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+The Project Gutenberg EBook of Meditations, by Marcus Aurelius
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: Meditations
+
+Author: Marcus Aurelius
+
+Posting Date: December 25, 2008 [EBook #2680]
+Release Date: June, 2001
+
+Language: English
+
+Character set encoding: ISO-8859-1
+
+*** START OF THIS PROJECT GUTENBERG EBOOK MEDITATIONS ***
+
+
+
+
+Produced by J. Boulton
+
+
+
+
+
+MEDITATIONS
+
+By Marcus Aurelius
+
+
+
+
+CONTENTS
+
+
+     NOTES
+
+     INTRODUCTION
+
+     FIRST BOOK
+
+     SECOND BOOK
+
+     THIRD BOOK
+
+     FOURTH BOOK
+
+     FIFTH BOOK
+
+     SIXTH BOOK
+
+     SEVENTH BOOK
+
+     EIGHTH BOOK
+
+     NINTH BOOK
+
+     TENTH BOOK
+
+     ELEVENTH BOOK
+
+     TWELFTH BOOK
+
+     APPENDIX
+
+     GLOSSARY
+
+
+
+
+Original Transcriber's Notes:
+
+This text was scanned by J. Boulton using Textbridge OCR. The Greek
+portions of the text have been added by hand and they will require the
+standard "Symbol" font "symbol.ttf" to be installed in the system fonts
+folder. This is a standard Windows font, so should be present on most
+systems. To contact the scanner e-mail: magicjon@ic24.net INTRODUCTION
+This is the Plain Text version, see medma10h.txt or .zip for the HTML
+version with the various symbols mentioned above.
+
+
+
+
+INTRODUCTION
+
+
+MARCUS AURELIUS ANTONINUS was born on April 26, A.D. 121. His real name
+was M. Annius Verus, and he was sprung of a noble family which claimed
+descent from Numa, second King of Rome. Thus the most religious of
+emperors came of the blood of the most pious of early kings. His father,
+Annius Verus, had held high office in Rome, and his grandfather, of
+the same name, had been thrice Consul. Both his parents died young, but
+Marcus held them in loving remembrance. On his father's death Marcus
+was adopted by his grandfather, the consular Annius Verus, and there was
+deep love between these two. On the very first page of his book Marcus
+gratefully declares how of his grandfather he had learned to be gentle
+and meek, and to refrain from all anger and passion. The Emperor Hadrian
+divined the fine character of the lad, whom he used to call not Verus
+but Verissimus, more Truthful than his own name. He advanced Marcus to
+equestrian rank when six years of age, and at the age of eight made him
+a member of the ancient Salian priesthood. The boy's aunt, Annia Galeria
+Faustina, was married to Antoninus Pius, afterwards emperor. Hence it
+came about that Antoninus, having no son, adopted Marcus, changing his
+name to that which he is known by, and betrothed him to his daughter
+Faustina. His education was conducted with all care. The ablest teachers
+were engaged for him, and he was trained in the strict doctrine of the
+Stoic philosophy, which was his great delight. He was taught to dress
+plainly and to live simply, to avoid all softness and luxury. His body
+was trained to hardihood by wrestling, hunting, and outdoor games; and
+though his constitution was weak, he showed great personal courage to
+encounter the fiercest boars. At the same time he was kept from the
+extravagancies of his day. The great excitement in Rome was the strife
+of the Factions, as they were called, in the circus. The racing drivers
+used to adopt one of four colours--red, blue, white, or green--and their
+partisans showed an eagerness in supporting them which nothing could
+surpass. Riot and corruption went in the train of the racing chariots;
+and from all these things Marcus held severely aloof.
+
+In 140 Marcus was raised to the consulship, and in 145 his betrothal
+was consummated by marriage. Two years later Faustina brought him a
+daughter; and soon after the tribunate and other imperial honours were
+conferred upon him.
+
+Antoninus Pius died in 161, and Marcus assumed the imperial state. He
+at once associated with himself L. Ceionius Commodus, whom Antoninus had
+adopted as a younger son at the same time with Marcus, giving him the
+name of Lucius Aurelius Verus. Henceforth the two are colleagues in the
+empire, the junior being trained as it were to succeed. No sooner was
+Marcus settled upon the throne than wars broke out on all sides. In
+the east, Vologeses III. of Parthia began a long-meditated revolt by
+destroying a whole Roman Legion and invading Syria (162). Verus was sent
+off in hot haste to quell this rising; and he fulfilled his trust by
+plunging into drunkenness and debauchery, while the war was left to his
+officers. Soon after Marcus had to face a more serious danger at home in
+the coalition of several powerful tribes on the northern frontier. Chief
+among those were the Marcomanni or Marchmen, the Quadi (mentioned in
+this book), the Sarmatians, the Catti, the Jazyges. In Rome itself there
+was pestilence and starvation, the one brought from the east by Verus's
+legions, the other caused by floods which had destroyed vast quantities
+of grain. After all had been done possible to allay famine and to supply
+pressing needs--Marcus being forced even to sell the imperial jewels to
+find money--both emperors set forth to a struggle which was to continue
+more or less during the rest of Marcus's reign. During these wars, in
+169, Verus died. We have no means of following the campaigns in detail;
+but thus much is certain, that in the end the Romans succeeded in
+crushing the barbarian tribes, and effecting a settlement which made the
+empire more secure. Marcus was himself commander-in-chief, and victory
+was due no less to his own ability than to his wisdom in choice of
+lieutenants, shown conspicuously in the case of Pertinax. There were
+several important battles fought in these campaigns; and one of them has
+become celebrated for the legend of the Thundering Legion. In a battle
+against the Quadi in 174, the day seemed to be going in favour of
+the foe, when on a sudden arose a great storm of thunder and rain the
+lightning struck the barbarians with terror, and they turned to rout.
+In later days this storm was said to have been sent in answer to the
+prayers of a legion which contained many Christians, and the name
+Thundering Legion should be given to it on this account. The title of
+Thundering Legion is known at an earlier date, so this part of the story
+at least cannot be true; but the aid of the storm is acknowledged by one
+of the scenes carved on Antonine's Column at Rome, which commemorates
+these wars.
+
+The settlement made after these troubles might have been more
+satisfactory but for an unexpected rising in the east. Avidius Cassius,
+an able captain who had won renown in the Parthian wars, was at this
+time chief governor of the eastern provinces. By whatever means induced,
+he had conceived the project of proclaiming himself emperor as soon as
+Marcus, who was then in feeble health, should die; and a report having
+been conveyed to him that Marcus was dead, Cassius did as he had
+planned. Marcus, on hearing the news, immediately patched up a peace and
+returned home to meet this new peril. The emperors great grief was that
+he must needs engage in the horrors of civil strife. He praised the
+qualities of Cassius, and expressed a heartfelt wish that Cassius might
+not be driven to do himself a hurt before he should have the opportunity
+to grant a free pardon. But before he could come to the east news had
+come to Cassius that the emperor still lived; his followers fell away
+from him, and he was assassinated. Marcus now went to the east, and
+while there the murderers brought the head of Cassius to him; but the
+emperor indignantly refused their gift, nor would he admit the men to
+his presence.
+
+On this journey his wife, Faustina, died. At his return the emperor
+celebrated a triumph (176). Immediately afterwards he repaired to
+Germany, and took up once more the burden of war. His operations were
+followed by complete success; but the troubles of late years had been
+too much for his constitution, at no time robust, and on March 17, 180,
+he died in Pannonia.
+
+The good emperor was not spared domestic troubles. Faustina had borne
+him several children, of whom he was passionately fond. Their innocent
+faces may still be seen in many a sculpture gallery, recalling with odd
+effect the dreamy countenance of their father. But they died one by
+one, and when Marcus came to his own end only one of his sons still
+lived--the weak and worthless Commodus. On his father's death Commodus,
+who succeeded him, undid the work of many campaigns by a hasty and
+unwise peace; and his reign of twelve years proved him to be a ferocious
+and bloodthirsty tyrant. Scandal has made free with the name of Faustina
+herself, who is accused not only of unfaithfulness, but of intriguing
+with Cassius and egging him on to his fatal rebellion, it must be
+admitted that these charges rest on no sure evidence; and the emperor,
+at all events, loved her dearly, nor ever felt the slightest qualm of
+suspicion.
+
+As a soldier we have seen that Marcus was both capable and successful;
+as an administrator he was prudent and conscientious. Although steeped
+in the teachings of philosophy, he did not attempt to remodel the world
+on any preconceived plan. He trod the path beaten by his predecessors,
+seeking only to do his duty as well as he could, and to keep out
+corruption. He did some unwise things, it is true. To create a compeer
+in empire, as he did with Verus, was a dangerous innovation which could
+only succeed if one of the two effaced himself; and under Diocletian
+this very precedent caused the Roman Empire to split into halves. He
+erred in his civil administration by too much centralising. But the
+strong point of his reign was the administration of justice. Marcus
+sought by-laws to protect the weak, to make the lot of the slaves
+less hard, to stand in place of father to the fatherless. Charitable
+foundations were endowed for rearing and educating poor children. The
+provinces were protected against oppression, and public help was given
+to cities or districts which might be visited by calamity. The great
+blot on his name, and one hard indeed to explain, is his treatment
+of the Christians. In his reign Justin at Rome became a martyr to
+his faith, and Polycarp at Smyrna, and we know of many outbreaks of
+fanaticism in the provinces which caused the death of the faithful. It
+is no excuse to plead that he knew nothing about the atrocities done in
+his name: it was his duty to know, and if he did not he would have been
+the first to confess that he had failed in his duty. But from his own
+tone in speaking of the Christians it is clear he knew them only from
+calumny; and we hear of no measures taken even to secure that they
+should have a fair hearing. In this respect Trajan was better than he.
+
+To a thoughtful mind such a religion as that of Rome would give small
+satisfaction. Its legends were often childish or impossible; its
+teaching had little to do with morality. The Roman religion was in fact
+of the nature of a bargain: men paid certain sacrifices and rites, and
+the gods granted their favour, irrespective of right or wrong. In this
+case all devout souls were thrown back upon philosophy, as they had
+been, though to a less extent, in Greece. There were under the early
+empire two rival schools which practically divided the field between
+them, Stoicism and Epicureanism. The ideal set before each was nominally
+much the same. The Stoics aspired to the repression of all emotion, and
+the Epicureans to freedom from all disturbance; yet in the upshot the
+one has become a synonym of stubborn endurance, the other for unbridled
+licence. With Epicureanism we have nothing to do now; but it will be
+worth while to sketch the history and tenets of the Stoic sect. Zeno,
+the founder of Stoicism, was born in Cyprus at some date unknown, but
+his life may be said roughly to be between the years 350 and 250 B.C.
+Cyprus has been from time immemorial a meeting-place of the East and
+West, and although we cannot grant any importance to a possible strain
+of Phoenician blood in him (for the Phoenicians were no philosophers),
+yet it is quite likely that through Asia Minor he may have come in touch
+with the Far East. He studied under the cynic Crates, but he did not
+neglect other philosophical systems. After many years' study he opened
+his own school in a colonnade in Athens called the Painted Porch, or
+Stoa, which gave the Stoics their name. Next to Zeno, the School of the
+Porch owes most to Chrysippus (280--207 b.c.), who organised Stoicism
+into a system. Of him it was said, 'But for Chrysippus, there had been
+no Porch.'
+
+The Stoics regarded speculation as a means to an end and that end was,
+as Zeno put it, to live consistently omologonuenws zhn or as it was
+later explained, to live in conformity with nature. This conforming of
+the life to nature oralogoumenwz th fusei zhn. was the Stoic idea of
+Virtue.
+
+This dictum might easily be taken to mean that virtue consists in
+yielding to each natural impulse; but that was very far from the Stoic
+meaning. In order to live in accord with nature, it is necessary to know
+what nature is; and to this end a threefold division of philosophy is
+made--into Physics, dealing with the universe and its laws, the problems
+of divine government and teleology; Logic, which trains the mind to
+discern true from false; and Ethics, which applies the knowledge thus
+gained and tested to practical life. The Stoic system of physics was
+materialism with an infusion of pantheism. In contradiction to Plato's
+view that the Ideas, or Prototypes, of phenomena alone really exist,
+the Stoics held that material objects alone existed; but immanent in
+the material universe was a spiritual force which acted through them,
+manifesting itself under many forms, as fire, aether, spirit, soul,
+reason, the ruling principle.
+
+The universe, then, is God, of whom the popular gods are manifestations;
+while legends and myths are allegorical. The soul of man is thus an
+emanation from the godhead, into whom it will eventually be re-absorbed.
+The divine ruling principle makes all things work together for good,
+but for the good of the whole. The highest good of man is consciously
+to work with God for the common good, and this is the sense in which
+the Stoic tried to live in accord with nature. In the individual it
+is virtue alone which enables him to do this; as Providence rules the
+universe, so virtue in the soul must rule man.
+
+In Logic, the Stoic system is noteworthy for their theory as to the test
+of truth, the Criterion. They compared the new-born soul to a sheet of
+paper ready for writing. Upon this the senses write their impressions,
+fantasias and by experience of a number of these the soul unconsciously
+conceives general notions koinai eunoiai or anticipations. prolhyeis
+When the impression was such as to be irresistible it was called
+(katalnptikh fantasia) one that holds fast, or as they explained it,
+one proceeding from truth. Ideas and inferences artificially produced by
+deduction or the like were tested by this 'holding perception.' Of the
+Ethical application I have already spoken. The highest good was the
+virtuous life. Virtue alone is happiness, and vice is unhappiness.
+Carrying this theory to its extreme, the Stoic said that there could
+be no gradations between virtue and vice, though of course each has
+its special manifestations. Moreover, nothing is good but virtue, and
+nothing but vice is bad. Those outside things which are commonly called
+good or bad, such as health and sickness, wealth and poverty, pleasure
+and pain, are to him indifferent adiofora. All these things are merely
+the sphere in which virtue may act. The ideal Wise Man is sufficient
+unto himself in all things, autarkhs and knowing these truths, he will
+be happy even when stretched upon the rack. It is probable that no Stoic
+claimed for himself that he was this Wise Man, but that each strove
+after it as an ideal much as the Christian strives after a likeness to
+Christ. The exaggeration in this statement was, however, so obvious,
+that the later Stoics were driven to make a further subdivision of
+things indifferent into what is preferable (prohgmena) and what is
+undesirable. They also held that for him who had not attained to the
+perfect wisdom, certain actions were proper. (kaqhkonta) These were
+neither virtuous nor vicious, but, like the indifferent things, held a
+middle place. Two points in the Stoic system deserve special mention.
+One is a careful distinction between things which are in our power and
+things which are not. Desire and dislike, opinion and affection, are
+within the power of the will; whereas health, wealth, honour, and other
+such are generally not so. The Stoic was called upon to control his
+desires and affections, and to guide his opinion; to bring his whole
+being under the sway of the will or leading principle, just as the
+universe is guided and governed by divine Providence. This is a special
+application of the favourite Greek virtue of moderation, (swfrosuum) and
+has also its parallel in Christian ethics. The second point is a strong
+insistence on the unity of the universe, and on man's duty as part of a
+great whole. Public spirit was the most splendid political virtue of the
+ancient world, and it is here made cosmopolitan. It is again instructive
+to note that Christian sages insisted on the same thing. Christians
+are taught that they are members of a worldwide brotherhood, where is
+neither Greek nor Hebrew, bond nor free and that they live their lives
+as fellow-workers with God.
+
+Such is the system which underlies the Meditations of Marcus Aurelius.
+Some knowledge of it is necessary to the right understanding of the
+book, but for us the chief interest lies elsewhere. We do not come to
+Marcus Aurelius for a treatise on Stoicism. He is no head of a school to
+lay down a body of doctrine for students; he does not even contemplate
+that others should read what he writes. His philosophy is not an eager
+intellectual inquiry, but more what we should call religious feeling.
+The uncompromising stiffness of Zeno or Chrysippus is softened and
+transformed by passing through a nature reverent and tolerant, gentle
+and free from guile; the grim resignation which made life possible to
+the Stoic sage becomes in him almost a mood of aspiration. His book
+records the innermost thoughts of his heart, set down to ease it, with
+such moral maxims and reflections as may help him to bear the burden of
+duty and the countless annoyances of a busy life.
+
+It is instructive to compare the Meditations with another famous book,
+the Imitation of Christ. There is the same ideal of self-control in
+both. It should be a man's task, says the Imitation, 'to overcome
+himself, and every day to be stronger than himself.' 'In withstanding of
+the passions standeth very peace of heart.' 'Let us set the axe to the
+root, that we being purged of our passions may have a peaceable mind.'
+To this end there must be continual self-examination. 'If thou may not
+continually gather thyself together, namely sometimes do it, at least
+once a day, the morning or the evening. In the morning purpose, in the
+evening discuss the manner, what thou hast been this day, in word, work,
+and thought.' But while the Roman's temper is a modest self-reliance,
+the Christian aims at a more passive mood, humbleness and meekness,
+and reliance on the presence and personal friendship of God. The Roman
+scrutinises his faults with severity, but without the self-contempt
+which makes the Christian 'vile in his own sight.' The Christian, like
+the Roman, bids 'study to withdraw thine heart from the love of things
+visible'; but it is not the busy life of duty he has in mind so much as
+the contempt of all worldly things, and the 'cutting away of all
+lower delectations.' Both rate men's praise or blame at their real
+worthlessness; 'Let not thy peace,' says the Christian, 'be in the
+mouths of men.' But it is to God's censure the Christian appeals, the
+Roman to his own soul. The petty annoyances of injustice or unkindness
+are looked on by each with the same magnanimity. 'Why doth a little
+thing said or done against thee make thee sorry? It is no new thing; it
+is not the first, nor shall it be the last, if thou live long. At best
+suffer patiently, if thou canst not suffer joyously.' The Christian
+should sorrow more for other men's malice than for our own wrongs; but
+the Roman is inclined to wash his hands of the offender. 'Study to be
+patient in suffering and bearing other men's defaults and all manner
+infirmities,' says the Christian; but the Roman would never have thought
+to add, 'If all men were perfect, what had we then to suffer of other
+men for God?' The virtue of suffering in itself is an idea which does
+not meet us in the Meditations. Both alike realise that man is one of a
+great community. 'No man is sufficient to himself,' says the Christian;
+'we must bear together, help together, comfort together.' But while
+he sees a chief importance in zeal, in exalted emotion that is, and
+avoidance of lukewarmness, the Roman thought mainly of the duty to be
+done as well as might be, and less of the feeling which should go with
+the doing of it. To the saint as to the emperor, the world is a poor
+thing at best. 'Verily it is a misery to live upon the earth,' says the
+Christian; few and evil are the days of man's life, which passeth away
+suddenly as a shadow.
+
+But there is one great difference between the two books we are
+considering. The Imitation is addressed to others, the Meditations
+by the writer to himself. We learn nothing from the Imitation of
+the author's own life, except in so far as he may be assumed to have
+practised his own preachings; the Meditations reflect mood by mood the
+mind of him who wrote them. In their intimacy and frankness lies their
+great charm. These notes are not sermons; they are not even confessions.
+There is always an air of self-consciousness in confessions; in such
+revelations there is always a danger of unctuousness or of vulgarity for
+the best of men. St. Augus-tine is not always clear of offence, and John
+Bunyan himself exaggerates venial peccadilloes into heinous sins. But
+Marcus Aurelius is neither vulgar nor unctuous; he extenuates nothing,
+but nothing sets down in malice. He never poses before an audience; he
+may not be profound, he is always sincere. And it is a lofty and serene
+soul which is here disclosed before us. Vulgar vices seem to have no
+temptation for him; this is not one tied and bound with chains which
+he strives to break. The faults he detects in himself are often such as
+most men would have no eyes to see. To serve the divine spirit which
+is implanted within him, a man must 'keep himself pure from all violent
+passion and evil affection, from all rashness and vanity, and from all
+manner of discontent, either in regard of the gods or men': or, as he
+says elsewhere, 'unspotted by pleasure, undaunted by pain.' Unwavering
+courtesy and consideration are his aims. 'Whatsoever any man either
+doth or saith, thou must be good;' 'doth any man offend? It is against
+himself that he doth offend: why should it trouble thee?' The offender
+needs pity, not wrath; those who must needs be corrected, should be
+treated with tact and gentleness; and one must be always ready to learn
+better. 'The best kind of revenge is, not to become like unto them.'
+There are so many hints of offence forgiven, that we may believe the
+notes followed sharp on the facts. Perhaps he has fallen short of his
+aim, and thus seeks to call his principles to mind, and to strengthen
+himself for the future. That these sayings are not mere talk is plain
+from the story of Avidius Cassius, who would have usurped his imperial
+throne. Thus the emperor faithfully carries out his own principle, that
+evil must be overcome with good. For each fault in others, Nature (says
+he) has given us a counteracting virtue; 'as, for example, against the
+unthankful, it hath given goodness and meekness, as an antidote.'
+
+One so gentle towards a foe was sure to be a good friend; and indeed his
+pages are full of generous gratitude to those who had served him. In his
+First Book he sets down to account all the debts due to his kinsfolk
+and teachers. To his grandfather he owed his own gentle spirit, to
+his father shamefastness and courage; he learnt of his mother to be
+religious and bountiful and single-minded. Rusticus did not work in
+vain, if he showed his pupil that his life needed amending. Apollonius
+taught him simplicity, reasonableness, gratitude, a love of true
+liberty. So the list runs on; every one he had dealings with seems
+to have given him something good, a sure proof of the goodness of his
+nature, which thought no evil.
+
+If his was that honest and true heart which is the Christian ideal, this
+is the more wonderful in that he lacked the faith which makes Christians
+strong. He could say, it is true, 'either there is a God, and then all
+is well; or if all things go by chance and fortune, yet mayest thou use
+thine own providence in those things that concern thee properly; and
+then art thou well.' Or again, 'We must needs grant that there is a
+nature that doth govern the universe.' But his own part in the scheme
+of things is so small, that he does not hope for any personal happiness
+beyond what a serene soul may win in this mortal life. 'O my soul, the
+time I trust will be, when thou shalt be good, simple, more open and
+visible, than that body by which it is enclosed;' but this is said of
+the calm contentment with human lot which he hopes to attain, not of a
+time when the trammels of the body shall be cast off. For the rest, the
+world and its fame and wealth, 'all is vanity.' The gods may perhaps
+have a particular care for him, but their especial care is for the
+universe at large: thus much should suffice. His gods are better than
+the Stoic gods, who sit aloof from all human things, untroubled and
+uncaring, but his personal hope is hardly stronger. On this point he
+says little, though there are many allusions to death as the natural
+end; doubtless he expected his soul one day to be absorbed into the
+universal soul, since nothing comes out of nothing, and nothing can be
+annihilated. His mood is one of strenuous weariness; he does his duty as
+a good soldier, waiting for the sound of the trumpet which shall sound
+the retreat; he has not that cheerful confidence which led Socrates
+through a life no less noble, to a death which was to bring him into the
+company of gods he had worshipped and men whom he had revered.
+
+But although Marcus Aurelius may have held intellectually that his soul
+was destined to be absorbed, and to lose consciousness of itself, there
+were times when he felt, as all who hold it must sometimes feel, how
+unsatisfying is such a creed. Then he gropes blindly after something
+less empty and vain. 'Thou hast taken ship,' he says, 'thou hast sailed,
+thou art come to land, go out, if to another life, there also shalt
+thou find gods, who are everywhere.' There is more in this than the
+assumption of a rival theory for argument's sake. If worldly things
+'be but as a dream, the thought is not far off that there may be an
+awakening to what is real. When he speaks of death as a necessary
+change, and points out that nothing useful and profitable can be brought
+about without change, did he perhaps think of the change in a corn of
+wheat, which is not quickened except it die? Nature's marvellous power
+of recreating out of Corruption is surely not confined to bodily things.
+Many of his thoughts sound like far-off echoes of St. Paul; and it is
+strange indeed that this most Christian of emperors has nothing good
+to say of the Christians. To him they are only sectaries 'violently and
+passionately set upon opposition.
+
+Profound as philosophy these Meditations certainly are not; but Marcus
+Aurelius was too sincere not to see the essence of such things as
+came within his experience. Ancient religions were for the most
+part concerned with outward things. Do the necessary rites, and you
+propitiate the gods; and these rites were often trivial, sometimes
+violated right feeling or even morality. Even when the gods stood on the
+side of righteousness, they were concerned with the act more than with
+the intent. But Marcus Aurelius knows that what the heart is full of,
+the man will do. 'Such as thy thoughts and ordinary cogitations are,' he
+says, 'such will thy mind be in time.' And every page of the book shows
+us that he knew thought was sure to issue in act. He drills his soul, as
+it were, in right principles, that when the time comes, it may be guided
+by them. To wait until the emergency is to be too late. He sees also the
+true essence of happiness. 'If happiness did consist in pleasure,
+how came notorious robbers, impure abominable livers, parricides, and
+tyrants, in so large a measure to have their part of pleasures?' He who
+had all the world's pleasures at command can write thus 'A happy lot and
+portion is, good inclinations of the soul, good desires, good actions.'
+
+By the irony of fate this man, so gentle and good, so desirous of quiet
+joys and a mind free from care, was set at the head of the Roman Empire
+when great dangers threatened from east and west. For several years he
+himself commanded his armies in chief. In camp before the Quadi he dates
+the first book of his Meditations, and shows how he could retire within
+himself amid the coarse clangour of arms. The pomps and glories which
+he despised were all his; what to most men is an ambition or a dream, to
+him was a round of weary tasks which nothing but the stern sense of duty
+could carry him through. And he did his work well. His wars were slow
+and tedious, but successful. With a statesman's wisdom he foresaw the
+danger to Rome of the barbarian hordes from the north, and took measures
+to meet it. As it was, his settlement gave two centuries of respite
+to the Roman Empire; had he fulfilled the plan of pushing the imperial
+frontiers to the Elbe, which seems to have been in his mind, much more
+might have been accomplished. But death cut short his designs.
+
+Truly a rare opportunity was given to Marcus Aurelius of showing what
+the mind can do in despite of circumstances. Most peaceful of warriors,
+a magnificent monarch whose ideal was quiet happiness in home life, bent
+to obscurity yet born to greatness, the loving father of children who
+died young or turned out hateful, his life was one paradox. That nothing
+might lack, it was in camp before the face of the enemy that he passed
+away and went to his own place.
+
+Translations THE following is a list of the chief English translations
+of Marcus Aurelius: (1) By Meric Casaubon, 1634; (2) Jeremy Collier,
+1701; (3) James Thomson, 1747; (4) R. Graves, 1792; (5) H. McCormac,
+1844; (6) George Long, 1862; (7) G. H. Rendall, 1898; and (8) J.
+Jackson, 1906. Renan's "Marc-Aurčle"--in his "History of the Origins of
+Christianity," which appeared in 1882--is the most vital and original
+book to be had relating to the time of Marcus Aurelius. Pater's "Marius
+the Epicurean" forms another outside commentary, which is of service in
+the imaginative attempt to create again the period.
+
+
+
+
+MARCUS AURELIUS ANTONINUS THE ROMAN EMPEROR
+
+
+
+
+HIS FIRST BOOK
+
+concerning HIMSELF:
+
+Wherein Antoninus recordeth, What and of whom, whether Parents, Friends,
+or Masters; by their good examples, or good advice and counsel, he had
+learned:
+
+Divided into Numbers or Sections.
+
+ANTONINUS Book vi. Num. xlviii. Whensoever thou wilt rejoice thyself,
+think and meditate upon those good parts and especial gifts, which thou
+hast observed in any of them that live with thee:
+
+as industry in one, in another modesty, in another bountifulness, in
+another some other thing. For nothing can so much rejoice thee, as
+the resemblances and parallels of several virtues, eminent in the
+dispositions of them that live with thee, especially when all at once,
+as it were, they represent themselves unto thee. See therefore, that
+thou have them always in a readiness.
+
+
+THE FIRST BOOK
+
+I. Of my grandfather Verus I have learned to be gentle and meek, and to
+refrain from all anger and passion. From the fame and memory of him that
+begot me I have learned both shamefastness and manlike behaviour. Of my
+mother I have learned to be religious, and bountiful; and to forbear,
+not only to do, but to intend any evil; to content myself with a spare
+diet, and to fly all such excess as is incidental to great wealth. Of my
+great-grandfather, both to frequent public schools and auditories, and
+to get me good and able teachers at home; and that I ought not to think
+much, if upon such occasions, I were at excessive charges.
+
+II. Of him that brought me up, not to be fondly addicted to either of
+the two great factions of the coursers in the circus, called Prasini,
+and Veneti: nor in the amphitheatre partially to favour any of the
+gladiators, or fencers, as either the Parmularii, or the Secutores.
+Moreover, to endure labour; nor to need many things; when I have
+anything to do, to do it myself rather than by others; not to meddle
+with many businesses; and not easily to admit of any slander.
+
+III. Of Diognetus, not to busy myself about vain things, and not easily
+to believe those things, which are commonly spoken, by such as take upon
+them to work wonders, and by sorcerers, or prestidigitators, and
+impostors; concerning the power of charms, and their driving out of
+demons, or evil spirits; and the like. Not to keep quails for the game;
+nor to be mad after such things. Not to be offended with other men's
+liberty of speech, and to apply myself unto philosophy. Him also I must
+thank, that ever I heard first Bacchius, then Tandasis and Marcianus,
+and that I did write dialogues in my youth; and that I took liking to
+the philosophers' little couch and skins, and such other things, which
+by the Grecian discipline are proper to those who profess philosophy.
+
+IV. To Rusticus I am beholding, that I first entered into the conceit
+that my life wanted some redress and cure. And then, that I did not
+fall into the ambition of ordinary sophists, either to write tracts
+concerning the common theorems, or to exhort men unto virtue and the
+study of philosophy by public orations; as also that I never by way of
+ostentation did affect to show myself an active able man, for any kind
+of bodily exercises. And that I gave over the study of rhetoric and
+poetry, and of elegant neat language. That I did not use to walk about
+the house in my long robe, nor to do any such things. Moreover I learned
+of him to write letters without any affectation, or curiosity; such as
+that was, which by him was written to my mother from Sinuessa: and to be
+easy and ready to be reconciled, and well pleased again with them that
+had offended me, as soon as any of them would be content to seek unto
+me again. To read with diligence; not to rest satisfied with a light and
+superficial knowledge, nor quickly to assent to things commonly spoken
+of: whom also I must thank that ever I lighted upon Epictetus his
+Hypomnemata, or moral commentaries and common-factions: which also he
+gave me of his own.
+
+V. From Apollonius, true liberty, and unvariable steadfastness, and not
+to regard anything at all, though never so little, but right and reason:
+and always, whether in the sharpest pains, or after the loss of a child,
+or in long diseases, to be still the same man; who also was a present
+and visible example unto me, that it was possible for the same man to
+be both vehement and remiss: a man not subject to be vexed, and offended
+with the incapacity of his scholars and auditors in his lectures and
+expositions; and a true pattern of a man who of all his good gifts
+and faculties, least esteemed in himself, that his excellent skill and
+ability to teach and persuade others the common theorems and maxims of
+the Stoic philosophy. Of him also I learned how to receive favours and
+kindnesses (as commonly they are accounted:) from friends, so that I
+might not become obnoxious unto them, for them, nor more yielding upon
+occasion, than in right I ought; and yet so that I should not pass them
+neither, as an unsensible and unthankful man.
+
+VI. Of Sextus, mildness and the pattern of a family governed with
+paternal affection; and a purpose to live according to nature: to be
+grave without affectation: to observe carefully the several dispositions
+of my friends, not to be offended with idiots, nor unseasonably to set
+upon those that are carried with the vulgar opinions, with the theorems,
+and tenets of philosophers: his conversation being an example how a man
+might accommodate himself to all men and companies; so that though his
+company were sweeter and more pleasing than any flatterer's cogging and
+fawning; yet was it at the same time most respected and reverenced: who
+also had a proper happiness and faculty, rationally and methodically to
+find out, and set in order all necessary determinations and instructions
+for a man's life. A man without ever the least appearance of anger, or
+any other passion; able at the same time most exactly to observe the
+Stoic Apathia, or unpassionateness, and yet to be most tender-hearted:
+ever of good credit; and yet almost without any noise, or rumour: very
+learned, and yet making little show.
+
+VII. From Alexander the Grammarian, to be un-reprovable myself, and not
+reproachfully to reprehend any man for a barbarism, or a solecism, or
+any false pronunciation, but dextrously by way of answer, or testimony,
+or confirmation of the same matter (taking no notice of the word) to
+utter it as it should have been spoken; or by some other such close and
+indirect admonition, handsomely and civilly to tell him of it.
+
+VIII. Of Fronto, to how much envy and fraud and hypocrisy the state of a
+tyrannous king is subject unto, and how they who are commonly called
+[Eupatridas Gk.], i.e. nobly born, are in some sort incapable, or void
+of natural affection.
+
+IX. Of Alexander the Platonic, not often nor without great necessity to
+say, or to write to any man in a letter, 'I am not at leisure'; nor in
+this manner still to put off those duties, which we owe to our friends
+and acquaintances (to every one in his kind) under pretence of urgent
+affairs.
+
+X. Of Catulus, not to contemn any friend's expostulation, though unjust,
+but to strive to reduce him to his former disposition: freely and
+heartily to speak well of all my masters upon any occasion, as it is
+reported of Domitius, and Athenodotus: and to love my children with true
+affection.
+
+XI. From my brother Severus, to be kind and loving to all them of my
+house and family; by whom also I came to the knowledge of Thrasea and
+Helvidius, and Cato, and Dio, and Brutus. He it was also that did put me
+in the first conceit and desire of an equal commonwealth, administered
+by justice and equality; and of a kingdom wherein should be regarded
+nothing more than the good and welfare of the subjects. Of him also,
+to observe a constant tenor, (not interrupted, with any other cares and
+distractions,) in the study and esteem of philosophy: to be bountiful
+and liberal in the largest measure; always to hope the best; and to
+be confident that my friends love me. In whom I moreover observed open
+dealing towards those whom he reproved at any time, and that his friends
+might without all doubt or much observation know what he would, or would
+not, so open and plain was he.
+
+XII. From Claudius Maximus, in all things to endeavour to have power
+of myself, and in nothing to be carried about; to be cheerful and
+courageous in all sudden chances and accidents, as in sicknesses: to
+love mildness, and moderation, and gravity: and to do my business,
+whatsoever it be, thoroughly, and without querulousness. Whatsoever
+he said, all men believed him that as he spake, so he thought, and
+whatsoever he did, that he did it with a good intent. His manner was,
+never to wonder at anything; never to be in haste, and yet never
+slow: nor to be perplexed, or dejected, or at any time unseemly, or
+excessively to laugh: nor to be angry, or suspicious, but ever ready to
+do good, and to forgive, and to speak truth; and all this, as one that
+seemed rather of himself to have been straight and right, than ever to
+have been rectified or redressed; neither was there any man that ever
+thought himself undervalued by him, or that could find in his heart, to
+think himself a better man than he. He would also be very pleasant and
+gracious.
+
+XIII. In my father, I observed his meekness; his constancy without
+wavering in those things, which after a due examination and
+deliberation, he had determined. How free from all vanity he carried
+himself in matter of honour and dignity, (as they are esteemed:) his
+laboriousness and assiduity, his readiness to hear any man, that had
+aught to say tending to any common good: how generally and impartially
+he would give every man his due; his skill and knowledge, when rigour
+or extremity, or when remissness or moderation was in season; how he did
+abstain from all unchaste love of youths; his moderate condescending to
+other men's occasions as an ordinary man, neither absolutely requiring
+of his friends, that they should wait upon him at his ordinary meals,
+nor that they should of necessity accompany him in his journeys; and
+that whensoever any business upon some necessary occasions was to be put
+off and omitted before it could be ended, he was ever found when he
+went about it again, the same man that he was before. His accurate
+examination of things in consultations, and patient hearing of others.
+He would not hastily give over the search of the matter, as one easy to
+be satisfied with sudden notions and apprehensions. His care to preserve
+his friends; how neither at any time he would carry himself towards them
+with disdainful neglect, and grow weary of them; nor yet at any time
+be madly fond of them. His contented mind in all things, his cheerful
+countenance, his care to foresee things afar off, and to take order for
+the least, without any noise or clamour. Moreover how all acclamations
+and flattery were repressed by him: how carefully he observed all things
+necessary to the government, and kept an account of the common expenses,
+and how patiently he did abide that he was reprehended by some for this
+his strict and rigid kind of dealing. How he was neither a superstitious
+worshipper of the gods, nor an ambitious pleaser of men, or studious of
+popular applause; but sober in all things, and everywhere observant of
+that which was fitting; no affecter of novelties: in those things which
+conduced to his ease and convenience, (plenty whereof his fortune
+did afford him,) without pride and bragging, yet with all freedom and
+liberty: so that as he did freely enjoy them without any anxiety or
+affectation when they were present; so when absent, he found no want
+of them. Moreover, that he was never commended by any man, as either a
+learned acute man, or an obsequious officious man, or a fine orator; but
+as a ripe mature man, a perfect sound man; one that could not endure to
+be flattered; able to govern both himself and others. Moreover, how much
+he did honour all true philosophers, without upbraiding those that were
+not so; his sociableness, his gracious and delightful conversation, but
+never unto satiety; his care of his body within bounds and measure,
+not as one that desired to live long, or over-studious of neatness, and
+elegancy; and yet not as one that did not regard it: so that through his
+own care and providence, he seldom needed any inward physic, or outward
+applications: but especially how ingeniously he would yield to any that
+had obtained any peculiar faculty, as either eloquence, or the knowledge
+of the laws, or of ancient customs, or the like; and how he concurred
+with them, in his best care and endeavour that every one of them might
+in his kind, for that wherein he excelled, be regarded and esteemed: and
+although he did all things carefully after the ancient customs of his
+forefathers, yet even of this was he not desirous that men should take
+notice, that he did imitate ancient customs. Again, how he was not
+easily moved and tossed up and down, but loved to be constant, both in
+the same places and businesses; and how after his great fits of headache
+he would return fresh and vigorous to his wonted affairs. Again, that
+secrets he neither had many, nor often, and such only as concerned
+public matters: his discretion and moderation, in exhibiting of the
+public sights and shows for the pleasure and pastime of the people: in
+public buildings. congiaries, and the like. In all these things,
+having a respect unto men only as men, and to the equity of the things
+themselves, and not unto the glory that might follow. Never wont to
+use the baths at unseasonable hours; no builder; never curious, or
+solicitous, either about his meat, or about the workmanship, or colour
+of his clothes, or about anything that belonged to external beauty.
+In all his conversation, far from all inhumanity, all boldness, and
+incivility, all greediness and impetuosity; never doing anything with
+such earnestness, and intention, that a man could say of him, that
+he did sweat about it: but contrariwise, all things distinctly, as at
+leisure; without trouble; orderly, soundly, and agreeably. A man might
+have applied that to him, which is recorded of Socrates, that he knew
+how to want, and to enjoy those things, in the want whereof, most men
+show themselves weak; and in the fruition, intemperate: but to hold out
+firm and constant, and to keep within the compass of true moderation and
+sobriety in either estate, is proper to a man, who hath a perfect and
+invincible soul; such as he showed himself in the sickness of Maximus.
