shoemaker makes the finest shoe possible out of the leather supplied him, and so on with all the other crafts and professions.
[tr. Rackham (1934)]

For a truly good and practically-wise person, we think, will bear what luck brings graciously, and, making use of the resources at hand, will always do the noblest actions, just as a good general makes the best uses in warfare of the army he has and a good shoemaker makes the best shoes out of the hides he has been given, and the same with all other craftsmen.
[tr. Reeve (1948)]

For we hold that a truly good and sensible man will bear all fortunes of life with propriety and will always act most nobly under whatever the given circumstances may be, like a good general, who uses a given army most effectively, or a good shoemaker, who makes the best shoes out of a given leather, and likewise with any artist.
[tr. Apostle (1975)]

For we believe that the truly good and wise man bears all his fortunes with dignity, and always takes the most honorable course that circumstances permit, just as a good general uses his available forces in the most militarily effective way, and a good shoemaker makes the neatest shoe out of the leather supplied to him, and the same with all the other kinds of craftsmen.
[tr. Thomson/Tredennick (1976)]

For a truly good and intelligent person, we suppose, will bear strokes of fortune suitably, and from his resources at any time will do the finest action, just as a good general will make best use of his forces in war, and a good shoemaker will produce the finest shoe from the hides given him, and similarly for all other craftsmen.
[tr. Irwin/Fine (1995)]

For the truly good and wise person, we believe, bears all the fortunes of life with dignity and always does the noblest thing in the circumstances, as a good general does the most strategically appropriate thing with the army at his disposal, and a shoemaker makes the noblest shoe out of the leather he is given, and so on with other practitioners of skills.
[tr. Crisp (2000)]

For we suppose that someone who is truly good and sensible bears up under all fortunes in a becoming way and always does what is noblest given the circumstances, just as a good general makes use, with the greatest military skill, of the army he has and a shoemaker makes the most beautiful shoe out of the leather given him. It holds in the same manner with all the other experts as well.
[tr. Bartlett/Collins (2011)]

However highly we must esteem courage and firmness in war, and however little prospect there is of victory to him who cannot resolve to seek it by the exertion of all his power, still there is a point beyond which perseverance can only be termed desperate folly, and therefore can meet with no approbation from any critic.
[tr. Graham (1873)]

No matter how highly rated the qualities of courage and steadfastness may be in war, no matter how small the chance of victory may be for the leader who hesitates to go for it with all the power at his disposal, there is a point beyond which persistence becomes desperate folly, and can therefore never be condoned.
[tr. Howard & Paret (1976)]

Let it be thy earnest and incessant care as a Roman and a man to perform whatsoever it is that thou art about, with true and unfeigned gravity, natural affection, freedom and justice: and as for all other cares, and imaginations, how thou mayest ease thy mind of them. Which thou shalt do; if thou shalt go about every action as thy last action, free from all vanity, all passionate and wilful aberration from reason, and from all hypocrisy, and self-love, and dislike of those things, which by the fates or appointment of God have happened unto thee.
[tr. Casaubon (1634), #2]

Take care always to pursue the Business in Hand with Vigour and Application; Remember your self a Man and a Roman; And let the Action be done with all the Dignity and Advantage of Circumstance: Let unaffected Gravity, Humanity, Freedom, and Justice shine through it. And be sure you entertain no Fancys, which may give check to these Qualities. This Task is very practicable if you will but suppose every thing you are upon your Last; If your Appetites and Passions don't cross upon your Reason; If you stand clear of Rashness, and don't complain of your Destiny, and have nothing of Insincerity, and Self-Love to infect you.
[tr. Collier (1701)]

Let this be your steadfast purpose to act continually, in all affairs, as becomes a Roman, and a man, with true unaffected dignity, kindness of heart, freedom, and justice; and disentangle your soul from other solicitudes. You shall thus disentangle yourself, if you perform each action as if it were your last: without temerity, or any passionate aversion to what reason approves; without hypocrisy or selfishness, or fretting at what providence appoints.
[tr. Hutcheson/Moor (1742)]

Take care always to perform strenuously the business in hand, as becomes a man and a Roman, with attention and unaffected gravity, with humanity, liberality, and justice; and call off your thoughts, for the time, from every other object. This you will do, if you perform every action as if it were the last of your life; if you act without levity or dissimulation, free from selfishness and from every passion inimical to right reason; and lastly from peevishness and dissatisfaction at those events, which are necessarily connected with our lot.
[tr. Graves (1792)]

