Book IXMeditations · Liber IX

Wrongdoing is impiety, an offence against Nature, the oldest of the gods, who made rational beings for one another and who is also Truth, so that even the man who lies without meaning to offends her. So does the man who pursues pleasure and flees pain as good and evil; for nature, by the plan it laid down at the beginning, brings pleasure and pain, life and death, glory and disgrace to all alike, and whoever would follow nature must be as even towards them as she is.

QuiQuīhe who injusteinjūstēunjustly agit,acts impieimpiēimpiously agit.actsHe who acts unjustly acts impiously.Qui injuste agit, impie agit The thesis of the whole section, in four words. Qui has no antecedent: "(he) who acts unjustly", and that clause is the subject of the second agit. injuste and impie are adverbs made from injustus "unjust" and impius "impious" with the ending -e. An injustice is a wrong against men; impiety is a wrong against the gods. Marcus will show that the first is always the second as well. Relative clauses and the relative pronoun qui, quae, quod cumsince enimfor universiūniversīof the universe naturanātūrathe nature animaliaanimāliacreatures rationaliaratiōnāliarational suisuīof one another invicemmutually gratiagrātiāfor the sake condiderit,has made utso that sibito one another invicemmutually proprōaccording to cujusqueof each dignitatedignitātethe worth prosintprōsint,they should benefit necand not ullaūllāany rationeratiōneway sibito one another invicemmutually obsint,they should harm quiquīhe who naturaenātūraeof nature placitumdecree hocthis violat,violates impieimpiēimpiously prorsusprōrsusutterly agitacts adversusagainst numinumnūminumof the divinities omniumall antiquissimumantīquissimum.the most ancientFor since the nature of the universe has made rational creatures for the sake of one another, so that they should benefit one another, each according to his worth, and in no way harm one another, he who violates this decree of nature acts utterly impiously against the most ancient of all divinities.cum enim universi natura animalia rationalia sui invicem gratia condiderit cum with the subjunctive condiderit gives a reason: "since the nature of the universe has made …". Everything up to obsint belongs to this cum clause and the ut clause that hangs on it; the main clause begins after the comma, at qui naturae placitum hoc violat. universi is the neuter of universus used as a noun, "the universe". Clauses with cum: when, since, althoughsui invicem gratia gratia, in the ablative and placed after a genitive, means "for the sake of": sui gratia "for the sake of themselves". invicem "in turn, mutually" turns the reflexive into "one another": "for the sake of one another". The same invicem makes sibi "to one another" twice more in this sentence. Rational beings were made for each other, as 5.16 and 7.55 have said. Reflexive pronouns: se, sibi, sui, suusut sibi invicem pro cujusque dignitate prosint, nec ulla ratione sibi invicem obsint ut with the subjunctive gives nature's purpose; the second half goes on with nec "and not". prosum "be useful to" and obsum "be harmful to" are compounds of sum and take the dative, sibi. pro cujusque dignitate "according to the worth of each": each is to be helped as he deserves. nec ulla ratione "and not in any way" is an ablative of manner. Purpose clauses (ut, ne, quo)qui naturae placitum hoc violat Again qui without an antecedent: "he who violates". placitum is a noun, "what has pleased (someone)", hence a resolve or decree; it comes from placeo "please". naturae placitum hoc "this decree of nature" is the purpose just stated: that rational beings help and never harm one another. Relative clauses and the relative pronoun qui, quae, quodnuminum omnium antiquissimum A superlative with a partitive genitive: "the most ancient of all divinities". antiquissimum is neuter because numen "divinity" is neuter, and numen is understood with it from numinum. The divinity meant is the nature of the universe itself. To wrong a fellow man is to break her decree, and so it is an offence against the oldest of the gods: that is why injustice is impiety. Partitive genitive (aliquid boni, nihil…) etenimfor indeed universiūniversīof the universe naturanātūra,the nature rerumrērumof things estis omniumall naturanātūra.the natureFor the nature of the universe is the nature of all things.rerum est omnium natura est is set between rerum and omnium, which belong together: rerum omnium natura "the nature of all things" is the predicate. The comma after the subject is only Gataker's pause. The step in the argument: the nature that made rational beings is the nature of everything that exists. omniaall things autemand quaewhich existuntexist necessitudinenecessitūdineby a bond quadamquādama kind of mutuamūtuāmutual suntare sibito one another invicemmutually conjunctaconjūncta.joinedAnd all things that exist are joined to one another by a kind of mutual bond.necessitudine quadam mutua sunt sibi invicem conjuncta sunt … conjuncta "are joined": the perfect participle with sunt describes a state, not a past act. sibi invicem "to one another" is dative with a verb compounded with con- "together". necessitudo is the word for a close tie of family or friendship: all things are kin to one another. quadam "a certain, a kind of" softens the word. sedand etmoreover eadem,the same (power) quaewhich naturanātūra,(is) nature veritasvēritāstruth quoquealso nuncupaturnuncupātur;is called estqueand it is primaprīmathe first omniumof all (things) quaewhich veravēratrue sunt,are caussa.causeAnd moreover this same power, which is nature, is also called truth; and it is the first cause of all things that are true.eadem, quae natura, veritas quoque nuncupatur eadem "the same (power)" is the subject, and quae natura is a relative clause with its verb left out: "which (is) nature". So: "this same power that is nature is also called truth". nuncupari "to be named" takes a predicate nominative, veritas, as dici "to be called" does. sed et "but also" here just adds a further point: "and moreover". Words left out: esse, sum and others understoodprima omnium quae vera sunt, caussa prima … caussa "the first cause" wraps round its genitive, omnium quae vera sunt "of all things that are true". caussa is Gataker's spelling of causa. If nature is the source of all truth, then a lie is an offence against nature, and the next sentence draws that conclusion. Gataker's spelling: j, caeterum, quenquam, -cunque itaqueso quiquīhe who scienssciēnsknowing volensvolēnswilling mentiturmentītur,lies impieimpiēimpiously agit,acts inin quantumso far as fallendofallendōby deceiving injusteinjūstēunjustly agit;he actsSo he who lies knowingly and willingly acts impiously, in so far as by deceiving he acts unjustly;qui sciens volens mentitur sciens and volens are present participles of scio "know" and volo "wish", agreeing with qui. Set side by side with no "and", they make a fixed pair, "knowing and willing", that is, deliberately. mentitur is from the deponent mentior "lie": passive in form, active in meaning. Participles: present, perfect, future, and as nounsin quantum fallendo injuste agit in quantum "to the extent that, in so far as" (literally "into how much") states the respect in which the charge holds: the deliberate liar is impious just in this, that he is unjust, and the first sentence has shown that injustice is impiety. fallendo is the gerund of fallo "deceive", an ablative of means: "by deceiving". The deceived man is wronged. The gerund (agendo, laedendi) quiquīhe who nolensnōlēnsunwilling nesciusque,and unknowing inin quantumso far as universiūniversīof the universe naturaenātūraewith the nature dissentit,he is at odds etand inin quantumso far as mundimundīof the world ordinemōrdinemthe order pulchrepulchrēbeautifully compositumarranged infringitīnfringit,he breaks dumwhile mundimundīof the world naturaenātūraethe nature adversaturadversātur.he sets himself againstand he who lies unwillingly and unknowingly acts impiously too, in so far as he is at odds with the nature of the universe, and in so far as he breaks the beautifully arranged order of the world, while he sets himself against the world's nature.qui nolens nesciusque The verbs are carried over from the first half: "(he) who (lies) unwillingly and unknowingly (acts impiously)". nolens, the present participle of nolo "be unwilling", answers volens, and nescius "not knowing" answers sciens. This is the man who says what is false believing it to be true. Words left out: esse, sum and others understoodin quantum universi naturae dissentit, et in quantum mundi ordinem pulchre compositum infringit Two more in quantum clauses give the respects in which the unwitting liar is impious. dissentire "disagree, be at odds" takes the dative naturae. mundi ordinem pulchre compositum "the beautifully arranged order of the world": compositum, the perfect participle of compono "put together, arrange", agrees with ordinem. The Greek word for the world, kosmos, also means "order, adornment", and Gataker spells out the play: a falsehood puts disorder into the order of things. Dative with special and compound verbs (succensere, obsequi)dum mundi naturae adversatur dum with the present indicative is "while", and here it shows how he breaks that order: by setting himself against the world's nature. adversor "oppose" is deponent and takes the dative. The next sentence takes up the same verb to explain it. Temporal clauses: dum, ubi, quando, quoties, quamdiu adversaturadversāturhe sets himself against (nature) enim,for quiquī,who quantumas far as inin sesēhim est,it is adtowards eathose things quaewhich veritativēritātīto the truth adversaopposed sunt,are fertur.is carriedFor a man sets himself against nature who, as far as lies in him, is carried towards things that are opposed to the truth.adversatur enim, qui The verb comes first and its subject after it: "for he sets himself against (nature) who …". The qui clause has no antecedent, and its verb, fertur, waits until the very end. adversatur picks up the last word of the sentence before, and adversa plays on it: to move towards what is opposed (adversa) to truth is to oppose (adversari) nature, which is truth. Relative clauses and the relative pronoun qui, quae, quodquantum in se est An idiom: quantum in me est "as far as lies in me", that is, as far as it is up to me (5.8, 8.34). se refers back to the subject, qui: "as far as lies in him". The unwitting liar does not mean to fight the truth, but so far as his own part goes, that is the way he is carried. fertur "is carried" has a middle sense, "moves, tends". aāfrom naturanātūrānature siquidemsīquidemfor subsidiaaids, means jamalready olimōlimlong ago acceperataccēperat,he had received quibuswhich neglectisneglēctīshaving been neglected factumcome about est,it has utthat falsafalse things aāfrom verisvērīstrue things nuncnow dignosceredīgnōscereto tell apart nequeat.he cannotFor he had long ago received from nature the means for this, and through his neglect of them it has come about that he cannot now tell false from true.a natura siquidem subsidia jam olim acceperat siquidem "for, since" gives the reason why even the unwitting liar is to blame. The pluperfect acceperat "he had received" reaches back behind his present state: long since (jam olim) nature had given him the subsidia "aids, resources" for telling truth from falsehood, that is, reason and the power of judgement. Causal clauses: quod, quia, siquidem, cum, quippequibus neglectis factum est, ut falsa a veris nunc dignoscere nequeat quibus neglectis is an ablative absolute made with the relative pronoun: "which having been neglected", in English "and through neglecting them". Then factum est, ut + subjunctive "it has come about that": the ut clause is the subject of factum est, the perfect of fio "happen". The present nequeat "he cannot" follows because the result holds now (nunc). falsa a veris dignoscere "to tell false things from true". Ablative absolute QuinQuīnwhat is more etiam,indeed quiquīhe who voluptatesvoluptātēs,pleasures tanquamas quaewhich sintare bonae,good sectatursectātur,pursues doloresdolōrēs,pains tanquamas quaewhich malaevil things sint,are fugit,flees impieimpiēimpiously hicthis man quoquetoo agit.actsWhat is more, he who pursues pleasures as being good, and flees pains as being evil things, he too acts impiously.Quin etiam quin etiam "what is more, nay even" adds a further case, and a surprising one: one would not have thought the pursuit of pleasure an offence against the gods.tanquam quae sint bonae … tanquam quae mala sint tanquam "as" with a relative clause in the subjunctive gives the light in which the man sees these things: tanquam quae sint bonae "as (things) which are good", that is, "as being goods". The subjunctive marks this as his opinion, not the writer's. quae agrees with the noun it refers to (voluptates feminine, dolores masculine). In the first half the predicate agrees too, bonae feminine with voluptates; in the second it is the neuter plural mala used as a noun, "evils", the Stoic term. For the Stoic, pleasure and pain are neither good nor evil. Relative clauses with the subjunctive (characteristic, ut qui)impie hic quoque agit hic "this man" takes up the long qui clause again just before the main verb: "he who pursues … and flees …, he too acts impiously". The next sentences give the reasons. Demonstratives: hic, ille, iste, is, ipse, idem necessenecessary estit is enim,for utthat isthe man quiquīwho sicsīcso affectusdisposed fuerit,has been dedēabout rerumrērumof things naturanātūrāthe nature saepeoften conqueraturconquerātur,should complain quasias if eait bonisbonīsto the good malisquemalīsqueand to the bad praetercontrary to meritumthe desert utriusqueutrīusqueof each aliquidsomething attribuat;it allottedFor it is inevitable that a man so disposed will often complain about the nature of things, as if it allotted things to the good and the bad against what each deserves;necesse est enim, ut … conqueratur necesse est ut + subjunctive "it is necessary that", in effect "he cannot help (complaining)": the ut clause is the subject of necesse est. Inside it, is qui sic affectus fuerit "the man who is so disposed": affectus fuerit is the perfect passive subjunctive of afficio, "has been (so) affected", that is, is in that state; it is subjunctive because it stands inside the ut clause. Noun clauses with ut and ne (after oportet, incumbit, necesse est…)quasi ea bonis malisque praeter meritum utriusque aliquid attribuat quasi "as if" takes the subjunctive: the complaint imagines nature acting unfairly. ea "it" is nature; bonis malisque are dative plurals, "to the good and the bad (men)". praeter with the accusative, "beyond", often means "contrary to": praeter meritum utriusque "against the