+
+XIV. From the gods I received that I had good grandfathers, and parents,
+a good sister, good masters, good domestics, loving kinsmen, almost all
+that I have; and that I never through haste and rashness transgressed
+against any of them, notwithstanding that my disposition was such,
+as that such a thing (if occasion had been) might very well have been
+committed by me, but that It was the mercy of the gods, to prevent such
+a concurring of matters and occasions, as might make me to incur this
+blame. That I was not long brought up by the concubine of my father;
+that I preserved the flower of my youth. That I took not upon me to be
+a man before my time, but rather put it off longer than I needed. That
+I lived under the government of my lord and father, who would take
+away from me all pride and vainglory, and reduce me to that conceit and
+opinion that it was not impossible for a prince to live in the court
+without a troop of guards and followers, extraordinary apparel, such
+and such torches and statues, and other like particulars of state and
+magnificence; but that a man may reduce and contract himself almost to
+the state of a private man, and yet for all that not to become the more
+base and remiss in those public matters and affairs, wherein power and
+authority is requisite. That I have had such a brother, who by his own
+example might stir me up to think of myself; and by his respect and
+love, delight and please me. That I have got ingenuous children, and
+that they were not born distorted, nor with any other natural deformity.
+That I was no great proficient in the study of rhetoric and poetry, and
+of other faculties, which perchance I might have dwelt upon, if I had
+found myself to go on in them with success. That I did by times prefer
+those, by whom I was brought up, to such places and dignities, which
+they seemed unto me most to desire; and that I did not put them off with
+hope and expectation, that (since that they were yet but young) I would
+do the same hereafter. That I ever knew Apollonius and Rusticus, and
+Maximus. That I have had occasion often and effectually to consider and
+meditate with myself, concerning that life which is according to nature,
+what the nature and manner of it is: so that as for the gods and such
+suggestions, helps and inspirations, as might be expected from them,
+nothing did hinder, but that I might have begun long before to live
+according to nature; or that even now that I was not yet partaker and
+in present possession of that life, that I myself (in that I did not
+observe those inward motions, and suggestions, yea and almost plain and
+apparent instructions and admonitions of the gods,) was the only cause
+of it. That my body in such a life, hath been able to hold out so long.
+That I never had to do with Benedicta and Theodotus, yea and afterwards
+when I fell into some fits of love, I was soon cured. That having been
+often displeased with Rusticus, I never did him anything for which
+afterwards I had occasion to repent. That it being so that my mother was
+to die young, yet she lived with me all her latter years. That as often
+as I had a purpose to help and succour any that either were poor, or
+fallen into some present necessity, I never was answered by my officers
+that there was not ready money enough to do it; and that I myself never
+had occasion to require the like succour from any other. That I have
+such a wife, so obedient, so loving, so ingenuous. That I had choice of
+fit and able men, to whom I might commit the bringing up of my children.
+That by dreams I have received help, as for other things, so in
+particular, how I might stay my casting of blood, and cure my dizziness,
+as that also that happened to thee in Cajeta, as unto Chryses when he
+prayed by the seashore. And when I did first apply myself to philosophy,
+that I did not fall into the hands of some sophists, or spent my time
+either in reading the manifold volumes of ordinary philosophers, nor in
+practising myself in the solution of arguments and fallacies, nor dwelt
+upon the studies of the meteors, and other natural curiosities. All
+these things without the assistance of the gods, and fortune, could not
+have been.
+
+XV. In the country of the Quadi at Granua, these. Betimes in the morning
+say to thyself, This day I shalt have to do with an idle curious man,
+with an unthankful man, a railer, a crafty, false, or an envious man; an
+unsociable uncharitable man. All these ill qualities have happened unto
+them, through ignorance of that which is truly good and truly bad. But I
+that understand the nature of that which is good, that it only is to
+be desired, and of that which is bad, that it only is truly odious and
+shameful: who know moreover, that this transgressor, whosoever he be, is
+my kinsman, not by the same blood and seed, but by participation of the
+same reason, and of the same divine particle; How can I either be
+hurt by any of those, since it is not in their power to make me incur
+anything that is truly reproachful? or angry, and ill affected towards
+him, who by nature is so near unto me? for we are all born to be
+fellow-workers, as the feet, the hands, and the eyelids; as the rows of
+the upper and under teeth: for such therefore to be in opposition, is
+against nature; and what is it to chafe at, and to be averse from, but
+to be in opposition?
+
+XVI. Whatsoever I am, is either flesh, or life, or that which we
+commonly call the mistress and overruling part of man; reason. Away with
+thy books, suffer not thy mind any more to be distracted, and carried to
+and fro; for it will not be; but as even now ready to die, think little
+of thy flesh: blood, bones, and a skin; a pretty piece of knit and
+twisted work, consisting of nerves, veins and arteries; think no more of
+it, than so. And as for thy life, consider what it is; a wind; not one
+constant wind neither, but every moment of an hour let out, and sucked
+in again. The third, is thy ruling part; and here consider; Thou art an
+old man; suffer not that excellent part to be brought in subjection, and
+to become slavish: suffer it not to be drawn up and down with
+unreasonable and unsociable lusts and motions, as it were with wires and
+nerves; suffer it not any more, either to repine at anything now
+present, or to fear and fly anything to come, which the destiny hath
+appointed thee.
+
+XVII. Whatsoever proceeds from the gods immediately, that any man will
+grant totally depends from their divine providence. As for those
+things that are commonly said to happen by fortune, even those must be
+conceived to have dependence from nature, or from that first and general
+connection, and concatenation of all those things, which more apparently
+by the divine providence are administered and brought to pass.
+All things flow from thence: and whatsoever it is that is, is both
+necessary, and conducing to the whole (part of which thou art), and
+whatsoever it is that is requisite and necessary for the preservation of
+the general, must of necessity for every particular nature, be good and
+behoveful. And as for the whole, it is preserved, as by the perpetual
+mutation and conversion of the simple elements one into another, so
+also by the mutation, and alteration of things mixed and compounded. Let
+these things suffice thee; let them be always unto thee, as thy general
+rules and precepts. As for thy thirst after books, away with it with all
+speed, that thou die not murmuring and complaining, but truly meek and
+well satisfied, and from thy heart thankful unto the gods.
+
+
+
+
+THE SECOND BOOK
+
+I. Remember how long thou hast already put off these things, and how
+often a certain day and hour as it were, having been set unto thee by
+the gods, thou hast neglected it. It is high time for thee to understand
+the true nature both of the world, whereof thou art a part; and of that
+Lord and Governor of the world, from whom, as a channel from the spring,
+thou thyself didst flow: and that there is but a certain limit of time
+appointed unto thee, which if thou shalt not make use of to calm and
+allay the many distempers of thy soul, it will pass away and thou with
+it, and never after return.
+
+II. Let it be thy earnest and incessant care as a Roman and a man to
+perform whatsoever it is that thou art about, with true and unfeigned
+gravity, natural affection, freedom and justice: and as for all other
+cares, and imaginations, how thou mayest ease thy mind of them. Which
+thou shalt do; if thou shalt go about every action as thy last action,
+free from all vanity, all passionate and wilful aberration from reason,
+and from all hypocrisy, and self-love, and dislike of those things,
+which by the fates or appointment of God have happened unto thee. Thou
+seest that those things, which for a man to hold on in a prosperous
+course, and to live a divine life, are requisite and necessary, are not
+many, for the gods will require no more of any man, that shall but keep
+and observe these things.
+
+III. Do, soul, do; abuse and contemn thyself; yet a while and the time
+for thee to respect thyself, will be at an end. Every man's happiness
+depends from himself, but behold thy life is almost at an end, whiles
+affording thyself no respect, thou dost make thy happiness to consist in
+the souls, and conceits of other men.
+
+IV. Why should any of these things that happen externally, so much
+distract thee? Give thyself leisure to learn some good thing, and cease
+roving and wandering to and fro. Thou must also take heed of another
+kind of wandering, for they are idle in their actions, who toil and
+labour in this life, and have no certain scope to which to direct all
+their motions, and desires. V. For not observing the state of another
+man's soul, scarce was ever any man known to be unhappy. Tell whosoever
+they be that intend not, and guide not by reason and discretion the
+motions of their own souls, they must of necessity be unhappy.
+
+VI. These things thou must always have in mind: What is the nature
+of the universe, and what is mine--in particular: This unto that what
+relation it hath: what kind of part, of what kind of universe it is: And
+that there is nobody that can hinder thee, but that thou mayest always
+both do and speak those things which are agreeable to that nature,
+whereof thou art a part.
+
+VII. Theophrastus, where he compares sin with sin (as after a vulgar
+sense such things I grant may be compared:) says well and like a
+philosopher, that those sins are greater which are committed through
+lust, than those which are committed through anger. For he that is angry
+seems with a kind of grief and close contraction of himself, to turn
+away from reason; but he that sins through lust, being overcome by
+pleasure, doth in his very sin bewray a more impotent, and unmanlike
+disposition. Well then and like a philosopher doth he say, that he of
+the two is the more to be condemned, that sins with pleasure, than he
+that sins with grief. For indeed this latter may seem first to have been
+wronged, and so in some manner through grief thereof to have been forced
+to be angry, whereas he who through lust doth commit anything, did of
+himself merely resolve upon that action.
+
+VIII. Whatsoever thou dost affect, whatsoever thou dost project, so do,
+and so project all, as one who, for aught thou knowest, may at this very
+present depart out of this life. And as for death, if there be any gods,
+it is no grievous thing to leave the society of men. The gods will do
+thee no hurt, thou mayest be sure. But if it be so that there be no
+gods, or that they take no care of the world, why should I desire to
+live in a world void of gods, and of all divine providence? But gods
+there be certainly, and they take care for the world; and as for those
+things which be truly evil, as vice and wickedness, such things they
+have put in a man's own power, that he might avoid them if he would: and
+had there been anything besides that had been truly bad and evil, they
+would have had a care of that also, that a man might have avoided it.
+But why should that be thought to hurt and prejudice a man's life in
+this world, which cannot any ways make man himself the better, or the
+worse in his own person? Neither must we think that the nature of the
+universe did either through ignorance pass these things, or if not as
+ignorant of them, yet as unable either to prevent, or better to order
+and dispose them. It cannot be that she through want either of power or
+skill, should have committed such a thing, so as to suffer all things
+both good and bad, equally and promiscuously, to happen unto all both
+good and bad. As for life therefore, and death, honour and dishonour,
+labour and pleasure, riches and poverty, all these things happen
+unto men indeed, both good and bad, equally; but as things which of
+themselves are neither good nor bad; because of themselves, neither
+shameful nor praiseworthy.
+
+IX. Consider how quickly all things are dissolved and resolved: the
+bodies and substances themselves, into the matter and substance of the
+world: and their memories into the general age and time of the world.
+Consider the nature of all worldly sensible things; of those especially,
+which either ensnare by pleasure, or for their irksomeness are dreadful,
+or for their outward lustre and show are in great esteem and request,
+how vile and contemptible, how base and corruptible, how destitute of
+all true life and being they are.
+
+X. It is the part of a man endowed with a good understanding faculty, to
+consider what they themselves are in very deed, from whose bare conceits
+and voices, honour and credit do proceed: as also what it is to die, and
+how if a man shall consider this by itself alone, to die, and separate
+from it in his mind all those things which with it usually represent
+themselves unto us, he can conceive of it no otherwise, than as of a
+work of nature, and he that fears any work of nature, is a very child.
+Now death, it is not only a work of nature, but also conducing to
+nature.
+
+XI. Consider with thyself how man, and by what part of his, is joined
+unto God, and how that part of man is affected, when it is said to be
+diffused. There is nothing more wretched than that soul, which in a kind
+of circuit compasseth all things, searching (as he saith) even the very
+depths of the earth; and by all signs and conjectures prying into the
+very thoughts of other men's souls; and yet of this, is not sensible,
+that it is sufficient for a man to apply himself wholly, and to confine
+all his thoughts and cares to the tendance of that spirit which is
+within him, and truly and really to serve him. His service doth consist
+in this, that a man keep himself pure from all violent passion and
+evil affection, from all rashness and vanity, and from all manner of
+discontent, either in regard of the gods or men. For indeed whatsoever
+proceeds from the gods, deserves respect for their worth and excellency;
+and whatsoever proceeds from men, as they are our kinsmen, should by us
+be entertained, with love, always; sometimes, as proceeding from their
+ignorance, of that which is truly good and bad, (a blindness no less,
+than that by which we are not able to discern between white and black:)
+with a kind of pity and compassion also.
+
+XII. If thou shouldst live three thousand, or as many as ten thousands
+of years, yet remember this, that man can part with no life properly,
+save with that little part of life, which he now lives: and that which
+he lives, is no other, than that which at every instant he parts with.
+That then which is longest of duration, and that which is shortest, come
+both to one effect. For although in regard of that which is already past
+there may be some inequality, yet that time which is now present and
+in being, is equal unto all men. And that being it which we part with
+whensoever we die, it doth manifestly appear, that it can be but a
+moment of time, that we then part with. For as for that which is either
+past or to come, a man cannot be said properly to part with it. For
+how should a man part with that which he hath not? These two things
+therefore thou must remember. First, that all things in the world from
+all eternity, by a perpetual revolution of the same times and things
+ever continued and renewed, are of one kind and nature; so that whether
+for a hundred or two hundred years only, or for an infinite space of
+time, a man see those things which are still the same, it can be no
+matter of great moment. And secondly, that that life which any the
+longest liver, or the shortest liver parts with, is for length and
+duration the very same, for that only which is present, is that, which
+either of them can lose, as being that only which they have; for that
+which he hath not, no man can truly be said to lose.
+
+XIII. Remember that all is but opinion and conceit, for those things
+are plain and apparent, which were spoken unto Monimus the Cynic; and as
+plain and apparent is the use that may be made of those things, if that
+which is true and serious in them, be received as well as that which is
+sweet and pleasing.
+
+XIV. A man's soul doth wrong and disrespect itself first and especially,
+when as much as in itself lies it becomes an aposteme, and as it were an
+excrescency of the world, for to be grieved and displeased with anything
+that happens in the world, is direct apostacy from the nature of the
+universe; part of which, all particular natures of the world, are.
+Secondly, when she either is averse from any man, or led by contrary
+desires or affections, tending to his hurt and prejudice; such as are
+the souls of them that are angry. Thirdly, when she is overcome by any
+pleasure or pain. Fourthly, when she doth dissemble, and covertly and
+falsely either doth or saith anything. Fifthly, when she doth either
+affect or endeavour anything to no certain end, but rashly and without
+due ratiocination and consideration, how consequent or inconsequent it
+is to the common end. For even the least things ought not to be done,
+without relation unto the end; and the end of the reasonable creatures
+is, to follow and obey him, who is the reason as it were, and the law of
+this great city, and ancient commonwealth.
+
+XV. The time of a man's life is as a point; the substance of it ever
+flowing, the sense obscure; and the whole composition of the body
+tending to corruption. His soul is restless, fortune uncertain, and fame
+doubtful; to be brief, as a stream so are all things belonging to the
+body; as a dream, or as a smoke, so are all that belong unto the soul.
+Our life is a warfare, and a mere pilgrimage. Fame after life is no
+better than oblivion. What is it then that will adhere and follow? Only
+one thing, philosophy. And philosophy doth consist in this, for a man to
+preserve that spirit which is within him, from all manner of contumelies
+and injuries, and above all pains or pleasures; never to do anything
+either rashly, or feignedly, or hypocritically: wholly to depend from
+himself and his own proper actions: all things that happen unto him to
+embrace contentedly, as coming from Him from whom he himself also came;
+and above all things, with all meekness and a calm cheerfulness, to
+expect death, as being nothing else but the resolution of those
+elements, of which every creature is composed. And if the elements
+themselves suffer nothing by this their perpetual conversion of one into
+another, that dissolution, and alteration, which is so common unto all,
+why should it be feared by any? Is not this according to nature? But
+nothing that is according to nature can be evil, whilst I was at
+Carnuntzim.
+
+
+
+
+THE THIRD BOOK
+
+I. A man must not only consider how daily his life wasteth and
+decreaseth, but this also, that if he live long, he cannot be certain,
+whether his understanding shall continue so able and sufficient,
+for either discreet consideration, in matter of businesses; or for
+contemplation: it being the thing, whereon true knowledge of things both
+divine and human, doth depend. For if once he shall begin to dote,
+his respiration, nutrition, his imaginative, and appetitive, and other
+natural faculties, may still continue the same: he shall find no want of
+them. But how to make that right use of himself that he should, how
+to observe exactly in all things that which is right and just, how to
+redress and rectify all wrong, or sudden apprehensions and imaginations,
+and even of this particular, whether he should live any longer or no, to
+consider duly; for all such things, wherein the best strength and vigour
+of the mind is most requisite; his power and ability will be past and
+gone. Thou must hasten therefore; not only because thou art every day
+nearer unto death than other, but also because that intellective faculty
+in thee, whereby thou art enabled to know the true nature of things, and
+to order all thy actions by that knowledge, doth daily waste and decay:
+or, may fail thee before thou die.
+
+II. This also thou must observe, that whatsoever it is that naturally
+doth happen to things natural, hath somewhat in itself that is pleasing
+and delightful: as a great loaf when it is baked, some parts of it
+cleave as it were, and part asunder, and make the crust of it rugged and
+unequal, and yet those parts of it, though in some sort it be against
+the art and intention of baking itself, that they are thus cleft and
+parted, which should have been and were first made all even and uniform,
+they become it well nevertheless, and have a certain peculiar property,
+to stir the appetite. So figs are accounted fairest and ripest then,
+when they begin to shrink, and wither as it were. So ripe olives, when
+they are next to putrefaction, then are they in their proper beauty. The
+hanging down of grapes--the brow of a lion, the froth of a foaming wild
+boar, and many other like things, though by themselves considered, they
+are far from any beauty, yet because they happen naturally, they both
+are comely, and delightful; so that if a man shall with a profound mind
+and apprehension, consider all things in the world, even among all those
+things which are but mere accessories and natural appendices as it were,
+there will scarce appear anything unto him, wherein he will not find
+matter of pleasure and delight. So will he behold with as much pleasure
+the true rictus of wild beasts, as those which by skilful painters and
+other artificers are imitated. So will he be able to perceive the proper
+ripeness and beauty of old age, whether in man or woman: and whatsoever
+else it is that is beautiful and alluring in whatsoever is, with chaste
+and continent eyes he will soon find out and discern. Those and many
+other things will he discern, not credible unto every one, but unto them
+only who are truly and familiarly acquainted, both with nature itself,
+and all natural things.
+
+III. Hippocrates having cured many sicknesses, fell sick himself and
+died. The Chaldeans and Astrologians having foretold the deaths of
+divers, were afterwards themselves surprised by the fates. Alexander and
+Pompeius, and Caius Caesar, having destroyed so many towns, and cut
+off in the field so many thousands both of horse and foot, yet they
+themselves at last were fain to part with their own lives. Heraclitus
+having written so many natural tracts concerning the last and general
+conflagration of the world, died afterwards all filled with water
+within, and all bedaubed with dirt and dung without. Lice killed
+Democritus; and Socrates, another sort of vermin, wicked ungodly men.
+How then stands the case? Thou hast taken ship, thou hast sailed, thou
+art come to land, go out, if to another life, there also shalt thou find
+gods, who are everywhere. If all life and sense shall cease, then shalt
+thou cease also to be subject to either pains or pleasures; and to serve
+and tend this vile cottage; so much the viler, by how much that which
+ministers unto it doth excel; the one being a rational substance, and a
+spirit, the other nothing but earth and blood.
+
+IV. Spend not the remnant of thy days in thoughts and fancies concerning
+other men, when it is not in relation to some common good, when by it
+thou art hindered from some other better work. That is, spend not thy
+time in thinking, what such a man doth, and to what end: what he saith,
+and what he thinks, and what he is about, and such other things or
+curiosities, which make a man to rove and wander from the care and
+observation of that part of himself, which is rational, and overruling.
+See therefore in the whole series and connection of thy thoughts, that
+thou be careful to prevent whatsoever is idle and impertinent: but
+especially, whatsoever is curious and malicious: and thou must use
+thyself to think only of such things, of which if a man upon a sudden
+should ask thee, what it is that thou art now thinking, thou mayest
+answer This, and That, freely and boldly, that so by thy thoughts it may
+presently appear that in all thee is sincere, and peaceable; as becometh
+one that is made for society, and regards not pleasures, nor gives way
+to any voluptuous imaginations at all: free from all contentiousness,
+envy, and suspicion, and from whatsoever else thou wouldest blush to
+confess thy thoughts were set upon. He that is such, is he surely that
+doth not put off to lay hold on that which is best indeed, a very priest
+and minister of the gods, well acquainted and in good correspondence
+with him especially that is seated and placed within himself, as in
+a temple and sacrary: to whom also he keeps and preserves himself
+unspotted by pleasure, undaunted by pain; free from any manner of wrong,
+or contumely, by himself offered unto himself: not capable of any evil
+from others: a wrestler of the best sort, and for the highest prize,
+that he may not be cast down by any passion or affection of his own;
+deeply dyed and drenched in righteousness, embracing and accepting with
+his whole heart whatsoever either happeneth or is allotted unto him. One
+who not often, nor without some great necessity tending to some public
+good, mindeth what any other, either speaks, or doth, or purposeth: for
+those things only that are in his own power, or that are truly his own,
+are the objects of his employments, and his thoughts are ever taken
+up with those things, which of the whole universe are by the fates or
+Providence destinated and appropriated unto himself. Those things that
+are his own, and in his own power, he himself takes order, for that they
+be good: and as for those that happen unto him, he believes them to be
+so. For that lot and portion which is assigned to every one, as it is
+unavoidable and necessary, so is it always profitable. He remembers
+besides that whatsoever partakes of reason, is akin unto him, and that
+to care for all men generally, is agreeing to the nature of a man: but
+as for honour and praise, that they ought not generally to be admitted
+and accepted of from all, but from such only, who live according to
+nature. As for them that do not, what manner of men they be at home,
+or abroad; day or night, how conditioned themselves with what manner of
+conditions, or with men of what conditions they moil and pass away
+the time together, he knoweth, and remembers right well, he therefore
+regards not such praise and approbation, as proceeding from them, who
+cannot like and approve themselves.
+
+V. Do nothing against thy will, nor contrary to the community, nor
+without due examination, nor with reluctancy. Affect not to set out thy
+thoughts with curious neat language. Be neither a great talker, nor a
+great undertaker. Moreover, let thy God that is in thee to rule over
+thee, find by thee, that he hath to do with a man; an aged man; a
+sociable man; a Roman; a prince; one that hath ordered his life, as
+one that expecteth, as it were, nothing but the sound of the trumpet,
+sounding a retreat to depart out of this life with all expedition. One
+who for his word or actions neither needs an oath, nor any man to be a
+witness.
+
+VI. To be cheerful, and to stand in no need, either of other men's help
+or attendance, or of that rest and tranquillity, which thou must be
+beholding to others for. Rather like one that is straight of himself, or
+hath ever been straight, than one that hath been rectified.
+
+VII. If thou shalt find anything in this mortal life better than
+righteousness, than truth, temperance, fortitude, and in general better
+than a mind contented both with those things which according to right
+and reason she doth, and in those, which without her will and knowledge
+happen unto thee by the providence; if I say, thou canst find out
+anything better than this, apply thyself unto it with thy whole heart,
+and that which is best wheresoever thou dost find it, enjoy freely. But
+if nothing thou shalt find worthy to be preferred to that spirit which
+is within thee; if nothing better than to subject unto thee thine own
+lusts and desires, and not to give way to any fancies or imaginations
+before thou hast duly considered of them, nothing better than to
+withdraw thyself (to use Socrates his words) from all sensuality, and
+submit thyself unto the gods, and to have care of all men in general: if
+thou shalt find that all other things in comparison of this, are but
+vile, and of little moment; then give not way to any other thing, which
+being once though but affected and inclined unto, it will no more be in
+thy power without all distraction as thou oughtest to prefer and to
+pursue after that good, which is thine own and thy proper good. For it
+is not lawful, that anything that is of another and inferior kind and
+nature, be it what it will, as either popular applause, or honour, or
+riches, or pleasures; should be suffered to confront and contest as it
+were, with that which is rational, and operatively good. For all these
+things, if once though but for a while, they begin to please, they
+presently prevail, and pervert a man's mind, or turn a man from the
+right way. Do thou therefore I say absolutely and freely make choice of
+that which is best, and stick unto it. Now, that they say is best, which
+is most profitable. If they mean profitable to man as he is a rational
+man, stand thou to it, and maintain it; but if they mean profitable, as
+he is a creature, only reject it; and from this thy tenet and conclusion
+keep off carefully all plausible shows and colours of external
+appearance, that thou mayest be able to discern things rightly.
+
+VIII. Never esteem of anything as profitable, which shall ever constrain
+thee either to break thy faith, or to lose thy modesty; to hate any man,
+to suspect, to curse, to dissemble, to lust after anything, that
+requireth the secret of walls or veils. But he that preferreth before
+all things his rational part and spirit, and the sacred mysteries of
+virtue which issueth from it, he shall never lament and exclaim, never
+sigh; he shall never want either solitude or company: and which is
+chiefest of all, he shall live without either desire or fear. And as for
+life, whether for a long or short time he shall enjoy his soul thus
+compassed about with a body, he is altogether indifferent. For if even
+now he were to depart, he is as ready for it, as for any other action,
+which may be performed with modesty and decency. For all his life long,
+this is his only care, that his mind may always be occupied in such
+intentions and objects, as are proper to a rational sociable creature.
+
+IX. In the mind that is once truly disciplined and purged, thou canst
+not find anything, either foul or impure, or as it were festered:
+nothing that is either servile, or affected: no partial tie; no
+malicious averseness; nothing obnoxious; nothing concealed. The life of
+such an one, death can never surprise as imperfect; as of an actor, that
+should die before he had ended, or the play itself were at an end, a man
+might speak.
+
+X. Use thine opinative faculty with all honour and respect, for in
+her indeed is all: that thy opinion do not beget in thy understanding
+anything contrary to either nature, or the proper constitution of a
+rational creature. The end and object of a rational constitution is, to
+do nothing rashly, to be kindly affected towards men, and in all things
+willingly to submit unto the gods. Casting therefore all other things
+aside, keep thyself to these few, and remember withal that no man
+properly can be said to live more than that which is now present, which
+is but a moment of time. Whatsoever is besides either is already past,
+or uncertain. The time therefore that any man doth live, is but a
+little, and the place where he liveth, is but a very little corner of
+the earth, and the greatest fame that can remain of a man after his
+death, even that is but little, and that too, such as it is whilst it
+is, is by the succession of silly mortal men preserved, who likewise
+shall shortly die, and even whiles they live know not what in very deed
+they themselves are: and much less can know one, who long before is dead
+and gone.
+
+XI. To these ever-present helps and mementoes, let one more be added,
+ever to make a particular description and delineation as it were of
+every object that presents itself to thy mind, that thou mayest wholly
+and throughly contemplate it, in its own proper nature, bare and naked;
+wholly, and severally; divided into its several parts and quarters: and
+then by thyself in thy mind, to call both it, and those things of which
+it doth consist, and in which it shall be resolved, by their own proper
+true names, and appellations. For there is nothing so effectual to beget
+true magnanimity, as to be able truly and methodically to examine and
+consider all things that happen in this life, and so to penetrate
+into their natures, that at the same time, this also may concur in our
+apprehensions: what is the true use of it? and what is the true nature
+of this universe, to which it is useful? how much in regard of the
+universe may it be esteemed? how much in regard of man, a citizen of the
+supreme city, of which all other cities in the world are as it were but
+houses and families?
+
+XII. What is this, that now my fancy is set upon? of what things doth
+it consist? how long can it last? which of all the virtues is the proper
+virtue for this present use? as whether meekness, fortitude, truth,
+faith, sincerity, contentation, or any of the rest? Of everything
+therefore thou must use thyself to say, This immediately comes from God,
+this by that fatal connection, and concatenation of things, or (which
+almost comes to one) by some coincidental casualty. And as for this, it
+proceeds from my neighbour, my kinsman, my fellow: through his ignorance
+indeed, because he knows not what is truly natural unto him: but I know
+it, and therefore carry myself towards him according to the natural law
+of fellowship; that is kindly, and justly. As for those things that of
+themselves are altogether indifferent, as in my best judgment I conceive
+everything to deserve more or less, so I carry myself towards it.
+
+XIII. If thou shalt intend that which is present, following the rule of
+right and reason carefully, solidly, meekly, and shalt not intermix
+any other businesses, but shall study this only to preserve thy spirit
+unpolluted, and pure, and shall cleave unto him without either hope
+or fear of anything, in all things that thou shalt either do or speak,
+contenting thyself with heroical truth, thou shalt live happily; and
+from this, there is no man that can hinder thee.
+
+XIV. As physicians and chirurgeons have always their instruments ready
+at hand for all sudden cures; so have thou always thy dogmata in a
+readiness for the knowledge of things, both divine and human: and
+whatsoever thou dost, even in the smallest things that thou dost, thou
+must ever remember that mutual relation, and connection that is between
+these two things divine, and things human. For without relation unto
+God, thou shalt never speed in any worldly actions; nor on the other
+side in any divine, without some respect had to things human.
+
+XV. Be not deceived; for thou shalt never live to read thy moral
+commentaries, nor the acts of the famous Romans and Grecians; nor those
+excerpta from several books; all which thou hadst provided and laid
+up for thyself against thine old age. Hasten therefore to an end, and
+giving over all vain hopes, help thyself in time if thou carest for
+thyself, as thou oughtest to do.
+
+XVI. To steal, to sow, to buy, to be at rest, to see what is to be done
+(which is not seen by the eyes, but by another kind of sight:) what
+these words mean, and how many ways to be understood, they do not
+understand. The body, the soul, the understanding. As the senses
+naturally belong to the body, and the desires and affections to the
+soul, so do the dogmata to the understanding.
+
+XVII. To be capable of fancies and imaginations, is common to man and
+beast. To be violently drawn and moved by the lusts and desires of the
+soul, is proper to wild beasts and monsters, such as Phalaris and Nero
+were. To follow reason for ordinary duties and actions is common to them
+also, who believe not that there be any gods, and for their advantage
+would make no conscience to betray their own country; and who when once
+the doors be shut upon them, dare do anything. If therefore all things
+else be common to these likewise, it follows, that for a man to like and
+embrace all things that happen and are destinated unto him, and not to
+trouble and molest that spirit which is seated in the temple of his own
+breast, with a multitude of vain fancies and imaginations, but to keep
+him propitious and to obey him as a god, never either speaking anything
+contrary to truth, or doing anything contrary to justice, is the only
+true property of a good man. And such a one, though no man should
+believe that he liveth as he doth, either sincerely and conscionably,
+or cheerful and contentedly; yet is he neither with any man at all angry
+for it, nor diverted by it from the way that leadeth to the end of his
+life, through which a man must pass pure, ever ready to depart, and
+willing of himself without any compulsion to fit and accommodate himself
+to his proper lot and portion.
+
+
+
+
+THE FOURTH BOOK
+
+I. That inward mistress part of man if it be in its own true natural
+temper, is towards all worldly chances and events ever so disposed and
+affected, that it will easily turn and apply itself to that which may
+be, and is within its own power to compass, when that cannot be which at
+first it intended. For it never doth absolutely addict and apply itself
+to any one object, but whatsoever it is that it doth now intend and
+prosecute, it doth prosecute it with exception and reservation; so that
+whatsoever it is that falls out contrary to its first intentions, even
+that afterwards it makes its proper object. Even as the fire when it
+prevails upon those things that are in his way; by which things indeed a
+little fire would have been quenched, but a great fire doth soon turn to
+its own nature, and so consume whatsoever comes in his way: yea by those
+very things it is made greater and greater.
+
+II. Let nothing be done rashly, and at random, but all things according
+to the most exact and perfect rules of art.
+
+III. They seek for themselves private retiring
+places, as country villages, the sea-shore, mountains; yea thou thyself
+art wont to long much after such places. But all this thou must know
+proceeds from simplicity in the highest degree. At what time soever thou
+wilt, it is in thy power to retire into thyself, and to be at rest, and
+free from all businesses. A man cannot any whither retire better than
+to his own soul; he especially who is beforehand provided of such
+things within, which whensoever he doth withdraw himself to look in, may
+presently afford unto him perfect ease and tranquillity. By tranquillity
+I understand a decent orderly disposition and carriage, free from
+all confusion and tumultuousness. Afford then thyself this retiring
+continually, and thereby refresh and renew thyself. Let these precepts
+be brief and fundamental, which as soon as thou dost call them to mind,
+may suffice thee to purge thy soul throughly, and to send thee away well
+pleased with those things whatsoever they be, which now again after this
+short withdrawing of thy soul into herself thou dost return unto. For
+what is it that thou art offended at? Can it be at the wickedness of
+men, when thou dost call to mind this conclusion, that all reasonable
+creatures are made one for another? and that it is part of justice to
+bear with them? and that it is against their wills that they offend?
+and how many already, who once likewise prosecuted their enmities,
+suspected, hated, and fiercely contended, are now long ago stretched
+out, and reduced unto ashes? It is time for thee to make an end. As for
+those things which among the common chances of the world happen unto
+thee as thy particular lot and portion, canst thou be displeased with
+any of them, when thou dost call that our ordinary dilemma to mind,
+either a providence, or Democritus his atoms; and with it, whatsoever we
+brought to prove that the whole world is as it were one city? And as for
+thy body, what canst thou fear, if thou dost consider that thy mind and
+understanding, when once it hath recollected itself, and knows its own
+power, hath in this life and breath (whether it run smoothly and gently,
+or whether harshly and rudely), no interest at all, but is altogether
+indifferent: and whatsoever else thou hast heard and assented unto
+concerning either pain or pleasure? But the care of thine honour and
+reputation will perchance distract thee? How can that be, if thou
+dost look back, and consider both how quickly all things that are, are
+forgotten, and what an immense chaos of eternity was before, and will
+follow after all things: and the vanity of praise, and the inconstancy
+and variableness of human judgments and opinions, and the narrowness of
+the place, wherein it is limited and circumscribed? For the whole earth
+is but as one point; and of it, this inhabited part of it, is but a very
+little part; and of this part, how many in number, and what manner of
+men are they, that will commend thee? What remains then, but that thou
+often put in practice this kind of retiring of thyself, to this little
+part of thyself; and above all things, keep thyself from distraction,
+and intend not anything vehemently, but be free and consider all things,
+as a man whose proper object is Virtue, as a man whose true nature is
+to be kind and sociable, as a citizen, as a mortal creature. Among
+other things, which to consider, and look into thou must use to withdraw
+thyself, let those two be among the most obvious and at hand. One, that
+the things or objects themselves reach not unto the soul, but stand
+without still and quiet, and that it is from the opinion only which is
+within, that all the tumult and all the trouble doth proceed. The next,
+that all these things, which now thou seest, shall within a very little
+while be changed, and be no more: and ever call to mind, how many
+changes and alterations in the world thou thyself hast already been an
+eyewitness of in thy time. This world is mere change, and this life,
+opinion.
+
+IV. If to understand and to be reasonable be common unto all men, then
+is that reason, for which we are termed reasonable, common unto all. If
+reason is general, then is that reason also, which prescribeth what is
+to be done and what not, common unto all. If that, then law. If law,
+then are we fellow-citizens. If so, then are we partners in some one
+commonweal. If so, then the world is as it were a city. For which other
+commonweal is it, that all men can be said to be members of? From this
+common city it is, that understanding, reason, and law is derived unto
+us, for from whence else? For as that which in me is earthly I have from
+some common earth; and that which is moist from some other element is
+imparted; as my breath and life hath its proper fountain; and that
+likewise which is dry and fiery in me: (for there is nothing which doth
+not proceed from something; as also there is nothing that can be reduced
+unto mere nothing:) so also is there some common beginning from whence
+my understanding hath proceeded.
+
+V. As generation is, so also death, a secret of nature's wisdom: a
+mixture of elements, resolved into the same elements again, a thing
+surely which no man ought to be ashamed of: in a series of other fatal
+events and consequences, which a rational creature is subject unto,
+not improper or incongruous, nor contrary to the natural and proper
+constitution of man himself.
+
+VI. Such and such things, from such and such causes, must of necessity
+proceed. He that would not have such things to happen, is as he that
+would have the fig-tree grow without any sap or moisture. In sum,
+remember this, that within a very little while, both thou and he shall
+both be dead, and after a little while more, not so much as your names
+and memories shall be remaining.
+
+VII. Let opinion be taken away, and no man will think himself wronged.
+If no man shall think himself wronged, then is there no more any such
+thing as wrong. That which makes not man himself the worse, cannot
+make his life the worse, neither can it hurt him either inwardly
+or outwardly. It was expedient in nature that it should be so, and
+therefore necessary.
+
+VIII. Whatsoever doth happen in the world, doth happen justly, and so if
+thou dost well take heed, thou shalt find it. I say not only in right
+order by a series of inevitable consequences, but according to justice
+and as it were by way of equal distribution, according to the true worth
+of everything. Continue then to take notice of it, as thou hast begun,
+and whatsoever thou dost, do it not without this proviso, that it be a
+thing of that nature that a good man (as the word good is properly
+taken) may do it. This observe carefully in every action.
+
+IX. Conceit no such things, as he that wrongeth thee conceiveth,
+or would have thee to conceive, but look into the matter itself, and see
+what it is in very truth.
+
+X. These two rules, thou must have always in a readiness. First, do
+nothing at all, but what reason proceeding from that regal and supreme
+part, shall for the good and benefit of men, suggest unto thee. And
+secondly, if any man that is present shall be able to rectify thee or to
+turn thee from some erroneous persuasion, that thou be always ready to
+change thy mind, and this change to proceed, not from any respect of any
+pleasure or credit thereon depending, but always from some probable
+apparent ground of justice, or of some public good thereby to be
+furthered; or from some other such inducement.
+
+XI. Hast thou reason? I have. Why then makest thou not use of it? For if
+thy reason do her part, what more canst thou require?
+
+XII. As a part hitherto thou hast had a particular subsistence: and now
+shalt thou vanish away into the common substance of Him, who first begot
+thee, or rather thou shalt be resumed again into that original rational
+substance, out of which all others have issued, and are propagated.
+Many small pieces of frankincense are set upon the same altar, one drops
+first and is consumed, another after; and it comes all to one.
+
+XIII. Within ten days, if so happen, thou shalt be esteemed a god of
+them, who now if thou shalt return to the dogmata and to the honouring
+of reason, will esteem of thee no better than of a mere brute, and of an
+ape.
+
+XIV. Not as though thou hadst thousands of years to live. Death hangs
+over thee: whilst yet thou livest, whilst thou mayest, be good.
+
+XV. Now much time and leisure doth he gain, who is not curious to know
+what his neighbour hath said, or hath done, or hath attempted, but only
+what he doth himself, that it may be just and holy? or to express it in
+Agathos' words, Not to look about upon the evil conditions of others,
+but to run on straight in the line, without any loose and extravagant
+agitation.