Every moment think steadily as a Roman and a man to do what thou hast in hand with perfect and simple dignity, and feeling of affection, and freedom, and justice, and to give thyself relief from all other thoughts. And thou wilt give thyself relief if thou doest every act of thy life as if it were the last, laying aside all carelessness and passionate aversion from the commands of reason, and all hypocrisy, and self-love, and discontent with the portion which has been given to thee.
[tr. Long (1862)]

Take care always to remember that you are a man and a Roman; and let every action be done with perfect and unaffected gravity, humanity, freedom, and justice. And be sure you entertain no fancies, which may give check to these qualities. This is possible, if you will but perform every action as though it were your last; if your appetites and passions do not cross upon your reason; if you keep clear of rashness, and have nothing of insincerity and self-love to infect you, and do not complain of your destiny.
[tr. Collier/Zimmern (1887)]

Hourly and earnestly strive, as a Roman and a man, to do what falls to your hand with perfect unaffected dignity, with kindliness, freedom and justice, and free your soul from every other imagination. This you will accomplish if you perform each action as if it were your last, without wilfulness, or any passionate aversion to what reason approves; without hypocrisy or selfishness, or discontent with the decrees of Providence.
[tr. Hutcheson/Chrystal (1902)]

Every hour make up thy mind sturdily as a Roman and a man to do what thou hast in hand with scrupulous and unaffected dignity and love of thy kind and independence and justice; and to give thyself rest from all other impressions. And thou wilt give thyself this, if thou dost execute every act of thy life as though it were thy last, divesting thyself of all aimlessness and all passionate antipathy to the convictions of reason, and all hypocrisy and self-love and dissatisfaction with thy allotted share.
[tr. Haines (Loeb) (1916)]

Each hour be minded, valiantly as becomes a Roman and a man, to do what is to your hand, with precise ... and unaffected dignity, natural love, freedom and justice; and to give yourself repose from every other imagination. And so you will, if only you do each act as though it were your last, freed from every random aim, from wilful turning away from the directing Reason, from pretence, self-love and displeasure with what is allotted to you.
[tr. Farquharson (1944)]

Hour by hour resolve firmly, like a Roman and a man, to do what comes to hand with correct and natural dignity, and with humanity, independence, and justice. Allow your mind freedom from all other considerations. This you can do, if you will approach each action as though it were your last, dismissing the wayward thought, the emotional recoil from the commands of reason, the desire to create an impression, the admiration of self, the discontent with your lot.
[tr. Staniforth (1964)]

At every hour devote yourself in a resolute spirit, as suits a Roman and a man, to fulfilling the task in hand with scrupulous and unaffected dignity, and love for others, and independence and justice; and grant yourself a respite from all other preoccupations. And this you will achieve if you perform every action as though it were your last, freed from all lack of purpose and wilful deviation from the rule of reason, and from duplicity, self-seeking, and dissatisfaction with what is allotted to you.
[tr. Hard (1997 ed.)]

Concentrate every minute like a Roman -- like a man -- on doing what’s in front of you with precise and genuine seriousness, tenderly, willingly, with justice. And on freeing yourself from all other distractions. Yes, you can -- if you do everything as if it were the last thing you were doing in your life, and stop being aimless, stop letting your emotions override what your mind tells you, stop being hypocritical, self-centered, irritable.
[tr. Hays (2003)]

Every hour of the day give vigorous attention, as a Roman and 5 as a man, to the performance of the task in hand with precise analysis, with unaffected dignity, with human sympathy, with dispassionate justice — and to vacating your mind from all its other thoughts. And you will achieve this vacation if you perform each action as if it were the last of your life: freed, that is, from all lack of aim, from all passion-led deviation from the ordinance of reason, from pretence, from love of self, from dissatisfaction with what fate has dealt you.
[tr. Hammond (2006)]

Each and every hour make up your mind steadfastly as a Roman and as a man to accomplish the matter presently at hand with genuine solemnity, loving care, independence, and justice, and to provide yourself with relief from all other worries; and you will achieve this if you perform every action in your life as if it were your last, putting aside all aimlessness and emotional resistance to the choices of reason, and all pretense, selfishness, and discontent with what has been allotted to you.
[tr. Needleman/Piazza (2008)]

At every hour devote yourself in a resolute spirit, as befits a Roman and a man,* to fulfilling the task in hand with a scrupulous and unaffected dignity, and with love for others, and independence, and justice; and grant yourself a respite from all other preoccupations. And this you will achieve if you perform every action as though it were your last, freed from all lack of purpose and wilful deviation from the rule of reason, and free from duplicity, self-love, and dissatisfaction with what is allotted to you.
[tr. Hard (2011 ed.)]