desert of each". utriusque, from uterque "each of two", means each of the two classes. cumsince malimalīthe bad saepenumerosaepenumerōoften voluptatibusvoluptātibusin pleasures diffluant,they wallow eisqueeīsqueand in those rebusrēbus,things quibusby which eaethese comparantur,are got abundent;they have plenty bonibonīthe good contracontrāon the other hand inin doloredolōrepain versentur,they live atqueand ininto casuscāsūsmisfortunes ejusmodiejusmodī,of such a kind quiquīwhich doloremdolōrempain solentusually (do) parere,to bring about incidant.they fallsince the bad often wallow in pleasures and have plenty of the things by which these are got, while the good, on the other hand, live in pain and fall into misfortunes of the kind that usually bring pain.cum mali saepenumero voluptatibus diffluant cum with the subjunctive gives the grounds of the complaint: "since the bad often …". All four verbs of the clause are subjunctive: diffluant, abundent, versentur, incidant. diffluere "to flow apart, melt away" is used of men who go soft in luxury: voluptatibus diffluant "they melt away in pleasures", that is, they wallow in them. Clauses with cum: when, since, althougheisque rebus, quibus eae comparantur, abundent abundare "to have plenty of" takes the ablative: eis rebus … abundent "they have plenty of those things". Inside sits quibus eae comparantur "by which they (the pleasures) are got": eae is feminine plural, taking up voluptatibus; the things meant are wealth and power. comparare here is "to get, procure", not "to compare". Relative clauses and the relative pronoun qui, quae, quodboni contra in dolore versentur, atque in casus ejusmodi, qui dolorem solent parere, incidant mali … boni contra "the bad … the good on the other hand": the two halves are set against each other with no conjunction but contra. versari in + ablative "to live in, be engaged in". casus ejusmodi, qui … "events of such a kind as …". parere is from pario "bring forth, produce", not pareo "obey" (infinitive parēre, with a long e); solent parere "usually bring". adhaec,besides quiquīhe who doloremdolōrempain timet,fears eorumeōrumof those things aliquidsomething timebittimēbit,will fear quaewhich inin mundomundōthe world necessarionecessāriōnecessarily futurafutūragoing to be sunt.are hocthis estis autemand impium.impiousBesides, he who fears pain will fear something among the things that are bound to happen in the world. And this is impious.eorum aliquid timebit, quae in mundo necessario futura sunt eorum aliquid "something of those things" is a partitive genitive, and eorum is the antecedent of quae: "some one of the things which …". futura sunt, the future participle with sum, means "are going to be, are bound to happen", and necessario "of necessity" stresses it. Whoever fears pain fears part of what nature has fixed must happen, and so quarrels with nature: hoc est autem impium. Partitive genitive (aliquid boni, nihil…) etand quiquīhe who voluptatemvoluptātempleasure sectatursectātur,pursues injuriaminjūriamwrong inferendoīnferendōfrom inflicting nonnōnnot abstinebitabstinēbit.will hold back hocthis autemand aperteapertēplainly impium.impiousAnd he who pursues pleasure will not hold back from doing wrong. And this is plainly impious.injuriam inferendo non abstinebit abstinere "to keep away from" takes the ablative of what one keeps from, here the gerund inferendo "from inflicting". The gerund has its own object, injuriam "a wrong": injuriam inferre "to inflict a wrong, do injury". The man who lives for pleasure will sooner or later wrong others to get it, and the section began by showing that injustice is impiety. The gerund (agendo, laedendi)hoc autem aperte impium est is left out: "and this (is) plainly impious". aperte "openly, plainly" is the adverb of apertus "open". Words left out: esse, sum and others understood oportetit is right autem,and adtowards quaewhich (things) rerumrērumof things naturanātūrathe nature exon aequoaequōan equal footing sesēitself habet,holds (necand not fecissetfēcissetit would have made utiqueutīquecertainly utraque,both (kinds) nisiunless adtowards utraqueboth sesēitself exon aequoaequōan equal footing haberethabēret)it were (disposed)And it is right that, towards the things to which the nature of things is equally disposed (for it would certainly not have made both, unless it were equally disposed to both),oportet autem, ad quae rerum natura ex aequo se habet This sentence is split in two here. It opens with oportet "it is right", but what is right, the accusative and infinitive eum … esse … affectum "that he be disposed", comes only after the parenthesis. First comes a relative clause with its antecedent still to come, ad quae … "towards the things to which …"; it is picked up in the second part by adversus haec eadem "towards these same things". The shape is: "it is right that, towards what nature is equally disposed to, towards that same he too be equally disposed". Relative clauses and the relative pronoun qui, quae, quodex aequo se habet se habere "to hold oneself", with an adverb, means "to be (in some state)", as in bene se habet "it is well". ex aequo "from the level, on an equal footing" means "equally" (2.11, 4.39). So ad quae … ex aequo se habet "towards which it is equally disposed": nature favours neither of a pair such as pleasure and pain, but makes and uses both alike. This is the key phrase of the rest of the section. Reflexive pronouns: se, sibi, sui, suusnec fecisset utique utraque, nisi ad utraque se ex aequo haberet An unreal condition, contrary to fact: nisi with the imperfect subjunctive haberet, and the pluperfect subjunctive fecisset in the main clause. "It would certainly not have made both, if it were not equally disposed to both." The pluperfect looks back to the past act of making, the imperfect to a state that holds always. The fact behind it: nature has made both, so it must be equally disposed to them. utraque, the neuter plural of uterque, is "both sets of things", each of the pairs of opposites; nec here is "for … not". Conditional sentences (si, nisi, siquis) adversustowards haecthese eademsame eumthe man pariterlikewise esseto be exon aequoaequōan equal footing affectum,disposed quiquīwho naturaenātūraeof nature ductumthe lead sequisequīto follow desideratdēsīderat,desires quoquōso that naturaenātūraewith nature consentirecōnsentīreto agree possit.he may be abletowards these same things the man who desires to follow nature's lead should likewise be equally disposed, so that he may be in agreement with nature.adversus haec eadem eum pariter esse ex aequo affectum Here at last is what oportet governs: eum … esse affectum "that he be disposed", an accusative and infinitive. haec eadem "these same things" takes up quae from the first part. ex aequo affectum esse adversus "to be equally disposed towards" answers nature's own ex aequo se habet ad, and pariter "likewise" makes the match: man should be as even towards these things as nature is. affectus is the perfect participle of afficio. Accusative and infinitive (indirect statement)eum … qui naturae ductum sequi desiderat eum "him, the man" is defined by the relative clause that follows: "the man who desires to follow nature's lead". ductus "leading, guidance" is a fourth-declension noun from duco "lead"; sequi is the infinitive of the deponent sequor "follow". Relative clauses and the relative pronoun qui, quae, quodquo naturae consentire possit quo with the subjunctive is "so that", a purpose clause. Classical Latin uses quo mostly with a comparative; Gataker uses it freely for ut. consentire "to agree with" takes the dative naturae. Purpose clauses (ut, ne, quo) quicunquequīcunquewhoever ergoergōso adversustowards doloremdolōrempain etand voluptatemvoluptātem,pleasure velor mortemdeath etand vitamvītam,life velor gloriamglōriamglory etand ignominiamignōminiam,disgrace adtowards quaewhich rerumrērumof things naturanātūrathe nature exon aequoaequōan equal footing sesēitself habet,holds nonnōnnot exon aequoaequōan equal footing afficitur,is disposed impieimpiēimpiously huncthis man agereacts liquidoliquidōclearly constatcōnstat.it is evidentSo whoever is not equally disposed towards pain and pleasure, or death and life, or glory and disgrace, to which the nature of things is equally disposed, it is quite clear that he acts impiously.impie hunc agere liquido constat The sentence changes course on the way. It opens with quicunque "whoever" as if a plain main verb were to follow, but ends with the impersonal constat "it is evident" and an accusative and infinitive, hunc agere "that this man acts"; hunc takes up quicunque. In English: "whoever …, it is quite clear that he acts impiously". liquido "clearly" is an adverb from liquidus "clear, flowing". Impersonal verbs and phrases (oportet, decet, constat, attinet, detur)ad quae rerum natura ex aequo se habet, non ex aequo afficitur Three pairs of opposites, joined by vel … vel "or … or", all depend on adversus. quae is neuter plural although the nouns are masculine and feminine: a relative that sums up things of different genders goes into the neuter. non ex aequo afficitur "is not equally disposed" answers nature's ex aequo se habet; afficitur is the present passive of afficio, "is affected, is disposed". Neuter plurals and adjectives used as nouns (bona, mala, omnia) perby hocthis autemand quodwhich diciturdīcituris said universiūniversīof the universe naturamnātūramthe nature istisistīsthese things exon aequoaequōan equal footing utiūtī,uses intelligointelligōI understand istathese things exon aequoaequōan equal footing evenireēvenīrehappen exout of serieseriēa chain quadamquādama certain rerumrērumof things prodeuntiumprōdeuntiumcoming forth sibiqueand … one another invicemmutually succedentiumsuccēdentiumfollowing juxtajuxtāaccording to antiquissimumantīquissimummost ancient quendama certain providentiaeprōvidentiaeof providence motummōtum,impulseAnd by the saying that the nature of the universe uses these things equally, I mean that they happen equally, in consequence of a certain chain of things coming into being and following one upon another, according to a certain most ancient impulse of providence,per hoc autem quod dicitur universi naturam istis ex aequo uti The last sentence of the section is long, and is split in two at the comma after motum. Marcus now explains his own phrase. per hoc … quod dicitur "by this which is said", that is, "by the saying"; what is said is an accusative and infinitive, universi naturam istis ex aequo uti "that the nature of the universe uses these things equally". uti "to use", from the deponent utor, takes the ablative istis. Accusative and infinitive (indirect statement)intelligo ista ex aequo evenire intelligo "I understand" here means "I mean (by it)", and takes another accusative and infinitive: ista ex aequo evenire "that these things happen equally", to good and bad alike, with no favour shown. Accusative and infinitive (indirect statement)ex serie quadam rerum prodeuntium sibique invicem succedentium ex serie "out of a chain", that is, as the result of a sequence. Two present participles agree with rerum: prodeuntium "coming forth" (from prodeo, which goes like eo) and succedentium "following after", with the dative sibi invicem "one another". So: "a chain of things that come into being and follow one upon another". Pleasure and pain do not come by choice or favour, but in the order of events. Participles: present, perfect, future, and as nounsjuxta antiquissimum quendam providentiae motum juxta "next to" also means "according to". motus "movement" is here the first impulse with which providence set the world going; all that follows comes from it. quendam "a certain" softens the phrase: "a kind of primal impulse". quoquōby which aāfrom principioprīncipiōthe beginning illait (providence) adto hancthis rerumrērumof things omniumall ordinationemōrdinātiōnemordering etand adornationemadōrnātiōnemarranging sesēitself contulit,it betook cumwhen rationesratiōnēsprinciples quasdamquāsdamcertain rerumrērumof things futurarumfutūrārumto come apudwithin sesēitself concepissetconcēpisset,it had conceived etand facultatesfacultātēspowers quasdamquāsdamcertain existentiarumexistentiārum,in existences transmutationumtrānsmūtātiōnum,transformations etand successionumsuccessiōnumsuccessions istiusmodiistīusmodīof such a kind foecundasfoecundāsfruitful discrevissetdiscrēvisset.it had marked outby which providence from the beginning set about this ordering and arranging of all things, when it had conceived within itself certain principles of the things that were to be, and had marked out certain powers fruitful in such existences, transformations and successions.quo a principio illa ad hanc rerum omnium ordinationem et adornationem se contulit quo "by which" refers back to motum, providence's first impulse. illa "that (power)" is providence, the subject of this clause and of both cum verbs. se conferre ad "to betake oneself to, set about": from the beginning providence set about this ordering and arranging of all things. ordinatio and adornatio are late Latin nouns in -tio from ordino "set in order" and adorno "equip, adorn"; together they render one Greek word for the ordered world. Relative clauses and the relative pronoun qui, quae, quodcum rationes quasdam rerum futurarum apud se concepisset cum with the pluperfect subjunctive: "when it had conceived", that is, "having first conceived". Gataker uses it for a Greek past participle. rationes are the Stoic "seed principles" (logoi spermatikoi): the patterns of all things that were to be, held in providence's mind, apud se "within itself", before they came to be. futurarum, the future participle of sum, agrees with rerum: "of things to come". Clauses with cum: when, since, althoughfacultates quasdam existentiarum, transmutationum, et successionum istiusmodi foecundas discrevisset The second cum verb, discrevisset "had marked out, defined" (from discerno), has as object facultates quasdam … foecundas "certain powers fruitful". foecundus, Gataker's spelling of fecundus, takes the genitive of what it is rich in: existentiarum, transmutationum, et successionum istiusmodi "in such existences, transformations and successions"; Gataker writes existentia without the s of exsistentia. Providence fixed in advance the powers that bring things into being, change them, and make one follow another; so pleasure and pain, life and death come round to all by that one plan, not by favour. Gataker's spelling: j, caeterum, quenquam, -cunque

Best would be to leave life without ever tasting falsehood, pretence, luxury and pride; next best, once sick of them, to choose death rather than linger in wickedness. Corruption of the mind is a worse plague than any foul air, for the air harms us as animals, but corruption harms us as men.