+
+XVI. He who is greedy of credit and reputation after his death, doth
+not consider, that they themselves by whom he is remembered, shall soon
+after every one of them be dead; and they likewise that succeed those;
+until at last all memory, which hitherto by the succession of men
+admiring and soon after dying hath had its course, be quite extinct.
+But suppose that both they that shall remember thee, and thy memory with
+them should be immortal, what is that to thee? I will not say to thee
+after thou art dead; but even to thee living, what is thy praise? But
+only for a secret and politic consideration, which we call oikonomian or
+dispensation. For as for that, that it is the gift of nature, whatsoever
+is commended in thee, what might be objected from thence, let that now
+that we are upon another consideration be omitted as unseasonable. That
+which is fair and goodly, whatsoever it be, and in what respect soever
+it be, that it is fair and goodly, it is so of itself, and terminates in
+itself, not admitting praise as a part or member: that therefore
+which is praised, is not thereby made either better or worse. This I
+understand even of those things, that are commonly called fair and
+good, as those which are commended either for the matter itself, or for
+curious workmanship. As for that which is truly good, what can it
+stand in need of more than either justice or truth; or more than either
+kindness and modesty? Which of all those, either becomes good or fair,
+because commended; or dispraised suffers any damage? Doth the emerald
+become worse in itself, or more vile if it be not commended? Doth gold,
+or ivory, or purple? Is there anything that doth though never so common,
+as a knife, a flower, or a tree?
+
+XVII. If so be that the souls remain after death (say they that will not
+believe it); how is the air from all eternity able to contain them? How
+is the earth (say I) ever from that time able to Contain the bodies
+of them that are buried? For as here the change and resolution of dead
+bodies into another kind of subsistence (whatsoever it be;) makes place
+for other dead bodies: so the souls after death transferred into the
+air, after they have conversed there a while, are either by way of
+transmutation, or transfusion, or conflagration, received again into
+that original rational substance, from which all others do proceed:
+and so give way to those souls, who before coupled and associated unto
+bodies, now begin to subsist single. This, upon a supposition that the
+souls after death do for a while subsist single, may be answered. And
+here, (besides the number of bodies, so buried and contained by the
+earth), we may further consider the number of several beasts, eaten
+by us men, and by other creatures. For notwithstanding that such a
+multitude of them is daily consumed, and as it were buried in the bodies
+of the eaters, yet is the same place and body able to contain them, by
+reason of their conversion, partly into blood, partly into air and fire.
+What in these things is the speculation of truth? to divide things into
+that which is passive and material; and that which is active and formal.
+
+XVIII. Not to wander out of the way, but upon every motion and desire,
+to perform that which is just: and ever to be careful to attain to the
+true natural apprehension of every fancy, that presents itself.
+
+XIX. Whatsoever is expedient unto thee, O World, is expedient unto me;
+nothing can either be 'unseasonable unto me, or out of date, which unto
+thee is seasonable. Whatsoever thy seasons bear, shall ever by me be
+esteemed as happy fruit, and increase. O Nature! from thee are all
+things, in thee all things subsist, and to thee all tend. Could he say
+of Athens, Thou lovely city of Cecrops; and shalt not thou say of the
+world, Thou lovely city of God?
+
+XX. They will say commonly, Meddle not with many things, if thou wilt
+live cheerfully. Certainly there is nothing better, than for a man
+to confine himself to necessary actions; to such and so many only, as
+reason in a creature that knows itself born for society, will command
+and enjoin. This will not only procure that cheerfulness, which from the
+goodness, but that also, which from the paucity of actions doth usually
+proceed. For since it is so, that most of those things, which we either
+speak or do, are unnecessary; if a man shall cut them off, it must needs
+follow that he shall thereby gain much leisure, and save much trouble,
+and therefore at every action a man must privately by way of admonition
+suggest unto himself, What? may not this that now I go about, be of the
+number of unnecessary actions? Neither must he use himself to cut off
+actions only, but thoughts and imaginations also, that are unnecessary
+for so will unnecessary consequent actions the better be prevented and
+cut off.
+
+XXI. Try also how a good man's life; (of one, who is well pleased with
+those things whatsoever, which among the common changes and chances of
+this world fall to his own lot and share; and can live well contented
+and fully satisfied in the justice of his own proper present action,
+and in the goodness of his disposition for the future:) will agree with
+thee. Thou hast had experience of that other kind of life: make now
+trial of this also. Trouble not thyself any more henceforth, reduce
+thyself unto perfect simplicity. Doth any man offend? It is against
+himself that he doth offend: why should it trouble thee? Hath anything
+happened unto thee? It is well, whatsoever it be, it is that which
+of all the common chances of the world from the very beginning in the
+series of all other things that have, or shall happen, was destinated
+and appointed unto thee. To comprehend all in a few words, our life is
+short; we must endeavour to gain the present time with best discretion
+and justice. Use recreation with sobriety.
+
+XXII. Either this world is a kosmoz or comely piece, because all
+disposed and governed by certain order: or if it be a mixture, though
+confused, yet still it is a comely piece. For is it possible that in
+thee there should be any beauty at all, and that in the whole world
+there should be nothing but disorder and confusion? and all things in it
+too, by natural different properties one from another differenced and
+distinguished; and yet all through diffused, and by natural sympathy,
+one to another united, as they are?
+
+XXIII. A black or malign disposition, an effeminate disposition; an
+hard inexorable disposition, a wild inhuman disposition, a sheepish
+disposition, a childish disposition; a blockish, a false, a scurril, a
+fraudulent, a tyrannical: what then? If he be a stranger in the world,
+that knows not the things that are in it; why not be a stranger as well,
+that wonders at the things that are done in it?
+
+XXIV. He is a true fugitive, that flies from reason, by which men are
+sociable. He blind, who cannot see with the eyes of his understanding.
+He poor, that stands in need of another, and hath not in himself all
+things needful for this life. He an aposteme of the world, who by being
+discontented with those things that happen unto him in the world,
+doth as it were apostatise, and separate himself from common nature's
+rational administration. For the same nature it is that brings this
+unto thee, whatsoever it be, that first brought thee into the world. He
+raises sedition in the city, who by irrational actions withdraws his own
+soul from that one and common soul of all rational creatures.
+
+XXV. There is, who without so much as a coat; and there is, who without
+so much as a book, doth put philosophy in practice. I am half naked,
+neither have I bread to eat, and yet I depart not from reason, saith
+one. But I say; I want the food of good teaching, and instructions, and
+yet I depart not from reason.
+
+XXVI. What art and profession soever thou hast learned, endeavour to
+affect it, and comfort thyself in it; and pass the remainder of thy life
+as one who from his whole heart commits himself and whatsoever belongs
+unto him, unto the gods: and as for men, carry not thyself either
+tyrannically or servilely towards any.
+
+XXVII. Consider in my mind, for example's sake, the times of Vespasian:
+thou shalt see but the same things: some marrying, some bringing up
+children, some sick, some dying, some fighting, some feasting, some
+merchandising, some tilling, some flattering, some boasting, some
+suspecting, some undermining, some wishing to die, some fretting and
+murmuring at their present estate, some wooing, some hoarding, some
+seeking after magistracies, and some after kingdoms. And is not that
+their age quite over, and ended? Again, consider now the times of
+Trajan. There likewise thou seest the very self-same things, and that
+age also is now over and ended. In the like manner consider other
+periods, both of times and of whole nations, and see how many men, after
+they had with all their might and main intended and prosecuted some one
+worldly thing or other did soon after drop away, and were resolved into
+the elements. But especially thou must call to mind them, whom thou
+thyself in thy lifetime hast known much distracted about vain things,
+and in the meantime neglecting to do that, and closely and unseparably
+(as fully satisfied with it) to adhere unto it, which their own proper
+constitution did require. And here thou must remember, that thy carriage
+in every business must be according to the worth and due proportion of
+it, for so shalt thou not easily be tired out and vexed, if thou shalt
+not dwell upon small matters longer than is fitting.
+
+XXVIII. Those words which once were common and ordinary, are now become
+obscure and obsolete; and so the names of men once commonly known and
+famous, are now become in a manner obscure and obsolete names. Camillus,
+Cieso, Volesius, Leonnatus; not long after, Scipio, Cato, then Augustus,
+then Adrianus, then Antoninus Pius: all these in a short time will
+be out of date, and, as things of another world as it were, become
+fabulous. And this I say of them, who once shined as the wonders of
+their ages, for as for the rest, no sooner are they expired, than with
+them all their fame and memory. And what is it then that shall always be
+remembered? all is vanity. What is it that we must bestow our care and
+diligence upon? even upon this only: that our minds and wills be just;
+that our actions be charitable; that our speech be never deceitful, or
+that our understanding be not subject to error; that our inclination be
+always set to embrace whatsoever shall happen unto us, as necessary,
+as usual, as ordinary, as flowing from such a beginning, and such a
+fountain, from which both thou thyself and all things are.
+Willingly therefore, and wholly surrender up thyself unto that fatal
+concatenation, yielding up thyself unto the fates, to be disposed of at
+their pleasure.
+
+XXIX. Whatsoever is now present, and from day to day hath its existence;
+all objects of memories, and the minds and memories themselves,
+incessantly consider, all things that are, have their being by change
+and alteration. Use thyself therefore often to meditate upon this, that
+the nature of the universe delights in nothing more, than in altering
+those things that are, and in making others like unto them. So that we
+may say, that whatsoever is, is but as it were the seed of that which
+shall be. For if thou think that that only is seed, which either the
+earth or the womb receiveth, thou art very simple.
+
+XXX. Thou art now ready to die, and yet hast thou not attained to
+that perfect simplicity: thou art yet subject to many troubles and
+perturbations; not yet free from all fear and suspicion of external
+accidents; nor yet either so meekly disposed towards all men, as thou
+shouldest; or so affected as one, whose only study and only wisdom is,
+to be just in all his actions.
+
+XXXI. Behold and observe, what is the state of their rational part; and
+those that the world doth account wise, see what things they fly and are
+afraid of; and what things they hunt after.
+
+XXXII. In another man's mind and understanding thy evil Cannot subsist,
+nor in any proper temper or distemper of the natural constitution of thy
+body, which is but as it were the coat or cottage of thy soul. Wherein
+then, but in that part of thee, wherein the conceit, and apprehension
+of any misery can subsist? Let not that part therefore admit any such
+conceit, and then all is well. Though thy body which is so near it
+should either be cut or burnt, or suffer any corruption or putrefaction,
+yet let that part to which it belongs to judge of these, be still at
+rest; that is, let her judge this, that whatsoever it is, that equally
+may happen to a wicked man, and to a good man, is neither good nor evil.
+For that which happens equally to him that lives according to nature,
+and to him that doth not, is neither according to nature, nor against
+it; and by consequent, neither good nor bad.
+
+XXXIII. Ever consider and think upon the world as being but one living
+substance, and having but one soul, and how all things in the world, are
+terminated into one sensitive power; and are done by one general motion
+as it were, and deliberation of that one soul; and how all things that
+are, concur in the cause of one another's being, and by what manner of
+connection and concatenation all things happen.
+
+XXXIV. What art thou, that better and divine part excepted, but as
+Epictetus said well, a wretched soul, appointed to carry a carcass up
+and down?
+
+XXXV. To suffer change can be no hurt; as no benefit it is, by change to
+attain to being. The age and time of the world is as it were a flood and
+swift current, consisting of the things that are brought to pass in
+the world. For as soon as anything hath appeared, and is passed away,
+another succeeds, and that also will presently out of sight.
+
+XXXVI. Whatsoever doth happen in the world, is, in the course of nature,
+as usual and ordinary as a rose in the spring, and fruit in summer. Of
+the same nature is sickness and death; slander, and lying in wait, and
+whatsoever else ordinarily doth unto fools use to be occasion either
+of joy or sorrow. That, whatsoever it is, that comes after, doth always
+very naturally, and as it were familiarly, follow upon that which was
+before. For thou must consider the things of the world, not as a loose
+independent number, consisting merely of necessary events; but as a
+discreet connection of things orderly and harmoniously disposed. There
+is then to be seen in the things of the world, not a bare succession,
+but an admirable correspondence and affinity.
+
+XXXVII. Let that of Heraclitus never be out of thy mind, that the death
+of earth, is water, and the death of water, is air; and the death of
+air, is fire; and so on the contrary. Remember him also who was ignorant
+whither the way did lead, and how that reason being the thing by which
+all things in the world are administered, and which men are continually
+and most inwardly conversant with: yet is the thing, which ordinarily
+they are most in opposition with, and how those things which daily
+happen among them, cease not daily to be strange unto them, and that
+we should not either speak, or do anything as men in their sleep, by
+opinion and bare imagination: for then we think we speak and do, and
+that we must not be as children, who follow their father's example;
+for best reason alleging their bare successive tradition from our
+forefathers we have received it.
+
+XXXVIII. Even as if any of the gods should tell thee, Thou shalt
+certainly die to-morrow, or next day, thou wouldst not, except thou wert
+extremely base and pusillanimous, take it for a great benefit, rather
+to die the next day after, than to-morrow; (for alas, what is the
+difference!) so, for the same reason, think it no great matter to die
+rather many years after, than the very next day.
+
+XXXIX. Let it be thy perpetual meditation, how many physicians who
+once looked so grim, and so theatrically shrunk their brows upon their
+patients, are dead and gone themselves. How many astrologers, after that
+in great ostentation they had foretold the death of some others, how
+many philosophers after so many elaborate tracts and volumes concerning
+either mortality or immortality; how many brave captains and commanders,
+after the death and slaughter of so many; how many kings and tyrants,
+after they had with such horror and insolency abused their power upon
+men's lives, as though themselves had been immortal; how many, that
+I may so speak, whole cities both men and towns: Helice, Pompeii,
+Herculaneum, and others innumerable are dead and gone. Run them over
+also, whom thou thyself, one after another, hast known in thy time
+to drop away. Such and such a one took care of such and such a one's
+burial, and soon after was buried himself. So one, so another: and all
+things in a short time. For herein lieth all indeed, ever to look upon
+all worldly things, as things for their continuance, that are but for a
+day: and for their worth, most vile, and contemptible, as for example,
+What is man? That which but the other day when he was conceived was vile
+snivel; and within few days shall be either an embalmed carcass, or mere
+ashes. Thus must thou according to truth and nature, throughly consider
+how man's life is but for a very moment of time, and so depart meek and
+contented: even as if a ripe olive falling should praise the ground that
+bare her, and give thanks to the tree that begat her.
+
+XL. Thou must be like a promontory of the sea, against which though
+the waves beat continually, yet it both itself stands, and about it are
+those swelling waves stilled and quieted.
+
+XLI. Oh, wretched I, to whom this mischance is happened! nay, happy I,
+to whom this thing being happened, I can continue without grief; neither
+wounded by that which is present, nor in fear of that which is to come.
+For as for this, it might have happened unto any man, but any man having
+such a thing befallen him, could not have continued without grief. Why
+then should that rather be an unhappiness, than this a happiness? But
+however, canst thou, O man! term that unhappiness, which is no mischance
+to the nature of man I Canst thou think that a mischance to the nature
+of man, which is not contrary to the end and will of his nature? What
+then hast thou learned is the will of man's nature? Doth that then which
+hath happened unto thee, hinder thee from being just? or magnanimous? or
+temperate? or wise? or circumspect? or true? or modest? or free? or from
+anything else of all those things in the present enjoying and possession
+whereof the nature of man, (as then enjoying all that is proper unto
+her,) is fully satisfied? Now to conclude; upon all occasion of sorrow
+remember henceforth to make use of this dogma, that whatsoever it is
+that hath happened unto thee, is in very deed no such thing of itself,
+as a misfortune; but that to bear it generously, is certainly great
+happiness.
+
+XLII. It is but an ordinary coarse one, yet it is a good effectual
+remedy against the fear of death, for a man to consider in his mind the
+examples of such, who greedily and covetously (as it were) did for a
+long time enjoy their lives. What have they got more, than they whose
+deaths have been untimely? Are not they themselves dead at the last?
+as Cadiciant's, Fabius, Julianus Lepidus, or any other who in their
+lifetime having buried many, were at the last buried themselves. The
+whole space of any man's life, is but little; and as little as it is,
+with what troubles, with what manner of dispositions, and in the society
+of how wretched a body must it be passed! Let it be therefore unto thee
+altogether as a matter of indifferency. For if thou shalt look backward;
+behold, what an infinite chaos of time doth present itself unto thee;
+and as infinite a chaos, if thou shalt look forward. In that which is
+so infinite, what difference can there be between that which liveth but
+three days, and that which liveth three ages?
+
+XLIII. Let thy course ever be the most compendious way. The most
+compendious, is that which is according to nature: that is, in all both
+words and deeds, ever to follow that which is most sound and perfect.
+For such a resolution will free a man from all trouble, strife,
+dissembling, and ostentation.
+
+
+
+
+THE FIFTH BOOK
+
+I. In the morning when thou findest thyself unwilling to rise, consider
+with thyself presently, it is to go about a man's work that I am stirred
+up. Am I then yet unwilling to go about that, for which I myself was
+born and brought forth into this world? Or was I made for this, to
+lay me down, and make much of myself in a warm bed? 'O but this is
+pleasing.' And was it then for this that thou wert born, that thou
+mightest enjoy pleasure? Was it not in very truth for this, that thou
+mightest always be busy and in action? Seest thou not how all things
+in the world besides, how every tree md plant, how sparrows and ants,
+spiders and bees: how all in their kind are intent as it were orderly to
+perform whatsoever (towards the preservation of this orderly universe)
+naturally doth become and belong unto thin? And wilt not thou do that,
+which belongs unto a man to do? Wilt not thou run to do that, which thy
+nature doth require? 'But thou must have some rest.' Yes, thou must.
+Nature hath of that also, as well as of eating and drinking, allowed
+thee a certain stint. But thou guest beyond thy stint, and beyond that
+which would suffice, and in matter of action, there thou comest short of
+that which thou mayest. It must needs be therefore, that thou dost not
+love thyself, for if thou didst, thou wouldst also love thy nature, and
+that which thy nature doth propose unto herself as her end. Others,
+as many as take pleasure in their trade and profession, can even pine
+themselves at their works, and neglect their bodies and their food for
+it; and doest thou less honour thy nature, than an ordinary mechanic
+his trade; or a good dancer his art? than a covetous man his silver, and
+vainglorious man applause? These to whatsoever they take an affection,
+can be content to want their meat and sleep, to further that every one
+which he affects: and shall actions tending to the common good of
+human society, seem more vile unto thee, or worthy of less respect and
+intention?
+
+II. How easy a thing is it for a man to put off from him all turbulent
+adventitious imaginations, and presently to be in perfect rest and
+tranquillity!
+
+III. Think thyself fit and worthy to speak, or to do anything that is
+according to nature, and let not the reproach, or report of some that
+may ensue upon it, ever deter thee. If it be right and honest to be
+spoken or done, undervalue not thyself so much, as to be discouraged
+from it. As for them, they have their own rational over-ruling part, and
+their own proper inclination: which thou must not stand and look
+about to take notice of, but go on straight, whither both thine own
+particular, and the common nature do lead thee; and the way of both
+these, is but one.
+
+IV. I continue my course by actions according to nature, until I
+fall and cease, breathing out my last breath into that air, by which
+continually breathed in I did live; and falling upon that earth, out of
+whose gifts and fruits my father gathered his seed, my mother her
+blood, and my nurse her milk, out of which for so many years I have
+been provided, both of meat and drink. And lastly, which beareth me that
+tread upon it, and beareth with me that so many ways do abuse it, or
+so freely make use of it, so many ways to so many ends.
+
+V. No man can admire thee for thy sharp acute language, such is thy
+natural disability that way. Be it so: yet there be many other good
+things, for the want of which thou canst not plead the want or natural
+ability. Let them be seen in thee, which depend wholly from thee;
+sincerity, gravity, laboriousness, contempt of pleasures; be not
+querulous, be Content with little, be kind, be free; avoid all
+superfluity, all vain prattling; be magnanimous. Doest not thou
+perceive, how many things there be, which notwithstanding any pretence
+of natural indisposition and unfitness, thou mightest have performed and
+exhibited, and yet still thou doest voluntarily continue drooping
+downwards? Or wilt thou say that it is through defect of thy natural
+constitution, that thou art constrained to murmur, to be base and
+wretched to flatter; now to accuse, and now to please, and pacify thy
+body: to be vainglorious, to be so giddy-headed., and unsettled in thy
+thoughts? nay (witnesses be the Gods) of all these thou mightest have
+been rid long ago: only, this thou must have been contented with, to
+have borne the blame of one that is somewhat slow and dull, wherein thou
+must so exercise thyself, as one who neither doth much take to heart
+this his natural defect, nor yet pleaseth himself in it.
+
+VI. Such there be, who when they have done a good turn to any, are ready
+to set them on the score for it, and to require retaliation. Others
+there be, who though they stand not upon retaliation, to require any,
+yet they think with themselves nevertheless, that such a one is their
+debtor, and they know as their word is what they have done. Others again
+there be, who when they have done any such thing, do not so much as
+know what they have done; but are like unto the vine, which beareth her
+grapes, and when once she hath borne her own proper fruit, is contented
+and seeks for no further recompense. As a horse after a race, and a
+hunting dog when he hath hunted, and a bee when she hath made her honey,
+look not for applause and commendation; so neither doth that man that
+rightly doth understand his own nature when he hath done a good turn:
+but from one doth proceed to do another, even as the vine after she hath
+once borne fruit in her own proper season, is ready for another time.
+Thou therefore must be one of them, who what they do, barely do it
+without any further thought, and are in a manner insensible of what they
+do. 'Nay but,' will some reply perchance, 'this very thing a rational
+man is bound unto, to understand what it is, that he doeth.' For it
+is the property, say they, of one that is naturally sociable, to be
+sensible, that he doth operate sociably: nay, and to desire, that the
+party him self that is sociably dealt with, should be sensible of it
+too. I answer, That which thou sayest is true indeed, but the true
+meaning of that which is said, thou dost not understand. And therefore
+art thou one of those first, whom I mentioned. For they also are led by
+a probable appearance of reason. But if thou dost desire to understand
+truly what it is that is said, fear not that thou shalt therefore give
+over any sociable action.
+
+VII. The form of the Athenians' prayer did run thus: 'O rain, rain, good
+Jupiter, upon all the grounds and fields that belong to the Athenians.'
+Either we should not pray at all, or thus absolutely and freely; and not
+every one for himself in particular alone.
+
+VIII. As we say commonly, The physician hath prescribed unto this man,
+riding; unto another, cold baths; unto a third, to go barefoot: so it is
+alike to say, The nature of the universe hath prescribed unto this man
+sickness, or blindness, or some loss, or damage or some such thing. For
+as there, when we say of a physician, that he hath prescribed anything,
+our meaning is, that he hath appointed this for that, as subordinate
+and conducing to health: so here, whatsoever doth happen unto any, is
+ordained unto him as a thing subordinate unto the fates, and therefore
+do we say of such things, that they do happen, or fall together; as of
+square stones, when either in walls, or pyramids in a certain position
+they fit one another, and agree as it were in an harmony, the masons
+say, that they do (sumbainein) as if thou shouldest say, fall together:
+so that in the general, though the things be divers that make it, yet
+the consent or harmony itself is but one. And as the whole world is made
+up of all the particular bodies of the world, one perfect and complete
+body, of the same nature that particular bodies; so is the destiny of
+particular causes and events one general one, of the same nature that
+particular causes are. What I now say, even they that are mere idiots
+are not ignorant of: for they say commonly (touto eferen autw) that is,
+This his destiny hath brought upon him. This therefore is by the fates
+properly and particularly brought upon this, as that unto this in
+particular is by the physician prescribed. These therefore let us
+accept of in like manner, as we do those that are prescribed unto us our
+physicians. For them also in themselves shall We find to contain many
+harsh things, but we nevertheless, in hope of health, and recovery,
+accept of them. Let the fulfilling and accomplishment of those things
+which the common nature hath determined, be unto thee as thy health.
+Accept then, and be pleased with whatsoever doth happen, though
+otherwise harsh and un-pleasing, as tending to that end, to the health
+and welfare of the universe, and to Jove's happiness and prosperity.
+For this whatsoever it be, should not have been produced, had it not
+conduced to the good of the universe. For neither doth any ordinary
+particular nature bring anything to pass, that is not to whatsoever
+is within the sphere of its own proper administration and government
+agreeable and subordinate. For these two considerations then thou must
+be well pleased with anything that doth happen unto thee. First, because
+that for thee properly it was brought to pass, and unto thee it
+was prescribed; and that from the very beginning by the series and
+connection of the first causes, it hath ever had a reference unto thee.
+And secondly, because the good success and perfect welfare, and indeed
+the very continuance of Him, that is the Administrator of the whole,
+doth in a manner depend on it. For the whole (because whole, therefore
+entire and perfect) is maimed, and mutilated, if thou shalt cut off
+anything at all, whereby the coherence, and contiguity as of parts, so
+of causes, is maintained and preserved. Of which certain it is,
+that thou doest (as much as lieth in thee) cut off, and in some sort
+violently take somewhat away, as often as thou art displeased with
+anything that happeneth.
+
+IX. Be not discontented, be not disheartened, be not out of hope, if
+often it succeed not so well with thee punctually and precisely to do
+all things according to the right dogmata, but being once cast off,
+return unto them again: and as for those many and more frequent
+occurrences, either of worldly distractions, or human infirmities, which
+as a man thou canst not but in some measure be subject unto, be not thou
+discontented with them; but however, love and affect that only which
+thou dust return unto: a philosopher's life, and proper occupation after
+the most exact manner. And when thou dust return to thy philosophy,
+return not unto it as the manner of some is, after play and liberty as
+it were, to their schoolmasters and pedagogues; but as they that have
+sore eyes to their sponge and egg: or as another to his cataplasm; or
+as others to their fomentations: so shalt not thou make it a matter of
+ostentation at all to obey reason but of ease and comfort. And
+remember that philosophy requireth nothing of thee, but what thy
+nature requireth, and wouldest thou thyself desire anything that is
+not according to nature? for which of these sayest thou; that which is
+according to nature or against it, is of itself more kind and pleasing?
+Is it not for that respect especially, that pleasure itself is to so
+many men's hurt and overthrow, most prevalent, because esteemed commonly
+most kind, and natural? But consider well whether magnanimity rather,
+and true liberty, and true simplicity, and equanimity, and holiness;
+whether these be not most kind and natural? And prudency itself, what
+more kind and amiable than it, when thou shalt truly consider with
+thyself, what it is through all the proper objects of thy rational
+intellectual faculty currently to go on without any fall or stumble?
+As for the things of the world, their true nature is in a manner so
+involved with obscurity, that unto many philosophers, and those no
+mean ones, they seemed altogether incomprehensible, and the Stoics
+themselves, though they judge them not altogether incomprehensible,
+yet scarce and not without much difficulty, comprehensible, so that
+all assent of ours is fallible, for who is he that is infallible in his
+conclusions? From the nature of things, pass now unto their subjects
+and matter: how temporary, how vile are they I such as may be in the
+power and possession of some abominable loose liver, of some common
+strumpet, of some notorious oppressor and extortioner. Pass from thence
+to the dispositions of them that thou doest ordinarily converse with,
+how hardly do we bear, even with the most loving and amiable! that I may
+not say, how hard it is for us to bear even with our own selves, in such
+obscurity, and impurity of things: in such and so continual a flux both
+of the substances and time; both of the motions themselves, and things
+moved; what it is that we can fasten upon; either to honour, and respect
+especially; or seriously, and studiously to seek after; I cannot so much
+as conceive For indeed they are things contrary.
+
+X. Thou must comfort thyself in the expectation of thy natural
+dissolution, and in the meantime not grieve at the delay; but rest
+contented in those two things. First, that nothing shall happen unto
+thee, which is not according to the nature of the universe. Secondly,
+that it is in thy power, to do nothing against thine own proper God, and
+inward spirit. For it is not in any man's power to constrain thee to
+transgress against him.
+
+XI. What is the use that now at this present I make of my soul? Thus
+from time to time and upon all occasions thou must put this question to
+thyself; what is now that part of mine which they call the rational
+mistress part, employed about? Whose soul do I now properly possess? a
+child's? or a youth's? a woman's? or a tyrant's? some brute, or some
+wild beast's soul?
+
+XII. What those things are in themselves, which by the greatest part are
+esteemed good, thou mayest gather even from this. For if a man shall
+hear things mentioned as good, which are really good indeed, such as are
+prudence, temperance, justice, fortitude, after so much heard and
+conceived, he cannot endure to hear of any more, for the word good is
+properly spoken of them. But as for those which by the vulgar are
+esteemed good, if he shall hear them mentioned as good, he doth hearken
+for more. He is well contented to hear, that what is spoken by the
+comedian, is but familiarly and popularly spoken, so that even the
+vulgar apprehend the difference. For why is it else, that this offends
+not and needs not to be excused, when virtues are styled good: but that
+which is spoken in commendation of wealth, pleasure, or honour, we
+entertain it only as merrily and pleasantly spoken? Proceed therefore,
+and inquire further, whether it may not be that those things also which
+being mentioned upon the stage were merrily, and with great applause of
+the multitude, scoffed at with this jest, that they that possessed them
+had not in all the world of their own, (such was their affluence and
+plenty) so much as a place where to avoid their excrements. Whether, I
+say, those ought not also in very deed to be much respected, and
+esteemed of, as the only things that are truly good.
+
+XIII. All that I consist of, is either form or matter. No corruption can
+reduce either of these unto nothing: for neither did I of nothing become
+a subsistent creature. Every part of mine then will by mutation be
+disposed into a certain part of the whole world, and that in time into
+another part; and so in infinitum; by which kind of mutation, I also
+became what I am, and so did they that begot me, and they before them,
+and so upwards in infinitum. For so we may be allowed to speak, though
+the age and government of the world, be to some certain periods of time
+limited, and confined.
+
+XIV. Reason, and rational power, are faculties which content themselves
+with themselves, and their own proper operations. And as for their first
+inclination and motion, that they take from themselves. But their
+progress is right to the end and object, which is in their way, as it
+were, and lieth just before them: that is, which is feasible and
+possible, whether it be that which at the first they proposed to
+themselves, or no. For which reason also such actions are termed
+katorqwseiz to intimate the directness of the way, by which they are
+achieved. Nothing must be thought to belong to a man, which doth not
+belong unto him as he is a man. These, the event of purposes, are not
+things required in a man. The nature of man doth not profess any such
+things. The final ends and consummations of actions are nothing at all
+to a man's nature. The end therefore of a man, or the summum bonum
+whereby that end is fulfilled, cannot consist in the consummation of
+actions purposed and intended. Again, concerning these outward worldly
+things, were it so that any of them did properly belong unto man, then
+would it not belong unto man, to condemn them and to stand in opposition
+with them. Neither would he be praiseworthy that can live without them;
+or he good, (if these were good indeed) who of his own accord doth
+deprive himself of any of them. But we see contrariwise, that the more a
+man doth withdraw himself from these wherein external pomp and greatness
+doth consist, or any other like these; or the better he doth bear with
+the loss of these, the better he is accounted.
+
+XV. Such as thy thoughts and ordinary cogitations are, such will thy
+mind be in time. For the soul doth as it were receive its tincture from
+the fancies, and imaginations. Dye it therefore and thoroughly soak it
+with the assiduity of these cogitations. As for example. Wheresoever
+thou mayest live, there it is in thy power to live well and happy. But
+thou mayest live at the Court, there then also mayest thou live well and
+happy. Again, that which everything is made for, he is also made unto
+that, and cannot but naturally incline unto it. That which anything
+doth naturally incline unto, therein is his end. Wherein the end of
+everything doth consist, therein also doth his good and benefit consist.
+Society therefore is the proper good of a rational creature. For that we
+are made for society, it hath long since been demonstrated. Or can any
+man make any question of this, that whatsoever is naturally worse and
+inferior, is ordinarily subordinated to that which is better? and that
+those things that are best, are made one for another? And those things
+that have souls, are better than those that have none? and of those that
+have, those best that have rational souls?
+
+XVI. To desire things impossible is the part of a mad man. But it is a
+thing impossible, that wicked man should not commit some such things.
+Neither doth anything happen to any man, which in the ordinary course
+of nature as natural unto him doth not happen. Again, the same things
+happen unto others also. And truly, if either he that is ignorant that
+such a thing hath happened unto him, or he that is ambitious to be
+commended for his magnanimity, can be patient, and is not grieved: is it
+not a grievous thing, that either ignorance, or a vain desire to please
+and to be commended, should be more powerful and effectual than true
+prudence? As for the things themselves, they touch not the soul, neither
+can they have any access unto it: neither can they of themselves any
+ways either affect it, or move it. For she herself alone can affect and
+move herself, and according as the dogmata and opinions are, which she
+doth vouchsafe herself; so are those things which, as accessories, have
+any co-existence with her.
+
+XVII. After one consideration, man is nearest unto us; as we are bound
+to do them good, and to bear with them. But as he may oppose any of our
+true proper actions, so man is unto me but as a thing indifferent: even
+as the sun, or the wind, or some wild beast. By some of these it may be,
+that some operation or other of mine, may be hindered; however, of my
+mind and resolution itself, there can be no let or impediment, by reason
+of that ordinary constant both exception (or reservation wherewith it
+inclineth) and ready conversion of objects; from that which may not be,
+to that which may be, which in the prosecution of its inclinations, as
+occasion serves, it doth observe. For by these the mind doth turn and
+convert any impediment whatsoever, to be her aim and purpose. So that
+what before was the impediment, is now the principal object of her
+working; and that which before was in her way, is now her readiest way.
+
+XVIII. Honour that which is chiefest and most powerful in the world, and
+that is it, which makes use of all things, and governs all things. So
+also in thyself; honour that which is chiefest, and most powerful; and
+is of one kind and nature with that which we now spake of. For it is the
+very same, which being in thee, turneth all other things to its own use,
+and by whom also thy life is governed.
+
+XIX. That which doth not hurt the city itself; cannot hurt any citizen.
+This rule thou must remember to apply and make use of upon every conceit
+and apprehension of wrong. If the whole city be not hurt by this,
+neither am I certainly. And if the whole be not, why should I make it
+my private grievance? consider rather what it is wherein he is overseen
+that is thought to have done the wrong. Again, often meditate how
+swiftly all things that subsist, and all things that are done in the
+world, are carried away, and as it were conveyed out of sight: for both
+the substance themselves, we see as a flood, are in a continual flux;
+and all actions in a perpetual change; and the causes themselves,
+subject to a thousand alterations, neither is there anything almost,
+that may ever be said to be now settled and constant. Next unto this,
+and which follows upon it, consider both the infiniteness of the time
+already past, and the immense vastness of that which is to come, wherein
+all things are to be resolved and annihilated. Art not thou then a
+very fool, who for these things, art either puffed up with pride, or
+distracted with cares, or canst find in thy heart to make such moans as
+for a thing that would trouble thee for a very long time? Consider the
+whole universe whereof thou art but a very little part, and the whole
+age of the world together, whereof but a short and very momentary
+portion is allotted unto thee, and all the fates and destinies together,
+of which how much is it that comes to thy part and share! Again: another
+doth trespass against me. Let him look to that. He is master of his own
+disposition, and of his own operation. I for my part am in the meantime
+in possession of as much, as the common nature would have me to possess:
+and that which mine own nature would have me do, I do.
+
+XX. Let not that chief commanding part of thy soul be ever subject to
+any variation through any corporal either pain or pleasure, neither
+suffer it to be mixed with these, but let it both circumscribe itself,
+and confine those affections to their own proper parts and members.
+But if at any time they do reflect and rebound upon the mind and
+understanding (as in an united and compacted body it must needs;) then
+must thou not go about to resist sense and feeling, it being natural.
+However let not thy understanding to this natural sense and feeling,
+which whether unto our flesh pleasant or painful, is unto us nothing
+properly, add an opinion of either good or bad and all is well.
+
+XXI. To live with the Gods. He liveth with the Gods, who at all times
+affords unto them the spectacle of a soul, both contented and well
+pleased with whatsoever is afforded, or allotted unto her; and
+performing whatsoever is pleasing to that Spirit, whom (being part of
+himself) Jove hath appointed to every man as his overseer and governor.
+
+XXII. Be not angry neither with him whose breath, neither with him whose
+arm holes, are offensive. What can he do? such is his breath naturally,
+and such are his arm holes; and from such, such an effect, and such
+a smell must of necessity proceed. 'O, but the man (sayest thou) hath
+understanding in him, and might of himself know, that he by standing
+near, cannot choose but offend.' And thou also (God bless thee!) hast
+understanding. Let thy reasonable faculty, work upon his reasonable
+faculty; show him his fault, admonish him. If he hearken unto thee, thou
+hast cured him, and there will be no more occasion of anger.
+
+XXIII. 'Where there shall neither roarer be, nor harlot.' Why so? As
+thou dost purpose to live, when thou hast retired thyself to some such
+place, where neither roarer nor harlot is: so mayest thou here. And if
+they will not suffer thee, then mayest thou leave thy life rather than
+thy calling, but so as one that doth not think himself anyways wronged.
+Only as one would say, Here is a smoke; I will out of it. And what a
+great matter is this! Now till some such thing force me out, I will
+continue free; neither shall any man hinder me to do what I will, and
+my will shall ever be by the proper nature of a reasonable and sociable
+creature, regulated and directed.
+
+XXIV. That rational essence by which the universe is governed, is for
+community and society; and therefore hath it both made the things that
+are worse, for the best, and hath allied and knit together those
+which are best, as it were in an harmony. Seest thou not how it hath
+sub-ordinated, and co-ordinated? and how it hath distributed unto
+everything according to its worth? and those which have the pre-eminency
+and superiority above all, hath it united together, into a mutual
+consent and agreement.
+
+XXV. How hast thou carried thyself hitherto towards the Gods? towards
+thy parents? towards thy brethren? towards thy wife? towards thy
+children? towards thy masters? thy foster-fathers? thy friends? thy
+domestics? thy servants? Is it so with thee, that hitherto thou hast
+neither by word or deed wronged any of them? Remember withal through how
+many things thou hast already passed, and how many thou hast been able
+to endure; so that now the legend of thy life is full, and thy charge is
+accomplished. Again, how many truly good things have certainly by thee
+been discerned? how many pleasures, how many pains hast thou passed over
+with contempt? how many things eternally glorious hast thou despised?
+towards how many perverse unreasonable men hast thou carried thyself
+kindly, and discreetly?
+
+XXVI. Why should imprudent unlearned souls trouble that which is
+both learned, and prudent? And which is that that is so? she that
+understandeth the beginning and the end, and hath the true knowledge of
+that rational essence, that passeth through all things subsisting, and
+through all ages being ever the same, disposing and dispensing as it
+were this universe by certain periods of time.
+
+XXVII. Within a very little while, thou wilt be either ashes, or a
+sceletum; and a name perchance; and perchance, not so much as a name.