At every hour, give your full concentration, as a Roman and a man, to carrying out the task in hand with a scrupulous and unaffected dignity and affectionate concern for others and freedom and justice, and give yourself space from all other concerns. You will give yourself this if you carry out each act as if it were the last of your life, freed from all randomness and passionate deviation from the rule of reason and from pretence and self-love and dissatisfaction with what has been allotted to you.
[tr. Gill (2013)]

Think steadily every moment about what you have to do, with a perfect and simple dignity, with feelings of affection, freedom and justice. Do not allow yourself to be distracted. Live every moment as if it were your last, thinking clearly, without passion. Do not allow yourself to be overcome by feelings of hypocrisy, narcissism or resentment.
[tr. McNeill (2019)]

Of one thing I am quite sure, and that is that I never said I did not believe in immortality. That would not be true. What I was trying to say was that I, like a great many other people, could not definitely state what form immortality would take and that I did not see why people worried about this particular question. There I am a fatalist, for I do not believe in worrying about something I can do nothing about. The important thing is to live your life to the best of your ability here and to have faith that whatever happens hereafter is the will of God.

• Nope, Aristotle Did Not Say, “It Is the Mark of an Educated Mind to Entertain a Thought Without….” – SENTENTIAE ANTIQUAE.
• Denouement: Aristotle and accuracy

In all affairs it's a healthy idea now and then to hang a question mark on the things you have taken for granted.

• Readers Digest, "Quotable Quotes" filler (1940-08)
• Forbes, "Thoughts on the Business of Life" (1950-02-01)

They should be taught [...] to take nothing for granted in love, religion, politics, or business.

It is better to stir a question without deciding it, than to decide it without stirring it.
[tr. Calvert (1866), ch. 8]

It is better to turn over a question without deciding it, than to decide it without turning it over.
[tr. Lyttelton (1899), ch. 7, ¶ 61]

It is better to stir up a question without deciding it, than to decide it without stirring it up.
[tr. Collins (1928), ch. 7]

It is better to debate a question without settling it than to settle a question without debating it.
[Variant]

It is the mark of a wise man ever to consider, reflect, that whatever may happen to him should be borne with patience. It is, however, a mark of greater wisdom to take every precaution against the occurrence of any thing unpleasant, of a reverse of fortune; but it is an indication of a mind in no wise inferior bravely and manfully to submit to any change of fortune, however unpleasant, untoward, unfavorable, unpropitious.
[Source (1869)]

For it is the part of a wise man to resolve beforehand that whatever can happen to a brave man is to be endured with patience if it should happen. It is indeed a proof of altogether greater wisdom to act with such foresight as to prevent any such thing from happening; but it is a token of no less courage to bear it bravely if it should befall one.
[tr. Yonge (1903)]

First; let it not trouble thee. For all things both good and evil come to pass according to the nature and general condition of the universe, and within a very little while, all things will be at an end; no man will be remembered: as now of Africanus (for example) and Augustus it is already come to pass. Then secondly; fix thy mind upon the thing itself; look into it, and remembering thyself, that thou art bound nevertheless to be a good man, and what it is that thy nature requireth of thee as thou art a man, be not diverted from what thou art about, and speak that which seemeth unto thee most just: only speak it kindly, modestly, and without hypocrisy.
[tr. Casaubon (1634), 8.4]

In the first place , keep your self easie, for all things are govern'd by the Laws, and Order of Providence: Besides, you'l quickly go the way of all Flesh, as Augustus, Adrian, and the rest of the Emperours have done before you. Farther, Examine the matter to the bottom , and remember, that the top of your business is to be a Good Man : Therefore whatever the Dignity of Humane Nature requires of you, set about it presently , without Ifs, or Ands : And speak always according to your Conscience , but let it be done in the Terms of Good Nature and Civility.
[tr. Collier (1701)]

In the first place, be not disturbed or put into confusion. All things happen according to the nature of the whole. In a little time you shall be gone, as Hadrian, and Augustus. And, then, attentively consider the nature of what occurs to you: Remember you must persist in the purpose of being a good man. Act, then, inflexibly what suits the nature of a man, and speak always what appears to you just, and yet with calm good-nature and modesty; and without Hypocrisy.
[tr. Hutcheson/Moor (1742)]