GratiusGrātiusmore welcome equidemindeed foret,it would be utthat priussooner defungereturdēfungerēturshould die quispiam,a man quamthan mendacitatemmendācitātem,lying simulationemsimulātiōnem,pretence luxum,luxury fastumpride delibassetdēlībāsset.he had tastedIt would indeed be more welcome for a man to depart this life before he had tasted lying, pretence, luxury and pride.Gratius equidem foret, ut … defungeretur quispiam foret is another form of esset, "it would be". Its subject is the ut clause: "that a man should die (would be) more welcome". Gratius is the neuter comparative of gratus "pleasing", neuter because a clause is its subject. defungi "to have done with" is used alone for "to have done with life, to die"; compare English defunct. quispiam "someone, a man". Noun clauses with ut and ne (after oportet, incumbit, necesse est…)Gratius equidem foret, ut prius defungeretur quispiam, quam … delibasset prius … quam is priusquam "before" split in two, as in 6.29. The verb of the quam clause, delibasset, is a pluperfect subjunctive, shortened from delibavisset: "before he had tasted". The subjunctive suits a wish about what should not happen. delibare "to take a little of, taste": better to die before even a taste of these four vices, which are listed with no "and" between them. Temporal clauses: dum, ubi, quando, quoties, quamdiu secundusthe second autembut abfrom hochōcthis gradus,step horumhōrumof these things satursated saltemat least utthat emoriēmorīto die praeoptet,he should prefer quamrather than improbitatiimprobitātīin wickedness immorariimmorārī.to lingerBut the second step after this is that, sick of these things, he should at least prefer to die rather than linger in wickedness.secundus autem ab hoc gradus Supply est: "the second step after this (is)". secundus ab + ablative is "next after", and hoc is the course just named. The best is never to taste these vices at all; the next best is to leave life once one is sick of them. The Greek has "the second voyage", a proverb for the next-best way, which Gataker makes a "second step". Words left out: esse, sum and others understoodhorum satur saltem ut emori praeoptet, quam The ut clause says what the second step is, but ut is held back behind horum satur saltem, which are put first for weight. satur "full, sated" takes the genitive of what one has had one's fill of: horum satur "sated with these things", sick of them. praeoptare "to prefer" (prae "before" + opto "choose") takes quam "rather than", like malle: "that he should prefer to die rather than linger". Noun clauses with ut and ne (after oportet, incumbit, necesse est…)improbitati immorari immorari "to linger in, dwell on" is a compound of the deponent moror "delay" and takes the dative, improbitati "in wickedness". Dative with special and compound verbs (succensere, obsequi) anor nondumnōndumnot yet experientiaexperience tibiyou ipsaitself suadetsuādet,persuades utto eēfrom pesteplague istaistāthat profugiasprofugiās.you should fleeOr does experience itself not yet persuade you to flee from that plague?an nondum experientia tibi ipsa suadet an at the head of a direct question means "or …?" and implies "or is it really the case that …?": "Or does not experience itself yet persuade you …?" Marcus is speaking to himself: what he has seen of men should by now have taught him. Gataker closes the sentence with a full stop, but an makes it a question all the same.suadet, ut e peste ista profugias suadere "to advise, urge" takes the dative of the person, tibi, and ut with the subjunctive for what he is urged to do: "persuades you to flee". pestis "plague, pestilence" is the vices just named; ista "that" points to them. Noun clauses with ut and ne (after oportet, incumbit, necesse est…) pestisa plague estis enim,for mentisof the mind corruptiocorruptiō,corruption etand perniciosaperniciōsadestructive quidemindeed magismore ea,it quamthan aerisāerisof the air hujusthis circumfusicircumfūsīspread around (us) intemperiesintemperiēsbad state etand alteratioalterātiōchange ejusmodiejusmodī.of that kindFor corruption of the mind is a plague, and indeed a more destructive one than any such bad state and change of this air that surrounds us.pestis est enim, mentis corruptio The predicate comes first: mentis corruptio "corruption of the mind" is the subject, and pestis "a plague" what is said of it. The comma marks where the subject begins.perniciosa quidem magis ea, quam magis perniciosa "more destructive" is a comparative made with magis "more", followed by quam "than". ea "it" takes up corruptio; supply est. What follows quam is in the same case as ea, the nominative: intemperies et alteratio. Comparison: comparatives, superlatives, quamaeris hujus circumfusi intemperies et alteratio ejusmodi aer circumfusus "the air spread around (us)", the air we breathe; circumfusi is the perfect participle of circumfundo "pour around". intemperies is a bad "tempering", an unhealthy mixture of the air, which ancient medicine held to cause plague; alteratio ejusmodi "a change of that kind". A great plague raged through the empire in Marcus's reign. haecthe latter enimfor animaliumanimālium,of living creatures quaquāin so far as suntthey are animaliaanimālia;living creatures illathe former hominumof men luesluēsa plague est,is quaquāin so far as suntthey are homineshominēs.menFor the latter is a plague of living creatures, in so far as they are living creatures; the former is a plague of men, in so far as they are men.haec … illa hic "this" points to the nearer, last-mentioned thing and ille "that" to the farther one: haec is the bad air, illa the corruption of the mind, "the latter … the former". lues est is said once, in the second half, and understood in the first. Demonstratives: hic, ille, iste, is, ipse, idemqua sunt animalia qua "by which way", used as an adverb, means "in so far as, in the character of": qua sunt animalia "in so far as they are animals", and qua sunt homines "in so far as they are men". Bad air harms the body, which we share with the beasts; corruption harms what makes us men, reason. lues is a more poetic word for plague, varying pestis.

Death is one of nature's works, like growing up, going grey or giving birth, and a thoughtful man waits for it calmly, as one waits for a child to be born. For a homely remedy, think what you are leaving and with whom: people who do not think as you do, so that you could almost ask death to hurry.