+And what is that but an empty sound, and a rebounding echo? Those things
+which in this life are dearest unto us, and of most account, they are in
+themselves but vain, putrid, contemptible. The most weighty and serious,
+if rightly esteemed, but as puppies, biting one another: or untoward
+children, now laughing and then crying. As for faith, and modesty, and
+justice, and truth, they long since, as one of the poets hath it, have
+abandoned this spacious earth, and retired themselves unto heaven. What
+is it then that doth keep thee here, if things sensible be so mutable
+and unsettled? and the senses so obscure, and so fallible? and our souls
+nothing but an exhalation of blood? and to be in credit among such,
+be but vanity? What is it that thou dost stay for? an extinction, or a
+translation; either of them with a propitious and contented mind. But
+still that time come, what will content thee? what else, but to worship
+and praise the Gods; and to do good unto men. To bear with them, and
+to forbear to do them any wrong. And for all external things belonging
+either to this thy wretched body, or life, to remember that they are
+neither thine, nor in thy power.
+
+XXVIII. Thou mayest always speed, if thou wilt but make choice of the
+right way; if in the course both of thine opinions and actions, thou
+wilt observe a true method. These two things be common to the souls, as
+of God, so of men, and of every reasonable creature, first that in their
+own proper work they cannot be hindered by anything: and secondly, that
+their happiness doth consist in a disposition to, and in the practice of
+righteousness; and that in these their desire is terminated.
+
+XXIX. If this neither be my wicked act, nor an act anyways depending
+from any wickedness of mine, and that by it the public is not hurt; what
+doth it concern me? And wherein can the public be hurt? For thou must
+not altogether be carried by conceit and common opinion: as for help
+thou must afford that unto them after thy best ability, and as occasion
+shall require, though they sustain damage, but in these middle or
+worldly things; but however do not thou conceive that they are truly
+hurt thereby: for that is not right. But as that old foster-father
+in the comedy, being now to take his leave doth with a great deal of
+ceremony, require his foster-child's rhombus, or rattle-top, remembering
+nevertheless that it is but a rhombus; so here also do thou likewise.
+For indeed what is all this pleading and public bawling for at the
+courts? O man, hast thou forgotten what those things are! yea but they
+are things that others much care for, and highly esteem of. Wilt thou
+therefore be a fool too? Once I was; let that suffice.
+
+XXX. Let death surprise rue when it will, and where it will, I may be a
+happy man, nevertheless.
+
+For he is a happy man, who in his lifetime dealeth unto himself a happy
+lot and portion. A happy lot and portion is, good inclinations of the
+soul, good desires, good actions.
+
+
+
+
+THE SIXTH BOOK
+
+I. The matter itself, of which the universe doth consist, is of itself
+very tractable and pliable. That rational essence that doth govern it,
+hath in itself no cause to do evil. It hath no evil in itself; neither
+can it do anything that is evil: neither can anything be hurt by it. And
+all things are done and determined according to its will and prescript.
+
+II. Be it all one unto thee, whether half frozen or well warm; whether
+only slumbering, or after a full sleep; whether discommended or
+commended thou do thy duty: or whether dying or doing somewhat else; for
+that also 'to die,' must among the rest be reckoned as one of the duties
+and actions of our lives.
+
+III. Look in, let not either the proper quality, or the true worth of
+anything pass thee, before thou hast fully apprehended it.
+
+IV. All substances come soon to their change, and either they shall
+be resolved by way of exhalation (if so be that all things shall be
+reunited into one substance), or as others maintain, they shall be
+scattered and dispersed. As for that Rational Essence by which all
+things are governed, as it best understandeth itself, both its own
+disposition, and what it doth, and what matter it hath to do with and
+accordingly doth all things; so we that do not, no wonder, if we wonder
+at many things, the reasons whereof we cannot comprehend.
+
+V. The best kind of revenge is, not to become like unto them.
+
+VI. Let this be thy only joy, and thy only comfort, from one sociable
+kind action without intermission to pass unto another, God being ever in
+thy mind.
+
+VII. The rational commanding part, as it alone can stir up and turn
+itself; so it maketh both itself to be, and everything that happeneth,
+to appear unto itself, as it will itself.
+
+VIII. According to the nature of the universe all things particular are
+determined, not according to any other nature, either about compassing
+and containing; or within, dispersed and contained; or without,
+depending. Either this universe is a mere confused mass, and an
+intricate context of things, which shall in time be scattered and
+dispersed again: or it is an union consisting of order, and administered
+by Providence. If the first, why should I desire to continue any longer
+in this fortuit confusion and commixtion? or why should I take care for
+anything else, but that as soon as may be I may be earth again? And
+why should I trouble myself any more whilst I seek to please the Gods?
+Whatsoever I do, dispersion is my end, and will come upon me whether I
+will or no. But if the latter be, then am not I religious in vain;
+then will I be quiet and patient, and put my trust in Him, who is the
+Governor of all.
+
+IX. Whensoever by some present hard occurrences thou art constrained to
+be in some sort troubled and vexed, return unto thyself as soon as may
+be, and be not out of tune longer than thou must needs. For so shalt
+thou be the better able to keep thy part another time, and to maintain
+the harmony, if thou dost use thyself to this continually; once out,
+presently to have recourse unto it, and to begin again.
+
+X. If it were that thou hadst at one time both a stepmother, and
+a natural mother living, thou wouldst honour and respect her also;
+nevertheless to thine own natural mother would thy refuge, and recourse
+be continually. So let the court and thy philosophy be unto thee. Have
+recourse unto it often, and comfort thyself in her, by whom it is that
+those other things are made tolerable unto thee, and thou also in those
+things not intolerable unto others.
+
+XI. How marvellous useful it is for a man to represent unto himself
+meats, and all such things that are for the mouth, under a right
+apprehension and imagination! as for example: This is the carcass of a
+fish; this of a bird; and this of a hog. And again more generally; This
+phalernum, this excellent highly commended wine, is but the bare juice
+of an ordinary grape. This purple robe, but sheep's hairs, dyed with
+the blood of a shellfish. So for coitus, it is but the attrition of an
+ordinary base entrail, and the excretion of a little vile snivel, with
+a certain kind of convulsion: according to Hippocrates his opinion. How
+excellent useful are these lively fancies and representations of things,
+thus penetrating and passing through the objects, to make their true
+nature known and apparent! This must thou use all thy life long, and
+upon all occasions: and then especially, when matters are apprehended
+as of great worth and respect, thy art and care must be to uncover
+them, and to behold their vileness, and to take away from them all those
+serious circumstances and expressions, under which they made so grave
+a show. For outward pomp and appearance is a great juggler; and then
+especially art thou most in danger to be beguiled by it, when (to
+a man's thinking) thou most seemest to be employed about matters of
+moment.
+
+XII. See what Crates pronounceth concerning Xenocrates himself.
+
+XIII. Those things which the common sort of people do admire, are most
+of them such things as are very general, and may be comprehended under
+things merely natural, or naturally affected and qualified: as stones,
+wood, figs, vines, olives. Those that be admired by them that are more
+moderate and restrained, are comprehended under things animated: as
+flocks and herds. Those that are yet more gentle and curious, their
+admiration is commonly confined to reasonable creatures only; not in
+general as they are reasonable, but as they are capable of art, or of
+some craft and subtile invention: or perchance barely to reasonable
+creatures; as they that delight in the possession of many slaves. But
+he that honours a reasonable soul in general, as it is reasonable and
+naturally sociable, doth little regard anything else: and above all
+things is careful to preserve his own, in the continual habit and
+exercise both of reason and sociableness: and thereby doth co-operate
+with him, of whose nature he doth also participate; God.
+
+XIV. Some things hasten to be, and others to be no more. And even
+whatsoever now is, some part thereof hath already perished. Perpetual
+fluxes and alterations renew the world, as the perpetual course of time
+doth make the age of the world (of itself infinite) to appear always
+fresh and new. In such a flux and course of all things, what of these
+things that hasten so fast away should any man regard, since among all
+there is not any that a man may fasten and fix upon? as if a man would
+settle his affection upon some ordinary sparrow living by him, who is no
+sooner seen, than out of sight. For we must not think otherwise of our
+lives, than as a mere exhalation of blood, or of an ordinary respiration
+of air. For what in our common apprehension is, to breathe in the air
+and to breathe it out again, which we do daily: so much is it and no
+more, at once to breathe out all thy respirative faculty into that
+common air from whence but lately (as being but from yesterday, and
+to-day), thou didst first breathe it in, and with it, life.
+
+XV. Not vegetative spiration, it is not surely (which plants have) that
+in this life should be so dear unto us; nor sensitive respiration, the
+proper life of beasts, both tame and wild; nor this our imaginative
+faculty; nor that we are subject to be led and carried up and down by
+the strength of our sensual appetites; or that we can gather, and live
+together; or that we can feed: for that in effect is no better, than
+that we can void the excrements of our food. What is it then that should
+be dear unto us? to hear a clattering noise? if not that, then neither
+to be applauded by the tongues of men. For the praises of many tongues,
+is in effect no better than the clattering of so many tongues. If then
+neither applause, what is there remaining that should be dear unto thee?
+This I think: that in all thy motions and actions thou be moved,
+and restrained according to thine own true natural constitution and
+Construction only. And to this even ordinary arts and professions do
+lead us. For it is that which every art doth aim at, that whatsoever it
+is, that is by art effected and prepared, may be fit for that work that
+it is prepared for. This is the end that he that dresseth the vine, and
+he that takes upon him either to tame colts, or to train up dogs,
+doth aim at. What else doth the education of children, and all learned
+professions tend unto? Certainly then it is that, which should be dear
+unto us also. If in this particular it go well with thee, care not for
+the obtaining of other things. But is it so, that thou canst not but
+respect other things also? Then canst not thou truly be free? then canst
+thou not have self-content: then wilt thou ever be subject to passions.
+For it is not possible, but that thou must be envious, and jealous, and
+suspicious of them whom thou knowest can bereave thee of such things;
+and again, a secret underminer of them, whom thou seest in present
+possession of that which is dear unto thee. To be short, he must of
+necessity be full of confusion within himself, and often accuse the
+Gods, whosoever stands in need of these things. But if thou shalt
+honour and respect thy mind only, that will make thee acceptable
+towards thyself, towards thy friends very tractable; and conformable
+and concordant with the Gods; that is, accepting with praises whatsoever
+they shall think good to appoint and allot unto thee.
+
+XVI. Under, above, and about, are the motions of the elements; but
+the motion of virtue, is none of those motions, but is somewhat more
+excellent and divine. Whose way (to speed and prosper in it) must be
+through a way, that is not easily comprehended.
+
+XVII. Who can choose but wonder at them? They will not speak well of
+them that are at the same time with them, and live with them; yet they
+themselves are very ambitious, that they that shall follow, whom they
+have never seen, nor shall ever see, should speak well of them. As if
+a man should grieve that he hath not been commended by them, that lived
+before him.
+
+XVIII. Do not ever conceive anything impossible to man, which by thee
+cannot, or not without much difficulty be effected; but whatsoever in
+general thou canst Conceive possible and proper unto any man, think that
+very possible unto thee also.
+
+XIX. Suppose that at the palestra somebody hath all to-torn thee with
+his nails, and hath broken thy head. Well, thou art wounded. Yet thou
+dost not exclaim; thou art not offended with him. Thou dost not suspect
+him for it afterwards, as one that watcheth to do thee a mischief. Yea
+even then, though thou dost thy best to save thyself from him, yet not
+from him as an enemy. It is not by way of any suspicious indignation,
+but by way of gentle and friendly declination. Keep the same mind and
+disposition in other parts of thy life also. For many things there be,
+which we must conceit and apprehend, as though we had had to do with an
+antagonist at the palestra. For as I said, it is very possible for us to
+avoid and decline, though we neither suspect, nor hate.
+
+XX. If anybody shall reprove me, and shall make it apparent unto me,
+that in any either opinion or action of mine I do err, I will most
+gladly retract. For it is the truth that I seek after, by which I am
+sure that never any man was hurt; and as sure, that he is hurt that
+continueth in any error, or ignorance whatsoever.
+
+XXI. I for my part will do what belongs unto me; as for other things,
+whether things unsensible or things irrational; or if rational, yet
+deceived and ignorant of the true way, they shall not trouble or
+distract me. For as for those creatures which are not endued with reason
+and all other things and-matters of the world whatsoever I freely, and
+generously, as one endued with reason, of things that have none, make
+use of them. And as for men, towards them as naturally partakers of the
+same reason, my care is to carry myself sociably. But whatsoever it is
+that thou art about, remember to call upon the Gods. And as for the time
+how long thou shalt live to do these things, let it be altogether
+indifferent unto thee, for even three such hours are sufficient.
+
+XXII. Alexander of Macedon, and he that dressed his mules, when once
+dead both came to one. For either they were both resumed into those
+original rational essences from whence all things in the world are
+propagated; or both after one fashion were scattered into atoms.
+
+XXIII Consider how many different things, whether they concern our
+bodies, or our souls, in a moment of time come to pass in every one of
+us, and so thou wilt not wonder if many more things or rather all things
+that are done, can at one time subsist, and coexist in that both one and
+general, which we call the world.
+
+XXIV. if any should put this question unto thee, how this word Antoninus
+is written, wouldst thou not presently fix thine intention upon it, and
+utter out in order every letter of it? And if any shall begin to gainsay
+thee, and quarrel with thee about it; wilt thou quarrel with him again,
+or rather go on meekly as thou hast begun, until thou hast numbered out
+every letter? Here then likewise remember, that every duty that belongs
+unto a man doth consist of some certain letters or numbers as it were,
+to which without any noise or tumult keeping thyself thou must orderly
+proceed to thy proposed end, forbearing to quarrel with him that would
+quarrel and fall out with thee.
+
+XXV. Is it not a cruel thing to forbid men to affect those things, which
+they conceive to agree best with their own natures, and to tend most
+to their own proper good and behoof? But thou after a sort deniest them
+this liberty, as often as thou art angry with them for their sins. For
+surely they are led unto those sins whatsoever they be, as to
+their proper good and commodity. But it is not so (thou wilt object
+perchance). Thou therefore teach them better, and make it appear unto
+them: but be not thou angry with them.
+
+XXVI. Death is a cessation from the impression of the senses, the
+tyranny of the passions, the errors of the mind, and the servitude of
+the body.
+
+XXVII. If in this kind of life thy body be able to hold out, it is a
+shame that thy soul should faint first, and give over, take heed, lest
+of a philosopher thou become a mere Caesar in time, and receive a new
+tincture from the court. For it may happen if thou dost not take heed.
+Keep thyself therefore, truly simple, good, sincere, grave, free
+from all ostentation, a lover of that which is just, religious, kind,
+tender-hearted, strong and vigorous to undergo anything that becomes
+thee. Endeavour to continue such, as philosophy (hadst thou wholly and
+constantly applied thyself unto it) would have made, and secured thee.
+Worship the Gods, procure the welfare of men, this life is short.
+Charitable actions, and a holy disposition, is the only fruit of this
+earthly life.
+
+XXVIII. Do all things as becometh the disciple of Antoninus Pius.
+Remember his resolute constancy in things that were done by him
+according to reason, his equability in all things, his sanctity; the
+cheerfulness of his countenance, his sweetness, and how free he was from
+all vainglory; how careful to come to the true and exact knowledge of
+matters in hand, and how he would by no means give over till he did
+fully, and plainly understand the whole state of the business; and how
+patiently, and without any contestation he would bear with them, that
+did unjustly condemn him: how he would never be over-hasty in anything,
+nor give ear to slanders and false accusations, but examine and observe
+with best diligence the several actions and dispositions of men. Again,
+how he was no backbiter, nor easily frightened, nor suspicious, and in
+his language free from all affectation and curiosity: and how easily he
+would content himself with few things, as lodging, bedding, clothing,
+and ordinary nourishment, and attendance. How able to endure labour, how
+patient; able through his spare diet to continue from morning to evening
+without any necessity of withdrawing before his accustomed hours to
+the necessities of nature: his uniformity and constancy in matter of
+friendship. How he would bear with them that with all boldness and
+liberty opposed his opinions; and even rejoice if any man could better
+advise him: and lastly, how religious he was without superstition. All
+these things of him remember, that whensoever thy last hour shall
+come upon thee, it may find thee, as it did him, ready for it in the
+possession of a good conscience.
+
+XXIX. Stir up thy mind, and recall thy wits again from thy natural
+dreams, and visions, and when thou art perfectly awoken, and canst
+perceive that they were but dreams that troubled thee, as one newly
+awakened out of another kind of sleep look upon these worldly things
+with the same mind as thou didst upon those, that thou sawest in thy
+sleep.
+
+XXX. I consist of body and soul. Unto my body all things are
+indifferent, for of itself it cannot affect one thing more than another
+with apprehension of any difference; as for my mind, all things which
+are not within the verge of her own operation, are indifferent unto her,
+and for her own operations, those altogether depend of her; neither
+does she busy herself about any, but those that are present; for as
+for future and past operations, those also are now at this present
+indifferent unto her.
+
+XXXI. As long as the foot doth that which belongeth unto it to do, and
+the hand that which belongs unto it, their labour, whatsoever it be, is
+not unnatural. So a man as long as he doth that which is proper unto
+a man, his labour cannot be against nature; and if it be not against
+nature, then neither is it hurtful unto him. But if it were so that
+happiness did consist in pleasure: how came notorious robbers, impure
+abominable livers, parricides, and tyrants, in so large a measure to
+have their part of pleasures?
+
+XXXII. Dost thou not see, how even those that profess mechanic arts,
+though in some respect they be no better than mere idiots, yet they
+stick close to the course of their trade, neither can they find in
+their heart to decline from it: and is it not a grievous thing that
+an architect, or a physician shall respect the course and mysteries of
+their profession, more than a man the proper course and condition of his
+own nature, reason, which is common to him and to the Gods?
+
+XXXIII. Asia, Europe; what are they, but as corners of the whole world;
+of which the whole sea, is but as one drop; and the great Mount Athos,
+but as a clod, as all present time is but as one point of eternity. All,
+petty things; all things that are soon altered, soon perished. And all
+things come from one beginning; either all severally and particularly
+deliberated and resolved upon, by the general ruler and governor of all;
+or all by necessary consequence. So that the dreadful hiatus of a gaping
+lion, and all poison, and all hurtful things, are but (as the thorn and
+the mire) the necessary consequences of goodly fair things. Think not
+of these therefore, as things contrary to those which thou dost much
+honour, and respect; but consider in thy mind the true fountain of all.
+
+XXXIV He that seeth the things that are now, hath Seen all that either
+was ever, or ever shall be, for all things are of one kind; and all like
+one unto another. Meditate often upon the connection of all things in
+the world; and upon the mutual relation that they have one unto another.
+For all things are after a sort folded and involved one within another,
+and by these means all agree well together. For one thing is consequent
+unto another, by local motion, by natural conspiration and agreement,
+and by substantial union, or, reduction of all substances into one.
+
+XXXV. Fit and accommodate thyself to that estate and to those
+occurrences, which by the destinies have been annexed unto thee; and
+love those men whom thy fate it is to live with; but love them truly. An
+instrument, a tool, an utensil, whatsoever it be, if it be fit for the
+purpose it was made for, it is as it should be though he perchance that
+made and fitted it, be out of sight and gone. But in things natural,
+that power which hath framed and fitted them, is and abideth within them
+still: for which reason she ought also the more to be respected, and we
+are the more obliged (if we may live and pass our time according to her
+purpose and intention) to think that all is well with us, and according
+to our own minds. After this manner also, and in this respect it is,
+that he that is all in all doth enjoy his happiness.
+
+XXXVI. What things soever are not within the proper power and
+jurisdiction of thine own will either to compass or avoid, if thou shalt
+propose unto thyself any of those things as either good, or evil; it
+must needs be that according as thou shalt either fall into that which
+thou dost think evil, or miss of that which thou dost think good, so
+wilt thou be ready both to complain of the Gods, and to hate those men,
+who either shall be so indeed, or shall by thee be suspected as the
+cause either of thy missing of the one, or falling into the other. And
+indeed we must needs commit many evils, if we incline to any of these
+things, more or less, with an opinion of any difference. But if we mind
+and fancy those things only, as good and bad, which wholly depend of our
+own wills, there is no more occasion why we should either murmur against
+the Gods, or be at enmity with any man.
+
+XXXVII. We all work to one effect, some willingly, and with a rational
+apprehension of what we do: others without any such knowledge. As I
+think Heraclitus in a place speaketh of them that sleep, that even they
+do work in their kind, and do confer to the general operations of the
+world. One man therefore doth co-operate after one sort, and another
+after another sort; but even he that doth murmur, and to his power doth
+resist and hinder; even he as much as any doth co-operate. For of such
+also did the world stand in need. Now do thou consider among which of
+these thou wilt rank thyself. For as for him who is the Administrator
+of all, he will make good use of thee whether thou wilt or no, and make
+thee (as a part and member of the whole) so to co-operate with him,
+that whatsoever thou doest, shall turn to the furtherance of his own
+counsels, and resolutions. But be not thou for shame such a part of the
+whole, as that vile and ridiculous verse (which Chrysippus in a place
+doth mention) is a part of the comedy. XXXVIII. Doth either the sun take
+upon him to do that which belongs to the rain? or his son Aesculapius
+that, which unto the earth doth properly belong? How is it with every
+one of the stars in particular? Though they all differ one from another,
+and have their several charges and functions by themselves, do they not
+all nevertheless concur and co-operate to one end?
+
+XXXIX. If so be that the Gods have deliberated in particular of those
+things that should happen unto me, I must stand to their deliberation,
+as discrete and wise. For that a God should be an imprudent God, is a
+thing hard even to conceive: and why should they resolve to do me hurt?
+for what profit either unto them or the universe (which they specially
+take care for) could arise from it? But if so be that they have not
+deliberated of me in particular, certainly they have of the whole in
+general, and those things which in consequence and coherence of this
+general deliberation happen unto me in particular, I am bound to embrace
+and accept of. But if so be that they have not deliberated at all (which
+indeed is very irreligious for any man to believe: for then let us
+neither sacrifice, nor pray, nor respect our oaths, neither let us any
+more use any of those things, which we persuaded of the presence and
+secret conversation of the Gods among us, daily use and practise:)
+but, I say, if so be that they have not indeed either in general, or
+particular deliberated of any of those things, that happen unto us
+in this world; yet God be thanked, that of those things that
+concern myself, it is lawful for me to deliberate myself, and all my
+deliberation is but concerning that which may be to me most profitable.
+Now that unto every one is most profitable, which is according to his
+own constitution and nature. And my nature is, to be rational in all my
+actions and as a good, and natural member of a city and commonwealth,
+towards my fellow members ever to be sociably and kindly disposed and
+affected. My city and country as I am Antoninus, is Rome; as a man, the
+whole world. Those things therefore that are expedient and profitable to
+those cities, are the only things that are good and expedient for me.
+
+XL. Whatsoever in any kind doth happen to any one, is expedient to the
+whole. And thus much to content us might suffice, that it is expedient
+for the whole in general. But yet this also shalt thou generally
+perceive, if thou dost diligently take heed, that whatsoever doth happen
+to any one man or men.... And now I am content that the word expedient,
+should more generally be understood of those things which we otherwise
+call middle things, or things indifferent; as health, wealth, and the
+like.
+
+XLI. As the ordinary shows of the theatre and of other such places,
+when thou art presented with them, affect thee; as the same things still
+seen, and in the same fashion, make the sight ingrateful and tedious;
+so must all the things that we see all our life long affect us. For all
+things, above and below, are still the same, and from the same causes.
+When then will there be an end?
+
+XLII. Let the several deaths of men of all sorts, and of all sorts of
+professions, and of all sort of nations, be a perpetual object of thy
+thoughts,... so that thou mayst even come down to Philistio, Phoebus,
+and Origanion. Pass now to other generations. Thither shall we after
+many changes, where so many brave orators are; where so many grave
+philosophers; Heraclitus, Pythagoras, Socrates. Where so many heroes of
+the old times; and then so many brave captains of the latter times; and
+so many kings. After all these, where Eudoxus, Hipparchus, Archimedes;
+where so many other sharp, generous, industrious, subtile, peremptory
+dispositions; and among others, even they, that have been the greatest
+scoffers and deriders of the frailty and brevity of this our human life;
+as Menippus, and others, as many as there have been such as he. Of all
+these consider, that they long since are all dead, and gone. And what do
+they suffer by it! Nay they that have not so much as a name remaining,
+what are they the worse for it? One thing there is, and that only, which
+is worth our while in this world, and ought by us much to be esteemed;
+and that is, according to truth and righteousness, meekly and lovingly
+to converse with false, and unrighteous men.
+
+XLIII. When thou wilt comfort and cheer thyself, call to mind the
+several gifts and virtues of them, whom thou dost daily converse with;
+as for example, the industry of the one; the modesty of another; the
+liberality of a third; of another some other thing. For nothing can so
+much rejoice thee, as the resemblances and parallels of several virtues,
+visible and eminent in the dispositions of those who live with thee;
+especially when, all at once, as near as may be, they represent
+themselves unto thee. And therefore thou must have them always in a
+readiness.
+
+XLIV. Dost thou grieve that thou dost weigh but so many pounds, and not
+three hundred rather? Just as much reason hast thou to grieve that
+thou must live but so many years, and not longer. For as for bulk and
+substance thou dost content thyself with that proportion of it that is
+allotted unto thee, so shouldst thou for time.
+
+XLV. Let us do our best endeavours to persuade them; but however, if
+reason and justice lead thee to it, do it, though they be never so much
+against it. But if any shall by force withstand thee, and hinder thee in
+it, convert thy virtuous inclination from one object unto another, from
+justice to contented equanimity, and cheerful patience: so that what in
+the one is thy hindrance, thou mayst make use of it for the exercise of
+another virtue: and remember that it was with due exception, and
+reservation, that thou didst at first incline and desire. For thou didst
+not set thy mind upon things impossible. Upon what then? that all thy
+desires might ever be moderated with this due kind of reservation. And
+this thou hast, and mayst always obtain, whether the thing desired be in
+thy power or no. And what do I care for more, if that for which I was
+born and brought forth into the world (to rule all my desires with
+reason and discretion) may be?
+
+XLVI. The ambitious supposeth another man's act, praise and applause, to
+be his own happiness; the voluptuous his own sense and feeling; but he
+that is wise, his own action.
+
+XLVII. It is in thy power absolutely to exclude all manner of conceit
+and opinion, as concerning this matter; and by the same means, to
+exclude all grief and sorrow from thy soul. For as for the things and
+objects themselves, they of themselves have no such power, whereby to
+beget and force upon us any opinion at all.
+
+XLVIII. Use thyself when any man speaks unto thee, so to hearken unto
+him, as that in the interim thou give not way to any other thoughts;
+that so thou mayst (as far as is possible) seem fixed and fastened to
+his very soul, whosoever he be that speaks unto thee.
+
+XLIX. That which is not good for the bee-hive, cannot be good for the
+bee.
+
+L. Will either passengers, or patients, find fault and complain, either
+the one if they be well carried, or the others if well cured? Do they
+take care for any more than this; the one, that their shipmaster may
+bring them safe to land, and the other, that their physician may effect
+their recovery?
+
+LI. How many of them who came into the world at the same time when I
+did, are already gone out of it?
+
+LII. To them that are sick of the jaundice, honey seems bitter; and to
+them that are bitten by a mad dog, the water terrible; and to children,
+a little ball seems a fine thing. And why then should I be angry? or
+do I think that error and false opinion is less powerful to make men
+transgress, than either choler, being immoderate and excessive, to cause
+the jaundice; or poison, to cause rage?
+
+LIII. No man can hinder thee to live as thy nature doth require. Nothing
+can happen unto thee, but what the common good of nature doth require.
+
+LIV. What manner of men they be whom they seek to please, and what to
+get, and by what actions: how soon time will cover and bury all things,
+and how many it hath already buried!
+
+
+
+
+THE SEVENTH BOOK
+
+I. What is wickedness? It is that which many time and often thou hast
+already seen and known in the world. And so oft as anything doth happen
+that might otherwise trouble thee, let this memento presently come to
+thy mind, that it is that which thou hast already often Seen and known.
+Generally, above and below, thou shalt find but the same things. The
+very same things whereof ancient stories, middle age stories, and fresh
+stories are full whereof towns are full, and houses full. There is
+nothing that is new. All things that are, are both usual and of little
+continuance.
+
+II. What fear is there that thy dogmata, or philosophical resolutions
+and conclusions, should become dead in thee, and lose their proper
+power and efficacy to make thee live happy, as long as those proper
+and correlative fancies, and representations of things on which they
+mutually depend (which continually to stir up and revive is in thy
+power,) are still kept fresh and alive? It is in my power concerning
+this thing that is happened, what soever it be, to conceit that which is
+right and true. If it be, why then am I troubled? Those things that are
+without my understanding, are nothing to it at all: and that is it only,
+which doth properly concern me. Be always in this mind, and thou wilt be
+right.
+
+III. That which most men would think themselves most happy for, and
+would prefer before all things, if the Gods would grant it unto them
+after their deaths, thou mayst whilst thou livest grant unto thyself; to
+live again. See the things of the world again, as thou hast already seen
+them. For what is it else to live again? Public shows and solemnities
+with much pomp and vanity, stage plays, flocks and herds; conflicts
+and contentions: a bone thrown to a company of hungry curs; a bait for
+greedy fishes; the painfulness, and continual burden-bearing of wretched
+ants, the running to and fro of terrified mice: little puppets drawn up
+and down with wires and nerves: these be the objects of the world among
+all these thou must stand steadfast, meekly affected, and free from all
+manner of indignation; with this right ratiocination and apprehension;
+that as the worth is of those things which a man doth affect, so is in
+very deed every man's worth more or less.
+
+IV. Word after word, every one by itself, must the things that are
+spoken be conceived and understood; and so the things that are done,
+purpose after purpose, every one by itself likewise. And as in matter of
+purposes and actions, we must presently see what is the proper use and
+relation of every one; so of words must we be as ready, to consider of
+every one what is the true meaning, and signification of it according to
+truth and nature, however it be taken in common use.
+
+V. Is my reason, and understanding sufficient for this, or no? If it be
+sufficient, without any private applause, or public ostentation as of an
+instrument, which by nature I am provided of, I will make use of it for
+the work in hand, as of an instrument, which by nature I am provided of.
+if it be not, and that otherwise it belong not unto me particularly as
+a private duty, I will either give it over, and leave it to some other
+that can better effect it: or I will endeavour it; but with the help
+of some other, who with the joint help of my reason, is able to bring
+somewhat to pass, that will now be seasonable and useful for the common
+good. For whatsoever I do either by myself, or with some other, the
+only thing that I must intend, is, that it be good and expedient for
+the public. For as for praise, consider how many who once were much
+commended, are now already quite forgotten, yea they that commended
+them, how even they themselves are long since dead and gone. Be not
+therefore ashamed, whensoever thou must use the help of others. For
+whatsoever it be that lieth upon thee to effect, thou must propose it
+unto thyself, as the scaling of walls is unto a soldier. And what if
+thou through either lameness or some other impediment art not able to
+reach unto the top of the battlements alone, which with the help of
+another thou mayst; wilt thou therefore give it over, or go about it
+with less courage and alacrity, because thou canst not effect it all
+alone?
+
+VI. Let not things future trouble thee. For if necessity so require that
+they come to pass, thou shalt (whensoever that is) be provided for them
+with the same reason, by which whatsoever is now present, is made both
+tolerable and acceptable unto thee. All things are linked and knitted
+together, and the knot is sacred, neither is there anything in the
+world, that is not kind and natural in regard of any other thing, or,
+that hath not some kind of reference and natural correspondence with
+whatsoever is in the world besides. For all things are ranked together,
+and by that decency of its due place and order that each particular
+doth observe, they all concur together to the making of one and the same
+["Kosmos" ed] or world: as if you said, a comely piece, or an orderly
+composition. For all things throughout, there is but one and the same
+order; and through all things, one and the same God, the same substance
+and the same law. There is one common reason, and one common truth, that
+belongs unto all reasonable creatures, for neither is there save one
+perfection of all creatures that are of the same kind, and partakers of
+the same reason.
+
+VII. Whatsoever is material, doth soon vanish away into the common
+substance of the whole; and whatsoever is formal, or, whatsoever doth
+animate that which is material, is soon resumed into the common reason
+of the whole; and the fame and memory of anything, is soon swallowed up
+by the general age and duration of the whole.
+
+VIII. To a reasonable creature, the same action is both according
+to nature, and according to reason.
+
+IX. Straight of itself, not made straight.
+
+X. As several members in one body united, so are reasonable creatures
+in a body divided and dispersed, all made and prepared for one common
+operation. And this thou shalt apprehend the better, if thou shalt use
+thyself often to say to thyself, I am meloz, or a member of the mass and
+body of reasonable substances. But if thou shalt say I am meroz, or
+a part, thou dost not yet love men from thy heart. The joy that thou
+takest in the exercise of bounty, is not yet grounded upon a due
+ratiocination and right apprehension of the nature of things. Thou dost
+exercise it as yet upon this ground barely, as a thing convenient and
+fitting; not, as doing good to thyself, when thou dost good unto others.
+
+XI. Of things that are external, happen what will to that which can
+suffer by external accidents. Those things that suffer let them complain
+themselves, if they will; as for me, as long as I conceive no such
+thing, that that which is happened is evil, I have no hurt; and it is in
+my power not to conceive any such thing.
+
+XII. Whatsoever any man either doth or saith, thou must be good; not for
+any man's sake, but for thine own nature's sake; as if either gold, or
+the emerald, or purple, should ever be saying to themselves, Whatsoever
+any man either doth or saith, I must still be an emerald, and I must
+keep my colour.
+
+XIII. This may ever be my comfort and security: my understanding, that
+ruleth over all, will not of itself bring trouble and vexation upon
+itself. This I say; it will not put itself in any fear, it will not lead
+itself into any concupiscence. If it be in the power of any other to
+compel it to fear, or to grieve, it is free for him to use his power.
+But sure if itself do not of itself, through some false opinion or
+supposition incline itself to any such disposition; there is no fear.
+For as for the body, why should I make the grief of my body, to be the
+grief of my mind? If that itself can either fear or complain, let it.
+But as for the soul, which indeed, can only be truly sensible of either
+fear or grief; to which only it belongs according to its different
+imaginations and opinions, to admit of either of these, or of their
+contraries; thou mayst look to that thyself, that it suffer nothing.
+Induce her not to any such opinion or persuasion. The understanding
+is of itself sufficient unto itself, and needs not (if itself doth not
+bring itself to need) any other thing besides itself, and by consequent
+as it needs nothing, so neither can it be troubled or hindered by
+anything, if itself doth not trouble and hinder itself.
+
+XIV. What is rv&nfLovia, or happiness: but a7~o~ &d~wv, or, a good
+da~rnon, or spirit? What then dost thou do here, O opinion? By the Gods
+I adjure thee, that thou get thee gone, as thou earnest: for I need thee
+not. Thou earnest indeed unto me according to thy ancient wonted manner.
+It is that, that all men have ever been subject unto. That thou camest
+therefore I am not angry with thee, only begone, now that I have found
+thee what thou art.
+
+XV. Is any man so foolish as to fear change, to which all things that
+once were not owe their being? And what is it, that is more pleasing and
+more familiar to the nature of the universe? How couldst thou thyself
+use thy ordinary hot baths, should not the wood that heateth them first
+be changed? How couldst thou receive any nourishment from those things
+that thou hast eaten, if they should not be changed? Can anything
+else almost (that is useful and profitable) be brought to pass without
+change? How then dost not thou perceive, that for thee also, by death,
+to come to change, is a thing of the very same nature, and as necessary
+for the nature of the universe?
+
+XVI. Through the substance of the universe, as through a torrent pass
+all particular bodies, being all of the same nature, and all joint
+workers with the universe itself as in one of our bodies so many
+members among themselves. How many such as Chrysippus, how many such
+as Socrates, how many such as Epictetus, hath the age of the world
+long since swallowed up and devoured? Let this, be it either men or
+businesses, that thou hast occasion to think of, to the end that thy
+thoughts be not distracted and thy mind too earnestly set upon anything,
+upon every such occasion presently come to thy mind. Of all my thoughts
+and cares, one only thing shall be the object, that I myself do nothing
+which to the proper constitution of man, (either in regard of the
+thing itself, or in regard of the manner, or of the time of doing,)
+is contrary. The time when thou shalt have forgotten all things, is
+at hand. And that time also is at hand, when thou thyself shalt be
+forgotten by all. Whilst thou art, apply thyself to that especially
+which unto man as he is a mart, is most proper and agreeable, and that
+is, for a man even to love them that transgress against him. This shall
+be, if at the same time that any such thing doth happen, thou call
+to mind, that they are thy kinsmen; that it is through ignorance and
+against their wills that they sin; and that within a very short while
+after, both thou and he shall be no more. But above all things, that he
+hath not done thee any hurt; for that by him thy mind and understanding
+is not made worse or more vile than it was before.
+
+XVII. The nature of the universe, of the common substance of all things
+as it were of so much wax hath now perchance formed a horse; and then,
+destroying that figure, hath new tempered and fashioned the matter of it
+into the form and substance of a tree: then that again into the form and
+substance of a man: and then that again into some other. Now every one
+of these doth subsist but for a very little while. As for dissolution,
+if it be no grievous thing to the chest or trunk, to be joined together;
+why should it be more grievous to be put asunder?
+
+XVIII. An angry countenance is much against nature, and it is oftentimes
+the proper countenance of them that are at the point of death. But were
+it so, that all anger and passion were so thoroughly quenched in thee,
+that it were altogether impossible to kindle it any more, yet herein
+must not thou rest satisfied, but further endeavour by good consequence
+of true ratiocination, perfectly to conceive and understand, that all
+anger and passion is against reason. For if thou shalt not be sensible
+of thine innocence; if that also shall be gone from thee, the comfort of
+a good conscience, that thou doest all things according to reason: what
+shouldest thou live any longer for? All things that now thou seest,
+are but for a moment. That nature, by which all things in the world are
+administered, will soon bring change and alteration upon them, and then
+of their substances make other things like unto them: and then soon
+after others again of the matter and substance of these: that so by
+these means, the world may still appear fresh and new.
+
+XIX. Whensoever any man doth trespass against other, presently consider
+with thyself what it was that he did suppose to be good, what to be
+evil, when he did trespass. For this when thou knowest, thou wilt pity
+him thou wilt have no occasion either to wonder, or to be angry. For
+either thou thyself dust yet live in that error and ignorance, as that
+thou dust suppose either that very thing that he doth, or some other
+like worldly thing, to be good; and so thou art bound to pardon him if
+he have done that which thou in the like case wouldst have done thyself.
+Or if so be that thou dost not any more suppose the same things to be
+good or evil, that he doth; how canst thou but be gentle unto him that
+is in an error?
+
+XX. Fancy not to thyself things future, as though they were present
+but of those that are present, take some aside, that thou takest most
+benefit of, and consider of them particularly, how wonderfully thou
+wouldst want them, if they were not present. But take heed withal, lest
+that whilst thou dust settle thy contentment in things present, thou
+grow in time so to overprize them, as that the want of them (whensoever
+it shall so fall out) should be a trouble and a vexation unto thee. Wind
+up thyself into thyself. Such is the nature of thy reasonable
+commanding part, as that if it exercise justice, and have by that means
+tranquillity within itself, it doth rest fully satisfied with itself
+without any other thing.
