Death (n.) chosen over exile is a fool's choice if you think it the heavier evil, and a presumptuous one if you think it lighter — for who gave you the choosing?
Death (n.) need not interrupt a meal: if it comes now, I go; if a little later, I eat first, since it is time to eat, and die afterwards — like someone returning what was never his.
Death (n.) is no evil, because there is nothing shameful in it.
Death (n.) is the body parting from its scrap of breath, as it once was apart; if not now, then later — the cycle of the universe needs what is, what will be, and what is done.
Death (n.) grieves us because we are crops that must be harvested and know it — and because we have never studied being human the way horsemen study horses.
Death (n.) will take you whatever you are doing, the farmer at his plough and the sailor at sea, so ask what you would like to be doing when it comes.
Death (n.) is a recall to what you came from: fire to fire, earth to earth, air to air, water to water — and no Hades waiting.
Death (n.) is a change not into what is not, but into what is not yet: a bigger journey abroad.
Death (n.) made Socrates more useful: his memory serves the human race more than all he did and said alive.
Death (n.) told without tragedy is only your material going back to the elements it came from — and no element of the universe perishes.
Death (n.) will catch you doing something — farming, digging, or with diarrhoea — so choose now what you would like to be caught doing.
Death (n.) is the harbour where everyone ends up, so nothing in life is truly hard: when the house fills with smoke, you can always leave.
Death (n.) kept daily before the eyes cures meanness of thought and excess of wanting, which is why the Stoic rehearses it every morning.