Mortemdeath nolinōlīdo not contemnere,despise sedbut animoanimōwith a mind lubentilubentīwilling excipe,welcome tanquamas exout of eorumeōrumof those things quaewhich naturanātūranature vult,wills numeronumerōthe number quod(a thing) which sit.isDo not despise death, but welcome it with a willing mind, as being one of the things that nature wills.Mortem noli contemnere noli (the imperative of nolo "be unwilling") with an infinitive is the usual Latin way to forbid: noli contemnere "do not despise". Mortem is the object of both commands, contemnere and excipe "welcome". Commands: imperative, memento, ne with the perfect subjunctiveanimo lubenti "with a willing mind", an ablative of manner. lubens is Gataker's spelling of libens "glad, willing"; he writes lubenter for libenter too. Gataker's spelling: j, caeterum, quenquam, -cunqueex eorum quae natura vult, numero The phrase ex … numero "out of the number" is split by its genitive: read ex numero eorum quae natura vult "out of the number of those things which nature wills", i.e. "one of the things nature wills". Latin often sets a genitive and its relative clause between a preposition and its noun.tanquam … numero quod sit tanquam … quod sit "as (a thing) which is", i.e. "as being". quod is neuter because death is thought of as "a thing", as if id quod; the subjunctive sit gives the light in which you are to see it, as tanquam quae sint bonae "as being good" does in §1. Relative clauses with the subjunctive (characteristic, ut qui) cujusmodicujusmodīof what kind enimfor resrēsa thing est,is adolescereadolēscere,to grow up senesceresenēscere,to grow old crescerecrēscere,to grow adultumfull-grown esse,to be barbatumbarbātumbearded esse,to be dentiredentīre,to cut teeth canescerecānēscere,to go grey serere,to beget praegnantempregnant esse,to be parere,to give birth aliaqueand other idof that genuskind operaworks naturalianātūrālia,natural quaewhich vitaevītaeof life tuaeyour secumsēcumwith them feruntbring aetatesaetātēs,the seasons ejusmodiejusmodīof that kind planeplānējust, plainly resrēsa thing estis etalso dissolvidissolvī.to be dissolvedFor whatever kind of thing it is to grow up, to grow old, to grow, to be full-grown, to be bearded, to cut teeth, to go grey, to beget, to be pregnant, to give birth, and the other natural works of that kind which the seasons of your life bring with them, of just that kind is being dissolved too.cujusmodi enim res est … ejusmodi plane res est et dissolvi cujusmodi … ejusmodi "of what kind … of that kind" are a pair: "whatever kind of thing growing up … is, that very kind of thing is being dissolved too". Both are genitives of description with res. The long list between them is the subject of the first est; dissolvi is the subject of the second. Paired words: et…et, nec…nec, vel…vel, cum…tum, non tam…quam, sive…siveadolescere, senescere, crescere, adultum esse, barbatum esse, dentire, canescere Each infinitive is used as a noun: "growing up, growing old, growing, being full-grown, being bearded, teething, going grey". An infinitive counts as a neuter singular noun, so a whole row of them still takes the singular est. The infinitive as a noun (subject, object, complement)adultum esse … barbatum esse … praegnantem esse With esse the adjective goes into the accusative, as if agreeing with an unexpressed subject "someone": adultum esse "(for someone) to be full-grown". praegnantem is feminine, since only a woman is pregnant. Accusative and infinitive (indirect statement)serere … parere serere "to sow" is used here of a father begetting a child. parere "to give birth" is from pario; do not confuse it with parere from pareo "obey", which has long vowels (pārēre).aliaque id genus opera naturalia id genus "that kind" is an accusative used like an adjective: alia id genus opera "other works of that kind". It means the same as ejus generis.quae vitae tuae secum ferunt aetates The subject aetates "the seasons" is held to the end: "which the seasons of your life bring with them". secum is se + cum, the preposition fixed to the end of the pronoun, as in mecum and tecum. Reflexive pronouns: se, sibi, sui, suuset dissolvi et here means "also": "being dissolved too". dissolvi is the present passive infinitive: death is the body being taken apart into the elements it was made from. hominisof a man estit is igiturthen, therefore consideraticōnsīderātī,thoughtful necnot temerarietemerāriē,rashly necnor impetuoseimpetuōsē,impetuously necnor fastuosefastuōsēscornfully adversustowards mortemdeath sesēhimself gerere:to conduct sedbut tanquamas opusa work naturalenātūrāle,of nature eamit praestolaripraestōlārī,to wait forIt is the mark of a thoughtful man, then, not to behave towards death rashly, or impetuously, or scornfully, but to wait for it as a work of nature,hominis est igitur considerati est with a genitive means "it is the mark of, it belongs to": hominis est considerati "it is (the part) of a thoughtful man". What is his part are the infinitives that follow, se gerere and praestolari, which are the subject of est. considerati agrees with hominis, with est igitur set between them. Genitive of characteristic: "it belongs to…, it is the mark of…"nec temerarie, nec impetuose, nec fastuose adversus mortem se gerere se gerere "to carry oneself" means "to behave". The three adverbs, joined by nec … nec … nec "neither … nor … nor", say how not to behave adversus mortem "towards death": neither rushing at it, nor hurrying it on, nor looking down on it. Paired words: et…et, nec…nec, vel…vel, cum…tum, non tam…quam, sive…sivetanquam opus naturale, eam praestolari praestolor "wait for, await" is deponent: passive in form, active in meaning, so praestolari is "to wait for", not "to be awaited". Its object is eam, death, and tanquam opus naturale "as a work of nature" describes eam. Deponent verbs: passive forms, active meaning quoquōin which modomodōway nuncnow praestolarispraestōlāris,you wait donecdōnecuntil uxorisuxōrisof your wife tuaeyour uterouterōfrom the womb foetusthe child prodeatprōdeat.comes out itaso expectandato be awaited estis horahōra,the hour quaquāat which animulalittle soul tuayour involucroinvolūcrōwrapping istiistīthat excidet.will drop outin the way that you now wait until the child comes out of your wife's womb. So must the hour be awaited at which your little soul will drop out of that wrapping.quo modo … ita quo modo "in the way in which" sets two kinds of waiting side by side: a father's for a birth, and a man's for his own death. The first half hangs on praestolari at the end of the sentence before; Gataker then puts a full stop and begins the second half with ita "so, in the same way", which takes up the comparison. praestolaris looks passive, but praestolor is deponent: "you wait". Paired words: et…et, nec…nec, vel…vel, cum…tum, non tam…quam, sive…sivedonec uxoris tuae utero foetus prodeat donec "until" takes the subjunctive when the event is looked forward to: "until the child comes out". utero "from the womb" is an ablative of separation with prodeat "come forth", with no preposition. foetus is Gataker's spelling of fetus "offspring, unborn child". Temporal clauses: dum, ubi, quando, quoties, quamdiuexpectanda est hora The gerundive with est says what must be done: expectanda est hora "the hour is to be awaited", i.e. "you must await the hour". expecto is Gataker's spelling of exspecto. Gerundive of obligation (cavenda est, agenda sunt)animula tua involucro isti excidet animula "little soul" is a diminutive of anima, half tender, half belittling. isti is dative (the ablative would be isto), so involucro isti is dative too: with compound verbs like excido "fall out" the thing one parts from can stand in the dative. The "wrapping" is the body, which the soul leaves at death as a child leaves the womb. Dative with special and compound verbs (succensere, obsequi) sisīif autembut vulgarevulgārecommon visvīsyou want pharmacum,a remedy quodwhich corthe heart tamenall the same attingat,reaches mortimortītowards death facilemeasy cumprimiscumprīmīsabove all praestabitpraestābitwill make tetē,you sisīif consideraveriscōnsīderāverisyou consider resrēsthe things subjectassubjectāslying before (you) aāfrom quibuswhich morteby death divellerisdīvellēris,you will be torn away moresquemōrēsqueand the characters hominumof the men qualesquālēsof what sort sint,they are quibuswith whom animasoul tuayour ulteriusany longer nonnōnnot immiscebiturimmiscēbitur.will be mixedBut if you want a common remedy, yet one that reaches the heart, it will above all make you easy towards death if you consider the things around you from which death will tear you away, and what sort the characters are of the men with whom your soul will no longer be mixed.si autem vulgare vis pharmacum, quod cor tamen attingat vis is the verb here, "you want" (2nd singular of volo), not the noun vis "force". A vulgare pharmacum is a "common remedy", a plain everyday one rather than a philosopher's proof. The subjunctive attingat describes the kind of remedy: "one such as to reach the heart"; tamen "all the same" answers vulgare. Relative clauses with the subjunctive (characteristic, ut qui)morti facilem cumprimis praestabit te praestare with an object and a predicate adjective means "to make, render": facilem praestabit te "it will render you easy". morti "towards death" is a dative with facilem: at ease with death, ready to let it come. cumprimis, which Gataker writes as one word (cum primis "among the first"), is a set phrase for "above all". The subject of praestabit is the remedy, which the si clause that follows spells out.si consideraveris The future perfect, "if you (shall have) considered", in a condition whose main verb is future (praestabit); English uses the present, "if you consider". The future perfect ("if you will have done…")res subjectas a quibus morte divelleris res subjectae "the things set before us" are the objects around us, the world we live in. divelleris is future passive, "you will be torn away", with a long e (dīvellēris); the present is spelt the same with a short e. The future suits immiscebitur later in the sentence.moresque hominum quales sint "and the characters of the men, what sort they are": mores is lifted out of the indirect question to be the object of consideraveris, and quales sint then asks about it. English says "what sort of characters they have". Indirect questionsquibus anima tua ulterius non immiscebitur quibus "with whom" is a dative with immisceo "mix in with"; its antecedent is hominum. ulterius non "no longer". etiamsietiamsīalthough enimfor offendioffendīto be offended eiseīsat them tetēyou neutiquamby no means oportet,it is right sedbut curarecūrāreto care for eoseōs,them placidequeplacidēqueand gently ferre;to bear with meminisseto remember tamenstill licuerit,it may be allowed quodthat abfrom hominibusmen haudnot idemthe same tecumtēcumwith you sentientibusthinking discessurusdiscessūrusabout to depart es.you areFor although you ought by no means to be offended at them, but to care for them and bear with them gently, still you may remember that you are going to depart from men who do not think the same as you.etiamsi … oportet … tamen licuerit etiamsi "although" is answered by tamen "still". The concession is generous: you must not take offence at such people, but care for them and bear with them; still, you may remember what you are leaving. Concessive clauses: etiamsi, quamvis, cumoffendi eis te neutiquam oportet, sed curare eos, placideque ferre oportet "it is right, one ought" takes an accusative and infinitive: te is the subject of all three infinitives, offendi "to be offended", curare "to care for" and ferre "to bear with". eis "at them" gives the cause of the offence. Impersonal verbs and phrases (oportet, decet, constat, attinet, detur)meminisse tamen licuerit licuerit is the perfect subjunctive of licet "it is allowed", used, as often, to say something modestly: "it may be allowed", "you may well". Its subject is the infinitive meminisse "to remember", perfect in form but present in meaning. Potential and deliberative subjunctive in questionsquod ab hominibus haud idem tecum sentientibus discessurus es quod "that" introduces what is to be remembered, where classical Latin would use an accusative and infinitive. sentientibus "thinking" agrees with hominibus: "men not thinking the same as you". idem "the same" can take cum: idem tecum sentire "to think the same with you", that is, to be of one mind with you. tecum is te + cum, as secum is se + cum. discessurus es "you are about to depart" is the future participle with es. Future participle with sum (moriturus sis, victurus esses) hocthis enimfor solumsōlum,alone siquidsīquidif anything aliud,else nosnōsus retraheretwould draw back etand inin vitavītālife retineretretinēret,would keep sisīif cumwith eademthe same things sentientibuspeople who think vitamvītamlife degeredēgereto spend dareturdarētur.it were grantedFor this alone, if anything, would draw us back and keep us in life: if we were allowed to spend our life with people who think the same things as we do.retraheret … retineret, si … daretur The imperfect subjunctive in both halves makes the condition unreal in the present: "this would draw us back … if it were granted", but it is not, as the next sentence says. hoc "this" points ahead to the si clause. Conditional sentences (si, nisi, siquis)siquid aliud "if anything else (does)": a modest hedge, "this, if anything, would…".cum eadem sentientibus vitam degere daretur sentientibus "(people) thinking" is a participle used as a noun, with its own object eadem "the same things": "with those who think as we do". daretur "it were granted" is impersonal; its subject is the infinitive phrase vitam degere "to spend one's life". Participles: present, perfect, future, and as nouns nuncas it is autembut videsvidēs,you see quantahow much molestiatrouble exfrom dissensudissēnsūdisagreement mutuomūtuōmutual eorumeōrumof those quibuscumwith whom viviturvīvitur,one lives oriaturoriātur.arisesBut as it is, you see how much trouble arises from the disagreement among those with whom one lives.nunc autem After an unreal condition, nunc "now" means "but as it is, in fact".quanta molestia … oriatur An indirect question after vides: "how much trouble arises", with its verb in the subjunctive. orior "arise" is deponent. Indirect questionseorum quibuscum vivitur quibuscum is cum quibus "with whom"; with relative pronouns cum often comes after. vivitur is an impersonal passive, "it is lived", i.e. "one lives": "of those with whom one lives". Impersonal verbs and phrases (oportet, decet, constat, attinet, detur) utso that diceredīcereto say liceat,one may PropereProperēquickly accedasaccēdāsmay you come oōO mors;death nequandonēquandōlest perhaps etiamtoo ipseI myself obliviscaroblīvīscarI forget meimeī.myselfSo that one may say: Come quickly, O death, lest I too should somehow forget myself.ut dicere liceat ut with the subjunctive gives the result of all that precedes: "so that one may well say". licet "it is allowed" takes the infinitive dicere as its subject. Result clauses (ut after ita, tam, sic)Propere accedas o mors accedas "may you come" is a present subjunctive of wish, softer than the imperative accede "come!". o mors "O death" is a vocative: death itself is addressed. Gataker prints the prayer in italics and begins it with a capital, as a saying quoted. Jussive and hortatory subjunctive ("let him…", "you should…")nequando etiam ipse obliviscar mei nequando (ne quando) "lest at some time, lest perhaps" introduces a negative purpose with the subjunctive. obliviscor "forget" takes the genitive: mei "myself". To forget oneself is to lose one's own character and become like the people around one. Purpose clauses (ut, ne, quo)

Whoever does wrong, wrongs himself: the unjust man harms himself by making himself bad.

QuiQuīhe who peccat,does wrong sibimetagainst himself ipsiipsīhis very self peccatdoes wrongHe who does wrong, does wrong against himself.Qui peccat A relative clause can stand without an antecedent: qui peccat "(he) who does wrong" is itself the subject of the second peccat. Supply is "he". Relative clauses and the relative pronoun qui, quae, quodsibimet ipsi sibi is a dative of disadvantage, "to his own hurt, against himself"; the suffix -met and ipsi both add weight: "against his very self". The wrong falls first on the one who does it. Dative of reference, possession and advantagesibimet ipsi peccat Gataker's edition has no stop after this peccat, but what follows is a second saying set beside the first, as in the Greek: "he who does wrong, wrongs himself; he who acts unjustly, harms himself". quiquīhe who injusteinjūstēunjustly agit,acts sibihimself nocet,harms dumin that malumbad sesēhimself facit.he makesHe who acts unjustly harms himself, in that he makes himself bad.sibi nocet noceo "harm" takes the dative: sibi nocet "he harms himself". Dative with special and compound verbs (succensere, obsequi)dum malum se facit dum here does not mean "while" in time but "in that, by": it says how he harms himself. facere with an object and a predicate adjective is "to make (someone) something": malum se facit "he makes himself bad"; the predicate malum comes first for weight.

One can act unjustly by not doing something, as well as by doing it.

SaepenumeroSaepenumerōoften contingitit happens utthat injusteinjūstēunjustly agat,acts tamas much quiquīhe who nonnōnnot facitdoes aliquid,something quamas etalso quiquīhe who facit.does (it)It often happens that the man who does not do something acts unjustly, just as much as the man who does.contingit ut injuste agat contingit "it happens" is impersonal; what happens is the ut clause, with its verb in the subjunctive: "it happens that (he) acts unjustly". Noun clauses with ut and ne (after oportet, incumbit, necesse est…)tam qui non facit aliquid, quam et qui facit tam … quam "as much … as" joins two relative clauses, each without an antecedent and each a subject of agat: "the one who does not do something, as much as the one who does". et after quam means "also". The point is that leaving undone what one ought to do is injustice too. Paired words: et…et, nec…nec, vel…vel, cum…tum, non tam…quam, sive…sive

A sure judgement in the present, action in the present that serves the common good, and a present disposition that gladly welcomes whatever comes from the first cause of all things: these are enough.

Sufficitis enough praesenspraesēnspresent existimatioexīstimātiōjudgement certa,sure etand actioāctiōaction praesenspraesēnspresent communicativacommūnicātīva,serving the common good etand affectioaffectiōdisposition praesenspraesēnspresent casumcāsumevent omnemevery aāfrom primaprīmāthe first rerumrērumof things omniumall caussacaussācause provenientemprōvenientemcoming lubentergladly excipiensexcipiēns.welcomingEnough is a sure judgement in the present, and action in the present that serves the common good, and a disposition in the present that gladly welcomes every event that comes from the first cause of all things.Sufficit praesens existimatio certa The verb comes first and its three subjects follow, each with praesens "present": existimatio "judgement", actio "action" and affectio "disposition". sufficit "is enough" is singular, agreeing with the nearest subject, as often with a list. praesens has one form for all genders: what is enough is what you think, do and feel now, not what is past or to come.actio praesens communicativa communicativus "sharing, imparting" is a late Latin word; Gataker uses it for the Greek koinōnikos "social": action that serves the community of men.casum omnem a prima rerum omnium caussa provenientem lubenter excipiens Two present participles hang on different nouns: provenientem "coming" agrees with casum omnem "every event", and excipiens "welcoming" with affectio. So: "a disposition that gladly welcomes every event that comes from the first cause of all things". The first cause is God, or the nature that orders the whole. caussa and lubenter are Gataker's spellings of causa and libenter. Participles: present, perfect, future, and as nouns

Wipe out impressions, check impulses, quench desire, and keep the mind its own master.

ImaginationesImāginātiōnēsimpressions abstergeabstergē;wipe away motusmōtūsimpulses compesce;check appetitionemappetītiōnemdesire extingue;quench mentemyour mind inin potestatepotestātethe power suisuīof itself continecontinē.keepWipe away impressions; check impulses; quench desire; keep your mind in its own power.Imaginationes absterge; motus compesce Four commands, each a present imperative with its object in front of it. The singular imperative is the bare stem: absterge and contine end in a long e (2nd conjugation: abstergeo, contineo), compesce and extingue in a short e (3rd conjugation: compesco, extinguo). extinguo is Gataker's spelling of exstinguo. Commands: imperative, memento, ne with the perfect subjunctiveImaginationes … motus … appetitionem These are the Stoic stages of action: the imaginatio, the impression a thing makes on the mind; the motus, the impulse to act on it; the appetitio, the desire for it. motus is accusative plural (mōtūs, 4th declension).mentem in potestate sui contine sui "of itself" refers to mentem, not to you: "keep the mind in the power of itself", that is, its own master, ruled by nothing outside it. Reflexive pronouns: se, sibi, sui, suus

The irrational animals share one soul, and rational beings one intellectual soul, just as all earthy things have one earth, and all who see and live see by one light and breathe one air.