+
+XXI. Wipe off all opinion stay the force and violence of unreasonable
+lusts and affections: circumscribe the present time examine whatsoever
+it be that is happened, either to thyself or to another: divide all
+present objects, either in that which is formal or material think of the
+last hour. That which thy neighbour hath committed, where the guilt of
+it lieth, there let it rest. Examine in order whatsoever is spoken. Let
+thy mind penetrate both into the effects, and into the causes. Rejoice
+thyself with true simplicity, and modesty; and that all middle things
+between virtue and vice are indifferent unto thee. Finally, love
+mankind; obey God.
+
+XXII. All things (saith he) are by certain order and appointment. And
+what if the elements only.
+
+It will suffice to remember, that all things in general are by certain
+order and appointment: or if it be but few. And as concerning death,
+that either dispersion, or the atoms, or annihilation, or extinction,
+or translation will ensue. And as concerning pain, that that which is
+intolerable is soon ended by death; and that which holds long must needs
+be tolerable; and that the mind in the meantime (which is all in all)
+may by way of interclusion, or interception, by stopping all manner of
+commerce and sympathy with the body, still retain its own tranquillity.
+Thy understanding is not made worse by it. As for those parts that
+suffer, let them, if they can, declare their grief themselves. As for
+praise and commendation, view their mind and understanding, what estate
+they are in; what kind of things they fly, and what things they seek
+after: and that as in the seaside, whatsoever was before to be seen,
+is by the continual succession of new heaps of sand cast up one upon
+another, soon hid and covered; so in this life, all former things by
+those which immediately succeed.
+
+XXIII. Out of Plato. 'He then whose mind is endowed with true
+magnanimity, who hath accustomed himself to the contemplation both of
+all times, and of all things in general; can this mortal life (thinkest
+thou) seem any great matter unto him? It is not possible, answered he.
+Then neither will such a one account death a grievous thing? By no
+means.'
+
+XXIV. Out of Antisthenes. 'It is a princely thing to do well, and to be
+ill-spoken of. It is a shameful thing that the face should be subject
+unto the mind, to be put into what shape it will, and to be dressed by
+it as it will; and that the mind should not bestow so much care upon
+herself, as to fashion herself, and to dress herself as best becometh
+her.'
+
+XXV. Out of several poets and comics. 'It will but little avail thee,
+to turn thine anger and indignation upon the things themselves that have
+fallen across unto thee. For as for them, they are not sensible of it,
+&c. Thou shalt but make thyself a laughing-stock; both unto the Gods and
+men, &c. Our life is reaped like a ripe ear of corn; one is yet
+standing and another is down, &c. But if so be that I and my children be
+neglected by the gods, there is some reason even for that, &c. As long
+as right and equity is of my side, &c. Not to lament with them, not to
+tremble, &c.'
+
+XXVI. Out of Plato. 'My answer, full of justice and equity, should be
+this: Thy speech is not right, O man! if thou supposest that he that is
+of any worth at all, should apprehend either life or death, as a matter
+of great hazard and danger; and should not make this rather his only
+care, to examine his own actions, whether just or unjust: whether
+actions of a good, or of a wicked man, &c. For thus in very truth stands
+the case, O ye men of Athens. What place or station soever a man either
+hath chosen to himself, judging it best for himself; or is by lawful
+authority put and settled in, therein do I think (all appearance of
+danger notwithstanding) that he should continue, as one who feareth
+neither death, nor anything else, so much as he feareth to commit
+anything that is vicious and shameful, &c. But, O noble sir, consider
+I pray, whether true generosity and true happiness, do not consist in
+somewhat else rather, than in the preservation either of our, or other
+men's lives. For it is not the part of a man that is a man indeed, to
+desire to live long or to make much of his life whilst he liveth: but
+rather (he that is such) will in these things wholly refer himself unto
+the Gods, and believing that which every woman can tell him, that no man
+can escape death; the only thing that he takes thought and care for is
+this, that what time he liveth, he may live as well and as virtuously
+as he can possibly, &c. To look about, and with the eyes to follow the
+course of the stars and planets as though thou wouldst run with them;
+and to mind perpetually the several changes of the elements one into
+another. For such fancies and imaginations, help much to purge away
+the dross and filth of this our earthly life,' &c. That also is a fine
+passage of Plato's, where he speaketh of worldly things in these words:
+'Thou must also as from some higher place look down, as it were, upon
+the things of this world, as flocks, armies, husbandmen's labours,
+marriages, divorces, generations, deaths: the tumults of courts and
+places of judicatures; desert places; the several nations of barbarians,
+public festivals, mournings, fairs, markets.' How all things upon earth
+are pell-mell; and how miraculously things contrary one to another,
+concur to the beauty and perfection of this universe.
+
+XXVII. To look back upon things of former ages, as upon the manifold
+changes and conversions of several monarchies and commonwealths. We
+may also foresee things future, for they shall all be of the same kind;
+neither is it possible that they should leave the tune, or break the
+concert that is now begun, as it were, by these things that are now done
+and brought to pass in the world. It comes all to one therefore, whether
+a man be a spectator of the things of this life but forty years, or
+whether he see them ten thousand years together: for what shall he
+see more? 'And as for those parts that came from the earth, they shall
+return unto the earth again; and those that came from heaven, they
+also shall return unto those heavenly places.' Whether it be a mere
+dissolution and unbinding of the manifold intricacies and entanglements
+of the confused atoms; or some such dispersion of the simple and
+incorruptible elements... 'With meats and drinks and divers charms, they
+seek to divert the channel, that they might not die. Yet must we needs
+endure that blast of wind that cometh from above, though we toil and
+labour never so much.'
+
+XXVIII. He hath a stronger body, and is a better wrestler than I. What
+then? Is he more bountiful? is he more modest? Doth he bear all adverse
+chances with more equanimity: or with his neighbour's offences with more
+meekness and gentleness than I?
+
+XXIX. Where the matter may be effected agreeably to that reason, which
+both unto the Gods and men is common, there can be no just cause of
+grief or sorrow. For where the fruit and benefit of an action well begun
+and prosecuted according to the proper constitution of man may be reaped
+and obtained, or is sure and certain, it is against reason that any
+damage should there be suspected. In all places, and at all times, it is
+in thy power religiously to embrace whatsoever by God's appointment is
+happened unto thee, and justly to converse with those men, whom thou
+hast to do with, and accurately to examine every fancy that presents
+itself, that nothing may slip and steal in, before thou hast rightly
+apprehended the true nature of it.
+
+XXX. Look not about upon other men's minds and understandings; but look
+right on forwards whither nature, both that of the universe, in those
+things that happen unto thee; and thine in particular, in those things
+that are done by thee: doth lead, and direct thee. Now every one is
+bound to do that, which is consequent and agreeable to that end which
+by his true natural constitution he was ordained unto. As for all other
+things, they are ordained for the use of reasonable creatures: as in all
+things we see that that which is worse and inferior, is made for
+that which is better. Reasonable creatures, they are ordained one for
+another. That therefore which is chief in every man's constitution, is,
+that he intend the common good. The second is, that he yield not to any
+lusts and motions of the flesh. For it is the part and privilege of the
+reasonable and intellective faculty, that she can so bound herself,
+as that neither the sensitive, nor the appetitive faculties, may not
+anyways prevail upon her. For both these are brutish. And therefore over
+both she challengeth mastery, and cannot anyways endure, if in her right
+temper, to be subject unto either. And this indeed most justly. For
+by nature she was ordained to command all in the body. The third
+thing proper to man by his constitution, is, to avoid all rashness and
+precipitancy; and not to be subject to error. To these things then, let
+the mind apply herself and go straight on, without any distraction about
+other things, and she hath her end, and by consequent her happiness.
+
+XXXI. As one who had lived, and were now to die by right, whatsoever is
+yet remaining, bestow that wholly as a gracious overplus upon a virtuous
+life. Love and affect that only, whatsoever it be that happeneth, and is
+by the fates appointed unto thee. For what can be more reasonable? And
+as anything doth happen unto thee by way of cross, or calamity, call
+to mind presently and set before thine eyes, the examples of some other
+men, to whom the self-same thing did once happen likewise. Well, what
+did they? They grieved; they wondered; they complained. And where are
+they now? All dead and gone. Wilt thou also be like one of them?
+Or rather leaving to men of the world (whose life both in regard of
+themselves, and them that they converse with, is nothing but mere
+mutability; or men of as fickle minds, as fickle bodies; ever changing
+and soon changed themselves) let it be thine only care and study, how to
+make a right use of all such accidents. For there is good use to be made
+of them, and they will prove fit matter for thee to work upon, if it
+shall be both thy care and thy desire, that whatsoever thou doest, thou
+thyself mayst like and approve thyself for it. And both these, see,
+that thou remember well, according as the diversity of the matter of
+the action that thou art about shall require. Look within; within is the
+fountain of all good. Such a fountain, where springing waters can never
+fail, so thou dig still deeper and deeper.
+
+XXXII. Thou must use thyself also to keep thy body fixed and steady;
+free from all loose fluctuant either motion, or posture. And as upon thy
+face and looks, thy mind hath easily power over them to keep them to
+that which is grave and decent; so let it challenge the same power over
+the whole body also. But so observe all things in this kind, as that it
+be without any manner of affectation.
+
+XXXIII. The art of true living in this world is more like a wrestler's,
+than a dancer's practice. For in this they both agree, to teach a man
+whatsoever falls upon him, that he may be ready for it, and that nothing
+may cast him down.
+
+XXXIV. Thou must continually ponder and consider with thyself, what
+manner of men they be, and for their minds and understandings what is
+their present estate, whose good word and testimony thou dost desire.
+For then neither wilt thou see cause to complain of them that offend
+against their wills; or find any want of their applause, if once
+thou dost but penetrate into the true force and ground both of their
+opinions, and of their desires. 'No soul (saith he) is willingly bereft
+of the truth,' and by consequent, neither of justice, or temperance, or
+kindness, and mildness; nor of anything that is of the same kind. It is
+most needful that thou shouldst always remember this. For so shalt thou
+be far more gentle and moderate towards all men.
+
+XXXV. What pain soever thou art in, let this presently come to thy mind,
+that it is not a thing whereof thou needest to be ashamed, neither is it
+a thing whereby thy understanding, that hath the government of all,
+can be made worse. For neither in regard of the substance of it, nor
+in regard of the end of it (which is, to intend the common good) can
+it alter and corrupt it. This also of Epicurus mayst thou in most pains
+find some help of, that it is 'neither intolerable, nor eternal;' so
+thou keep thyself to the true bounds and limits of reason and give not
+way to opinion. This also thou must consider, that many things there be,
+which oftentimes unsensibly trouble and vex thee, as not armed against
+them with patience, because they go not ordinarily under the name of
+pains, which in very deed are of the same nature as pain; as to slumber
+unquietly, to suffer heat, to want appetite: when therefore any of these
+things make thee discontented, check thyself with these words: Now hath
+pain given thee the foil; thy courage hath failed thee.
+
+XXXVI. Take heed lest at any time thou stand so affected, though towards
+unnatural evil men, as ordinary men are commonly one towards another.
+
+XXXVII. How know we whether Socrates were so eminent indeed, and of so
+extraordinary a disposition? For that he died more gloriously, that he
+disputed with the Sophists more subtilty; that he watched in the frost
+more assiduously; that being commanded to fetch innocent Salaminius, he
+refused to do it more generously; all this will not serve. Nor that he
+walked in the streets, with much gravity and majesty, as was objected
+unto him by his adversaries: which nevertheless a man may well doubt of,
+whether it were so or no, or, which above all the rest, if so be that
+it were true, a man would well consider of, whether commendable, or
+dis-commendable. The thing therefore that we must inquire into, is this;
+what manner of soul Socrates had: whether his disposition was such; as
+that all that he stood upon, and sought after in this world, was barely
+this, that he might ever carry himself justly towards men, and holily
+towards the Gods. Neither vexing himself to no purpose at the wickedness
+of others, nor yet ever condescending to any man's evil fact, or evil
+intentions, through either fear, or engagement of friendship. Whether of
+those things that happened unto him by God's appointment, he neither did
+wonder at any when it did happen, or thought it intolerable in the trial
+of it. And lastly, whether he never did suffer his mind to sympathise
+with the senses, and affections of the body. For we must not think that
+Nature hath so mixed and tempered it with the body, as that she hath not
+power to circumscribe herself, and by herself to intend her own ends and
+occasions.
+
+XXXVIII. For it is a thing very possible, that a man should be a very
+divine man, and yet be altogether unknown. This thou must ever be
+mindful of, as of this also, that a man's true happiness doth consist
+in very few things. And that although thou dost despair, that thou shalt
+ever be a good either logician, or naturalist, yet thou art never the
+further off by it from being either liberal, or modest, or charitable,
+or obedient unto God.
+
+XXXIX. Free from all compulsion in all cheerfulness and alacrity thou
+mayst run out thy time, though men should exclaim against thee never so
+much, and the wild beasts should pull in sunder the poor members of thy
+pampered mass of flesh. For what in either of these or the like cases
+should hinder the mind to retain her own rest and tranquillity,
+consisting both in the right judgment of those things that happen unto
+her, and in the ready use of all present matters and occasions? So that
+her judgment may say, to that which is befallen her by way of cross:
+this thou art in very deed, and according to thy true nature:
+notwithstanding that in the judgment of opinion thou dust appear
+otherwise: and her discretion to the present object; thou art that,
+which I sought for. For whatsoever it be, that is now present, shall
+ever be embraced by me as a fit and seasonable object, both for my
+reasonable faculty, and for my sociable, or charitable inclination to
+work upon. And that which is principal in this matter, is that it may be
+referred either unto the praise of God, or to the good of men. For
+either unto God or man, whatsoever it is that doth happen in the world
+hath in the ordinary course of nature its proper reference; neither is
+there anything, that in regard of nature is either new, or reluctant and
+intractable, but all things both usual and easy.
+
+XL. Then hath a man attained to the estate of perfection in his life and
+conversation, when he so spends every day, as if it were his last day:
+never hot and vehement in his affections, nor yet so cold and stupid as
+one that had no sense; and free from all manner of dissimulation.
+
+XLI. Can the Gods, who are immortal, for the continuance of so many ages
+bear without indignation with such and so many sinners, as have ever
+been, yea not only so, but also take such care for them, that they want
+nothing; and dust thou so grievously take on, as one that could bear
+with them no longer; thou that art but for a moment of time? yea thou
+that art one of those sinners thyself? A very ridiculous thing it is,
+that any man should dispense with vice and wickedness in himself, which
+is in his power to restrain; and should go about to suppress it in
+others, which is altogether impossible.
+
+XLII. What object soever, our reasonable and sociable faculty doth meet
+with, that affords nothing either for the satisfaction of reason, or for
+the practice of charity, she worthily doth think unworthy of herself.
+
+XLIII. When thou hast done well, and another is benefited by thy action,
+must thou like a very fool look for a third thing besides, as that
+it may appear unto others also that thou hast done well, or that thou
+mayest in time, receive one good turn for another? No man useth to be
+weary of that which is beneficial unto him. But every action according
+to nature, is beneficial. Be not weary then of doing that which is
+beneficial unto thee, whilst it is so unto others.
+
+XLIV. The nature of the universe did once certainly before it was
+created, whatsoever it hath done since, deliberate and so resolve upon
+the creation of the world. Now since that time, whatsoever it is, that
+is and happens in the world, is either but a consequent of that one and
+first deliberation: or if so be that this ruling rational part of the
+world, takes any thought and care of things particular, they are surely
+his reasonable and principal creatures, that are the proper object of
+his particular care and providence. This often thought upon, will much
+conduce to thy tranquillity.
+
+
+
+
+THE EIGHTH BOOK
+
+I. This also, among other things, may serve to keep thee from vainglory;
+if thou shalt consider, that thou art now altogether incapable of the
+commendation of one, who all his life long, or from his youth at least,
+hath lived a philosopher's life. For both unto others, and to thyself
+especially, it is well known, that thou hast done many things contrary
+to that perfection of life. Thou hast therefore been confounded in thy
+course, and henceforth it will be hard for thee to recover the title and
+credit of a philosopher. And to it also is thy calling and profession
+repugnant. If therefore thou dost truly understand, what it is that is
+of moment indeed; as for thy fame and credit, take no thought or care
+for that: let it suffice thee if all the rest of thy life, be it more or
+less, thou shalt live as thy nature requireth, or according to the true
+and natural end of thy making. Take pains therefore to know what it is
+that thy nature requireth, and let nothing else distract thee. Thou
+hast already had sufficient experience, that of those many things that
+hitherto thou hast erred and wandered about, thou couldst not find
+happiness in any of them. Not in syllogisms, and logical subtilties, not
+in wealth, not in honour and reputation, not in pleasure. In none of all
+these. Wherein then is it to be found? In the practice of those things,
+which the nature of man, as he is a man, doth require. How then shall
+he do those things? if his dogmata, or moral tenets and opinions (from
+which all motions and actions do proceed), be right and true. Which be
+those dogmata? Those that concern that which is good or evil, as that
+there is nothing truly good and beneficial unto man, but that which
+makes him just, temperate, courageous, liberal; and that there is
+nothing truly evil and hurtful unto man, but that which causeth the
+contrary effects.
+
+II. Upon every action that thou art about, put this question to thyself;
+How will this when it is done agree with me? Shall I have no occasion
+to repent of it? Yet a very little while and I am dead and gone; and
+all things are at end. What then do I care for more than this, that my
+present action whatsoever it be, may be the proper action of one that
+is reasonable; whose end is, the common good; who in all things is ruled
+and governed by the same law of right and reason, by which God Himself
+is.
+
+III. Alexander, Caius, Pompeius; what are these to Diogenes, Heraclitus,
+and Socrates? These penetrated into the true nature of things; into all
+causes, and all subjects: and upon these did they exercise their power
+and authority. But as for those, as the extent of their error was, so
+far did their slavery extend.
+
+IV. What they have done, they will still do, although thou shouldst hang
+thyself. First; let it not trouble thee. For all things both good and
+evil: come to pass according to the nature and general condition of the
+universe, and within a very little while, all things will be at an
+end; no man will be remembered: as now of Africanus (for example) and
+Augustus it is already come to pass. Then secondly; fix thy mind upon
+the thing itself; look into it, and remembering thyself, that thou art
+bound nevertheless to be a good man, and what it is that thy nature
+requireth of thee as thou art a man, be not diverted from what thou art
+about, and speak that which seemeth unto thee most just: only speak it
+kindly, modestly, and without hypocrisy.
+
+V. That which the nature of the universe doth busy herself about, is;
+that which is here, to transfer it thither, to change it, and thence
+again to take it away, and to carry it to another place. So that thou
+needest not fear any new thing. For all things are usual and ordinary;
+and all things are disposed by equality.
+
+VI. Every particular nature hath content, when in its own proper course
+it speeds. A reasonable nature doth then speed, when first in matter of
+fancies and imaginations, it gives no consent to that which is either
+false uncertain. Secondly, when in all its motions and resolutions it
+takes its level at the common good only, and that it desireth nothing,
+and flieth from nothing, bet what is in its own power to compass or
+avoid. And lastly, when it willingly and gladly embraceth, whatsoever is
+dealt and appointed unto it by the common nature. For it is part of it;
+even as the nature of any one leaf, is part of the common nature of all
+plants and trees. But that the nature of a leaf, is part of a nature
+both unreasonable and unsensible, and which in its proper end may be
+hindered; or, which is servile and slavish: whereas the nature of man is
+part of a common nature which cannot be hindered, and which is both
+reasonable and just. From whence also it is, that accord ing to the
+worth of everything, she doth make such equal distribution of all
+things, as of duration, substance form, operation, and of events and
+accidents. But herein consider not whether thou shalt find this equality
+in everything absolutely and by itself; but whether in all the
+particulars of some one thing taken together, and compared with all the
+particulars of some other thing, and them together likewise.
+
+VII. Thou hast no time nor opportunity to read. What then? Hast thou
+not time and opportunity to exercise thyself, not to wrong thyself; to
+strive against all carnal pleasures and pains, and to aet the upper hand
+of them; to contemn honour and vainglory; and not only, not to be angry
+with them, whom towards thee thou doest find unsensible and unthankful;
+but also to have a care of them still, and of their welfare?
+
+VIII. Forbear henceforth to complain of the trouble of a courtly life,
+either in public before others, or in private by thyself.
+
+IX. Repentance is an inward and self-reprehension for the neglect or
+omission of somewhat that was profitable. Now whatsoever is good, is
+also profitable, and it is the part of an honest virtuous man to set by
+it, and to make reckoning of it accordingly. But never did any honest
+virtuous man repent of the neglect or omission of any carnal pleasure:
+no carnal pleasure then is either good or profitable.
+
+X. This, what is it in itself, and by itself, according to its proper
+constitution? What is the substance of it? What is the matter, or proper
+use? What is the form or efficient cause? What is it for in this world,
+and how long will it abide? Thus must thou examine all things, that
+present themselves unto thee.
+
+XI. When thou art hard to be stirred up and awaked out of thy sleep,
+admonish thyself and call to mind, that, to perform actions tending to
+the common good is that which thine own proper constitution, and
+that which the nature of man do require. But to sleep, is common to
+unreasonable creatures also. And what more proper and natural, yea what
+more kind and pleasing, than that which is according to nature?
+
+XII. As every fancy and imagination presents itself unto thee, consider
+(if it be possible) the true nature, and the proper qualities of it, and
+reason with thyself about it.
+
+XIII. At thy first encounter with any one, say presently to thyself:
+This man, what are his opinions concerning that which is good or evil?
+as concerning pain, pleasure, and the causes of both; concerning honour,
+and dishonour, concerning life and death? thus and thus. Now if it be
+no wonder that a man should have such and such opinions, how can it be
+a wonder that he should do such and such things? I will remember then,
+that he cannot but do as he doth, holding those opinions that he doth.
+Remember, that as it is a shame for any man to wonder that a fig tree
+should bear figs, so also to wonder that the world should bear anything,
+whatsoever it is which in the ordinary course of nature it may bear.
+To a physician also and to a pilot it is a shame either for the one to
+wonder, that such and such a one should have an ague; or for the other,
+that the winds should prove Contrary.
+
+XIV. Remember, that to change thy mind upon occasion, and to follow him
+that is able to rectify thee, is equally ingenuous, as to find out at
+the first, what is right and just, without help. For of thee nothing is
+required, ti, is beyond the extent of thine own deliberation and jun.
+merit, and of thine own understanding.
+
+XV. If it were thine act and in thine own power, wouldest thou do
+it? If it were not, whom dost tin accuse? the atoms, or the Gods? For to
+do either, the part of a mad man. Thou must therefore blame nobody, but
+if it be in thy power, redress what is amiss; if it be not, to what end
+is it to complain? For nothing should be done but to some certain end.
+
+XVI. Whatsoever dieth and falleth, however and wheresoever it die
+and fall, it cannot fall out of the world, here it have its abode
+and change, here also shall it have its dissolution into its proper
+elements. The same are the world's elements, and the elements of which
+thou dost consist. And they when they are changed, they murmur not; why
+shouldest thou?
+
+XVII. Whatsoever is, was made for something: as a horse, a vine. Why
+wonderest thou? The sun itself will say of itself, I was made for
+something; and so hath every god its proper function. What then were
+then made for? to disport and delight thyself? See how even common sense
+and reason cannot brook it.
+
+XVIII. Nature hath its end as well in the end and final consummation of
+anything that is, as in the begin-nine and continuation of it.
+
+XIX. As one that tosseth up a ball. And what is a ball the better, if
+the motion of it be upwards; or the worse if it be downwards; or if it
+chance to fall upon the ground? So for the bubble; if it continue, what
+it the better? and if it dissolve, what is it the worse And so is it of
+a candle too. And so must thou reason with thyself, both in matter of
+fame, and in matter of death. For as for the body itself, (the subject
+of death) wouldest thou know the vileness of it? Turn it about that
+thou mayest behold it the worst sides upwards as well, as in its more
+ordinary pleasant shape; how doth it look, when it is old and withered?
+when sick and pained? when in the act of lust, and fornication? And
+as for fame. This life is short. Both he that praiseth, and he that is
+praised; he that remembers, and he that is remembered, will soon be dust
+and ashes. Besides, it is but in one corner of this part of the world
+that thou art praised; and yet in this corner, thou hast not the joint
+praises of all men; no nor scarce of any one constantly. And yet the
+whole earth itself, what is it but as one point, in regard of the whole
+world?
+
+XX. That which must be the subject of thy consideration, is either the
+matter itself, or the dogma, or the operation, or the true sense and
+signification.
+
+XXI. Most justly have these things happened unto thee: why dost not
+thou amend? O but thou hadst rather become good to-morrow, than to be
+so to-day.
+
+XXII. Shall I do it? I will; so the end of my action be to do good unto
+men. Doth anything by way of cross or adversity happen unto me? I accept
+it, with reference unto the Gods, and their providence; the fountain of
+all things, from which whatsoever comes to pass, doth hang and depend.
+
+XXIII. By one action judge of the rest: this bathing which usually takes
+up so much of our time, what is it? Oil, sweat, filth; or the sordes of
+the body: an excrementitious viscosity, the excrements of oil and other
+ointments used about the body, and mixed with the sordes of the body:
+all base and loathsome. And such almost is every part of our life;
+and every worldly object.
+
+XXIV. Lucilla buried Verus; then was Lucilla herself buried by others.
+So Secunda Maximus, then Secunda herself. So Epitynchanus, Diotimus;
+then Epitynchanus himself. So Antoninus Pius, Faustina his wife; then
+Antoninus himself. This is the course of the world. First Celer,
+Adrianus; then Adrianus himself. And those austere ones; those that
+foretold other men's deaths; those that were so proud and stately, where
+are they now? Those austere ones I mean, such as were Charax, and
+Demetrius the Platonic, and Eudaemon, and others like unto those. They
+were all but for one day; all dead and gone long since. Some of them no
+sooner dead, than forgotten. Others soon turned into fables. Of others,
+even that which was fabulous, is now long since forgotten. This
+thereafter thou must remember, that whatsoever thou art compounded of,
+shall soon be dispersed, and that thy life and breath, or thy soul,
+shall either be no more or shall ranslated (sp.), and appointed to some
+certain place and station.
+
+XXV. The true joy of a man, is to do that which properly belongs unto a
+man. That which is most proper unto a man, is, first, to be kindly
+affected towards them that are of the same kind and nature as he is
+himself to contemn all sensual motions and appetites, to discern rightly
+all plausible fancies and imaginations, to contemplate the nature of the
+universe; both it, and things that are done in it. In which kind of
+contemplation three several relations are to be observed The first, to
+the apparent secondary cause. The Second to the first original cause,
+God, from whom originally proceeds whatsoever doth happen in the world.
+The third and last, to them that we live and converse with: what use may
+be made of it, to their use and benefit.
+
+XXVI. If pain be an evil, either it is in regard of the body; (and that
+cannot be, because the body of itself is altogether insensible:) or in
+regard of the soul But it is in the power of the soul, to preserve her
+own peace and tranquillity, and not to suppose that pain is evil. For
+all judgment and deliberation; all prosecution, or aversation is from
+within, whither the sense of evil (except it be let in by opinion)
+cannot penetrate.
+
+XXVII. Wipe off all idle fancies, and say unto thyself incessantly; Now
+if I will, it is in my power to keep out of this my soul all wickedness,
+all lust, and concupiscences, all trouble and confusion. But on the
+contrary to behold and consider all things according to their true
+nature, and to carry myself towards everything according to its true
+worth. Remember then this thy power that nature hath given thee.
+
+XXVIII. Whether thou speak in the Senate or whether thou speak to any
+particular, let thy speech In always grave and modest. But thou must
+not openly and vulgarly observe that sound and exact form of speaking,
+concerning that which is truly good and truly civil; the vanity of
+the world, and of worldly men: which otherwise truth and reason doth
+prescribe.
+
+XXIX. Augustus his court; his wife, his daughter, his nephews, his
+sons-in-law his sister, Agrippa, his kinsmen, his domestics, his
+friends; Areus, Maecenas, his slayers of beasts for sacrifice and
+divination: there thou hast the death of a whole court together. Proceed
+now on to the rest that have been since that of Augustus. Hath death
+dwelt with them otherwise, though so many and so stately whilst they
+lived, than it doth use to deal with any one particular man? Consider
+now the death of a whole kindred and family, as of that of the Pompeys,
+as that also that useth to be written upon some monuments, HE WAS THE
+LAST OF HIS OWN KINDRED. O what care did his predecessors take, that
+they might leave a successor, yet behold at last one or other must of
+necessity be THE LAST. Here again therefore consider the death of a
+whole kindred.
+
+XXX. Contract thy whole life to the measure and proportion of one single
+action. And if in every particular action thou dost perform what is
+fitting to the utmost of thy power, let it suffice thee. And who can
+hinder thee, but that thou mayest perform what is fitting? But there may
+be some outward let and impediment. Not any, that can hinder thee, but
+that whatsoever thou dost, thou may do it, justly, temperately, and
+with the praise of God. Yea, but there may be somewhat, whereby some
+operation or other of thine may be hindered. And then, with that very
+thing that doth hinder, thou mayest he well pleased, and so by this
+gentle and equanimious conversion of thy mind unto that which may be,
+instead of that which at first thou didst intend, in the room of that
+former action there succeedeth another, which agrees as well with this
+contraction of thy life, that we now speak of.
+
+XXXI. Receive temporal blessings without ostentation, when they are sent
+and thou shalt be able to part with them with all readiness and facility
+when they are taken from thee again.
+
+XXXII. If ever thou sawest either a hand, or a foot, or a head lying by
+itself, in some place or other, as cut off from the rest of the body,
+such must thou conceive him to make himself, as much as in him lieth,
+that either is offended with anything that is happened, (whatsoever it
+be) and as it were divides himself from it: or that commits anything
+against the natural law of mutual correspondence, and society among men:
+or, he that, commits any act of uncharitableness. Whosoever thou art,
+thou art such, thou art cast forth I know not whither out of the general
+unity, which is according to nature. Thou went born indeed a part, but
+now thou hast cut thyself off. However, herein is matter of joy and
+exultation, that thou mayst be united again. God hath not granted
+it unto any other part, that once separated and cut off, it might be
+reunited, and come together again. But, behold, that GOODNESS how great
+and immense it is! which hath so much esteemed MAN. As at first he
+was so made, that he needed not, except he would himself, have divided
+himself from the whole; so once divided and cut off, IT hath so provided
+and ordered it, that if he would himself, he might return, and grow
+together again, and be admitted into its former rank and place of a
+part, as he was before.
+
+XXXIII. As almost all her other faculties and properties the nature of
+the universe hath imparted unto every reasonable creature, so this in
+particular we have received from her, that as whatsoever doth oppose
+itself unto her, and doth withstand her in her purposes and intentions,
+she doth, though against its will and intention, bring it about to
+herself, to serve herself of it in the execution of her own destinated
+ends; and so by this though not intended co-operation of it with herself
+makes it part of herself whether it will or no. So may every reasonable
+creature, what crosses and impediments soever it meets with in the
+course of this mortal life, it may use them as fit and proper objects,
+to the furtherance of whatsoever it intended and absolutely proposed
+unto itself as its natural end and happiness.
+
+XXXIV. Let not the general representation unto thyself of the
+wretchedness of this our mortal life, trouble thee. Let not thy mind
+wander up and down, and heap together in her thoughts the many troubles
+and grievous calamities which thou art as subject unto as any other. But
+as everything in particular doth happen, put this question unto thyself,
+and say: What is it that in this present matter, seems unto thee so
+intolerable? For thou wilt be ashamed to confess it. Then upon this
+presently call to mind, that neither that which is future, nor that
+which is past can hurt thee; but that only which is present. (And that
+also is much lessened, if thou dost lightly circumscribe it:) and then
+check thy mind if for so little a while, (a mere instant), it cannot
+hold out with patience.
+
+XXXV. What? are either Panthea or Pergamus abiding to this day by their
+masters' tombs? or either Chabrias or Diotimus by that of Adrianus? O
+foolery! For what if they did, would their masters be sensible of It? or
+if sensible, would they be glad of it? or if glad, were these immortal?
+Was not it appointed unto them also (both men and women,) to become
+old in time, and then to die? And these once dead, what would become of
+these former? And when all is done, what is all this for, but for a mere
+bag of blood and corruption?
+
+XXXVI. If thou beest quick-sighted, be so in matter of judgment, and
+best discretion, saith he.
+
+XXXVII. In the whole constitution of man, I see not any virtue contrary
+to justice, whereby it may be resisted and opposed. But one whereby
+pleasure and voluptuousness may be resisted and opposed, I see:
+continence.
+
+XXXVIII. If thou canst but withdraw conceit and opinion concerning that
+which may seem hurtful and offensive, thou thyself art as safe, as safe
+may be. Thou thyself? and who is that? Thy reason. 'Yea, but I am not
+reason.' Well, be it so. However, let not thy reason or understanding
+admit of grief, and if there be anything in thee that is grieved, let
+that, (whatsoever it be,) conceive its own grief, if it can.
+
+XXXIX. That which is a hindrance of the senses, is an evil to the
+sensitive nature. That which is a hindrance of the appetitive and
+prosecutive faculty, is an evil to the sensitive nature. As of the
+sensitive, so of the vegetative constitution, whatsoever is a hindrance
+unto it, is also in that respect an evil unto the same. And so likewise,
+whatsoever is a hindrance unto the mind and understanding, must needs
+be the proper evil of the reasonable nature. Now apply all those things
+unto thyself. Do either pain or pleasure seize on thee? Let the senses
+look to that. Hast thou met with Some obstacle or other in thy purpose
+and intention? If thou didst propose without due reservation and
+exception now hath thy reasonable part received a blow indeed But if in
+general thou didst propose unto thyself what soever might be, thou art
+not thereby either hurt, nor properly hindered. For in those things that
+properly belong unto the mind, she cannot be hindered by any man. It
+is not fire, nor iron; nor the power of a tyrant nor the power of a
+slandering tongue; nor anything else that can penetrate into her.
+
+XL. If once round and solid, there is no fear that ever it will change.
+
+XLI. Why should I grieve myself; who never did willingly grieve any
+other! One thing rejoices one and another thing another. As for me, this
+is my joy, if my understanding be right and sound, as neither averse
+from any man, nor refusing any of those things which as a man I am
+subject unto; if I can look upon all things in the world meekly and
+kindly; accept all things and carry myself towards everything according
+to to true worth of the thing itself.
+
+XLII. This time that is now present, bestow thou upon thyself. They that
+rather hunt for fame after death, do not consider, that those men that
+shall be hereafter, will be even such, as these whom now they can so
+hardly bear with. And besides they also will be mortal men. But to
+consider the thing in itself, if so many with so many voices, shall make
+such and such a sound, or shall have such and such an opinion concerning
+thee, what is it to thee?
+
+XLIII. Take me and throw me where thou wilt: I am indifferent. For there
+also I shall have that spirit which is within me propitious; that is
+well pleased and fully contented both in that constant disposition, and
+with those particular actions, which to its own proper constitution are
+suitable and agreeable.
+
+XLIV. Is this then a thing of that worth, that for it my soul should
+suffer, and become worse than it was? as either basely dejected, or
+disordinately affected, or confounded within itself, or terrified? What
+can there be, that thou shouldest so much esteem?
+
+XLV. Nothing can happen unto thee, which is not incidental unto thee, as
+thou art a man. As nothing can happen either to an ox, a vine, or to
+a stone, which is not incidental unto them; unto every one in his own
+kind. If therefore nothing can happen unto anything, which is not both
+usual and natural; why art thou displeased? Sure the common nature
+of all would not bring anything upon any, that were intolerable. If
+therefore it be a thing external that causes thy grief, know, that it is
+not that properly that doth cause it, but thine own conceit and opinion
+concerning the thing: which thou mayest rid thyself of, when thou wilt.
+But if it be somewhat that is amiss in thine own disposition, that doth
+grieve thee, mayest thou not rectify thy moral tenets and opinions. But
+if it grieve thee, that thou doest not perform that which seemeth unto
+thee right and just, why doest not thou choose rather to perform it than
+to grieve? But somewhat that is stronger than thyself doth hinder thee.
+Let it not grieve thee then, if it be not thy fault that the thing is
+not performed. 'Yea but it is a thing of that nature, as that thy life
+is not worth the while, except it may be performed.' If it be so, upon
+condition that thou be kindly and lovingly disposed towards all men,
+thou mayest be gone. For even then, as much as at any time, art thou in
+a very good estate of performance, when thou doest die in charity with
+those, that are an obstacle unto thy performance.
+
+XLVI. Remember that thy mind is of that nature as that it becometh
+altogether unconquerable, when once recollected in herself, she seeks no
+other content than this, that she cannot be forced: yea though it so
+fall out, that it be even against reason itself, that it cloth bandy.
+How much less when by the help of reason she is able to judge of things
+with discretion? And therefore let thy chief fort and place of defence
+be, a mind free from passions. A stronger place, (whereunto to make his
+refuge, and so to become impregnable) and better fortified than this,
+hath no man. He that seeth not this is unlearned. He that seeth it, and
+betaketh not himself to this place of refuge, is unhappy.
+
+XLVII. Keep thyself to the first bare and naked apprehensions of things,
+as they present themselves unto thee, and add not unto them. It is
+reported unto thee, that such a one speaketh ill of thee. Well; that he
+speaketh ill of thee, so much is reported. But that thou art hurt
+thereby, is not reported: that is the addition of opinion, which thou
+must exclude. I see that my child is sick. That he is sick, I see, but
+that he is in danger of his life also, I see it not. Thus thou must use
+to keep thyself to the first motions and apprehensions of things, as
+they present themselves outwardly; and add not unto them from within
+thyself through mere conceit and opinion. Or rather add unto them: hut
+as one that understandeth the true nature of all things that happen in
+the world.
+
+XLVIII. Is the cucumber bitter? set it away. Brambles are in the way?
+avoid them. Let this suffice. Add not presently speaking unto thyself,
+What serve these things for in the world? For, this, one that is
+acquainted with the mysteries of nature, will laugh at thee for it; as a
+carpenter would or a shoemaker, if meeting in either of their shops with
+some shavings, or small remnants of their work, thou shouldest blame
+them for it. And yet those men, it is not for want of a place where to
+throw them that they keep them in their shops for a while: but the
+nature of the universe hath no such out-place; but herein doth consist
+the wonder of her art and skill, that she having once circumscribed
+herself within some certain bounds and limits, whatsoever is within her
+that seems either corrupted, or old, or unprofitable, she can change it
+into herself, and of these very things can make new things; so that she
+needeth not to seek elsewhere out of herself either for a new supply of
+matter and substance, or for a place where to throw out whatsoever is
+irrecoverably putrid and corrupt. Thus she, as for place, so for matter
+and art, is herself sufficient unto herself.
+
+XLIX. Not to be slack and negligent; or loose, and wanton in thy
+actions; nor contentious, and troublesome in thy conversation; nor to
+rove and wander in thy fancies and imaginations. Not basely to contract
+thy soul; nor boisterously to sally out with it, or furiously to launch
+out as it were, nor ever to want employment.