Let it be a principal part of your philosophy to preserve your tranquility: for all things come to pass by the direction of Providence. And, in a few years, you yourself must leave this world, as Hadrian and Augustus have done before you.
In the next place, consider the affair in its proper light, and you will find, that your whole business here is to be a good man. Whatever teh nature of man therefore requires of you, perform it strenuously and with assiduity; and whatever justice dictates on every occasion, speak it boldly, but with good-nature, modesty, and sincerity.
[tr. Graves (1792)]

This is the chief thing: Be not perturbed, for all things are according to the nature of the universal; and in a little time thou wilt be nobody and nowhere, like Hadrianus and Augustus. In the next place, having fixed thy eyes steadily on thy business, look at it, and at the same time remembering that it is thy duty to be a good man, and what man's nature demands, do that without turning aside; and speak as it seems to thee most just, only let it be with a good disposition and with modesty and without hypocrisy.
[tr. Long (1862)]

In the first place, keep yourself easy, for all things are governed by the universal nature. Besides, you'll quickly go the way of all flesh, as Augustus and Hadrian have done before you. Farther, examine the matter from top to bottom, and remember that your business is to be a good man. Therefore, whatever the dignity of human nature requires of you, set about it at once, without "ifs" or "ands"; and speak always according to your conscience, but let it be done in the terms of good nature and modesty and sincerity.
[tr. Collier/Zimmern (1887)]

First and foremost, keep unperturbed. For all things follow the law of Nature: and in a little while you will vanish and be nought, even as are Hadrian and Augustus. Secondly, face facts open-eyed, bearing in mind that it is your duty to be a man and to do good; what man's nature demands, that you do without swerving; so speak, as seems to you most just; only be it considerately, modestly, and with sincerity.
[tr. Rendall (1898)]

Before all things, be not perturbed. Everything comes to pass as directed by universal Nature, and in a little time you will be departed and gone, like Hadrianus and Augustus. Then, scan closely the nature of what has befallen, remembering that it is your duty to be a good man. Do unflinchingly whatever man’s nature requires, and speak as seems most just, yet in kindliness, modesty, and sincerity.
[tr. Hutcheson/Chrystal (1902)]

Firstly, fret not thyself, for all things are as the Nature of the Universe would have them, and within a little thou shalt be non-existent, and nowhere, like Hadrianus and Augustus. Secondly, look steadfastly at the thing, and see it as it is and, remembering withal that thou must be a good man, and what the Nature of man calls for, do this without swerving, and speak as seemeth to thee most just, only be it graciously, modestly, and without feigning.
[tr. Haines (Loeb) (1916)]

In the first place, be not troubled; for all things are according to Universal Nature, and in a little while you will be no one and nowhere, even as Hadrian and Augustus are no more. Next, looking earnestly at the question, perceive its essence, and reminding yourself that your duty is to be a good man, and what it is that man's nature demands, do that without swerving, and speak the thing that appears to you to be most just, provided only that it is with kindness and modesty, and without hypocrisy
. [tr. Farquharson (1944)]

First of all, be untroubled in your mind; for all things come about as universal nature would have them, and in a short while you will be no one and nowhere, as are Hadrian and Augustus. And next, keep your eyes fixed on the matter in hand and observe it well, remembering that it is your duty to be a good person, and that whatever human nature demands, you must fulfil without the slightest deviation and in the manner that seems most just to you; only do so with kindness and modesty, and without false pretences.
[tr. Hard (1997 ed.), Hard (2011 ed.)]

The first step: Don't be anxious. Nature controls it all. And before long you'll be no one, nowhere -- like Hadrian, like Augustus. The second step: Concentrate on what you have to do. Fix your eyes on it. Remind yourself that your task is to be a good human being; remind yourself what nature demands of people. Then do it, without hesitation, and speak the truth as you see it. But with kindness. With humility. Without hypocrisy.
[tr. Hays (2003)]

First, do not be upset: all things follow the nature of the Whole, and in a little while you will be no one and nowhere, as is true now even of Hadrian and Augustus. Next, concentrate on the matter in hand and see it for what it is. Remind yourself of your duty to be a good man and rehearse what man’s nature demands: then do it straight and unswerving, or say what you best think right. Always, though, in kindness, integrity, and sincerity.
[tr. Hammond (2006)]