Inamong animantialiving creatures irrationaliairratiōnālia,irrational animasoul unaūnaone distribuitur;is shared out inamong rationaliaratiōnāliathe rational (creatures) verovērōand, but animasoul unaūnaone intellectivaintellēctīvaintellectual dispertiturdispertītur.is divided outAmong the irrational animals one soul is shared out; and among the rational, one intellectual soul is divided out.In animantia irrationalia, anima una distribuitur in with the accusative after a verb of dividing means "into, among": the one soul is shared out into the many animals. animantia "living creatures" is neuter plural, and rationalia in the second half stands for animantia rationalia. Each kind of creature has one soul in common, as the next sentence compares with one earth, one light and one air.anima una intellectiva intellectivus "having understanding" is a word of the medieval schools, not of classical Latin; Gataker uses it for the Greek noera "intelligent". The beasts share one soul of life; rational beings share one soul that understands. quemadmodumjust as etalso terrestriumof earthy things omniumall unaūnaone estthere is terra;earth unaqueūnāqueand by one lucelūcelight cernimuswe see omnesomnēs,all etand aereāereair unoūnōone spiramusspīrāmus,we breathe quotquotas many as visusvīsūsin sight vitaequevītaequeand in life participesparticipēssharers sumus.we areJust as there is also one earth for all earthy things; and we all see by one light, and breathe one air, as many of us as share in sight and life.terrestrium omnium una est terra "of all earthy things there is one earth": all bodies made of earth share the one earth, as all animals share one soul. terrestrium is a neuter adjective used as a noun, "earthy things". Neuter plurals and adjectives used as nouns (bona, mala, omnia)unaque luce cernimus omnes, et aere uno spiramus luce and aere are ablatives of means: "we see by one light, we breathe with one air". omnes "all" goes with the "we" in the verbs. Ablative of means, cause and mannerquotquot visus vitaeque participes sumus quotquot "as many as" is indeclinable; with sumus it means "as many of us as are". particeps "sharing in" takes the genitive: visus vitaeque participes "sharers in sight and life". visus is genitive singular (vīsūs, 4th declension).

Whatever shares in something common tends towards its own kind: earth to earth, water to water, fire upwards. The higher the nature, the stronger the pull: swarms and herds among animals, states and friendships among men, a kind of union even among the distant stars. Only rational beings have forgotten it, yet even they cannot escape it: you would sooner find an earthy thing touching nothing earthy than a man cut off from all men.

Quaecunquewhatever things aliquidsomething inin communecommūnecommon participant,share adtowards idthat quodwhich estis generisof kind ejusdemthe same secumsēcumwith themselves prompteprōmptēreadily feruntur.are drawnWhatever things share something in common are drawn readily towards what is of one kind with themselves.Quaecunque aliquid in commune participant quaecunque "whatever things" has no antecedent: it is the subject of its own verb participant and also of the main verb feruntur. participo "share in" takes aliquid "something" as its object; in commune "in common". Indefinite pronouns: aliquis, quis, quisquam, ullus, quisque, quicunquead id quod est generis ejusdem secum prompte feruntur feruntur "they are carried" is passive in form but means "they move, they tend": nothing pushes them. generis ejusdem "of the same kind" is a genitive of description with est. idem "the same" can take cum for "as": generis ejusdem secum "of one kind with themselves"; secum is se + cum. The passive with a reflexive sense ("be carried away", "let yourself be…") adto terramthe earth molemōleby weight suasuāits own ferturis carried terrestreearthy (thing) quodvisquodvīs;any ininto idemthe same (place) confluitcōnfluitflows together humidumhūmidummoist (thing) omne;every etand aereumāereumairy (thing) itidemlikewise quodcunque.any … whatever utso that necessenecessary sitit is vivīby force aliquaaliquāsome intercludiinterclūdīto be shut off ea,they idit nenēso that not faciant.they doAnything earthy is carried to the earth by its own weight; everything moist flows together into the same place; and likewise anything airy. So they must be shut off by some force to keep them from doing it.terrestre quodvis … humidum omne … aereum itidem quodcunque Neuter adjectives used as nouns: terrestre "an earthy thing", humidum "a moist thing", aereum "an airy thing", each with a word for "any, every". With aereum the verb is left out: supply "tends to its own kind". Neuter plurals and adjectives used as nouns (bona, mala, omnia)mole sua moles "mass, bulk" is here "weight": mole sua "by its own weight", an ablative of means.ut necesse sit vi aliqua intercludi ea, id ne faciant ut with the subjunctive sit gives the result, although Gataker sets a full stop before it: "so that it is necessary that they be shut off by some force". necesse sit takes an accusative and infinitive, intercludi ea. Then ne faciant "so that they do not do it" gives the purpose of the shutting off; id "it", the flowing together, is set in front of ne for weight. Result clauses (ut after ita, tam, sic) sursumupwards ferturmoves ignisfire obbecause of ignemthe fire elementaremelementārem.elementalFire moves upwards because of the elemental fire.ob ignem elementarem The ignis elementaris "elemental fire" is fire as one of the four elements, thought to lie in a sphere above the air; earthly fire rises to join it, as earth falls to earth. elementaris is a late Latin word, made from elementum. cumtogether with omniomnīevery verovērō,but quiquīwhich isticistīchere est,is igniignīfire adeoadeōso simultogether accendiaccendīto be kindled proclivisprōclīvisready est,it is utthat materiamāteriamatter omnisall sicciordrier paulopaulōa little incendiincendīto be set alight promptaprōmptaready admodumvery sit,is eoeōfor this reason quodthat minusless sibiwith itself admixtummixed in habeat,it has quodwhat incendiumburning prohibeat.would hinderBut it is so ready to be kindled together with any fire that is here, that all matter a little drier is very ready to be set alight, because it has less mixed in with it of what would hinder burning.cum omni vero, qui istic est, igni … simul accendi proclivis est The subject is still ignis: "but (fire) is so ready to be kindled together with every fire that is here". cum … igni "with fire" is split by vero and the relative clause qui istic est "which is here", down on earth. proclivis "inclined, ready" takes the infinitive accendi "to be kindled". Words left out: esse, sum and others understoodadeo … ut materia omnis siccior paulo incendi prompta admodum sit adeo … ut "so … that" introduces a result, with sit in the subjunctive. paulo "by a little" goes with the comparative siccior: "all matter that is a little drier" catches fire very easily. Result clauses (ut after ita, tam, sic)eo quod minus sibi admixtum habeat eo quod "for this reason, that" means "because". minus "less" is a neuter comparative used as a noun, the object of habeat: "it has less mixed in with itself"; what it has less of, the relative clause after it says. habeat is subjunctive because it stands inside the result clause. Causal clauses: quod, quia, siquidem, cum, quippequod incendium prohibeat The relative clause says what there is less of: "less (of that) which would hinder burning". Supply ejus "of that" with minus. The subjunctive describes the kind of thing: whatever is such as to stop a fire, like moisture. Relative clauses with the subjunctive (characteristic, ut qui) proindeso, accordingly etalso quicquidwhatever naturaenātūraein the nature intellectualisintellēctuālisintellectual estis inin communecommūnecommon particeps,sharing adtowards sibito itself cognatumcognātumwhat is akin pariter,equally velor multomultōmuch magismore etiam,even prompteprōmptēreadily fertur.is drawnSo also whatever shares in common in the intellectual nature is drawn just as readily, or even much more readily, to what is akin to it.quicquid naturae intellectualis est in commune particeps particeps "sharing in" takes the genitive: "whatever shares in common in the intellectual nature", that is, every rational being. quicquid "whatever" is neuter, covering men and gods alike, and is the subject of fertur as well.ad sibi cognatum sibi goes with cognatum "akin to itself", inside the phrase with ad: "towards what is akin to it".pariter, vel multo magis etiam "equally, or even much more": multo "by much" is the ablative of the degree of difference with magis. Comparison: comparatives, superlatives, quam quoquōby how much estit is enimfor rebusrēbusthan things aliisaliīsother praestantius,more excellent hochōcby so much estit is promptiusprōmptius.readier eieīwith that quodwhich suisuīits own generisof kind estis commiscericommiscērīto be mingled etand cumwith eoeōit quodammodoquōdammodoin a way coalescerecoalēscere.to grow togetherFor the more it excels other things, the readier it is: to be mingled with what is of its own kind and in a way to grow together with it.quo est enim rebus aliis praestantius, hoc est promptius quo … hoc with two comparatives means "the more … the more". Both are ablatives of the degree of difference: "by how much it is more excellent than other things, by so much it is readier". The subject is the rational being of the last sentence, and the adjectives are neuter to agree with quicquid. rebus aliis "than other things" is an ablative of comparison. Comparison: comparatives, superlatives, quamei quod sui generis est commisceri Gataker prints a full stop after promptius, and the reprints of 1697 and 1707 keep it, but the infinitives that follow still depend on it: "readier … to be mingled … and to grow together". commisceri "to be mingled" takes the dative ei "with that": "to mingle with what is of its own kind". Here sui is from the adjective suus, agreeing with generis: sui generis "of its own kind". hinchence apudamong irrationaliairratiōnāliairrational creatures existuntthere are examinaexāmina,swarms armenta,herds pullorumpullōrumof young educationesēducātiōnēs,rearings etand quasias it were amoresamōrēsloves quidamquīdam.a kind ofHence among the irrational creatures there are swarms, herds, the rearing of young, and something like loves.existunt examina, armenta, pullorum educationes, et quasi amores quidam The verb comes first and its four subjects follow: "there arise swarms, herds…". pullorum educationes "rearings of young" has an objective genitive: the young are the ones reared. quasi … quidam "as it were … a kind of" both soften amores: animals do not love in the full sense, but something like it is there. Objective genitive (reverentia tui, cura rerum) etenimfor indeed istisistīsin these animaesouls insuntīnsunt;are in itaqueand so inin subjectosubjectōsubject praestantioripraestantiōrīhigher visvīsforce illathat congregativacongregātīvadrawing together intensiorintēnsiormore intense reperiturreperītur,is found quamthan inin stirpibus,plants lapidibus,stones autor lignislignīs.pieces of woodFor in these there are souls; and so in a higher subject that drawing-together force is found more intense than in plants, stones, or wood.etenim istis animae insunt insum "be in" takes the dative: istis animae insunt "souls are in these", the irrational creatures. Having a soul sets them above plants and stones. Dative with special and compound verbs (succensere, obsequi)in subjecto praestantiori subjectum, the participle of subjicio used as a noun, is a philosophers' word: the "subject", the thing in which a quality is found. praestantiori is an ablative singular in -i, a by-form of praestantiore: "in a higher subject".vis illa congregativa intensior congregativus "gathering together" is a late Latin word, made from congrego "flock together" (grex "flock"); Gataker uses it for the Greek synagōgos "drawing together". intensior "more intense" is the comparative of intensus "stretched, strained", and quam "than" gives the other side: plants, stones, logs. Comparison: comparatives, superlatives, quam hinchence etalso inamong rationalibusratiōnālibus,rational creatures respublicaerēspūblicae,commonwealths amicitiaeamīcitiae,friendships familiae,households concilia;assemblies itemlikewise bellibellīof war temporein time foedera,treaties etand induciaeindūciae.trucesHence also among rational creatures there are commonwealths, friendships, households, assemblies; and likewise, in time of war, treaties and truces.hinc et in rationalibus, respublicae, amicitiae, familiae, concilia No verb: supply existunt "there are" from the sentence about the animals. respublicae is the plural of respublica, Gataker's one-word spelling of res publica "state". Words left out: esse, sum and others understoodbelli tempore foedera, et induciae belli tempore "in time of war" is an ablative of time. foedus, foederis "treaty" is a different word from the adjective foedus "foul". Even when men fight, the pull to agree shows itself in treaties and truces. quinquīnindeed eteven inamong praestantioribuspraestantiōribushigher beings adhucadhūc,still licetthough modomodōway quodamquōdamin a certain aāfrom sesēone another invicemmutually dissitisdissitīs,set apart inamong astrisastrīsthe stars nempe,namely unioūniōunion tamennevertheless quaedama kind of existit.existsIndeed, even among beings higher still, though in a way set apart from one another, namely among the stars, there exists nevertheless a kind of union.quin et in praestantioribus adhuc quin et "and what is more, indeed even" takes the argument a step higher. praestantioribus adhuc "(beings) higher still": adhuc "still" strengthens the comparative.licet modo quodam a se invicem dissitis … tamen licet "although" is here a conjunction, with a participle in place of a verb: "though in a way set apart from one another". tamen "nevertheless" answers it. a se invicem "from one another" is the usual Latin for "from each other". dissitus is the participle of dissero "sow apart", not of dissero "discuss". Concessive clauses: etiamsi, quamvis, cumin astris nempe nempe "namely" names the higher beings: the stars, which the ancients held to be living and divine. itathus sortisof rank praestantiorispraestantiōrishigher eminentiaēminentiathe eminence etiameven inin distantibusthings far apart affectionemaffectiōnema feeling adtowards sesēone another invicemmutually mutuammūtuammutual producereprōdūcereto produce valuit.has been ableThus the eminence of a higher rank has been able to produce, even in things far apart, a mutual feeling for one another.sortis praestantioris eminentia "the eminence of a higher lot": sors "lot" is a being's station in the order of things. The higher a thing stands, the stronger its pull towards its own kind, even across distance.affectionem ad se invicem mutuam producere valuit valeo "be strong" with an infinitive means "be able": producere valuit "has been able to produce". affectio here is a fellow-feeling (the Greek sympatheia); ad se invicem "towards one another" and mutuam "mutual" both stress that it runs both ways. videvidēsee interimnow, meanwhile quoquōto what point resrēsthings redierit.have comeBut now see what things have come to.vide interim quo res redierit An indirect question after vide "see": quo "whither, to what point", with redierit, the perfect subjunctive of redeo: "to what point the matter has come", i.e. "what things have come to". Indirect questions solasōlaalone enimfor rationaliaratiōnāliarational creatures mutuimūtuīmutual hujusthis intowards sesēone another invicemmutually studiistudiīeagerness acand consensuscōnsēnsūsaccord nuncnow sunthave oblitaoblīta:forgotten confluxusquecōnflūxusqueand the flowing together illethat apudamong istathem solasōlaalone nonnōnnot cernitur.is seenFor rational creatures alone have now forgotten this mutual eagerness for one another and this accord: and among them alone that flowing together is not seen.sola enim rationalia … sunt oblita oblita sunt "have forgotten" is the perfect of the deponent obliviscor, neuter plural to agree with rationalia (understand animantia, "rational creatures"). obliviscor takes the genitive: studii ac consensus "(this) eagerness and accord". Deponent verbs: passive forms, active meaningmutui hujus in se invicem studii in se invicem "towards one another" stands inside the phrase it belongs to: "this mutual eagerness for one another".confluxusque ille confluxus "a flowing together" is a rare late word, made from confluo. It looks back to confluit earlier in the section: as water flows to water, so men should to men. veruntamenvēruntamen,and yet fugiantthey flee licetthough hocthis homineshominēs,men undiqueon every side occupantur.they are caught praevaletprevails enimfor naturanātūra.natureAnd yet, though men may flee from this, they are caught on every side. For nature prevails.fugiant licet hoc homines, undique occupantur licet "it is allowed" with the subjunctive becomes a conjunction, "although": fugiant licet "let them flee", i.e. "though they flee". Here it comes after its verb. occupo "seize": "they are caught, overtaken, on every side". Men may run from fellowship, but nature catches them up. Concessive clauses: etiamsi, quamvis, cum observandoobservandōby watching autemand id,that quodwhich loquor,I say comperiescomperiēs.you will find outAnd by watching you will find out what I am saying.observando observando "by observing" is the gerund in the ablative, of means: "if you watch, you will find (the truth of) what I say". id, quod loquor "that which I say" is the object of comperies. The gerund (agendo, laedendi) faciliusmore easily enimfor quissomeone terreniterrēnīearthy quippiamsomething terrenaeterrēnaeearthy reireīthing nullinūllīto no adjunctumadjūnctumjoined repererit,would find quamthan hominema man abfrom homineman omniomnīevery prorsusprōrsusaltogether sejunctumsējūnctum.cut offFor one would more easily find something earthy joined to no earthy thing than a man cut off altogether from every man.facilius enim quis terreni quippiam terrenae rei nulli adjunctum repererit repererit is the perfect subjunctive of reperio, used for what one would do: "one would more easily find". quis is the indefinite "someone, anyone", here without si or ne before it. terreni quippiam "something of the earthy" is a partitive genitive: "something earthy". adjunctum "joined" agrees with quippiam and takes the dative terrenae rei nulli "to no earthy thing". Potential and deliberative subjunctive in questionsrepererit Gataker writes repererit with one p; the perfect of reperio is usually spelt repperi, so classical texts have reppererit. Gataker's spelling: j, caeterum, quenquam, -cunquequam hominem ab homine omni prorsus sejunctum quam "than" answers facilius; hominem is a second object of repererit: "than (one would find) a man cut off altogether from every man". The section ends where it began: as earth clings to earth, man clings to man. Comparison: comparatives, superlatives, quam