+
+L. 'They kill me, they cut my flesh; they persecute my person with
+curses.' What then? May not thy mind for all this continue pure,
+prudent, temperate, just? As a fountain of sweet and clear water, though
+she be cursed by some stander by, yet do her springs nevertheless still
+run as sweet and clear as before; yea though either dirt or dung be
+thrown in, yet is it no sooner thrown, than dispersed, and she cleared.
+She cannot be dyed or infected by it. What then must I do, that I
+may have within myself an overflowing fountain, and not a well? Beget
+thyself by continual pains and endeavours to true liberty with charity,
+and true simplicity and modesty.
+
+LI. He that knoweth not what the world is, knoweth not where he himself
+is. And he that knoweth not what the world was made for, cannot possibly
+know either what are the qualities, or what is the nature of the world.
+Now he that in either of these is to seek, for what he himself was made
+is ignorant also. What then dost thou think of that man, who proposeth
+unto himself, as a matter of great moment, the noise and applause
+of men, who both where they are, and what they are themselves, are
+altogether ignorant? Dost thou desire to be commended of that man, who
+thrice in one hour perchance, doth himself curse himself? Dost thou
+desire to please him, who pleaseth not himself? or dost thou think that
+he pleaseth himself, who doth use to repent himself almost of everything
+that he doth?
+
+LII. Not only now henceforth to have a common breath, or to hold
+correspondency of breath, with that air, that compasseth us about; but
+to have a common mind, or to hold correspondency of mind also with that
+rational substance, which compasseth all things. For, that also is of
+itself, and of its own nature (if a man can but draw it in as he should)
+everywhere diffused; and passeth through all things, no less than the
+air doth, if a man can but suck it in.
+
+LIII. Wickedness in general doth not hurt the world. Particular
+wickedness doth not hurt any other: only unto him it is hurtful,
+whosoever he be that offends, unto whom in great favour and mercy it is
+granted, that whensoever he himself shall but first desire it, he may be
+presently delivered of it. Unto my free-will my neighbour's free-will,
+whoever he be, (as his life, or his bode), is altogether indifferent.
+For though we are all made one for another, yet have our minds and
+understandings each of them their own proper and limited jurisdiction.
+For else another man's wickedness might be my evil which God would not
+have, that it might not be in another man's power to make me unhappy:
+which nothing now can do but mine own wickedness.
+
+LIV. The sun seemeth to be shed abroad. And indeed it is diffused but
+not effused. For that diffusion of it is a [-r~Jo-tc] or an extension.
+For therefore are the beams of it called [~i-~m'~] from the word
+[~KTEIVEO-Oa,,] to be stretched out and extended. Now what a sunbeam is,
+thou mayest know if thou observe the light of the sun, when through some
+narrow hole it pierceth into some room that is dark. For it is always in
+a direct line. And as by any solid body, that it meets with in the
+way that is not penetrable by air, it is divided and abrupted, and yet
+neither slides off, or falls down, but stayeth there nevertheless: such
+must the diffusion in the mind be; not an effusion, but an extension.
+What obstacles and impediments soever she meeteth within her way, she
+must not violently, and by way of an impetuous onset light upon them;
+neither must she fall down; but she must stand, and give light unto that
+which doth admit of it. For as for that which doth not, it is its own
+fault and loss, if it bereave itself of her light.
+
+LV. He that feareth death, either feareth that he shall have no sense at
+all, or that his senses will not be the same. Whereas, he should rather
+comfort himself, that either no sense at all, and so no sense of evil;
+or if any sense, then another life, and so no death properly.
+
+LVI. All men are made one for another: either then teach them better, or
+bear with them.
+
+LVII. The motion of the mind is not as the motion of a dart. For
+the mind when it is wary and cautelous, and by way of diligent
+circumspection turneth herself many ways, may then as well be said to
+go straight on to the object, as when it useth no such circumspection.
+
+
+LVIII. To pierce and penetrate into the estate of every one's
+understanding that thou hast to do with: as also to make the estate of
+thine own open, and penetrable to any other.
+
+
+
+
+THE NINTH BOOK
+
+I. He that is unjust, is also impious. For the nature of the universe,
+having made all reasonable creatures one for another, to the end that
+they should do one another good; more or less according to the several
+persons and occasions but in nowise hurt one another: it is manifest
+that he that doth transgress against this her will, is guilty of impiety
+towards the most ancient and venerable of all the deities. For the
+nature of the universe, is the nature the common parent of all, and
+therefore piously to be observed of all things that are, and that which
+now is, to whatsoever first was, and gave it its being, hath relation
+of blood and kindred. She is also called truth and is the first cause
+of all truths. He therefore that willingly and wittingly doth lie, is
+impious in that he doth receive, and so commit injustice: but he that
+against his will, in that he disagreeth from the nature of the universe,
+and in that striving with the nature of the world he doth in his
+particular, violate the general order of the world. For he doth no
+better than strive and war against it, who contrary to his own nature
+applieth himself to that which is contrary to truth. For nature had
+before furnished him with instincts and opportunities sufficient for the
+attainment of it; which he having hitherto neglected, is not now able
+to discern that which is false from that which is true. He also that
+pursues after pleasures, as that which is truly good and flies from
+pains, as that which is truly evil: is impious. For such a one must of
+necessity oftentimes accuse that common nature, as distributing many
+things both unto the evil, and unto the good, not according to the
+deserts of either: as unto the bad oftentimes pleasures, and the causes
+of pleasures; so unto the good, pains, and the occasions of pains.
+Again, he that feareth pains and crosses in this world, feareth some of
+those things which some time or other must needs happen in the world.
+And that we have already showed to be impious. And he that pursueth
+after pleasures, will not spare, to compass his desires, to do that
+which is unjust, and that is manifestly impious. Now those things which
+unto nature are equally indifferent (for she had not created both, both
+pain and pleasure, if both had not been unto her equally indifferent):
+they that will live according to nature, must in those things (as being
+of the same mind and disposition that she is) be as equally indifferent.
+Whosoever therefore in either matter of pleasure and pain; death and
+life; honour and dishonour, (which things nature in the administration
+of the world, indifferently doth make use of), is not as indifferent,
+it is apparent that he is impious. When I say that common nature
+doth indifferently make use of them, my meaning is, that they happen
+indifferently in the ordinary course of things, which by a necessary
+consequence, whether as principal or accessory, come to pass in the
+world, according to that first and ancient deliberation of Providence,
+by which she from some certain beginning, did resolve upon the creation
+of such a world, conceiving then in her womb as it were some certain
+rational generative seeds and faculties of things future, whether
+subjects, changes, successions; both such and such, and just so many.
+
+II. It were indeed more happy and comfortable, for a man to depart out
+of this world, having lived all his life long clear from all falsehood,
+dissimulation, voluptuousness, and pride. But if this cannot be, yet it
+is some comfort for a man joyfully to depart as weary, and out of love
+with those; rather than to desire to live, and to continue long in those
+wicked courses. Hath not yet experience taught thee to fly from the
+plague? For a far greater plague is the corruption of the mind, than any
+certain change and distemper of the common air can be. This is a plague
+of creatures, as they are living creatures; but that of men as they are
+men or reasonable.
+
+III. Thou must not in matter of death carry thyself scornfully, but as
+one that is well pleased with it, as being one of those things that
+nature hath appointed. For what thou dost conceive of these, of a boy to
+become a young man, to wax old, to grow, to ripen, to get teeth, or a
+beard, or grey hairs to beget, to bear, or to be delivered; or what
+other action soever it be, that is natural unto man according to the
+several seasons of his life; such a thing is it also to be dissolved. It
+is therefore the part of a wise man, in matter of death, not in any wise
+to carry himself either violently, or proudly but patiently to wait for
+it, as one of nature's operations: that with the same mind as now thou
+dost expect when that which yet is but an embryo in thy wife's belly
+shall come forth, thou mayst expect also when thy soul shall fall off
+from that outward coat or skin: wherein as a child in the belly it lieth
+involved and shut up. But thou desirest a more popular, and though not
+so direct and philosophical, yet a very powerful and penetrative recipe
+against the fear of death, nothing can make they more willing to part
+with thy life, than if thou shalt consider, both what the subjects
+themselves are that thou shalt part with, and what manner of disposition
+thou shalt no more have to do with. True it is, that, offended with them
+thou must not be by no means, but take care of them, and meekly bear
+with them However, this thou mayst remember, that whensoever it happens
+that thou depart, it shall not be from men that held the same opinions
+that thou dost. For that indeed, (if it were so) is the only thing that
+might make thee averse from death, and willing to continue here, if it
+were thy hap to live with men that had obtained the same belief that
+thou hast. But now, what a toil it is for thee to live with men of
+different opinions, thou seest: so that thou hast rather occasion to
+say, Hasten, I thee pray, O Death; lest I also in time forget myself.
+
+IV. He that sinneth, sinneth unto himself. He that is unjust, hurts
+himself, in that he makes himself worse than he was before. Not he only
+that committeth, but he also that omitteth something, is oftentimes
+unjust.
+
+V. If my present apprehension of the object be right, and my present
+action charitable, and this, towards whatsoever doth proceed from God,
+be my present disposition, to be well pleased with it, it sufficeth.
+
+VI. To wipe away fancy, to use deliberation, to quench concupiscence, to
+keep the mind free to herself.
+
+VII. Of all unreasonable creatures, there is but one unreasonable soul;
+and of all that are reasonable, but one reasonable soul, divided betwixt
+them all. As of all earthly things there is but one earth, and but one
+light that we see by; and but one air that we breathe in, as many as
+either breathe or see. Now whatsoever partakes of some common thing,
+naturally affects and inclines unto that whereof it is part, being of
+one kind and nature with it. Whatsoever is earthly, presseth downwards
+to the common earth. Whatsoever is liquid, would flow together. And
+whatsoever is airy, would be together likewise. So that without some
+obstacle, and some kind of violence, they cannot well be kept asunder.
+Whatsoever is fiery, doth not only by reason of the elementary fire tend
+upwards; but here also is so ready to join, and to burn together, that
+whatsoever doth want sufficient moisture to make resistance, is easily
+set on fire. Whatsoever therefore is partaker of that reasonable common
+nature, naturally doth as much and more long after his own kind. For by
+how much in its own nature it excels all other things, by so much more
+is it desirous to be joined and united unto that, which is of its own
+nature. As for unreasonable creatures then, they had not long been, but
+presently begun among them swarms, and flocks, and broods of young ones,
+and a kind of mutual love and affection. For though but unreasonable,
+yet a kind of soul these had, and therefore was that natural desire of
+union more strong and intense in them, as in creatures of a more
+excellent nature, than either in plants, or stones, or trees. But among
+reasonable creatures, begun commonwealths, friendships, families, public
+meetings, and even in their wars, conventions, and truces. Now among
+them that were yet of a more excellent nature, as the stars and planets,
+though by their nature far distant one from another, yet even among them
+began some mutual correspondency and unity. So proper is it to
+excellency in a high degree to affect unity, as that even in things so
+far distant, it could operate unto a mutual sympathy. But now behold,
+what is now come to pass. Those creatures that are reasonable, are now
+the only creatures that have forgotten their natural affection and
+inclination of one towards another. Among them alone of all other things
+that are of one kind, there is not to be found a general disposition to
+flow together. But though they fly from nature, yet are they stopt in
+their course, and apprehended. Do they what they can, nature doth
+prevail. And so shalt thou confess, if thou dost observe it. For sooner
+mayst thou find a thing earthly, where no earthly thing is, than find a
+man that naturally can live by himself alone.
+
+VIII. Man, God, the world, every one in their kind, bear some fruits.
+All things have their proper time to bear. Though by custom, the word
+itself is in a manner become proper unto the vine, and the like, yet is
+it so nevertheless, as we have said. As for reason, that beareth both
+common fruit for the use of others; and peculiar, which itself doth
+enjoy. Reason is of a diffusive nature, what itself is in itself, it
+begets in others, and so doth multiply.
+
+IX. Either teach them better if it be in thy power; or if it be not,
+remember that for this use, to bear with them patiently, was mildness
+and goodness granted unto thee. The Gods themselves are good unto such;
+yea and in some things, (as in matter of health, of wealth, of honour,)
+are content often to further their endeavours: so good and gracious are
+they. And mightest thou not be so too? or, tell me, what doth hinder
+thee?
+
+X. Labour not as one to whom it is appointed to be wretched, nor as one
+that either would be pitied, or admired; but let this be thine only care
+and desire; so always and in all things to prosecute or to forbear, as
+the law of charity, or mutual society doth require.
+
+XI. This day I did come out of all my trouble. Nay I have cast out all
+my trouble; it should rather be for that which troubled thee, whatsoever
+it was, was not without anywhere that thou shouldest come out of it, but
+within in thine own opinions, from whence it must be cast out, before
+thou canst truly and constantly be at ease.
+
+XII. All those things, for matter of experience are usual and ordinary;
+for their continuance but for a day; and for their matter, most base and
+filthy. As they were in the days of those whom we have buried, so are
+they now also, and no otherwise.
+
+XIII. The things themselves that affect us, they stand without doors,
+neither knowing anything themselves nor able to utter anything unto
+others concerning themselves. What then is it, that passeth verdict on
+them? The understanding.
+
+XIV. As virtue and wickedness consist not in passion, but in action; so
+neither doth the true good or evil of a reasonable charitable man
+consist in passion, but in operation and action.
+
+XV. To the stone that is cast up, when it comes down it is no hurt unto
+it; as neither benefit, when it doth ascend.
+
+XVI. Sift their minds and understandings, and behold what men they be,
+whom thou dost stand in fear of what they shall judge of thee, what they
+themselves judge of themselves.
+
+XVII. All things that are in the world, are always in the estate
+of alteration. Thou also art in a perpetual change, yea and under
+corruption too, in some part: and so is the whole world.
+
+XVIII. it is not thine, but another man's sin. Why should it trouble
+thee? Let him look to it, whose sin it is.
+
+XIX. Of an operation and of a purpose there is an ending, or of an
+action and of a purpose we say commonly, that it is at an end: from
+opinion also there is an absolute cessation, which is as it were the
+death of it. In all this there is no hurt. Apply this now to a man's
+age, as first, a child; then a youth, then a young man, then an old man;
+every change from one age to another is a kind of death And all this
+while here no matter of grief yet. Pass now unto that life first, that
+which thou livedst under thy grandfather, then under thy mother, then
+under thy father. And thus when through the whole course of thy life
+hitherto thou hast found and observed many alterations, many changes,
+many kinds of endings and cessations, put this question to thyself What
+matter of grief or sorrow dost thou find in any of these? Or what doest
+thou suffer through any of these? If in none of these, then neither
+in the ending and consummation of thy whole life, which is also but a
+cessation and change.
+
+XX. As occasion shall require, either to thine own understanding, or to
+that of the universe, or to his, whom thou hast now to do with, let thy
+refuge be with all speed. To thine own, that it resolve upon nothing
+against justice. To that of the universe, that thou mayest remember,
+part of whom thou art. Of his, that thou mayest consider whether in the
+estate of ignorance, or of knowledge. And then also must thou call to
+mind, that he is thy kinsman.
+
+XXI. As thou thyself, whoever thou art, were made for the perfection and
+consummation, being a member of it, of a common society; so must every
+action of thine tend to the perfection and consummation of a life that
+is truly sociable. What action soever of thine therefore that either
+immediately or afar off, hath not reference to the common good, that is
+an exorbitant and disorderly action; yea it is seditious; as one among
+the people who from such and such a consent and unity, should factiously
+divide and separate himself.
+
+XXII. Children's anger, mere babels; wretched souls bearing up dead
+bodies, that they may not have their fall so soon: even as it is in that
+common dirge song.
+
+XXIII. Go to the quality of the cause from which the effect doth
+proceed. Behold it by itself bare and naked, separated from all that is
+material. Then consider the utmost bounds of time that that cause, thus
+and thus qualified, can subsist and abide.
+
+XXIV. Infinite are the troubles and miseries, that thou hast already
+been put to, by reason of this only, because that for all happiness
+it did not suffice thee, or, that thou didst not account it sufficient
+happiness, that thy understanding did operate according to its natural
+constitution.
+
+XXV. When any shall either impeach thee with false accusations, or
+hatefully reproach thee, or shall use any such carriage towards thee,
+get thee presently to their minds and understandings, and look in them,
+and behold what manner of men they be. Thou shalt see, that there is no
+such occasion why it should trouble thee, what such as they are think of
+thee. Yet must thou love them still, for by nature they are thy friends.
+And the Gods themselves, in those things that they seek from them as
+matters of great moment, are well content, all manner of ways, as by
+dreams and oracles, to help them as well as others.
+
+XXVI. Up and down, from one age to another, go the ordinary things of
+the world; being still the same. And either of everything in particular
+before it come to pass, the mind of the universe doth consider with
+itself and deliberate: and if so, then submit for shame unto the
+determination of such an excellent understanding: or once for all it did
+resolve upon all things in general; and since that whatsoever happens,
+happens by a necessary consequence, and all things indivisibly in a
+manner and inseparably hold one of another. In sum, either there is a
+God, and then all is well; or if all things go by chance and fortune,
+yet mayest thou use thine own providence in those things that concern
+thee properly; and then art thou well.
+
+XXVII. Within a while the earth shall cover us all, and then she herself
+shall have her change. And then the course will be, from one period of
+eternity unto another, and so a perpetual eternity. Now can any man
+that shall consider with himself in his mind the several rollings or
+successions of so many changes and alterations, and the swiftness of all
+these rulings; can he otherwise but contemn in his heart and despise
+all worldly things? The cause of the universe is as it were a strong
+torrent, it carrieth all away.
+
+XXVIII. And these your professed politicians, the only true practical
+philosophers of the world, (as they think of themselves) so full of
+affected gravity, or such professed lovers of virtue and honesty, what
+wretches be they in very deed; how vile and contemptible in themselves?
+O man! what ado doest thou keep? Do what thy nature doth now require.
+Resolve upon it, if thou mayest: and take no thought, whether anybody
+shall know it or no. Yea, but sayest thou, I must not expect a Plato's
+commonwealth. If they profit though never so little, I must be content;
+and think much even of that little progress. Doth then any of them
+forsake their former false opinions that I should think they profit? For
+without a change of opinions, alas! what is all that ostentation, but
+mere wretchedness of slavish minds, that groan privately, and yet would
+make a show of obedience to reason, and truth? Go too now and tell me
+of Alexander and Philippus, and Demetrius Phalereus. Whether they
+understood what the common nature requireth, and could rule themselves
+or no, they know best themselves. But if they kept a life, and
+swaggered; I (God be thanked) am not bound to imitate them. The effect
+of true philosophy is, unaffected simplicity and modesty. Persuade me
+not to ostentation and vainglory.
+
+XXIX. From some high place as it were to look down, and to behold
+here flocks, and there sacrifices, without number; and all kind of
+navigation; some in a rough and stormy sea, and some in a calm: the
+general differences, or different estates of things, some, that are now
+first upon being; the several and mutual relations of those things that
+are together; and some other things that are at their last. Their lives
+also, who were long ago, and theirs who shall be hereafter, and the
+present estate and life of those many nations of barbarians that are
+now in the world, thou must likewise consider in thy mind. And how many
+there be, who never so much as heard of thy name, how many that will
+soon forget it; how many who but even now did commend thee, within a
+very little while perchance will speak ill of thee. So that neither
+fame, nor honour, nor anything else that this world doth afford, is
+worth the while. The sum then of all; whatsoever doth happen unto thee,
+whereof God is the cause, to accept it contentedly: whatsoever thou
+doest, whereof thou thyself art the cause, to do it justly: which will
+be, if both in thy resolution and in thy action thou have no further
+end, than to do good unto others, as being that, which by thy natural
+constitution, as a man, thou art bound unto.
+
+XXX. Many of those things that trouble and straiten thee, it is in thy
+power to cut off, as wholly depending from mere conceit and opinion; and
+then thou shalt have room enough.
+
+XXXI. To comprehend the whole world together in thy mind, and the whole
+course of this present age to represent it unto thyself, and to fix thy
+thoughts upon the sudden change of every particular object. How short
+the time is from the generation of anything, unto the dissolution of
+the same; but how immense and infinite both that which was before the
+generation, and that which after the generation of it shall be. All
+things that thou seest, will soon be perished, and they that see their
+corruptions, will soon vanish away themselves. He that dieth a hundred
+years old, and he that dieth young, shall come all to one.
+
+XXXII. What are their minds and understandings; and what the things that
+they apply themselves unto: what do they love, and what do they hate
+for? Fancy to thyself the estate of their souls openly to be seen. When
+they think they hurt them shrewdly, whom they speak ill of; and when
+they think they do them a very good turn, whom they commend and extol: O
+how full are they then of conceit, and opinion!
+
+XXXIII. Loss and corruption, is in very deed nothing else but change and
+alteration; and that is it, which the nature of the universe doth most
+delight in, by which, and according to which, whatsoever is done, is
+well done. For that was the estate of worldly things from the beginning,
+and so shall it ever be. Or wouldest thou rather say, that all things
+in the world have gone ill from the beginning for so many ages, and
+shall ever go ill? And then among so many deities, could no divine power
+be found all this while, that could rectify the things of the world? Or
+is the world, to incessant woes and miseries, for ever condemned?
+
+XXXIV. How base and putrid, every common matter is! Water, dust, and
+from the mixture of these bones, and all that loathsome stuff that our
+bodies do consist of: so subject to be infected, and corrupted. And
+again those other things that are so much prized and admired, as marble
+stones, what are they, but as it were the kernels of the earth? gold and
+silver, what are they, but as the more gross faeces of the earth? Thy
+most royal apparel, for matter, it is but as it were the hair of a silly
+sheep, and for colour, the very blood of a shell-fish; of this nature
+are all other things. Thy life itself, is some such thing too; a mere
+exhalation of blood: and it also, apt to be changed into some other
+common thing.
+
+XXXV. Will this querulousness, this murmuring, this complaining and
+dissembling never be at an end? What then is it, that troubleth thee?
+Doth any new thing happen unto thee? What doest thou so wonder at? At
+the cause, or the matter? Behold either by itself, is either of that
+weight and moment indeed? And besides these, there is not anything. But
+thy duty towards the Gods also, it is time thou shouldst acquit thyself
+of it with more goodness and simplicity.
+
+XXXVI. It is all one to see these things for a hundred of years together
+or but for three years.
+
+XXXVII. If he have sinned, his is the harm, not mine. But perchance he
+hath not.
+
+XXXVIII. Either all things by the providence of reason happen unto every
+particular, as a part of one general body; and then it is against reason
+that a part should complain of anything that happens for the good of the
+whole; or if, according to Epicurus, atoms be the cause of all things
+and that life be nothing else but an accidentary confusion of things,
+and death nothing else, but a mere dispersion and so of all other
+things: what doest thou trouble thyself for?
+
+XXXIX. Sayest thou unto that rational part, Thou art dead; corruption
+hath taken hold on thee? Doth it then also void excrements? Doth it like
+either oxen, or sheep, graze or feed; that it also should be mortal, as
+well as the body?
+
+XL. Either the Gods can do nothing for us at all, or they can still and
+allay all the distractions and distempers of thy mind. If they can do
+nothing, why doest thou pray? If they can, why wouldst not thou rather
+pray, that they will grant unto thee, that thou mayst neither fear, nor
+lust after any of those worldly things which cause these distractions
+and distempers of it? Why not rather, that thou mayst not at either
+their absence or presence, be grieved and discontented: than either that
+thou mayst obtain them, or that thou mayst avoid them? For certainly
+it must needs be, that if the Gods can help us in anything, they may in
+this kind also. But thou wilt say perchance, 'In those things the Gods
+have given me my liberty: and it is in mine own power to do what I
+will.' But if thou mayst use this liberty, rather to set thy mind at
+true liberty, than wilfully with baseness and servility of mind to
+affect those things, which either to compass or to avoid is not in thy
+power, wert not thou better? And as for the Gods, who hath told thee,
+that they may not help us up even in those things that they have put in
+our own power? whether it be so or no, thou shalt soon perceive, if
+thou wilt but try thyself and pray. One prayeth that he may compass his
+desire, to lie with such or such a one, pray thou that thou mayst not
+lust to lie with her. Another how he may be rid of such a one; pray thou
+that thou mayst so patiently bear with him, as that thou have no such
+need to be rid of him. Another, that he may not lose his child. Pray
+thou that thou mayst not fear to lose him. To this end and purpose, let
+all thy prayer be, and see what will be the event.
+
+XLI. 'In my sickness' (saith Epicurus of himself:) 'my discourses were
+not concerning the nature of my disease, neither was that, to them that
+came to visit me, the subject of my talk; but in the consideration and
+contemplation of that, which was of especial weight and moment, was all
+my time bestowed and spent, and among others in this very thing, how my
+mind, by a natural and unavoidable sympathy partaking in some sort with
+the present indisposition of my body, might nevertheless keep herself
+free from trouble, and in present possession of her own proper
+happiness. Neither did I leave the ordering of my body to the physicians
+altogether to do with me what they would, as though I expected any
+great matter from them, or as though I thought it a matter of such great
+consequence, by their means to recover my health: for my present estate,
+methought, liked me very well, and gave me good content.' Whether
+therefore in sickness (if thou chance to sicken) or in what other kind
+of extremity soever, endeavour thou also to be in thy mind so affected,
+as he doth report of himself: not to depart from thy philosophy for
+anything that can befall thee, nor to give ear to the discourses of
+silly people, and mere naturalists.
+
+XLII. It is common to all trades and professions to mind and intend that
+only, which now they are about, and the instrument whereby they work.
+
+XLIII. When at any time thou art offended with any one's impudency, put
+presently this question to thyself: 'What? Is it then possible, that
+there should not be any impudent men in the world! Certainly it is not
+possible.' Desire not then that which is impossible. For this one, (thou
+must think) whosoever he be, is one of those impudent ones, that
+the world cannot be without. So of the subtile and crafty, so of the
+perfidious, so of every one that offendeth, must thou ever be ready to
+reason with thyself. For whilst in general thou dost thus reason with
+thyself, that the kind of them must needs be in the world, thou wilt be
+the better able to use meekness towards every particular. This also
+thou shalt find of very good use, upon every such occasion, presently
+to consider with thyself, what proper virtue nature hath furnished man
+with, against such a vice, or to encounter with a disposition vicious
+in this kind. As for example, against the unthankful, it hath given
+goodness and meekness, as an antidote, and so against another vicious
+in another kind some other peculiar faculty. And generally, is it not
+in thy power to instruct him better, that is in an error? For whosoever
+sinneth, doth in that decline from his purposed end, and is certainly
+deceived, And again, what art thou the worse for his sin? For thou shalt
+not find that any one of these, against whom thou art incensed, hath in
+very deed done anything whereby thy mind (the only true subject of
+thy hurt and evil) can be made worse than it was. And what a matter of
+either grief or wonder is this, if he that is unlearned, do the deeds of
+one that is unlearned? Should not thou rather blame thyself, who, when
+upon very good grounds of reason, thou mightst have thought it very
+probable, that such a thing would by such a one be committed, didst not
+only not foresee it, but moreover dost wonder at it, that such a thing
+should be. But then especially, when thou dost find fault with either an
+unthankful, or a false man, must thou reflect upon thyself. For without
+all question, thou thyself art much in fault, if either of one that were
+of such a disposition, thou didst expect that he should be true unto
+thee: or when unto any thou didst a good turn, thou didst not there
+bound thy thoughts, as one that had obtained his end; nor didst not
+think that from the action itself thou hadst received a full reward of
+the good that thou hadst done. For what wouldst thou have more? Unto him
+that is a man, thou hast done a good turn: doth not that suffice thee?
+What thy nature required, that hast thou done. Must thou be rewarded for
+it? As if either the eye for that it seeth, or the feet that they go,
+should require satisfaction. For as these being by nature appointed for
+such an use, can challenge no more, than that they may work according
+to their natural constitution: so man being born to do good unto others
+whensoever he doth a real good unto any by helping them out of error; or
+though but in middle things, as in matter of wealth, life, preferment,
+and the like, doth help to further their desires he doth that for which
+he was made, and therefore can require no more.
+
+
+
+
+THE TENTH BOOK
+
+I. O my soul, the time I trust will be, when thou shalt be good, simple,
+single, more open and visible, than that body by which it is enclosed.
+Thou wilt one day be sensible of their happiness, whose end is love, and
+their affections dead to all worldly things. Thou shalt one day be full,
+and in want of no external thing: not seeking pleasure from anything,
+either living or insensible, that this world can afford; neither wanting
+time for the continuation of thy pleasure, nor place and opportunity,
+nor the favour either of the weather or of men. When thou shalt have
+content in thy present estate, and all things present shall add to thy
+content: when thou shalt persuade thyself, that thou hast all things;
+all for thy good, and all by the providence of the Gods: and of things
+future also shalt be as confident, that all will do well, as tending to
+the maintenance and preservation in some sort, of his perfect welfare
+and happiness, who is perfection of life, of goodness, and beauty; who
+begets all things, and containeth all things in himself, and in himself
+doth recollect all things from all places that are dissolved, that of
+them he may beget others again like unto them. Such one day shall be thy
+disposition, that thou shalt be able, both in regard of the Gods, and
+in regard of men, so to fit and order thy conversation, as neither
+to complain of them at any time, for anything that they do; nor to do
+anything thyself, for which thou mayest justly be condemned.
+
+II. As one who is altogether governed by nature, let it be thy care to
+observe what it is that thy nature in general doth require. That
+done, if thou find not that thy nature, as thou art a living sensible
+creature, will be the worse for it, thou mayest proceed. Next then thou
+must examine, what thy nature as thou art a living sensible creature,
+doth require. And that, whatsoever it be, thou mayest admit of and do
+it, if thy nature as thou art a reasonable living creature, will not be
+the worse for it. Now whatsoever is reasonable, is also sociable, Keep
+thyself to these rules, and trouble not thyself about idle things.
+
+III. Whatsoever doth happen unto thee, thou art naturally by thy natural
+constitution either able, or not able to bear. If thou beest able, be
+not offended, but bear it according to thy natural constitution, or as
+nature hath enabled thee. If thou beest not able, be not offended. For
+it will soon make an end of thee, and itself, (whatsoever it be) at the
+same time end with thee. But remember, that whatsoever by the strength
+of opinion, grounded upon a certain apprehension of both true profit and
+duty, thou canst conceive tolerable; that thou art able to bear that by
+thy natural constitution.
+
+IV. Him that offends, to teach with love and meek ness, and to show him
+his error. But if thou canst not, then to blame thyself; or rather not
+thyself neither, if thy will and endeavours have not been wanting.
+
+V. Whatsoever it be that happens unto thee, it is that which from all
+time was appointed unto thee. For by the same coherence of causes, by
+which thy substance from all eternity was appointed to be, was also
+whatsoever should happen unto it, destinated and appointed.
+
+VI. Either with Epicurus, we must fondly imagine the atoms to be the
+cause of all things, or we must needs grant a nature. Let this then be
+thy first ground, that thou art part of that universe, which is governed
+by nature. Then secondly, that to those parts that are of the same kind
+and nature as thou art, thou hast relation of kindred. For of these,
+if I shall always be mindful, first as I am a part, I shall never be
+displeased with anything, that falls to my particular share of the
+common chances of the world. For nothing that is behoveful unto the
+whole, can be truly hurtful to that which is part of it. For this
+being the common privilege of all natures, that they contain nothing in
+themselves that is hurtful unto them; it cannot be that the nature of
+the universe (whose privilege beyond other particular natures, is,
+that she cannot against her will by any higher external cause be
+constrained,) should beget anything and cherish it in her bosom that
+should tend to her own hurt and prejudice. As then I bear in mind that
+I am a part of such an universe, I shall not be displeased with anything
+that happens. And as I have relation of kindred to those parts that
+are of the same kind and nature that I am, so I shall be careful to
+do nothing that is prejudicial to the community, but in all my
+deliberations shall they that are of my kind ever be; and the common
+good, that, which all my intentions and resolutions shall drive unto,
+as that which is contrary unto it, I shall by all means endeavour to
+prevent and avoid. These things once so fixed and concluded, as thou
+wouldst think him a happy citizen, whose constant study and practice
+were for the good and benefit of his fellow citizens, and the carriage
+of the city such towards him, that he were well pleased with it; so must
+it needs be with thee, that thou shalt live a happy life.
+
+VII. All parts of the world, (all things I mean that are contained
+within the whole world), must of necessity at some time or other come to
+corruption. Alteration I should say, to speak truly and properly; but
+that I may be the better understood, I am content at this time to use
+that more common word. Now say I, if so be that this be both hurtful
+unto them, and yet unavoidable, would not, thinkest thou, the whole
+itself be in a sweet case, all the parts of it being subject to
+alteration, yea and by their making itself fitted for corruption, as
+consisting of things different and contrary? And did nature then either
+of herself thus project and purpose the affliction and misery of her
+parts, and therefore of purpose so made them, not only that haply they
+might, but of necessity that they should fall into evil; or did not she
+know what she did, when she made them? For either of these two to say,
+is equally absurd. But to let pass nature in general, and to reason of
+things particular according to their own particular natures; how absurd
+and ridiculous is it, first to say that all parts of the whole are, by
+their proper natural constitution, subject to alteration; and then when
+any such thing doth happen, as when one doth fall sick and dieth, to
+take on and wonder as though some strange thing had happened? Though
+this besides might move not so grievously to take on when any such thing
+doth happen, that whatsoever is dissolved, it is dissolved into those
+things, whereof it was compounded. For every dissolution is either
+a mere dispersion, of the elements into those elements again whereof
+everything did consist, or a change, of that which is more solid into
+earth; and of that which is pure and subtile or spiritual, into air.
+So that by this means nothing is lost, but all resumed again into those
+rational generative seeds of the universe; and this universe, either
+after a certain period of time to lie consumed by fire, or by continual
+changes to be renewed, and so for ever to endure. Now that solid and
+spiritual that we speak of, thou must not conceive it to be that very
+same, which at first was, when thou wert born. For alas! all this that
+now thou art in either kind, either for matter of substance, or of life,
+hath but two or three days ago partly from meats eaten, and partly from
+air breathed in, received all its influx, being the same then in no
+other respect, than a running river, maintained by the perpetual influx
+and new supply of waters, is the same. That therefore which thou hast
+since received, not that which came from thy mother, is that which
+comes to change and corruption. But suppose that that for the general
+substance, and more solid part of it, should still cleave unto thee
+never so close, yet what is that to the proper qualities and affections
+of it, by which persons are distinguished, which certainly are quite
+different?
+
+VIII. Now that thou hast taken these names upon thee of good, modest,
+true; of emfrwn, sumfrwn, uperfrwn; take heed lest at any times by doing
+anything that is contrary, thou be but improperly so called, and lose
+thy right to these appellations. Or if thou do, return unto them again
+with all possible speed. And remember, that the word emfrwn notes
+unto thee an intent and intelligent consideration of every object that
+presents itself unto thee, without distraction. And the word emfrwn a
+ready and contented acceptation of whatsoever by the appointment of
+the common nature, happens unto thee. And the word sumfrwn, a
+super-extension, or a transcendent, and outreaching disposition of thy
+mind, whereby it passeth by all bodily pains and pleasures, honour
+and credit, death and whatsoever is of the same nature, as matters of
+absolute indifferency, and in no wise to be stood upon by a wise man.
+These then if inviolably thou shalt observe, and shalt not be ambitious
+to be so called by others, both thou thyself shalt become a new man, and
+thou shalt begin a new life. For to continue such as hitherto thou hast
+been, to undergo those distractions and distempers as thou must needs
+for such a life as hitherto thou hast lived, is the part of one that is
+very foolish, and is overfond of his life. Whom a man might compare to
+one of those half-eaten wretches, matched in the amphitheatre with wild
+beasts; who as full as they are all the body over with wounds and blood,
+desire for a great favour, that they may be reserved till the next day,
+then also, and in the same estate to be exposed to the same nails and
+teeth as before. Away therefore, ship thyself; and from the troubles and
+distractions of thy former life convey thyself as it were unto these few
+names; and if thou canst abide in them, or be constant in the practice
+and possession of them, continue there as glad and joyful as one that
+were translated unto some such place of bliss and happiness as that
+which by Hesiod and Plato is called the Islands of the Blessed, by
+others called the Elysian Fields. And whensoever thou findest thyself;
+that thou art in danger of a relapse, and that thou art not able to
+master and overcome those difficulties and temptations that present
+themselves in thy present station: get thee into any private corner,
+where thou mayst be better able. Or if that will not serve forsake
+even thy life rather. But so that it be not in passion but in a plain
+voluntary modest way: this being the only commendable action of thy
+whole life that thus thou art departed, or this having been the main
+work and business of thy whole life, that thou mightest thus depart. Now
+for the better remembrance of those names that we have spoken of, thou
+shalt find it a very good help, to remember the Gods as often as may be:
+and that, the thing which they require at our hands of as many of us,
+as are by nature reasonable creation is not that with fair words, and
+outward show of piety and devotion we should flatter them, but that we
+should become like unto them: and that as all other natural creatures,
+the fig tree for example; the dog the bee: both do, all of them, and
+apply themselves unto that which by their natural constitution, is
+proper unto them; so man likewise should do that, which by his nature,
+as he is a man, belongs unto him.
+
+IX. Toys and fooleries at home, wars abroad: sometimes terror, sometimes
+torpor, or stupid sloth: this is thy daily slavery. By little and
+little, if thou doest not better look to it, those sacred dogmata will
+be blotted out of thy mind. How many things be there, which when as
+a mere naturalist, thou hast barely considered of according to their
+nature, thou doest let pass without any further use? Whereas thou
+shouldst in all things so join action and contemplation, that thou
+mightest both at the same time attend all present occasions, to perform
+everything duly and carefully and yet so intend the contemplative part
+too, that no part of that delight and pleasure, which the contemplative
+knowledge of everything according to its true nature doth of itself
+afford, might be lost. Or, that the true and contemnplative knowledge
+of everything according to its own nature, might of itself, (action
+being subject to many lets and impediments) afford unto thee sufficient
+pleasure and happiness. Not apparent indeed, but not concealed. And when
+shalt thou attain to the happiness of true simplicity, and unaffected
+gravity? When shalt thou rejoice in the certain knowledge of every
+particular object according to its true nature: as what the matter and
+substance of it is; what use it is for in the world: how long it can
+subsist: what things it doth consist of: who they be that are capable of
+it, and who they that can give it, and take it away?
+
+X. As the spider, when it hath caught the fly that it hunted after, is
+not little proud, nor meanly conceited of herself: as he likewise that
+hath caught an hare, or hath taken a fish with his net: as another for
+the taking of a boar, and another of a bear: so may they be proud,
+and applaud themselves for their valiant acts against the Sarmatai, or
+northern nations lately defeated. For these also, these famous soldiers
+and warlike men, if thou dost look into their minds and opinions, what
+do they for the most part but hunt after prey?
+
+XI. To find out, and set to thyself some certain way and method of
+contemplation, whereby thou mayest clearly discern and represent unto
+thyself, the mutual change of all things, the one into the other. Bear
+it in thy mind evermore, and see that thou be throughly well exercised
+in this particular. For there is not anything more effectual to beget
+true magnanimity.