Man, God and the world all bear fruit, each in its own season; that usage keeps the phrase for vines does not stop us saying it of them. Reason too bears fruit, both common and its own, and what springs from it is of the same kind as reason itself.

FructumFrūctumfruit fertbears etboth homohomō,man etand Deus,God etand mundus.the world etand inin propriapropriāits own tempestatetempestāteseason fertbears (it) horumhōrumof these unumquodqueūnumquodque,each oneMan bears fruit, and God, and the world. And each of these bears it in its own season.Fructum fert et homo, et Deus, et mundus et … et … et is "both … and … and": man, God and the world all bear fruit. The verb fert comes first and is singular because each subject is thought of by itself: man bears fruit, God bears fruit, the world bears fruit. Paired words: et…et, nec…nec, vel…vel, cum…tum, non tam…quam, sive…sivein propria tempestate tempestas here has its first meaning, "time, season", not "storm": each bears its fruit in its own season, as a tree does.horum unumquodque horum unumquodque "each one of these", with horum a partitive genitive. unumquodque is neuter although the three nouns are masculine: Latin often says "each thing" in the neuter when it sums up a list. Partitive genitive (aliquid boni, nihil…) etiamsietiamsīeven if autemand ususūsususage formulamfōrmulamform hancthis loquendiloquendīof speaking vitivītīto the vine acand similibusthings like it praecipuepraecipuēchiefly attribuerit,has assigned nihilin no way tamenyet hocthis obstat,stands in the way quoquōso that minusthe less etalso dedēof, about illisillīsthose dicaturdīcātur.it is saidAnd even if usage has applied this way of speaking chiefly to the vine and things like it, this does nothing to prevent its being said of those too.etiamsi autem usus formulam hanc loquendi viti ac similibus praecipue attribuerit usus is the noun "usage, custom", the subject, not the participle of utor. formula loquendi is "a form of speaking", a turn of phrase; loquendi is the gerund of loquor. The perfect subjunctive after etiamsi grants the point: "even supposing usage has assigned …". Concessive clauses: etiamsi, quamvis, cumnihil tamen hoc obstat, quo minus et de illis dicatur hoc "this", the fact about usage, is the subject of obstat, and nihil is an accusative used as an adverb, "in no way". After a verb of hindering such as obstare, quo minus with the subjunctive is English "from …-ing": "this in no way prevents (it) from being said of those too". The subject of dicatur is the phrase "to bear fruit"; illis "those" are man, God and the world. Quo minus and quin after verbs of hindering ratioratiōreason verovērōindeed fructumfrūctumfruit habethas etboth communemcommūnemcommon etand proprium.its own oriunturqueand … spring exfrom eaeāit aliaother things ejusmodiejusmodī,of such a kind cujusmodicujusmodīof what kind ipsaitself estis ratioratiō.reasonReason, indeed, has fruit both common and its own. And from it spring other things of the same kind as reason itself is.et communem et proprium et … et "both … and". Reason's fruit is communis, shared with all rational beings, and proprius, its own; both adjectives agree with fructum. Paired words: et…et, nec…nec, vel…vel, cum…tum, non tam…quam, sive…siveoriunturque ex ea alia ejusmodi, cujusmodi ipsa est ratio oriuntur is a deponent, passive in form but active in meaning, "they arise, spring". ejusmodi … cujusmodi "of such a kind … of what kind" is a correlative pair: "of the same kind as reason itself is". Reason's fruit is more reason, in others and in ourselves. Paired words: et…et, nec…nec, vel…vel, cum…tum, non tam…quam, sive…sive

Teach the wrongdoer better if you can; if not, remember that gentleness was given you for this. The gods too are gentle with such people and even help them to health, wealth and fame; you may do the same, and no one can stop you.

Peccantem,the one who does wrong sisīif potes,you can meliorameliōrabetter things docetodocētō.teachIf you can, teach the one who does wrong better things.Peccantem … meliora doceto docere "to teach" takes two accusatives, the person taught and the thing taught: peccantem "the one who does wrong" (a present participle used as a noun) and meliora "better things" (the neuter plural comparative of bonus). doceto is the future imperative, the form of laws and standing rules, "you shall teach"; English says simply "teach". Commands: imperative, memento, ne with the perfect subjunctive sisīif minus,not meminerismeminerīs,you should remember hochōcthis finefīnefor (this) end clementiamclēmentiamgentleness tibito you datamgiven esse.to have been etalso DiiDiīthe gods autemand, moreover adversustowards talestālēssuch people clementerclēmentergently sesēthemselves gerunt.they conductIf not, remember that gentleness was given to you for this purpose. And the gods too behave gently towards such people.si minus si minus is the usual Latin for "if not": minus "less" serves as a softened "not". Supply "if you cannot teach him". Conditional sentences (si, nisi, siquis)memineris, hoc fine clementiam tibi datam esse memineris "you should remember" is the perfect subjunctive of memini, used as a gentle command. What is to be remembered is an accusative and infinitive: clementiam … datam esse "that gentleness has been given". hoc fine "with this end", an ablative, means "for this purpose": gentleness was given you for just such cases. Accusative and infinitive (indirect statement)et Dii autem autem "and, moreover" never stands first in its clause; here et "also" comes before Dii and stresses it: "and the gods too". The gods' gentleness is set beside yours as an example.clementer se gerunt se gerere "to carry oneself" is "to behave": the gods themselves behave gently towards wrongdoers. Reflexive pronouns: se, sibi, sui, suus inin quibusdamcertain things etiameven opemhelp eiseīsto them porriguntthey hold out suam,their own adfor sanitatemsānitātemhealth nempe,namely divitiasdīvitiās,riches gloriamglōriamglory consequendamcōnsequendam(for) gaining adeoadeōso benignibenignīkind existunt.they areIn some things they even hold out their help to them, namely for gaining health, riches, glory: so kind are they.opem eis porrigunt suam eis "to them" are the wrongdoers. suam "their own" is held back to the end of its phrase for weight: the gods lend such people their own help.ad sanitatem nempe, divitias, gloriam consequendam ad with a noun and a gerundive gives a purpose: ad gloriam consequendam "for glory to be gained", i.e. "for gaining glory". The gerundive agrees with the nearest noun, gloriam, but belongs to all three. consequor is deponent, yet its gerundive is passive in sense, as with any verb. The gerundive with ad, in and the genitiveadeo benigni existunt adeo "to such a degree": "so kind are they". existunt is here little more than "are": "they show themselves so kind". Gataker prints no stop before adeo, but a new statement begins there. idemthe same etalso tibifor you licetit is allowed facere.to do autor else dicasdīcās,you should say quiswho tetēyou prohibeat.would stopYou too may do the same. Or else tell me, who would stop you?idem et tibi licet facere licet "it is allowed" is impersonal: the person allowed is in the dative (tibi) and the thing allowed is an infinitive (facere). idem "the same" is neuter, the object of facere: you may be as kind as the gods. Impersonal verbs and phrases (oportet, decet, constat, attinet, detur)aut dicas, quis te prohibeat aut "or else" means "if you deny it". dicas is a subjunctive used as a softened command, "you should say", "tell me". quis te prohibeat depends on it as an indirect question, so its verb is subjunctive, "who stops you", and Gataker ends it with a full stop; but it reads as a challenge all the same, "who would stop you?". The answer expected is "no one". Jussive and hortatory subjunctive ("let him…", "you should…")

Bear your toil, neither as one wretched nor to be pitied or admired. Want only this: to move or to stop as the reason of a citizen requires.

LaboremLabōremtoil sustinesustinē,bear nonnōnnot utas miser,a wretched man necnor quoquōso that miserationimiserātiōnī(an object of) pity velor admirationiadmīrātiōnī(an object of) admiration sissīsyou may be aliisaliīs.to othersBear your toil, not as one who is wretched, nor so as to be an object of pity or of admiration to others.non ut miser ut with no verb is "as, like": non ut miser "not as a wretched man", not with self-pity. miser agrees with the "you" of sustine.nec quo miserationi vel admirationi sis aliis A double dative: one dative says what a thing serves as, the other for whom. miserationi sis aliis is "you may be for pity to others", i.e. "an object of pity to others", and so with admirationi. quo with the subjunctive sis makes a purpose clause, like ut: toil neither to be pitied nor to be admired. Dative of reference, possession and advantage sedbut hocthis unumūnumone (thing) velisvelīs,you should want itain such a way moverimovērīto be moved motumvemōtumveor motion sistere,to check proutprōutjust as ratioratiōreason civiliscīvīliscivic exigit.requiresBut want this one thing: to be moved, or to check your motion, just as the reason of a citizen requires.hoc unum velis, ita moveri motumve sistere velis is a subjunctive used as a command, "you should want". hoc unum "this one thing" is spelled out by two infinitives: moveri "to be moved", i.e. to set yourself going, and motum sistere "to stop the motion". The -ve on motumve means "or". The infinitive as a noun (subject, object, complement)ita … prout ratio civilis exigit ita … prout "in such a way … as". ratio civilis is the reason of a member of a city, the reason that looks to the common good: act or hold back just as that requires. Paired words: et…et, nec…nec, vel…vel, cum…tum, non tam…quam, sive…sive

Today I got free of all trouble; or rather, I threw it out, for it was never outside me but in my own opinion.

HodieHodiētoday molestiamolestiā(out of) trouble memēmyself omniomnīall exemiexēmī.I tookToday I took myself out of all trouble.molestia me omni exemi eximo "take out, free" takes an accusative of what is freed and an ablative of what it is freed from: me … exemi molestia omni "I took myself out of all trouble". The words are interlaced: me stands between molestia and omni, which agree. The picture is of trouble all around me, which I stepped out of. Ablative of separation (a, ab, absque, liber, immunis, alienus) velor potiusrather molestiamtrouble aāfrom memēme omnemall abjeciabjēcī.I threw awayOr rather, I threw all trouble away from me.vel potius molestiam a me omnem abjeci vel potius "or rather" corrects the sentence before. There the trouble was around me and I took myself out of it (me … exemi); here the roles are turned round, and I throw the trouble out of myself (molestiam a me … abjeci). The next sentence gives the reason: it was never outside. Ablative of separation (a, ab, absque, liber, immunis, alienus) nequenot enimfor extraextrā,outside sedbut intraintrāwithin memē,me inin opinioneopīniōneopinion meameāmy existebatexistēbat.it wasFor it was not outside, but within me, in my own opinion.neque enim extra, sed intra me neque enim is "for … not". me serves both prepositions: "not outside me, but inside me". The subject of existebat "it was" is the trouble, understood from the sentences before.

All things are the same: familiar, short-lived, mean. The world now is just as it was for the people we have buried.

Eademthe same suntare omnia,all things usuūsūin experience familiariafamiliāria,familiar temporein time diariadiāria,lasting a day materiamāteriāin matter sordida.meanAll things are the same: familiar in experience, lasting a day in time, mean in their matter.usu familiaria, tempore diaria, materia sordida Three ablatives of respect, each saying in what respect its adjective holds: usu familiaria "familiar in use", known to us by long experience; tempore diaria "lasting a day in time"; materia sordida "mean in their matter". All three adjectives are neuter plural, agreeing with omnia.diaria diarius "of a day", from dies, is the word behind English "diary". Gataker uses it for the Greek word that gives English "ephemeral": lasting only a day. praesentiapresent omnia,all things qualiaquāliasuch as apudamong illosillōsthose quosquōswhom sepelivimussepelīvimus.we have buriedAll things now present are such as they were among those whom we have buried.praesentia omnia, qualia apud illos quos sepelivimus No verbs are written: "all present things (are) such as (they were) among those whom we have buried". apud illos "among those" means in their lifetime: nothing has changed since the days of the dead. Words left out: esse, sum and others understood

Things stand outside us, on their own; they know nothing about themselves and tell us nothing. It is the mind that pronounces on them.

ResRēsthings ipsaethemselves forisforīsoutside apudby semetsēmetthemselves consistuntcōnsistunt;they stand necand not dedēabout sesēthemselves quicquamanything auteither noruntnōruntthey know ipsae,themselves autor narrantnārrantthey tell nobisnōbīs.to usThings themselves stand outside, by themselves; and they themselves neither know anything about themselves, nor tell us anything.foris apud semet consistunt foris "out of doors" means outside the mind, and apud semet "by themselves" (semet is se with the emphatic -met): things stand apart, on their own, and do not come in to us. Reflexive pronouns: se, sibi, sui, suusnec de se quicquam aut norunt ipsae, aut narrant nec … aut … aut is "not … either … or", i.e. "neither … nor". norunt is the short form of noverunt, the perfect of nosco "get to know", and so means "they know". quicquam "anything" is the object of both verbs. ipsae "themselves" stresses the subject again, as Res ipsae did: the things on their own know nothing of themselves. Perfect stems and short forms (norim, posuere) quidwhat ergoergōthen dedēon eiseīsthem pronunciatprōnūnciat?pronounces mensmēns.the mindWhat, then, pronounces on them? The mind.quid ergo de eis pronunciat? mens. quid "what" is nominative here, the subject of pronunciat, not its object: "what pronounces on them?" The answer is one word, mens "the mind", with the verb understood: "the mind (pronounces)". pronunciat (classical pronuntiat) is the word for a judge declaring a verdict. mens is Gataker's word for the ruling part of the soul: things are silent, and the mind passes judgement on them. Words left out: esse, sum and others understood

The good and evil of a rational, social being lie not in what happens to it but in what it does, just as its virtue and vice do.

NonNōnnot inin passionepassiōne,being acted upon sedbut actioneāctiōne(in) acting situmplaced est,is rationalisratiōnālisrational acand civiliscīvīlissocial animantisof a living being bonumthe good malumque:and the evil quoquōin which modomodōway necnot virtusvirtūsvirtue vitiumveor vice illiusillīusits inin passionepassiōne,being acted upon sedbut inin actioneāctiōneacting consistitcōnsistit.consistsNot in being acted upon, but in acting, lies the good and evil of a rational and social living being: just as its virtue or vice, too, consists not in being acted upon, but in acting.Non in passione, sed actione passio is not "passion" in the English sense but "being acted upon", what happens to us; actio is "acting", what we do. They are Gataker's words for the Greek pair "undergoing" and "activity". in is not repeated before actione, but it governs both: "not in being acted upon, but in acting". Words left out: esse, sum and others understoodsitum est … bonum malumque situm est "is placed", i.e. "lies" (situm is the perfect participle of sino, neuter to agree with bonum). The verb is singular with two subjects because good and evil are taken as one pair, and the subjects wait until the end of the clause. Gataker's comma after situm est marks where the subject begins.quo modo nec virtus vitiumve illius quo modo "in the way in which" means "just as". nec … vitiumve is "not … or": neither its virtue nor its vice lies in being acted upon. illius "of that (being)" is the rational and social creature. Paired words: et…et, nec…nec, vel…vel, cum…tum, non tam…quam, sive…sive

A stone thrown into the air is not harmed by falling nor helped by rising.

LapidiLapidīfor a stone projectoprōjectōthrown nihilnothing estis malimalī,of evil quodin that deorsumdown feraturferātur;it is carried quodin that sursum,up nihilnothing bonibonī.of goodFor a stone that has been thrown, there is nothing bad in its being carried down; in its being carried up, nothing good.Lapidi projecto nihil est mali Lapidi projecto "for a stone thrown" is a dative of reference, saying for whom a thing is bad or not. nihil … mali "nothing of evil" is a partitive genitive, English "nothing bad"; so nihil boni "nothing good" at the end. In the Greek the stone is thrown upwards and then falls. Partitive genitive (aliquid boni, nihil…)quod deorsum feratur; quod sursum quod "(in) that" brings in the thing judged: "in its being carried down". The subjunctive feratur puts it as a case to think about rather than a fact asserted. The second half leaves out both verbs: quod (feratur) sursum, nihil (est) boni. The stone only undergoes, so neither movement touches its good, as §16 said. Words left out: esse, sum and others understood

Look deep into the minds of the people whose judgement you fear, and you will see what sort of judges they are, even of themselves.

MentesMentēsthe minds hominumof men penitiusmore deeply introspiceintrōspice.look into videbisvidēbis,you will see quosquōswhat judicesjūdicēsjudges pertimescaspertimēscās;you are afraid of qualesquālēswhat sort of etiameven dedēof, about semetsēmetthemselves judicesjūdicēsjudges sint.they areLook more deeply into the minds of men. You will see what judges you are afraid of; what sort of judges they are even of themselves.introspice. videbis The command and its outcome stand side by side with no "and": "look … you will see". The future videbis gives what follows from doing it. Commands: imperative, memento, ne with the perfect subjunctivequos judices pertimescas; quales etiam de semet judices sint Two indirect questions after videbis, so both verbs are subjunctive: quos judices pertimescas "what judges you are afraid of" and quales … judices sint "what sort of judges they are". quos and quales are question words used as adjectives with judices. Once you see how poorly these people judge even themselves, you will stop fearing their verdict on you. Indirect questionsjudices judices is the noun judex "judge", accusative plural the first time and nominative the second; it is not the verb judices "you would judge" from judico.

Everything is in change; you yourself are always altering and in a way decaying, and so is the whole world with you.

Inin transmutationetrānsmūtātiōnechange universaūniversaall things existunt.areAll things are in change.universa existunt universa "all things together" is a neuter plural adjective used as a noun. existunt is here simply "are". Neuter plurals and adjectives used as nouns (bona, mala, omnia) tutūyou quoquetoo inin jugijūgīcontinual alterationealterātiōne,alteration etand corruptionecorruptiōnedecay quadamquādama kind of versarisversāris;you are caught up etand mundusthe world tecumtēcumwith you universusūniversus.wholeYou too are caught up in continual alteration and in a kind of decay; and so is the whole world with you.in jugi alteratione, et corruptione quadam versaris versaris is the deponent versor "be engaged in, live in": "you are living in continual alteration and in a kind of decay". quadam "a certain" softens the word: not outright rotting, but a gradual undoing. Deponent verbs: passive forms, active meaninget mundus tecum universus Supply versatur: "and the whole world (is caught up in it) along with you". tecum is cum te "with you". Words left out: esse, sum and others understood

Another person's wrongdoing is to be left with him.

Quodwhat alterialterīanother's delictumdēlictuma wrong est,is apudwith eumhim relinquendumto be left est.isWhat is another's wrongdoing must be left with him.Quod alteri delictum est quod has no antecedent: "(that) which", and the whole clause is the subject of the main verb. alteri "for another" is a dative of possession: "what is a wrong of another's". delictum "a wrong" is the perfect participle of delinquo used as a noun. Relative clauses and the relative pronoun qui, quae, quodapud eum relinquendum est The gerundive with est says what must be done: relinquendum est "must be left". apud eum "with him": the fault stays with the one who did it; it is not yours to carry. Gerundive of obligation (cavenda est, agenda sunt)

The end of an action, an impulse or an opinion is a kind of death, and nothing bad. Life is full of such deaths: the passing from childhood to old age, the changes of home and guardian. If none of these was grievous, neither is the end of life as a whole.

ActionisĀctiōnisof an action terminatioterminātiō,the ending intentionisintentiōnisof an impulse autor opinationisopīnātiōnisof an opinion cessatiocessātiō,the ceasing morsdeath eidemeīdemfor that same thing estis quaedam.a kind of veruntamenvēruntamenyet nihilnothing inin sesēitself malimalīof evil habet.it hasThe ending of an action, the ceasing of an impulse or of an opinion, is a kind of death for it. Yet it has nothing evil in it.mors eidem est quaedam eidem "for the same (thing)" is a dative of reference: the ending is a kind of death for that very action, impulse or opinion. quaedam "a certain" softens mors: "a death of a sort". intentio is Gataker's word for the impulse to act, opinatio for the forming of an opinion. Dative of reference, possession and advantagenihil in se mali habet nihil … mali "nothing of evil" is a partitive genitive, as in §17. in se "in itself": such an ending is a death, but not an evil. Partitive genitive (aliquid boni, nihil…) adto aetatesaetātēsthe ages of life transitrānsī,pass on puerilempuerīlemthe child's (age) puta,say adolescentiamadolēscentiam,youth juvenilemjuvenīlem,the young man's (age) senilemsenīlem.the old man's (age)Pass on to the ages of life: childhood, say, youth, young manhood, old age.puerilem puta, adolescentiam, juvenilem, senilem puerilem, juvenilem and senilem are feminine singular adjectives agreeing with aetatem understood: "the child's (age)", "the young man's (age)", "the old man's (age)". adolescentiam "youth" is a noun in their line. puta "say", the imperative of puto, means "for instance". Words left out: esse, sum and others understood ettoo harumhārumof these mutatiomūtātiōchange omnisevery morsdeath estis quaedam.a kind of sedbut nunquidsurely … not? grave?grievousEvery change of these, too, is a kind of death. But is that anything grievous?sed nunquid grave? nunquid (classical numquid) asks a question expecting "no": "surely it is nothing grievous?" Supply est; grave is neuter, "a grievous thing". Words left out: esse, sum and others understood transitrānsīpass on rursusrūrsusagain adto aetatemaetātemthe time of life subunder avoavō,grandfather tumthen subunder matremātre,mother moxnext subunder patrefather transactamtrānsāctam:spentPass again to the part of your life spent under your grandfather, then under your mother, then under your father:ad aetatem sub avo, tum sub matre, mox sub patre transactam aetatem … transactam "the time of life spent" wraps round three sub phrases: the noun comes first, its participle last, and between them "under your grandfather, then under your mother, then under your father". transigo is "carry through", and of time "spend". Marcus speaks of his own life: his father died when he was small, and he grew up in the house of his grandfather Marcus Annius Verus and with his mother Domitia Lucilla; the father here is probably his adoptive father Antoninus Pius. Participles: present, perfect, future, and as nouns cumqueand when aliasaliāsother haudnot paucaspaucāsfew differentiasdifferentiāsdifferences mutationesquemūtātiōnēsqueand changes deprehenderisdēprehenderis,you have found interrogainterrogāask tetē,yourself ecquidwhether anything inin hishīsthese gravegrievous sit.there isAnd when you have found many other differences and changes, ask yourself whether there is anything grievous in these.cumque cumque is cum "when" with -que "and": "and when". It is not the -cumque that ends words like quicumque. Enclitics: -que, -ve, -necumque … deprehenderis, interroga deprehenderis is future perfect: the finding comes before the asking, "when you (shall) have found". Latin marks future time exactly where English uses a present or present perfect. The future perfect ("if you will have done…")alias haud paucas alias is the adjective alius, feminine accusative plural with differentias, not the adverb alias "at another time". haud paucas "not few" means "many": an understatement.ecquid in his grave sit ecquid "whether anything" opens an indirect question, so sit is subjunctive: "ask yourself whether there is anything grievous in these". The answer expected is "no". Indirect questions pariparīthe same igiturthen modomodōway necnot … either gravegrievous quicquamanything inin vitaevītaeof life totiustōtīuswhole terminationeterminātiōne,ending cessationecessātiōne,ceasing mutationemūtātiōne.changeIn the same way, then, there is nothing grievous either in the ending, the ceasing, the change of your whole life.pari igitur modo nec grave quicquam Supply est: "in the same way, then, (there is) nothing grievous either in …". pari modo "in like manner" is an ablative of manner. The three nouns at the end take up the words of the first sentence, terminatio, cessatio, mutatio: the end of a whole life is only the largest of the many small deaths already passed through. Words left out: esse, sum and others understood