+
+XII. He hath got loose from the bonds of his body, and perceiving that
+within a very little while he must of necessity bid the world farewell,
+and leave all these things behind him, he wholly applied himself, as to
+righteousness in all his actions, so to the common nature in all things
+that should happen unto him. And contenting himself with these two
+things, to do all things justly, and whatsoever God doth send to like
+well of it: what others shall either say or think of him, or shall do
+against him, he doth not so much as trouble his thoughts with it. To go
+on straight, whither right and reason directed him, and by so doing to
+follow God, was the only thing that he did mind, that, his only business
+and occupation.
+
+XIII. What use is there of suspicion at all? or, why should thoughts
+of mistrust, and suspicion concerning that which is future, trouble thy
+mind at all? What now is to be done, if thou mayest search and inquiry
+into that, what needs thou care for more? And if thou art well able to
+perceive it alone, let no man divert thee from it. But if alone thou
+doest not so well perceive it, suspend thine action, and take advice
+from the best. And if there be anything else that doth hinder thee, go
+on with prudence and discretion, according to the present occasion
+and opportunity, still proposing that unto thyself, which thou doest
+conceive most right and just. For to hit that aright, and to speed in
+the prosecution of it, must needs be happiness, since it is that only
+which we can truly and properly be said to miss of, or miscarry in.
+
+XIV. What is that that is slow, and yet quick? merry, and yet grave? He
+that in all things doth follow reason for his guide.
+
+XV. In the morning as soon as thou art awaked, when thy judgment, before
+either thy affections, or external objects have wrought upon it, is yet
+most free and impartial: put this question to thyself, whether if that
+which is right and just be done, the doing of it by thyself, or by
+others when thou art not able thyself; be a thing material or no. For
+sure it is not. And as for these that keep such a life, and stand so
+much upon the praises, or dispraises of other men, hast thou forgotten
+what manner of men they be? that such and such upon their beds, and such
+at their board: what their ordinary actions are: what they pursue after,
+and what they fly from: what thefts and rapines they commit, if not with
+their hands and feet, yet with that more precious part of theirs, their
+minds: which (would it but admit of them) might enjoy faith, modesty,
+truth, justice, a good spirit.
+
+XVI. Give what thou wilt, and take away what thou wilt, saith he that is
+well taught and truly modest, to Him that gives, and takes away. And it
+is not out of a stout and peremptory resolution, that he saith it, but
+in mere love, and humble submission.
+
+XVII. So live as indifferent to the world and all worldly objects, as
+one who liveth by himself alone upon some desert hill. For whether here,
+or there, if the whole world be but as one town, it matters not much for
+the place. Let them behold and see a man, that is a man indeed, living
+according to the true nature of man. If they cannot bear with me, let
+them kill me. For better were it to die, than so to live as they would
+have thee.
+
+XVIII. Make it not any longer a matter of dispute or discourse, what are
+the signs and proprieties of a good man, but really and actually to be
+such.
+
+XIX. Ever to represent unto thyself; and to set before thee, both the
+general age and time of the world, and the whole substance of it. And
+how all things particular in respect of these are for their substance,
+as one of the least seeds that is: and for their duration, as the
+turning of the pestle in the mortar once about. Then to fix thy mind
+upon every particular object of the world, and to conceive it, (as it
+is indeed,) as already being in the state of dissolution, and of change;
+tending to some kind of either putrefaction or dispersion; or whatsoever
+else it is, that is the death as it were of everything in his own kind.
+
+XX. Consider them through all actions and occupations, of their lives:
+as when they eat, and when they sleep: when they are in the act of
+necessary exoneration, and when in the act of lust. Again, when they
+either are in their greatest exultation; and in the middle of all
+their pomp and glory; or being angry and displeased, in great state and
+majesty, as from an higher place, they chide and rebuke. How base and
+slavish, but a little while ago, they were fain to be, that they might
+come to this; and within a very little while what will be their estate,
+when death hath once seized upon them.
+
+XXI. That is best for every one, that the common nature of all doth send
+unto every one, and then is it best, when she doth send it.
+
+XXII. The earth, saith the poet, doth often long after the rain. So is
+the glorious sky often as desirous to fall upon the earth, which argues
+a mutual kind of love between them. And so (say I) doth the world bear
+a certain affection of love to whatsoever shall come to pass With thine
+affections shall mine concur, O world. The same (and no other) shall the
+object of my longing be which is of thine. Now that the world doth love
+it is true indeed so is it as commonly said, and acknowledged ledged,
+when, according to the Greek phrase, imitated by the Latins, of things
+that used to be, we say commonly, that they love to be.
+
+XXIII. Either thou dost Continue in this kind of life and that is it,
+which so long thou hast been used unto and therefore tolerable: or thou
+doest retire, or leave the world, and that of thine own accord, and then
+thou hast thy mind: or thy life is cut off; and then mayst thou
+rejoice that thou hast ended thy charge. One of these must needs be.
+Be therefore of good comfort.
+
+XXIV Let it always appear and be manifest unto thee that solitariness,
+and desert places, by many philosophers so much esteemed of and
+affected, are of themselves but thus and thus; and that all things are
+them to them that live in towns, and converse with others as they are
+the same nature everywhere to be seen and observed: to them that have
+retired themselves to the top of mountains, and to desert havens, or
+what other desert and inhabited places soever. For anywhere it thou wilt
+mayest thou quickly find and apply that to thyself; which Plato saith of
+his philosopher, in a place: as private and retired, saith he, as if he
+were shut up and enclosed about in some shepherd's lodge, on the top of
+a hill. There by thyself to put these questions to thyself or to enter
+in these considerations: What is my chief and principal part, which hath
+power over the rest? What is now the present estate of it, as I use it;
+and what is it, that I employ it about? Is it now void of reason ir no?
+Is it free, and separated; or so affixed, so congealed and grown
+together as it were with the flesh, that it is swayed by the motions and
+inclinations of it?
+
+XXV. He that runs away from his master is a fugitive. But the law is
+every man's master. He therefore that forsakes the law, is a fugitive.
+So is he, whosoever he be, that is either sorry, angry, or afraid, or
+for anything that either hath been, is, or shall be by his appointment,
+who is the Lord and Governor of the universe. For he truly and properly
+is Nomoz, or the law, as the only nemwn (sp.), or distributor
+and dispenser of all things that happen unto any one in his
+lifetime--Whatsoever then is either sorry, angry, or afraid,
+is a fugitive.
+
+XXVI. From man is the seed, that once cast into the womb man hath no
+more to do with it. Another cause succeedeth, and undertakes the
+work, and in time brings a child (that wonderful effect from such a
+beginning!) to perfection. Again, man lets food down through his
+throat; and that once down, he hath no more to do with it. Another
+cause succeedeth and distributeth this food into the senses, and the
+affections: into life, and into strength; and doth with it those other
+many and marvellous things, that belong unto man. These things therefore
+that are so secretly and invisibly wrought and brought to pass, thou
+must use to behold and contemplate; and not the things themselves only,
+but the power also by which they are effected; that thou mayst behold
+it, though not with the eyes of the body, yet as plainly and visibly as
+thou canst see and discern the outward efficient cause of the depression
+and elevation of anything.
+
+XXVII. Ever to mind and consider with thyself; how all things that now
+are, have been heretofore much after the same sort, and after the same
+fashion that now they are: and so to think of those things which shall
+be hereafter also. Moreover, whole dramata, and uniform scenes, or
+scenes that comprehend the lives and actions of men of one calling and
+profession, as many as either in thine own experience thou hast known,
+or by reading of ancient histories; (as the whole court of Adrianus,
+the whole court of Antoninus Pius, the whole court of Philippus, that of
+Alexander, that of Croesus): to set them all before thine eyes. For thou
+shalt find that they are all but after one sort and fashion: only that
+the actors were others.
+
+XXVIII. As a pig that cries and flings when his throat is cut, fancy to
+thyself every one to be, that grieves for any worldly thing and takes
+on. Such a one is he also, who upon his bed alone, doth bewail
+the miseries of this our mortal life. And remember this, that Unto
+reasonable creatures only it is granted that they may willingly and
+freely submit unto Providence: but absolutely to submit, is a necessity
+imposed upon all creatures equally.
+
+XXIX. Whatsoever it is that thou goest about, consider of it by thyself,
+and ask thyself, What? because I shall do this no more when I am dead,
+should therefore death seem grievous unto me?
+
+XXX. When thou art offended with any man's transgression, presently
+reflect upon thyself; and consider what thou thyself art guilty of in
+the same kind. As that thou also perchance dost think it a happiness
+either to be rich, or to live in pleasure, or to be praised and
+commended, and so of the rest in particular. For this if thou shalt call
+to mind, thou shalt soon forget thine anger; especially when at the same
+time this also shall concur in thy thoughts, that he was constrained by
+his error and ignorance so to do: for how can he choose as long as he
+is of that opinion? Do thou therefore if thou canst, take away that from
+him, that forceth him to do as he doth.
+
+XXXI. When thou seest Satyro, think of Socraticus and Eutyches, or
+Hymen, and when Euphrates, think of Eutychio, and Sylvanus, when
+Alciphron, of Tropaeophorus, when Xenophon, of Crito, or Severus. And
+when thou doest look upon thyself, fancy unto thyself some one or other
+of the Caesars; and so for every one, some one or other that hath been
+for estate and profession answerable unto him. Then let this come to thy
+mind at the same time; and where now are they all? Nowhere or anywhere?
+For so shalt thou at all time be able to perceive how all worldly
+things are but as the smoke, that vanisheth away: or, indeed, mere
+nothing. Especially when thou shalt call to mind this also, that
+whatsoever is once changed, shall never be again as long as the world
+endureth. And thou then, how long shalt thou endure? And why doth it not
+suffice thee, if virtuously, and as becometh thee, thou mayest pass that
+portion of time, how little soever it be, that is allotted unto thee?
+
+XXXII. What a subject, and what a course of life is it, that thou doest
+so much desire to be rid of. For all these things, what are they, but
+fit objects for an understanding, that beholdeth everything according to
+its true nature, to exercise itself upon? Be patient, therefore, until
+that (as a strong stomach that turns all things into his own nature; and
+as a great fire that turneth in flame and light, whatsoever thou doest
+cast into it) thou have made these things also familiar, and as it were
+natural unto thee.
+
+XXXIII. Let it not be in any man's power, to say truly of thee, that
+thou art not truly simple, or sincere and open, or not good. Let him be
+deceived whosoever he be that shall have any such opinion of thee. For
+all this doth depend of thee. For who is it that should hinder thee from
+being either truly simple or good? Do thou only resolve rather not to
+live, than not to be such. For indeed neither doth it stand with reason
+that he should live that is not such. What then is it that may upon this
+present occasion according to best reason and discretion, either be said
+or done? For whatsoever it be, it is in thy power either to do it, or
+to say it, and therefore seek not any pretences, as though thou wert
+hindered. Thou wilt never cease groaning and complaining, until such
+time as that, what pleasure is unto the voluptuous, be unto thee, to do
+in everything that presents itself, whatsoever may be done conformably
+and agreeably to the proper constitution of man, or, to man as he is a
+man. For thou must account that pleasure, whatsoever it be, that thou
+mayest do according to thine own nature. And to do this, every place
+will fit thee. Unto the cylindrus, or roller, it is not granted to
+move everywhere according to its own proper motion, as neither unto
+the water, nor unto the fire, nor unto any other thing, that either is
+merely natural, or natural and sensitive; but not rational for many
+things there be that can hinder their operations. But of the mind and
+understanding this is the proper privilege, that according to its own
+nature, and as it will itself, it can pass through every obstacle that
+it finds, and keep straight on forwards. Setting therefore before thine
+eyes this happiness and felicity of thy mind, whereby it is able to pass
+through all things, and is capable of all motions, whether as the fire,
+upwards; or as the stone downwards, or as the cylindrus through that
+which is sloping: content thyself with it, and seek not after any other
+thing. For all other kind of hindrances that are not hindrances of thy
+mind either they are proper to the body, or merely proceed from the
+opinion, reason not making that resistance that it should, but basely,
+and cowardly suffering itself to be foiled; and of themselves can
+neither wound, nor do any hurt at all. Else must he of necessity,
+whosoever he be that meets with any of them, become worse than he was
+before. For so is it in all other subjects, that that is thought hurtful
+unto them, whereby they are made worse. But here contrariwise, man (if
+he make that good use of them that he should) is rather the better
+and the more praiseworthy for any of those kind of hindrances, than
+otherwise. But generally remember that nothing can hurt a natural
+citizen, that is not hurtful unto the city itself, nor anything hurt
+the city, that is not hurtful unto the law itself. But none of these
+casualties, or external hindrances, do hurt the law itself; or, are
+contrary to that course of justice and equity, by which public societies
+are maintained: neither therefore do they hurt either city or citizen.
+
+XXXIV. As he that is bitten by a mad dog, is afraid of everything almost
+that he seeth: so unto him, whom the dogmata have once bitten, or in
+whom true knowledge hath made an impression, everything almost that
+he sees or reads be it never so short or ordinary, doth afford a good
+memento; to put him out of all grief and fear, as that of the poet, 'The
+winds blow upon the trees, and their leaves fall upon the ground. Then
+do the trees begin to bud again, and by the spring-time they put forth
+new branches. So is the generation of men; some come into the world, and
+others go out of it.' Of these leaves then thy children are. And they
+also that applaud thee so gravely, or, that applaud thy speeches, with
+that their usual acclamation, axiopistwz, O wisely spoken I and speak
+well of thee, as on the other side, they that stick not to curse thee,
+they that privately and secretly dispraise and deride thee, they also
+are but leaves. And they also that shall follow, in whose memories
+the names of men famous after death, is preserved, they are but leaves
+neither. For even so is it of all these worldly things. Their spring
+comes, and they are put forth. Then blows the wind, and they go down.
+And then in lieu of them grow others out of the wood or common matter
+of all things, like unto them. But, to endure but for a while, is common
+unto all. Why then shouldest thou so earnestly either seek after these
+things, or fly from them, as though they should endure for ever? Yet a
+little while, and thine eyes will be closed up, and for him that carries
+thee to thy grave shall another mourn within a while after.
+
+XXXV. A good eye must be good to see whatsoever is to be seen, and not
+green things only. For that is proper to sore eyes. So must a good
+ear, and a good smell be ready for whatsoever is either to be heard,
+or smelt: and a good stomach as indifferent to all kinds of food, as
+a millstone is, to whatsoever she was made for to grind. As ready
+therefore must a sound understanding be for whatsoever shall happen. But
+he that saith, O that my children might live! and, O that all men might
+commend me for whatsoever I do! is an eye that seeks after green things;
+or as teeth, after that which is tender.
+
+XXXVI. There is not any man that is so happy in his death, but that some
+of those that are by him when he dies, will be ready to rejoice at his
+supposed calamity. Is it one that was virtuous and wise indeed? will
+there not some one or other be found, who thus will say to himself;
+'Well now at last shall I be at rest from this pedagogue. He did not
+indeed otherwise trouble us much: but I know well enough that in his
+heart, he did much condemn us.' Thus will they speak of the virtuous.
+But as for us, alas I how many things be there, for which there be many
+that glad would be to be rid of us. This therefore if thou shalt think
+of whensoever thou diest, thou shalt die the more willingly, when thou
+shalt think with thyself; I am now to depart from that world, wherein
+those that have been my nearest friends and acquaintances, they whom I
+have so much suffered for, so often prayed for, and for whom I have
+taken such care, even they would have me die, hoping that after my death
+they shall live happier, than they did before. What then should any man
+desire to continue here any longer? Nevertheless, whensoever thou diest,
+thou must not be less kind and loving unto them for it; but as before,
+see them, continue to be their friend, to wish them well, and meekly,
+and gently to carry thyself towards them, but yet so that on the other
+side, it make thee not the more unwilling to die. But as it fareth with
+them that die an easy quick death, whose soul is soon separated from
+their bodies, so must thy separation from them be. To these had nature
+joined and annexed me: now she parts us; I am ready to depart, as from
+friends and kinsmen, but yet without either reluctancy or compulsion.
+For this also is according to Nature.
+
+XXXVII. Use thyself; as often, as thou seest any man do anything,
+presently (if it be possible) to say unto thyself, What is this man's
+end in this his action? But begin this course with thyself first of all,
+and diligently examine thyself concerning whatsoever thou doest.
+
+XXXVIII. Remember, that that which sets a man at work, and hath power
+over the affections to draw them either one way, or the other way, is
+not any external thing properly, but that which is hidden within every
+man's dogmata, and opinions: That, that is rhetoric; that is life; that
+(to speak true) is man himself. As for thy body, which as a vessel, or
+a case, compasseth thee about, and the many and curious instruments
+that it hath annexed unto it, let them not trouble thy thoughts. For
+of themselves they are but as a carpenter's axe, but that they are born
+with us, and naturally sticking unto us. But otherwise, without the
+inward cause that hath power to move them, and to restrain them, those
+parts are of themselves of no more use unto us, than the shuttle is
+of itself to the weaver, or the pen to the writer, or the whip to the
+coachman.
+
+
+
+
+THE ELEVENTH BOOK
+
+I. The natural properties, and privileges of a reasonable soul are: That
+she seeth herself; that she can order, and compose herself: that
+she makes herself as she will herself: that she reaps her own fruits
+whatsoever, whereas plants, trees, unreasonable creatures, what fruit
+soever (be it either fruit properly, or analogically only) they bear,
+they bear them unto others, and not to themselves. Again; whensoever,
+and wheresoever, sooner or later, her life doth end, she hath her own
+end nevertheless. For it is not with her, as with dancers and players,
+who if they be interrupted in any part of their action, the whole action
+must needs be imperfect: but she in what part of time or action soever
+she be surprised, can make that which she hath in her hand whatsoever it
+be, complete and full, so that she may depart with that comfort, 'I have
+lived; neither want I anything of that which properly did belong unto
+me.' Again, she compasseth the whole world, and penetrateth into the
+vanity, and mere outside (wanting substance and solidity) of it, and
+stretcheth herself unto the infiniteness of eternity; and the revolution
+or restoration of all things after a certain period of time, to the same
+state and place as before, she fetcheth about, and doth comprehend in
+herself; and considers withal, and sees clearly this, that neither they
+that shall follow us, shall see any new thing, that we have not seen,
+nor they that went before, anything more than we: but that he that is
+once come to forty (if he have any wit at all) can in a manner (for
+that they are all of one kind) see all things, both past and future. As
+proper is it, and natural to the soul of man to love her neighbour, to
+be true and modest; and to regard nothing so much as herself: which is
+also the property of the law: whereby by the way it appears, that sound
+reason and justice comes all to one, and therefore that justice is the
+chief thing, that reasonable creatures ought to propose unto themselves
+as their end.
+
+II. A pleasant song or dance; the Pancratiast's exercise, sports that
+thou art wont to be much taken with, thou shalt easily contemn; if
+the harmonious voice thou shalt divide into so many particular sounds
+whereof it doth consist, and of every one in particular shall ask
+thyself; whether this or that sound is it, that doth so conquer thee.
+For thou wilt be ashamed of it. And so for shame, if accordingly thou
+shalt consider it, every particular motion and posture by itself: and
+so for the wrestler's exercise too. Generally then, whatsoever it be,
+besides virtue, and those things that proceed from virtue that thou art
+subject to be much affected with, remember presently thus to divide
+it, and by this kind of division, in each particular to attain unto the
+contempt of the whole. This thou must transfer and apply to thy whole
+life also.
+
+III. That soul which is ever ready, even now presently (if need be) from
+the body, whether by way of extinction, or dispersion, or continuation
+in another place and estate to be separated, how blessed and happy is
+it! But this readiness of it, it must proceed, not from an obstinate and
+peremptory resolution of the mind, violently and passionately set upon
+Opposition, as Christians are wont; but from a peculiar judgment; with
+discretion and gravity, so that others may be persuaded also and drawn
+to the like example, but without any noise and passionate exclamations.
+
+IV. Have I done anything charitably? then am I benefited by it. See
+that this upon all occasions may present itself unto thy mind, and never
+cease to think of it. What is thy profession? to be good. And how should
+this be well brought to pass, but by certain theorems and doctrines;
+some Concerning the nature of the universe, and some Concerning the
+proper and particular constitution of man?
+
+V. Tragedies were at first brought in and instituted, to put men in mind
+of worldly chances and casualties: that these things in the ordinary
+course of nature did so happen: that men that were much pleased and
+delighted by such accidents upon this stage, would not by the same
+things in a greater stage be grieved and afflicted: for here you see
+what is the end of all such things; and that even they that cry out
+so mournfully to Cithaeron, must bear them for all their cries and
+exclamations, as well as others. And in very truth many good things are
+spoken by these poets; as that (for example) is an excellent passage:
+'But if so be that I and my two children be neglected by the Gods, they
+have some reason even for that,' &c. And again, 'It will but little
+avail thee to storm and rage against the things themselves,' &c. Again,
+'To reap one's life, as a ripe ear of corn;' and whatsoever else is
+to be found in them, that is of the same kind. After the tragedy, the
+ancient comedy was brought in, which had the liberty to inveigh against
+personal vices; being therefore through this her freedom and liberty
+of speech of very good use and effect, to restrain men from pride
+and arrogancy. To which end it was, that Diogenes took also the same
+liberty. After these, what were either the Middle, or New Comedy
+admitted for, but merely, (Or for the most part at least) for the
+delight and pleasure of curious and excellent imitation? 'It will steal
+away; look to it,' &c. Why, no man denies, but that these also have some
+good things whereof that may be one: but the whole drift and foundation
+of that kind of dramatical poetry, what is it else, but as we have said?
+
+VI. How clearly doth it appear unto thee, that no other course of thy
+life could fit a true philosopher's practice better, than this very
+course, that thou art now already in?
+
+VII. A branch cut off from the continuity of that which was next unto
+it, must needs be cut off from the whole tree: so a man that is divided
+from another man, is divided from the whole society. A branch is cut off
+by another, but he that hates and is averse, cuts himself off from his
+neighbour, and knows not that at the same time he divides himself from
+the whole body, or corporation. But herein is the gift and mercy of God,
+the Author of this society, in that, once cut off we may grow together
+and become part of the whole again. But if this happen often the misery
+is that the further a man is run in this division, the harder he is to
+be reunited and restored again: and however the branch which, once cut
+of afterwards was graffed in, gardeners can tell you is not like that
+which sprouted together at first, and still continued in the unity of
+the body.
+
+VIII. To grow together like fellow branches in matter of good
+correspondence and affection; but not in matter of opinions. They that
+shall oppose thee in thy right courses, as it is not in their power to
+divert thee from thy good action, so neither let it be to divert thee
+from thy good affection towards them. But be it thy care to keep thyself
+constant in both; both in a right judgment and action, and in true
+meekness towards them, that either shall do their endeavour to hinder
+thee, or at least will be displeased with thee for what thou hast done.
+For to fail in either (either in the one to give over for fear, or in
+the other to forsake thy natural affection towards him, who by nature is
+both thy friend and thy kinsman) is equally base, and much savouring of
+the disposition of a cowardly fugitive soldier.
+
+IX. It is not possible that any nature should be inferior unto art,
+since that all arts imitate nature. If this be so; that the most perfect
+and general nature of all natures should in her operation come short of
+the skill of arts, is most improbable. Now common is it to all arts, to
+make that which is worse for the better's sake. Much more then doth the
+common nature do the same. Hence is the first ground of justice. From
+justice all other virtues have their existence. For justice cannot be
+preserved, if either we settle our minds and affections upon worldly
+things; or be apt to be deceived, or rash, and inconstant.
+
+X. The things themselves (which either to get or to avoid thou art put
+to so much trouble) come not unto thee themselves; but thou in a manner
+goest unto them. Let then thine own judgment and opinion concerning
+those things be at rest; and as for the things themselves, they stand
+still and quiet, without any noise or stir at all; and so shall all
+pursuing and flying cease.
+
+XI. Then is the soul as Empedocles doth liken it, like unto a sphere or
+globe, when she is all of one form and figure: when she neither greedily
+stretcheth out herself unto anything, nor basely contracts herself, or
+lies flat and dejected; but shineth all with light, whereby she does see
+and behold the true nature, both that of the universe, and her own in
+particular.
+
+XII. Will any contemn me? let him look to that, upon what grounds he
+does it: my care shall be that I may never be found either doing or
+speaking anything that doth truly deserve contempt. Will any hate me?
+let him look to that. I for my part will be kind and loving unto all,
+and even unto him that hates me, whom-soever he be, will I be ready to
+show his error, not by way of exprobation or ostentation of my patience,
+but ingenuously and meekly: such as was that famous Phocion, if so be
+that he did not dissemble. For it is inwardly that these things must be:
+that the Gods who look inwardly, and not upon the outward appearance,
+may behold a man truly free from all indignation and grief. For what
+hurt can it be unto thee whatsoever any man else doth, as long as thou
+mayest do that which is proper and suitable to thine own nature? Wilt
+not thou (a man wholly appointed to be both what, and as the common good
+shall require) accept of that which is now seasonable to the nature
+of the universe?
+
+XIII. They contemn one another, and yet they seek to please one another:
+and whilest they seek to surpass one another in worldly pomp and
+greatness, they most debase and prostitute themselves in their better
+part one to another.
+
+XIV. How rotten and insincere is he, that saith, I am resolved to carry
+myself hereafter towards you with all ingenuity and simplicity. O man,
+what doest thou mean! what needs this profession of thine? the thing
+itself will show it. It ought to be written upon thy forehead. No sooner
+thy voice is heard, than thy countenance must be able to show what is in
+thy mind: even as he that is loved knows presently by the looks of his
+sweetheart what is in her mind. Such must he be for all the world, that
+is truly simple and good, as he whose arm-holes are offensive, that
+whosoever stands by, as soon as ever he comes near him, may as it were
+smell him whether he will or no. But the affectation of simplicity
+is nowise laudable. There is nothing more shameful than perfidious
+friendship. Above all things, that must be avoided. However true
+goodness, simplicity, and kindness cannot so be hidden, but that as
+we have already said in the very eyes and countenance they will show
+themselves.
+
+XV. To live happily is an inward power of the soul, when she is affected
+with indifferency, towards those things that are by their nature
+indifferent. To be thus affected she must consider all worldly objects
+both divided and whole: remembering withal that no object can of itself
+beget any opinion in us, neither can come to us, but stands without
+still and quiet; but that we ourselves beget, and as it were print in
+ourselves opinions concerning them. Now it is in our power, not to print
+them; and if they creep in and lurk in some corner, it is in our
+power to wipe them off. Remembering moreover, that this care and
+circumspection of thine, is to continue but for a while, and then thy
+life will be at an end. And what should hinder, but that thou mayest do
+well with all these things? For if they be according to nature, rejoice
+in them, and let them be pleasing and acceptable unto thee. But if
+they be against nature, seek thou that which is according to thine own
+nature, and whether it be for thy credit or no, use all possible speed
+for the attainment of it: for no man ought to be blamed, for seeking his
+own good and happiness.
+
+XVI. Of everything thou must consider from whence it came, of what
+things it doth consist, and into what it will be changed: what will be
+the nature of it, or what it will be like unto when it is changed; and
+that it can suffer no hurt by this change. And as for other men's either
+foolishness or wickedness, that it may not trouble and grieve thee;
+first generally thus; What reference have I unto these? and that we are
+all born for one another's good: then more particularly after another
+consideration; as a ram is first in a flock of sheep, and a bull in a
+herd of cattle, so am I born to rule over them. Begin yet higher, even
+from this: if atoms be not the beginning of all things, than which to
+believe nothing can be more absurd, then must we needs grant that there
+is a nature, that doth govern the universe. If such a nature, then are
+all worse things made for the better's sake; and all better for one
+another's sake. Secondly, what manner of men they be, at board, and upon
+their beds, and so forth. But above all things, how they are forced by
+their opinions that they hold, to do what they do; and even those things
+that they do, with what pride and self-conceit they do them. Thirdly,
+that if they do these things rightly, thou hast no reason to be grieved.
+But if not rightly, it must needs be that they do them against their
+wills, and through mere ignorance. For as, according to Plato's opinion,
+no soul doth willingly err, so by consequent neither doth it anything
+otherwise than it ought, but against her will. Therefore are they
+grieved, whensoever they hear themselves charged, either of injustice,
+or unconscionableness, or covetousness, or in general, of any injurious
+kind of dealing towards their neighbours. Fourthly, that thou thyself
+doest transgress in many things, and art even such another as they are.
+And though perchance thou doest forbear the very act of some sins, yet
+hast thou in thyself an habitual disposition to them, but that either
+through fear, or vainglory, or some such other ambitious foolish
+respect, thou art restrained. Fifthly, that whether they have sinned or
+no, thou doest not understand perfectly. For many things are done by
+way of discreet policy; and generally a man must know many things
+first, before he be able truly and judiciously to judge of another
+man's action. Sixthly, that whensoever thou doest take on grievously, or
+makest great woe, little doest thou remember then that a man's life is
+but for a moment of time, and that within a while we shall all be in our
+graves. Seventhly, that it is not the sins and transgressions themselves
+that trouble us properly; for they have their existence in their
+minds and understandings only, that commit them; but our own opinions
+concerning those sins. Remove then, and be content to part with that
+conceit of thine, that it is a grievous thing, and thou hast removed
+thine anger. But how should I remove it? How? reasoning with thyself
+that it is not shameful. For if that which is shameful, be not the only
+true evil that is, thou also wilt be driven whilest thou doest follow
+the common instinct of nature, to avoid that which is evil, to commit
+many unjust things, and to become a thief, and anything, that will
+make to the attainment of thy intended worldly ends. Eighthly, how many
+things may and do oftentimes follow upon such fits of anger and grief;
+far more grievous in themselves, than those very things which we are so
+grieved or angry for. Ninthly, that meekness is a thing unconquerable,
+if it be true and natural, and not affected or hypocritical. For how
+shall even the most fierce and malicious that thou shalt conceive, be
+able to hold on against thee, if thou shalt still continue meek and
+loving unto him; and that even at that time, when he is about to do
+thee wrong, thou shalt be well disposed, and in good temper, with all
+meekness to teach him, and to instruct him better? As for example; My
+son, we were not born for this, to hurt and annoy one another; it will
+be thy hurt not mine, my son: and so to show him forcibly and fully,
+that it is so in very deed: and that neither bees do it one to another,
+nor any other creatures that are naturally sociable. But this thou must
+do, not scoffingly, not by way of exprobation, but tenderly without
+any harshness of words. Neither must thou do it by way of exercise, or
+ostentation, that they that are by and hear thee, may admire thee: but
+so always that nobody be privy to it, but himself alone: yea, though
+there be more present at the same time. These nine particular heads, as
+so many gifts from the Muses, see that thou remember well: and begin one
+day, whilest thou art yet alive, to be a man indeed. But on the other
+side thou must take heed, as much to flatter them, as to be angry with
+them: for both are equally uncharitable, and equally hurtful. And in thy
+passions, take it presently to thy consideration, that to be angry is
+not the part of a man, but that to be meek and gentle, as it savours of
+more humanity, so of more manhood. That in this, there is strength
+and nerves, or vigour and fortitude: whereof anger and indignation is
+altogether void. For the nearer everything is unto unpassionateness,
+the nearer it is unto power. And as grief doth proceed from weakness,
+so doth anger. For both, both he that is angry and that grieveth, have
+received a wound, and cowardly have as it were yielded themselves unto
+their affections. If thou wilt have a tenth also, receive this tenth
+gift from Hercules the guide and leader of the Muses: that is a mad
+man's part, to look that there should be no wicked men in the world,
+because it is impossible. Now for a man to brook well enough, that there
+should be wicked men in the world, but not to endure that any
+should transgress against himself, is against all equity, and indeed
+tyrannical.
+
+XVII. Four several dispositions or inclinations there be of the mind and
+understanding, which to be aware of, thou must carefully observe: and
+whensoever thou doest discover them, thou must rectify them, saying to
+thyself concerning every one of them, This imagination is not necessary;
+this is uncharitable: this thou shalt speak as another man's slave, or
+instrument; than which nothing can be more senseless and absurd: for
+the fourth, thou shalt sharply check and upbraid thyself; for that
+thou doest suffer that more divine part in thee, to become subject and
+obnoxious to that more ignoble part of thy body, and the gross lusts
+and concupiscences thereof.
+
+XVIII. What portion soever, either of air or fire there be in thee,
+although by nature it tend upwards, submitting nevertheless to the
+ordinance of the universe, it abides here below in this mixed body. So
+whatsoever is in thee, either earthy, or humid, although by nature it
+tend downwards, yet is it against its nature both raised upwards, and
+standing, or consistent. So obedient are even the elements themselves to
+the universe, abiding patiently wheresoever (though against their
+nature) they are placed, until the sound as it were of their retreat,
+and separation. Is it not a grievous thing then, that thy reasonable
+part only should be disobedient, and should not endure to keep its
+place: yea though it be nothing enjoined that is contrary unto it, but
+that only which is according to its nature? For we cannot say of it when
+it is disobedient, as we say of the fire, or air, that it tends upwards
+towards its proper element, for then goes it the quite contrary way. For
+the motion of the mind to any injustice, or incontinency, or to sorrow,
+or to fear, is nothing else but a separation from nature. Also when the
+mind is grieved for anything that is happened by the divine providence,
+then doth it likewise forsake its own place. For it was ordained unto
+holiness and godliness, which specially consist in an humble submission
+to God and His providence in all things; as well as unto justice: these
+also being part of those duties, which as naturally sociable, we are
+bound unto; and without which we cannot happily converse one with
+another: yea and the very ground and fountain indeed of all just
+actions.
+
+XIX. He that hath not one and the self-same general end always as long
+as he liveth, cannot possibly be one and the self-same man always. But
+this will not suffice except thou add also what ought to be this general
+end. For as the general conceit and apprehension of all those things
+which upon no certain ground are by the greater part of men deemed good,
+cannot be uniform and agreeable, but that only which is limited and
+restrained by some certain proprieties and conditions, as of community:
+that nothing be conceived good, which is not commonly and publicly
+good: so must the end also that we propose unto ourselves, be common
+and sociable. For he that doth direct all his own private motions and
+purposes to that end, all his actions will be agreeable and uniform; and
+by that means will be still the same man.
+
+XX. Remember the fable of the country mouse and the city mouse, and the
+great fright and terror that this was put into.
+
+XXI. Socrates was wont to call the common conceits and opinions of men,
+the common bugbears of the world: the proper terror of silly children.
+
+XXII. The Lacedaemonians at their public spectacles were wont to appoint
+seats and forms for their strangers in the shadow, they themselves were
+content to sit anywhere.
+
+XXIII. What Socrates answered unto Perdiccas, why he did not come unto
+him, Lest of all deaths I should die the worst kind of death, said he:
+that is, not able to requite the good that hath been done unto me.
+
+XXIV. In the ancient mystical letters of the Ephesians, there was an
+item, that a man should always have in his mind some one or other of the
+ancient worthies.
+
+XXV. The Pythagoreans were wont betimes in the morning the first thing
+they did, to look up unto the heavens, to put themselves in mind of them
+who constantly and invariably did perform their task: as also to put
+themselves in mind of orderliness, or good order, and of purity, and of
+naked simplicity. For no star or planet hath any cover before it.
+
+XXVI. How Socrates looked, when he was fain to gird himself with a
+skin, Xanthippe his wife having taken away his clothes, and carried them
+abroad with her, and what he said to his fellows and friends, who were
+ashamed; and out of respect to him, did retire themselves when they saw
+him thus decked.
+
+XXVII. In matter of writing or reading thou must needs be taught before
+thou can do either: much more in matter of life. 'For thou art born a
+mere slave, to thy senses and brutish affections;' destitute without
+teaching of all true knowledge and sound reason.
+
+XXVIII. 'My heart smiled within me.' 'They will accuse even virtue
+herself; with heinous and opprobrious words.'
+
+XXIX. As they that long after figs in winter when they cannot be had; so
+are they that long after children, before they be granted them.
+
+XXX. 'As often as a father kisseth his child, he should say secretly
+with himself' (said Epictetus,) 'tomorrow perchance shall he die.' But
+these words be ominous. No words ominous (said he) that signify anything
+that is natural: in very truth and deed not more ominous than this, 'to
+cut down grapes when they are ripe.' Green grapes, ripe grapes, dried
+grapes, or raisins: so many changes and mutations of one thing, not into
+that which was not absolutely, but rather so many several changes and
+mutations, not into that which hath no being at all, but into that which
+is not yet in being.
+
+XXXI. 'Of the free will there is no thief or robber:' out of Epictetus;
+Whose is this also: that we should find a certain art and method of
+assenting; and that we should always observe with great care and heed
+the inclinations of our minds, that they may always be with their due
+restraint and reservation, always charitable, and according to the
+true worth of every present object. And as for earnest longing, that we
+should altogether avoid it: and to use averseness in those things only,
+that wholly depend of our own wills. It is not about ordinary petty
+matters, believe it, that all our strife and contention is, but whether,
+with the vulgar, we should be mad, or by the help of philosophy wise and
+sober, said he. XXXII. Socrates said, 'What will you have? the souls of
+reasonable, or unreasonable creatures? Of reasonable. But what? Of those
+whose reason is sound and perfect? or of those whose reason is vitiated
+and corrupted? Of those whose reason is sound and perfect. Why then
+labour ye not for such? Because we have them already. What then do ye so
+strive and contend between you?'
+
+
+
+
+THE TWELFTH BOOK
+
+I. Whatsoever thou doest hereafter aspire unto, thou mayest even now
+enjoy and possess, if thou doest not envy thyself thine own happiness.
+And that will be, if thou shalt forget all that is past, and for the
+future, refer thyself wholly to the Divine Providence, and shalt bend
+and apply all thy present thoughts and intentions to holiness and
+righteousness. To holiness, in accepting willingly whatsoever is sent
+by the Divine Providence, as being that which the nature of the universe
+hath appointed unto thee, which also hath appointed thee for that,
+whatsoever it be. To righteousness, in speaking the truth freely, and
+without ambiguity; and in doing all things justly and discreetly. Now in
+this good course, let not other men's either wickedness, or opinion, or
+voice hinder thee: no, nor the sense of this thy pampered mass of flesh:
+for let that which suffers, look to itself. If therefore whensoever the
+time of thy departing shall come, thou shalt readily leave all things,
+and shalt respect thy mind only, and that divine part of thine, and this
+shall be thine only fear, not that some time or other thou shalt cease
+to live, but thou shalt never begin to live according to nature: then
+shalt thou be a man indeed, worthy of that world, from which thou hadst
+thy beginning; then shalt thou cease to be a stranger in thy country,
+and to wonder at those things that happen daily, as things strange and
+unexpected, and anxiously to depend of divers things that are not in thy
+power.