Turn back to your own mind, to keep it just; to the mind of the universe, to remember what you are part of; to the mind of the wrongdoer, to judge whether he erred knowingly, and to remember that he is your kin.

RecurritoRecurritōrun back adto mentemmind tuam,your adto (the mind) universiūniversī,of the universe adto (the mind) delinquentisdēlinquentisof one who does wrong cujusviscujusvīs.of anyRun back to your own mind, to the mind of the universe, to the mind of anyone who does wrong.Recurrito recurrito is a future imperative, like doceto in §11: "run back", in the language of a standing rule. Commands: imperative, memento, ne with the perfect subjunctivead universi, ad delinquentis cujusvis mentem is said once and understood twice: "to (the mind) of the universe, to (the mind) of any wrongdoer". universi is the neuter adjective used as a noun, "the universe". delinquentis is the present participle of delinquo used as a noun, "of one doing wrong", and cujusvis "of anyone at all" goes with it. Words left out: esse, sum and others understood adto tuam,your own utso that ipsamit justamjūstamjust exhibeasexhibeās:you may render adto (the mind) universiūniversī,of the universe utso that recorderisrecordēris,you may remember cujusnamof what sissīsyou are pars:a partTo your own, so that you may render it just; to that of the universe, so that you may remember of what you are a part;ut ipsam justam exhibeas Each return has its purpose, an ut clause with the subjunctive. ipsam justam exhibeas "that you may render it just": exhibere with an object and a predicate adjective is "to show (it) as, render (it)"; ipsam is your mind. Purpose clauses (ut, ne, quo)ut recorderis, cujusnam sis pars recorderis is the present subjunctive of the deponent recordor "remember". Its object is the indirect question cujusnam sis pars "of what (whole) you are a part", so sis is subjunctive too. -nam adds force to the question word: "of what, after all". Indirect questions adto (the mind) delinquentisdēlinquentisof one who does wrong cujusviscujusvīs,of any utso that considerescōnsīderēs,you may consider insciusīnsciusunknowing anor consultocōnsultōon purpose deliqueritdēlīquerit;he did wrong cogitesquecōgitēsqueand you may reflect simulat the same time esse(that he) is tibito you cognatumcognātum.akinTo that of any wrongdoer, so that you may consider whether he did wrong in ignorance or on purpose; and may reflect at the same time that he is your kinsman.inscius an consulto deliquerit An indirect double question, "whether … or": the first half has no word for "whether" (utrum is left out), and an brings in the second. The halves are not alike: inscius is an adjective agreeing with the wrongdoer, "unknowing", while consulto is an adverb, "on purpose"; English makes both adverbs, "in ignorance or on purpose". deliquerit is perfect subjunctive, "he did wrong". Indirect questionscogitesque simul esse tibi cognatum cogites is the second verb of the same ut clause. After it comes an accusative and infinitive whose subject, eum "he", is left out: "(that he) is akin to you". cognatum agrees with the missing eum. Accusative and infinitive (indirect statement)

You were made to help complete a civic community, so every action should help complete a civic life. An action that does not serve that end, directly or indirectly, tears your life apart and is a kind of sedition, like a man who pulls his faction away from the common agreement.

SicutSīcutjust as ipseyourself esyou have been adto coetumcommunity civilemcīvīlemcivic complendum(to) complete constitutuscōnstitūtus:made itaso actioāctiōaction tuayour quaevisquaevīsevery adto vitamvītama life ejusmodiejusmodīof that kind consummandamcōnsummandam(to) completing referaturreferātur.let it be directedJust as you yourself have been made to complete a civic community, so let every action of yours be directed to completing a life of that kind.es ad coetum civilem complendum constitutus es … constitutus is a perfect passive split in two, "you have been made". Between its halves stands a purpose phrase, ad with a noun and a gerundive: ad coetum civilem complendum "for a civic community to be completed", i.e. "to complete a civic community". You are one of the parts without which the body of citizens is not whole. The gerundive with ad, in and the genitiveSicut … ita … referatur sicut … ita "just as … so". referatur is a jussive subjunctive, "let it be referred", i.e. directed: every action should serve the completing (consummandam) of a civic life. Jussive and hortatory subjunctive ("let him…", "you should…") quaecunquewhatever igiturthen actioāctiōaction tuaof yours adto finemfīnemend huncthis veleither immediateimmediātēdirectly velor mediatemediātēindirectly nonnōnnot tendit,tends itathereby vitamvītamlife tuamyour divellitdīvellit,tears apart necand not unamūnamone eandemqueand the same esseto be patitur,allowsWhatever action of yours, then, does not tend to this end, either directly or indirectly, thereby tears your life apart, and does not allow it to be one and the same,quaecunque … actio tua … non tendit quaecunque "whatever" (Gataker writes -cunque for -cumque) makes a general relative clause, and the indicative tendit is normal in such clauses. Its noun actio is then the subject of the main verbs divellit, patitur and, in the next line, est. Indefinite pronouns: aliquis, quis, quisquam, ullus, quisque, quicunquevel immediate vel mediate vel … vel "either … or". immediate and mediate are not classical but the Latin of the schools, from mediatus "with something in between": immediate "directly", with nothing between the act and the end, mediate "indirectly", through some other step. They render the Greek "near at hand or from afar". Paired words: et…et, nec…nec, vel…vel, cum…tum, non tam…quam, sive…siveita vitam tuam divellit ita "so, thereby": by that very failure the action tears your life apart. ita is what Gataker printed (1652); the Greek has "this (action)", but the sense is hardly changed. divello "tear apart" is dis- "apart" + vello "pluck".nec unam eandemque esse patitur patior "allow" takes an accusative and infinitive; here the accusative, vitam "(your) life", is understood from before: "does not allow (it) to be one and the same". unam eandemque agree with it. Accusative and infinitive (indirect statement) etand estit is seditiosasēditiōsa,seditious perindejust acas inin populopopulōa people ille,that man quiquīwho factionisfactiōnisof … faction suaehis own homineshominēsthe men aāaway from consensionecōnsēnsiōneagreement istiusmodiistīusmodīof that kind ininto partespartēsparties trahit.dragsand it is seditious, just like that man in a people who drags the men of his own faction away from such agreement into parties.est seditiosa seditiosus "seditious, factious" comes from seditio, literally "a going apart" (sed- "apart" + itio "going"): an action that serves no common end is a small rebellion inside your own life. It agrees with actio.perinde ac in populo ille, qui perinde ac "just as". The verb comes from before: "just as that man (is seditious) in a people who …". ille, qui is "the one who". factionis suae homines are "the men of his own faction", whom he drags in partes "into parties", away from the agreement that holds a people together. Demonstratives: hic, ille, iste, is, ipse, idem

Human life is little boys' squabbles and games, and little souls carrying corpses about; so much so that Homer's picture of the dead in the underworld comes home to us all the more forcibly.

PuerulorumPuerulōrumof little boys rixaerīxae,squabbles etand ludicralūdicra;games etand animulaelittle souls cadaveracadāveracorpses gestantesgestantēs;carrying about utso that vehementiusmore forcibly afficiatit strikes (one) quodwhat inin MortualibusMortuālibusthe scene of the dead exhibeturexhibētur.is shownThe squabbles of little boys, and games, and little souls carrying corpses; so that what is shown in the scene of the dead strikes one more forcibly.Puerulorum rixae, et ludicra; et animulae cadavera gestantes A sketch of human life in three items, with no verb: supply "such is our life". puerulorum "of little boys" is a diminutive of puer, and ludicra "games, playthings" is the neuter plural of the adjective ludicrus used as a noun. What grown men busy themselves with is no more than children's squabbling and play. Words left out: esse, sum and others understoodanimulae cadavera gestantes This is Epictetus's saying, quoted in 4.41, animula es cadaver gestans "you are a little soul carrying a corpse", here put into the plural. animulae "little souls" is a diminutive of anima; the cadavera "corpses" they carry about are their own bodies. The participle gestantes agrees with animulae, nominative plural feminine. Participles: present, perfect, future, and as nounsut vehementius afficiat ut with the subjunctive gives the result of what has just been said, "so that", though no ita or tam prepares for it. afficiat "it affects, strikes" has no object expressed: supply "us" or "one". Its subject is the whole clause quod in mortualibus exhibetur "what is shown in the scene of the dead". Result clauses (ut after ita, tam, sic)in Mortualibus mortualia (a neuter plural noun) were dirges sung at funerals; Gataker uses the word for the Greek Nekyia, the eleventh book of Homer's Odyssey, in which Odysseus calls up the shades of the dead, thin ghosts that flit about the underworld. Marcus's point: our life of squabbles and corpse-carrying is so like that world of shadows that Homer's picture of the dead comes home to us all the more. Gataker gives the word a capital, as the name of that book.

Consider the form of a thing by itself, stripped of its matter; then work out with yourself how long at most a thing so made can last.

FormaeFōrmaeof the form qualitatemquālitātemthe quality animoanimōin mind adiadī;go to etand aāfrom materiamāteriāthe matter abstractamdrawn away contemplarecontemplāre:contemplateGo in thought to the quality of the form; and contemplate it drawn apart from the matter:Formae qualitatem animo adi adi is the imperative of adeo (ad + eo) "go to, approach", here with an accusative object; animo "in mind" makes the going a mental one: "go in thought to …". In Stoic analysis every thing is made of two parts: the matter, and the cause or form that shapes the matter and gives it its quality. formae qualitatem "the quality of the form" is that second part, what makes the thing the kind of thing it is. Commands: imperative, memento, ne with the perfect subjunctivea materia abstractam contemplare abstractam "drawn away" agrees with qualitatem, which is understood again as the object: "contemplate it drawn away from the matter", as if the matter were stripped off. contemplare looks like a present active infinitive, but it is the imperative of the deponent contemplor "gaze at, consider": deponents make their imperative in -re. Deponent verbs: passive forms, active meaning tumthen etalso tempusthe time tecumtēcumwith yourself definitodēfīnītōsettle adup to quodwhich plurimumplūrimumat most resrēsa thing sicsīcso affectaconstituted perdurareperdūrāreto last possit.canthen also settle with yourself the time up to which, at most, a thing so constituted can last.tempus tecum definito definito is the future imperative of definio "mark the limits of, fix". The forms in -to belong to laws and standing rules, "you shall fix"; in sense this is hardly different from the ordinary imperative defini. tecum "with yourself" means "in your own mind". Commands: imperative, memento, ne with the perfect subjunctivead quod plurimum res sic affecta perdurare possit ad quod "up to which" looks back to tempus; plurimum "the most", a neuter superlative used as an adverb, means "at most". res sic affecta "a thing so affected" is a thing having that form, this particular thing. The subjunctive possit marks the clause as describing a limit still to be worked out: "the longest time that such a thing could last". Relative clauses with the subjunctive (characteristic, ut qui)