+
+II. God beholds our minds and understandings, bare and naked from these
+material vessels, and outsides, and all earthly dross. For with His
+simple and pure understanding, He pierceth into our inmost and purest
+parts, which from His, as it were by a water pipe and channel, first
+flowed and issued. This if thou also shalt use to do, thou shalt
+rid thyself of that manifold luggage, wherewith thou art round about
+encumbered. For he that does regard neither his body, nor his clothing,
+nor his dwelling, nor any such external furniture, must needs gain unto
+himself great rest and ease. Three things there be in all, which thou
+doest consist of; thy body, thy life, and thy mind. Of these the two
+former, are so far forth thine, as that thou art bound to take care for
+them. But the third alone is that which is properly thine. If then thou
+shalt separate from thyself, that is from thy mind, whatsoever other men
+either do or say, or whatsoever thou thyself hast heretofore either
+done or said; and all troublesome thoughts concerning the future, and
+whatsoever, (as either belonging to thy body or life:) is without the
+jurisdiction of thine own will, and whatsoever in the ordinary course
+of human chances and accidents doth happen unto thee; so that thy
+mind (keeping herself loose and free from all outward coincidental
+entanglements; always in a readiness to depart:) shall live by herself,
+and to herself, doing that which is just, accepting whatsoever doth
+happen, and speaking the truth always; if, I say, thou shalt separate
+from thy mind, whatsoever by sympathy might adhere unto it, and all time
+both past and future, and shalt make thyself in all points and respects,
+like unto Empedocles his allegorical sphere, 'all round and circular,'
+&c., and shalt think of no longer life than that which is now present:
+then shalt thou be truly able to pass the remainder of thy days without
+troubles and distractions; nobly and generously disposed, and in good
+favour and correspondency, with that spirit which is within thee.
+
+III. I have often wondered how it should come to pass, that every man
+loving himself best, should more regard other men's opinions concerning
+himself than his own. For if any God or grave master standing by,
+should command any of us to think nothing by himself but what he should
+presently speak out; no man were able to endure it, though but for one
+day. Thus do we fear more what our neighbours will think of us, than
+what we ourselves.
+
+IV. how come it to pass that the Gods having ordered all other things
+so well and so lovingly, should be overseen in this one only thing, that
+whereas then hath been some very good men that have made many covenants
+as it were with God and by many holy actions and outward services
+contracted a kind of familiarity with Him; that these men when once they
+are dead, should never be restored to life, but be extinct for ever. But
+this thou mayest be sure of, that this (if it be so indeed) would
+never have been so ordered by the Gods, had it been fit otherwise. For
+certainly it was possible, had it been more just so and had it been
+according to nature, the nature of the universe would easily have borne
+it. But now because it is not so, (if so be that it be not so indeed) be
+therefore confident that it was not fit it should be so for thou seest
+thyself, that now seeking after this matter, how freely thou doest argue
+and contest with God. But were not the Gods both just and good in the
+highest degree, thou durst not thus reason with them. Now if just and
+good, it could not be that in the creation of the world, they should
+either unjustly or unreasonably oversee anything.
+
+V. Use thyself even unto those things that thou doest at first despair
+of. For the left hand we see, which for the most part lieth idle because
+not used; yet doth it hold the bridle with more strength than the right,
+because it hath been used unto it.
+
+VI. Let these be the objects of thy ordinary meditation: to consider,
+what manner of men both for soul and body we ought to be, whensoever
+death shall surprise us: the shortness of this our mortal life: the
+immense vastness of the time that hath been before, and will he after
+us: the frailty of every worldly material object: all these things to
+consider, and behold clearly in themselves, all disguisement of external
+outside being removed and taken away. Again, to consider the efficient
+causes of all things: the proper ends and references of all actions:
+what pain is in itself; what pleasure, what death: what fame or
+honour, how every man is the true and proper ground of his own rest and
+tranquillity, and that no man can truly be hindered by any other: that
+all is but conceit and opinion. As for the use of thy dogmata, thou must
+carry thyself in the practice of them, rather like unto a pancratiastes,
+or one that at the same time both fights and wrestles with hands and
+feet, than a gladiator. For this, if he lose his sword that he fights
+with, he is gone: whereas the other hath still his hand free, which he
+may easily turn and manage at his will.
+
+VII. All worldly things thou must behold and consider, dividing them
+into matter, form, and reference, or their proper end.
+
+VIII. How happy is man in this his power that hath been granted unto
+him: that he needs not do anything but what God shall approve, and
+that he may embrace contentedly, whatsoever God doth send unto him?
+
+IX. Whatsoever doth happen in the ordinary course and consequence of
+natural events, neither the Gods, (for it is not possible, that they
+either wittingly or unwittingly should do anything amiss) nor men, (for
+it is through ignorance, and therefore against their wills that they do
+anything amiss) must be accused. None then must be accused.
+
+X. How ridiculous and strange is he, that wonders at anything that
+happens in this life in the ordinary course of nature!
+
+XI. Either fate, (and that either an absolute necessity, and unavoidable
+decree; or a placable and flexible Providence) or all is a mere
+casual confusion, void of all order and government. If an absolute and
+unavoidable necessity, why doest thou resist? If a placable and exorable
+Providence, make thyself worthy of the divine help and assistance. If
+all be a mere confusion without any moderator, or governor, then hast
+thou reason to congratulate thyself; that in such a general flood of
+confusion thou thyself hast obtained a reasonable faculty, whereby thou
+mayest govern thine own life and actions. But if thou beest carried
+away with the flood, it must be thy body perchance, or thy life, or some
+other thing that belongs unto them that is carried away: thy mind and
+understanding cannot. Or should it be so, that the light of a candle
+indeed is still bright and lightsome until it be put out: and should
+truth, and righteousness, and temperance cease to shine in thee whilest
+thou thyself hast any being?
+
+XII. At the conceit and apprehension that such and such a one hath
+sinned, thus reason with thyself; What do I know whether this be a sin
+indeed, as it seems to be? But if it be, what do I know but that he
+himself hath already condemned himself for it? And that is all one as
+if a man should scratch and tear his own face, an object of compassion
+rather than of anger. Again, that he that would not have a vicious man
+to sin, is like unto him that would not have moisture in the fig, nor
+children to welp nor a horse to neigh, nor anything else that in the
+course of nature is necessary. For what shall he do that hath such an
+habit? If thou therefore beest powerful and eloquent, remedy it if thou
+canst.
+
+XIII. If it be not fitting, do it not. If it be not true, speak it not.
+Ever maintain thine own purpose and resolution free from all compulsion
+and necessity.
+
+XIV. Of everything that presents itself unto thee, to consider what the
+true nature of it is, and to unfold it, as it were, by dividing it into
+that which is formal: that which is material: the true use or end of it,
+and the just time that it is appointed to last.
+
+XV. It is high time for thee, to understand that there is somewhat in
+thee, better and more divine than either thy passions, or thy sensual
+appetites and affections. What is now the object of my mind, is it fear,
+or suspicion, or lust, or any such thing? To do nothing rashly without
+some certain end; let that be thy first care. The next, to have no other
+end than the common good. For, alas! yet a little while, and thou art no
+more: no more will any, either of those things that now thou seest, or
+of those men that now are living, be any more. For all things are by
+nature appointed soon to be changed, turned, and corrupted, that other
+things might succeed in their room.
+
+XVI. Remember that all is but opinion, and all opinion depends of the
+mind. Take thine opinion away, and then as a ship that hath stricken
+in within the arms and mouth of the harbour, a present calm; all things
+safe and steady: a bay, not capable of any storms and tempests: as the
+poet hath it.
+
+XVII. No operation whatsoever it he, ceasing for a while, can be truly
+said to suffer any evil, because it is at an end. Neither can he that
+is the author of that operation; for this very respect, because his
+operation is at an end, be said to suffer any evil. Likewise then,
+neither can the whole body of all our actions (which is our life) if in
+time it cease, be said to suffer any evil for this very reason, because
+it is at an end; nor he truly be said to have been ill affected, that
+did put a period to this series of actions. Now this time or certain
+period, depends of the determination of nature: sometimes of particular
+nature, as when a man dieth old; but of nature in general, however; the
+parts whereof thus changing one after another, the whole world still
+continues fresh and new. Now that is ever best and most seasonable,
+which is for the good of the whole. Thus it appears that death of
+itself can neither be hurtful to any in particular, because it is not a
+shameful thing (for neither is it a thing that depends of our own will,
+nor of itself contrary to the common good) and generally, as it is both
+expedient and seasonable to the whole, that in that respect it must
+needs be good. It is that also, which is brought unto us by the order
+and appointment of the Divine Providence; so that he whose will and
+mind in these things runs along with the Divine ordinance, and by this
+concurrence of his will and mind with the Divine Providence, is led
+and driven along, as it were by God Himself; may truly be termed and
+esteemed the *OEo~p7poc*, or divinely led and inspired.
+
+XVIII. These three things thou must have always in a readiness: first
+concerning thine own actions, whether thou doest nothing either idly,
+or otherwise, than justice and equity do require: and concerning those
+things that happen unto thee externally, that either they happen unto
+thee by chance, or by providence; of which two to accuse either, is
+equally against reason. Secondly, what like unto our bodies are
+whilest yet rude and imperfect, until they be animated: and from their
+animation, until their expiration: of what things they are compounded,
+and into what things they shall be dissolved. Thirdly, how vain all
+things will appear unto thee when, from on high as it were, looking
+down thou shalt contemplate all things upon earth, and the wonderful
+mutability, that they are subject unto: considering withal, the infinite
+both greatness and variety of things aerial and things celestial that
+are round about it. And that as often as thou shalt behold them, thou
+shalt still see the same: as the same things, so the same shortness of
+continuance of all those things. And, behold, these be the things that
+we are so proud and puffed up for.
+
+XIX. Cast away from thee opinion, and thou art safe. And what is it that
+hinders thee from casting of it away? When thou art grieved at anything,
+hast thou forgotten that all things happen according to the nature
+of the universe; and that him only it concerns, who is in fault; and
+moreover, that what is now done, is that which from ever hath been done
+in the world, and will ever be done, and is now done everywhere: how
+nearly all men are allied one to another by a kindred not of blood, nor
+of seed, but of the same mind. Thou hast also forgotten that every man's
+mind partakes of the Deity, and issueth from thence; and that no man can
+properly call anything his own, no not his son, nor his body, nor his
+life; for that they all proceed from that One who is the giver of all
+things: that all things are but opinion; that no man lives properly, but
+that very instant of time which is now present. And therefore that no
+man whensoever he dieth can properly be said to lose any more, than an
+instant of time.
+
+XX. Let thy thoughts ever run upon them, who once for some one thing or
+other, were moved with extraordinary indignation; who were once in
+the highest pitch of either honour, or calamity; or mutual hatred and
+enmity; or of any other fortune or condition whatsoever. Then consider
+what's now become of all those things. All is turned to smoke; all to
+ashes, and a mere fable; and perchance not so much as a fable. As also
+whatsoever is of this nature, as Fabius Catulinus in the field; Lucius
+Lupus, and Stertinius, at Baiae Tiberius at Caprem: and Velius Rufus,
+and all such examples of vehement prosecution in worldly matters; let
+these also run in thy mind at the same time; and how vile every object
+of such earnest and vehement prosecution is; and how much more agreeable
+to true philosophy it is, for a man to carry himself in every matter
+that offers itself; justly, and moderately, as one that followeth the
+Gods with all simplicity. For, for a man to be proud and high conceited,
+that he is not proud and high conceited, is of all kind of pride and
+presumption, the most intolerable.
+
+XXI. To them that ask thee, Where hast thou seen the Gods, or how
+knowest thou certainly that there be Gods, that thou art so devout in
+their worship? I answer first of all, that even to the very eye, they
+are in some manner visible and apparent. Secondly, neither have I ever
+seen mine own soul, and yet I respect and honour it. So then for the
+Gods, by the daily experience that I have of their power and providence
+towards myself and others, I know certainly that they are, and therefore
+worship them.
+
+XXII. Herein doth consist happiness of life, for a man to know
+thoroughly the true nature of everything; what is the matter, and what
+is the form of it: with all his heart and soul, ever to do that which is
+just, and to speak the truth. What then remaineth but to enjoy thy life
+in a course and coherence of good actions, one upon another immediately
+succeeding, and never interrupted, though for never so little a while?
+
+XXIII. There is but one light of the sun, though it be intercepted by
+walls and mountains, and other thousand objects. There is but one common
+substance of the whole world, though it be concluded and restrained into
+several different bodies, in number infinite. There is but one common
+soul, though divided into innumerable particular essences and natures.
+So is there but one common intellectual soul, though it seem to be
+divided. And as for all other parts of those generals which we have
+mentioned, as either sensitive souls or subjects, these of themselves
+(as naturally irrational) have no common mutual reference one unto
+another, though many of them contain a mind, or reasonable faculty in
+them, whereby they are ruled and governed. But of every reasonable mind,
+this the particular nature, that it hath reference to whatsoever is
+of her own kind, and desireth to be united: neither can this common
+affection, or mutual unity and correspondency, be here intercepted or
+divided, or confined to particulars as those other common things are.
+
+XXIV. What doest thou desire? To live long. What? To enjoy the
+operations of a sensitive soul; or of the appetitive faculty? or wouldst
+thou grow, and then decrease again? Wouldst thou long be able to talk,
+to think and reason with thyself? Which of all these seems unto thee a
+worthy object of thy desire? Now if of all these thou doest find that
+they be but little worth in themselves, proceed on unto the last, which
+is, in all things to follow God and reason. But for a man to grieve that
+by death he shall be deprived of any of these things, is both against
+God and reason.
+
+XXV. What a small portion of vast and infinite eternity it is, that is
+allowed unto every one of us, and how soon it vanisheth into the general
+age of the world: of the common substance, and of the common soul also
+what a small portion is allotted unto us: and in what a little clod of
+the whole earth (as it were) it is that thou doest crawl. After thou
+shalt rightly have considered these things with thyself; fancy not
+anything else in the world any more to be of any weight and moment
+but this, to do that only which thine own nature doth require; and to
+conform thyself to that which the common nature doth afford.
+
+XXVI. What is the present estate of my understanding? For herein lieth
+all indeed. As for all other things, they are without the compass of
+mine own will: and if without the compass of my will, then are they as
+dead things unto me, and as it were mere smoke.
+
+XXVII. To stir up a man to the contempt of death this among other
+things, is of good power and efficacy, that even they who esteemed
+pleasure to be happiness, and pain misery, did nevertheless many of them
+contemn death as much as any. And can death be terrible to him, to
+whom that only seems good, which in the ordinary course of nature is
+seasonable? to him, to whom, whether his actions be many or few, so they
+be all good, is all one; and who whether he behold the things of the
+world being always the same either for many years, or for few years
+only, is altogether indifferent? O man! as a citizen thou hast lived,
+and conversed in this great city the world. Whether just for so many
+years, or no, what is it unto thee? Thou hast lived (thou mayest be
+sure) as long as the laws and orders of the city required; which may be
+the common comfort of all. Why then should it be grievous unto thee, if
+(not a tyrant, nor an unjust judge, but) the same nature that brought
+thee in, doth now send thee out of the world? As if the praetor should
+fairly dismiss him from the stage, whom he had taken in to act a while.
+Oh, but the play is not yet at an end, there are but three acts yet
+acted of it? Thou hast well said: for in matter of life, three acts is
+the whole play. Now to set a certain time to every man's acting, belongs
+unto him only, who as first he was of thy composition, so is now the
+cause of thy dissolution. As for thyself; thou hast to do with
+neither. Go thy ways then well pleased and contented: for so is He that
+dismisseth thee.
+
+
+
+
+APPENDIX
+
+CORRESPONDENCE OF M. AURELIUS ANTONINUS AND M. CORNELIUS FRONTO'
+
+M. CORNELIUS FRONTO(1) was a Roman by descent, but of provincial birth,
+being native to Cirta, in Numidia. Thence he migrated to Rome in the
+reign of Hadrian, and became the most famous rhetorician of his day.
+As a pleader and orator he was counted by his contemporaries hardly
+inferior to Tully himself, and as a teacher his aid was sought for the
+noblest youths of Rome. To him was entrusted the education of M.
+
+Aurelius and of his colleague L. Verus in their boyhood; and he was
+rewarded for his efforts by a seat in the Senate and the consular rank
+(A.D. 143). By the exercise of his profession he became wealthy; and if
+he speaks of his means as not great,(2) he must be comparing his wealth
+with the grandees of Rome, not with the ordinary citizen.
+
+Before the present century nothing was known of the works of Fronto,
+except a grammatical treatise; but in 1815 Cardinal Mai published a
+number of letters and some short essays of Fronto, which he had
+discovered in a palimpsest at Milan. Other parts of the same MS. he
+found later in the Vatican, the whole being collected
+
+     1 References are made to the edition of Naber, Leipzig
+     (Trübner), 1867.
+
+     2 Ad Verum imp. Aur. Caes., ii, 7. and edited in the year
+     1823.
+
+We now possess parts of his correspondence with Antoninus Pius, with M.
+Aurelius, with L. Verus, and with certain of his friends, and also
+several rhetorical and historical fragments. Though none of the more
+ambitious works of Fronto have survived, there are enough to give proof
+of his powers. Never was a great literary reputation less deserved. It
+would be hard to conceive of anything more vapid than the style and
+conception of these letters; clearly the man was a pedant without
+imagination or taste. Such indeed was the age he lived in, and it is no
+marvel that he was like to his age. But there must have been more in him
+than mere pedantry; there was indeed a heart in the man, which Marcus
+found, and he found also a tongue which could speak the truth. Fronto's
+letters are by no means free from exaggeration and laudation, but they
+do not show that loathsome flattery which filled the Roman court. He
+really admires what he praises, and his way of saying so is not unlike
+what often passes for criticism at the present day. He is not afraid to
+reprove what he thinks amiss; and the astonishment of Marcus at this
+will prove, if proof were needed, that he was not used to plain dealing.
+"How happy I am," he writes, "that my friend Marcus Cornelius, so
+distinguished as an orator and so noble as a man, thinks me worth
+praising and blaming."(1) In another place he deems himself blest
+because Pronto had taught him to speak the truth(2) although the context
+shows him to be speaking of expression, it is still a point in favour of
+Pronto. A sincere heart is better than literary taste; and if Fronto had
+not done his duty by the young prince, it is not easy to understand the
+friendship which remained between them up to the last.
+
+     1 Ad M. Caes iii. 17
+
+     2 Ad M. Caes iii. 12
+
+An example of the frankness which was between them is given by a
+difference they had over the case of Herodes Atticus. Herodes was a
+Greek rhetorician who had a school at Rome, and Marcus Aurelius was
+among his pupils. Both Marcus and the Emperor Antoninus had a high
+opinion of Herodes; and all we know goes to prove he was a man of high
+character and princely generosity. When quite young he was made
+administrator of the free cities in Asia, nor is it surprising to find
+that he made bitter enemies there; indeed, a just ruler was sure to make
+enemies. The end of it was that an Athenian deputation, headed by the
+orators Theodotus and Demostratus, made serious accusations against his
+honour. There is no need to discuss the merits of the case here; suffice
+it to say, Herodes succeeded in defending himself to the satisfaction of
+the emperor. Pronto appears to have taken the delegates' part, and to
+have accepted a brief for the prosecution, urged to some extent by
+personal considerations; and in this cause Marcus Aurelius writes to
+Fronto as follows 'AURELIUS CAESAR to his friend FRONTO, greeting.(1) 'I
+know you have often told me you were anxious to find how you might best
+please me. Now is the time; now you can increase my love towards you, if
+it can be increased. A trial is at hand, in which people seem likely not
+only to hear your speech with pleasure, but to see your indignation with
+impatience. I see no one who dares give you a hint in the matter; for
+those who are less friendly, prefer to see you act with some
+inconsistency; and those who are more friendly, fear to seem too
+friendly to your opponent if they should dissuade you from your
+accusation; then again, in case you have prepared something neat for the
+occasion, they cannot endure to rob you of your harangue by silencing
+you. Therefore, whether you think me a rash counsellor, or a bold boy,
+or too kind to your opponent, not because I think it better, I will
+offer my counsel with some caution. But why have I said, offer my
+counsel? No, I demand it from you; I demand it boldly, and if I succeed,
+I promise to remain under your obligation. What? you will say if I am
+attackt, shall I not pay tit for tat? Ah, but you will get greater
+glory, if even when attackt you answer nothing. Indeed, if he begins it,
+answer as you will and you will have fair excuse; but I have demanded of
+him that he shall not begin, and I think I have succeeded. I love each
+of you according to your merits and I know that lie was educated in the
+house of P. Calvisius, my grandfather, and that I was educated by you;
+therefore I am full of anxiety that this most disagreeable business
+shall be managed as honourably as possible. I trust you may approve my
+advice, for my intention you will approve. At least I prefer to write
+unwisely rather than to be silent unkindly.'
+
+     1 Ad M. Caes ii., 2.
+
+Fronto replied, thanking the prince for his advice, and promising that
+he will confine himself to the facts of the case. But he points out that
+the charges brought against Herodes were such, that they can hardly be
+made agreeable; amongst them being spoliation, violence, and murder.
+However, he is willing even to let some of these drop if it be the
+prince's pleasure. To this Marcus returned the following answer:--(1)
+'This one thing, my dearest Fronto, is enough to make me truly grateful
+to you, that so far from rejecting my counsel, you have even approved
+it. As to the question you raise in your kind letter, my opinion is
+this: all that concerns the case which you are supporting must be
+clearly brought forward; what concerns your own feelings, though you may
+have had just provocation, should be left unsaid.' The story does credit
+to both. Fronto shows no loss of temper at the interference, nor shrinks
+from stating his case with frankness; and Marcus, with forbearance
+remarkable in a prince, does not command that his friend be left
+unmolested, but merely stipulates for a fair trial on the merits of the
+case.
+
+Another example may be given from a letter of Fronto's (2) Here is
+something else quarrelsome and querulous. I have sometimes found fault
+with you in your absence somewhat seriously in the company of a few
+of my most intimate friends: at times, for example, when you mixt in
+society with a more solemn look than was fitting, or would read books
+in the theatre or in a banquet; nor did I absent myself from theatre
+or banquet when you did (3). Then I used to call you a hard man, no good
+company, even disagreeable, sometimes, when anger got the better of me.
+But did any one else in the same banquet speak against you, I could
+not endure to hear it with equanimity. Thus it was easier for me to say
+something to your disadvantage myself, than to hear others do it; just
+as I could more easily bear to chastise my daughter Gratia, than to see
+her chastised by another.'
+
+     1. Ad. M. Caes., iii. 5.
+
+     2. iv. 12.
+
+     3 The text is obscure
+
+The affection between them is clear from every page of the
+correspondence. A few instances are now given, which were written at
+different periods To MY MASTER.(1) 'This is how I have past the last few
+days. My sister was suddenly seized with an internal pain, so violent
+that I was horrified at her looks; my mother in her trepidation on that
+account accidentally bruised her side on a corner of the wall; she and
+we were greatly troubled about that blow. For myself; on going to rest
+I found a scorpion in my bed; but I did not lie down upon him, I killed
+him first. If you are getting on better, that is a consolation. My
+mother is easier now, thanks be to God. Good-bye, best and sweetest
+master. My lady sends you greeting.'
+
+(2)'What words can I find to fit my had luck, or how shall I upbraid as
+it deserves the hard constraint which is laid upon me? It ties me fast
+here, troubled my heart is, and beset by such anxiety; nor does it allow
+me to make haste to my Fronto, my life and delight, to be near him at
+such a moment of ill-health in particular, to hold his hands, to chafe
+gently that identical foot, so far as may be done without discomfort, to
+attend him in the bath, to support his steps with my arm.'
+
+(3)'This morning I did not write to you, because I heard you were
+better, and because I was myself engaged in other business, and I
+cannot ever endure to write anything to you unless with mind at ease and
+untroubled and free. So if we are all right, let me know: what I desire,
+you know, and how properly I desire it, I know. Farewell, my master,
+always in every chance first in my mind, as you deserve to be. My
+master, see I am not asleep, and I compel myself to sleep, that you may
+not be angry with me. You gather I am writing this late at night.'
+
+     1 Ad M. Caes., v. 8.
+
+     2 i. 2.
+
+     3 iii. 21.
+
+(1)'What spirit do you suppose is in me, when I remember how long it
+is since I have seen you, and why I have not seen you 1 and it may be
+I shall not see you for a few days yet, while you are strengthening
+yourself; as you must. So while you lie on the sick-bed, my spirit also
+will lie low anti, whenas,(2) by God's mercy you shall stand upright,
+my spirit too will stand firm, which is now burning with the strongest
+desire for you. Farewell, soul of your prince, your (3)O my dear Fronto,
+most distinguished Consul! I yield, you have conquered: all who have
+ever loved before, you have conquered out and out in love's contest.
+Receive the victor's wreath; and the herald shall proclaim your victory
+aloud before your own tribunal: "M. Cornelius Fronto, Consul, wins, and
+is crowned victor in the Open International Love-race."(4) But beaten
+though I may be, I shall neither slacken nor relax my own zeal. Well,
+you shall love me more than any man loves any other man; but I, who
+possess a faculty of loving less strong, shall love you more than any
+one else loves you; more indeed than you love yourself. Gratia and I
+will have to fight for it; I doubt I shall not get the better of her.
+For, as Plautus says, her love is like rain, whose big drops not only
+penetrate the dress, but drench to the very marrow.'
+
+Marcus Aurelius seems to have been about eighteen years of age when
+the correspondence begins, Fronto being some thirty years older.(5) The
+systematic education of the young prince seems to have been finisht, and
+Pronto now acts more as his adviser than his tutor. He recommends
+the prince to use simplicity in his public speeches, and to avoid
+affectation.(6) Marcus devotes his attention to the old authors who then
+had a great vogue at Rome: Ennius, Plautus, Nawius, and such orators
+as Cato and Gracchus.(7) Pronto urges on him the study of Cicero, whose
+letters, he says, are all worth reading.
+
+     1 Ad M. Caes., iii. 19.
+
+     2 The writer sometimes uses archaisms such as quom, which I
+     render 'whenas'.
+
+     3 Ad M. Caes., ii. 2.
+
+     4 The writer parodies the proclamation at the Greek games; the
+     words also are Greek.
+
+     5 From internal evidence: the letters are not arranged in order
+     of time. See Naher's Prolegomena, p. xx. foil.
+
+     6 Ad M. Caes., iii. x.
+
+     7 Ad M. Caes ii. 10,; iii. 18,; ii. 4.
+
+When he wishes to compliment Marcus he declares one or other of his
+letters has the true Tullian ring. Marcus gives his nights to reading
+when he ought to be sleeping. He exercises himself in verse composition
+and on rhetorical themes.
+
+'It is very nice of you,' he writes to Fronto,(1) 'to ask for my
+hexameters; I would have sent them at once if I had them by me. The fact
+is my secretary, Anicetus-you know who I mean-did not pack up any of my
+compositions for me to take away with me. He knows my weakness; he was
+afraid that if I got hold of them I might, as usual, make smoke of them.
+However, there was no fear for the hexameters. I must confess the truth
+to my master: I love them. I study at night, since the day is taken up
+with the theatre. I am weary of an evening, and sleepy in the daylight,
+and so I don't do much. Yet I have made extracts from sixty books, five
+volumes of them, in these latter days. But when you read remember
+that the "sixty" includes plays of Novius, and farces, and some little
+speeches of Scipio; don't be too much startled at the number. You
+remember your Polemon; but I pray you do not remember Horace, who has
+died with Pollio as far as I am concerned.(2) Farewell, my dearest
+and most affectionate friend, most distinguished consul and my beloved
+master, whom I have not seen these two years. Those who say two months,
+count the days. Shall I ever see you again?'
+
+Sometimes Fronto sends him a theme to work up, as thus: 'M. Lucilius
+tribune of the people violently throws into prison a free Roman citizen,
+against the opinion of his colleagues who demand his release. For this
+act he is branded by the censor. Analyse the case, and then take both
+sides in turn, attacking and defending.'(3) Or again: 'A Roman consul,
+doffing his state robe, dons the gauntlet and kills a lion amongst
+the young men at the Quinquatrus in full view of the people of Rome.
+Denunciation before the censors.'(4) The prince has a fair knowledge of
+Greek, and quotes from Homer, Plato, Euripides, but for some reason
+Fronto dissuaded him from this study.(5) His Meditations are written in
+Greek. He continued his literary studies throughout his life, and after
+he became emperor we still find him asking his adviser for copies of
+Cicero's Letters, by which he hopes to improve his vocabulary.(6) Pronto
+Helps him with a supply of similes, which, it seems, he did not think of
+readily. It is to be feared that the fount of Marcus's eloquence was
+pumped up by artificial means.
+
+     1 Ad M. Caes., ii. 10.
+
+     2 He implies, as in i. 6, that he has ceased to study Horace.
+
+     3 Pollio was a grammarian, who taught Marcus.
+
+     4 Ad M. Caes., v. 27,; V. 22.
+
+     5 Ep. Gracae, 6.
+
+     6 Ad Anton. Imp., II. 4.
+
+Some idea of his literary style may be gathered from the letter which
+follows:(1) 'I heard Polemo declaim the other day, to say something of
+things sublunary. If you ask what I thought of him, listen. He seems
+to me an industrious farmer, endowed with the greatest skill, who has
+cultivated a large estate for corn and vines only, and indeed with
+a rich return of fine crops. But yet in that land of his there is
+no Pompeian fig or Arician vegetable, no Tarentine rose, or pleasing
+coppice, or thick grove, or shady plane tree; all is for use rather
+than for pleasure, such as one ought rather to commend, but cares not to
+love.
+
+A pretty bold idea, is it not, and rash judgment, to pass censure on a
+man of such reputation? But whenas I remember that I am writing to you,
+I think I am less bold than you would have me.
+
+'In that point I am wholly undecided.
+
+'There's an unpremeditated hendecasyllable for you. So before I begin to
+poetize, i'll take an easy with you. Farewell, my heart's desire, your
+Verus's best beloved, most distinguisht consul, master most sweet.
+Farewell I ever pray, sweetest soul.
+
+What a letter do you think you have written me I could make bold to
+say, that never did she who bore me and nurst me, write anything SO
+delightful, so honey-sweet. And this does not come of your fine style
+and eloquence: otherwise not my mother only, but all who breathe.'
+
+     1 Ad M. Caes, ii. 5.
+
+To the pupil, never was anything on earth so fine as his master's
+eloquence; on this theme Marcus fairly bubbles over with enthusiasm.
+
+(1)'Well, if the ancient Greeks ever wrote anything like this, let those
+who know decide it: for me, if I dare say so, I never read any
+invective of Cato's so fine as your encomtum. O if my Lord(2) could
+be sufficiently praised, sufficiently praised he would have been
+undoubtedly by you! This kind of thing is not done nowadays.(3) It were
+easier to match Pheidias, easier to match Apelles, easier in a word to
+match Demosthenes himself, or Cato himself; than to match this finisht
+and perfect work. Never have I read anything more refined, anything more
+after the ancient type, anything more delicious, anything more Latin.
+O happy you, to be endowed with eloquence so great! O happy I, to be
+tinder the charge of such a master! O arguments,(4) O arrangement, O
+elegance, O wit, O beauty, O words, O brilliancy, O subtilty, O grace,
+O treatment, O everything! Mischief take me, if you ought not to have a
+rod put in your hand one day, a diadem on your brow, a tribunal raised
+for you; then the herald would summon us all-why do I say "us"? Would
+summnon all, those scholars and orators: one by one you would beckon
+them forward with your rod and admonish them. Hitherto I have had
+no fear of this admonition; many things help me to enter within your
+school. I write this in the utmost haste; for whenas I am sending you
+so kindly a letter from my Lord, what needs a longer letter of mine?
+Farewell then, glory of Roman eloquence, boast of your friends,
+magnifico, most delightful man, most distinguished consul, master most
+sweet.
+
+'After this you will take care not to tell so many fibs of me,
+especially in the Senate. A monstrous fine speech this is! O if 1 could
+kiss your head at every heading of it! You have looked down on all with
+a vengeance. This oration once read, in vain shall we study, in vain
+shall we toil, in vain strain every nerve. Farewell always, most sweet
+master.'
+
+     1 Ad M. Caes., ii. 3.
+
+     2 The Emperor Antoninus Pius is spoken of as dominus vieus.
+
+     3 This sentence is written in Greek.
+
+     4 Several of these words are Greek, and the meaning is not
+     quite clear.
+
+Sometimes Fronto descends from the heights of eloquence to offer
+practical advice; as when he suggests how Marcus should deal with his
+suite. It is more difficult, he admits, to keep courtiers in harmony
+than to tame lions with a lute; but if it is to be done, it must be by
+eradicating jealousy. 'Do not let your friends,' says Fronto,'(1) 'envy
+each other, or think that what you give to another is filched from them.
+
+Keep away envy from your suite, and you will find your friends kindly
+and harmonious.'
+
+Here and there we meet with allusions to his daily life, which we could
+wish to be more frequent. He goes to the theatre or the law-courts,(2)
+or takes part in court ceremony, but his heart is always with his
+books. The vintage season, with its religious rites, was always spent by
+Antoninus Pius in the country. The following letters give sonic notion
+of a day's occupation at that time:(3) 'MY DEAREST MASTER,--I am well.
+To-day I studied from the ninth hour of the night to the second hour of
+day, after taking food. I then put on my slippers, and from time second
+to the third hour had a most enjoyable walk up and down before my
+chamber. Then booted and cloaked-for so we were commanded to appear-I
+went to wait upon my lord the emperor. We went a-hunting, did doughty
+deeds, heard a rumour that boars had been caught, but there was nothing
+to see. However, we climbed a pretty steep hill, and in the afternoon
+returned home. I went straight to my books. Off with the boots, down
+with the cloak; I spent a couple of hours in bed. I read Cato's speech
+on the Property of Pulchra, and another in which he impeaches a tribune.
+Ho, ho! I hear you cry to your man, Off with you as fast as you can, and
+bring me these speeches from the library of Apollo. No use to send: I
+have those books with me too. You must get round the Tiberian librarian;
+you will have to spend something on the matter; and when I return to
+town, I shall expect to go shares with him. Well, after reading these
+speeches I wrote a wretched trifle, destined for drowning or burning.
+No, indeed my attempt at writing did not come off at all to-day; the
+composition of a hunter or a vintager, whose shouts are echoing through
+my chamber, hateful and wearisome as the law-courts. What have I said?
+Yes, it was rightly said, for my master is an orator. I think I have
+caught cold, whether from walking in slippers or from writing badly,
+I do not know. I am always annoyed with phlegm, but to-day I seem to
+snivel more than usual. Well, I will pour oil on my head and go off to
+sleep. I don't mean to put one drop in my lamp to-day, so weary am I
+from riding and sneezing. Farewell, dearest and most beloved master,
+whom I miss, I may say, more than Rome it~dL'
+
+     1 Ad M Caes., iv. 1.
+
+     2 ii. 14
+
+     3 iv. 5,6.
+
+'MY BELOVED MASTER,-I am well. I slept a little more than usual for my
+slight cold, which seems to be well again. So I spent the time from the
+eleventh hour of the night to the third of the day partly in reading in
+Cato's Agriculture, partly in writing, not quite so badly as yesterday
+indeed. Then, after waiting upon my father, I soothed my throat with
+honey-water, ejecting it without swallowing: I might say gargle, but I
+won't, though I think the word is found in Novius and elsewhere. After
+attending to my throat I went to my father, and stood by his side as he
+sacrificed. Then to luncheon. What do you think I had to eat? A bit of
+bread so big, while I watched others gobbling boiled beans, onions,
+and fish full of roe. Then we set to work at gathering the grapes,
+with plenty of sweat and shouting, and, as the quotation runs, "A few
+high-hanging clusters did we leave survivors of the vintage." After the
+sixth hour we returned home. I did a little work, and poor work at that.
+Then I had a long gossip with my dear mother sitting on the bed. My
+conversation was: What do you think my friend Fronto is doing just now?
+She said: And what do you think of my friend Gratia?'(1) My turn now:
+And what of our little Gratia,(2) the sparrowkin? After this kind of
+talk, and an argument as to which of you loved the other most, the gong
+sounded, the signal that my father had gone to the bath. We supped,
+after ablutions in the oil-cellar-I mean we supped after ablutions, not
+after ablutions in the oil-cellar; and listened with enjoyment to the
+rustics gibing. After returning, before turning on my side to snore, I
+do my task and give an account of the day to my delightful master, whom
+if I could long for a little more, I should not mind growing a trifle
+thinner. Farewell, Fronto, wherever you are, honey-sweet, my darling, my
+delight. Why do I want you? I can love you while far away.'
+
+One anecdote puts Marcus before us in a new light:(3)
+
+     1 Fronto's wife.
+
+     2 Fronto's daughter
+
+     3 Ad M. Caes ii. 12.
+
+'When my father returned home from the vineyards, I mounted my horse as
+usual, and rode on ahead some little way. Well, there on the road was a
+herd of sheep, standing all crowded together as though the place were
+a desert, with four dogs and two shepherds, but nothing else. Then one
+shepherd said to another shepherd, on seeing a number of horsemen: 'I
+say,' says he, 'look you at those horsemen; they do a deal of robbery.'
+When I heard this, I clap spurs to my horse, and ride straight for the
+sheep. In consternation the sheep scatter; hither and thither they are
+fleeting and bleating. A shepherd throws his fork, and the fork falls
+on the horseman who came next to me. We make our escape.' We like Marcus
+none the worse for this spice of mischief.
+
+Another letter(1) describes a visit to a country town, and shows the
+antiquarian spirit of the writer 'M. CAESAR to his MASTER M. FRONTO,
+greeting.
+
+'After I entered the carriage, after I took leave of you, we made a
+journey comfortable enough, but we had a few drops of rain to wet us.
+But before coming to the country-house, we broke our journey at Anagnia,
+a mile or so from the highroad. Then we inspected that ancient town, a
+miniature it is, but has in it many antiquities, temples, and religious
+ceremonies quite out of the way. There is not a corner without its
+shrine, or fane, or temple; besides, many books written on linen, which
+belongs to things sacred. Then on the gate as we came out was written
+twice, as follows: "Priest don the fell."(2) I asked one of the
+inhabitants what that word was. He said it was the word in the Hernican
+dialect for the victim's skin, which the priest puts over his conical
+cap when he enters the city. I found out many other things which I
+desired to know, but the only thing I do not desire is that you should
+be absent from me; that is my chief anxiety. Now for yourself, when you
+left that place, did you go to Aurelia or to Campania? Be sure to write
+to me, and say whether you have opened the vintage, or carried a host of
+books to the country-house; this also, whether you miss me; I am foolish
+to ask it, whenas you tell it me of yourself. Now if you miss me and
+if you love me, send me your letters often, which is a comfort and
+consolation to me. Indeed I should prefer ten times to read your letters
+than all the vines of Gaurus or the Marsians; for these Signian vines
+have grapes too rank and fruit too sharp in the taste, but I prefer wine
+to must for drinking. Besides, those grapes are nicer to eat dried than
+fresh-ripe; I vow I would rather tread them under foot than put my teeth
+in them. But I pray they may be gracious and forgiving, and grant me
+free pardon for these jests of mine. Farewell, best friend, dearest,
+most learned, sweetest master. When you see the must ferment in the vat,
+remember that just so in my heart the longing for you is gushing and
+flowing and bubbling. Good-bye.'
+
+     1 Ad Verum. Imp ii. 1, s. fin.
+
+     2 Santentum
+
+Making all allowances for conventional exaggerations, it is clear from
+the correspondence that there was deep love between Marcus and his
+preceptor. The letters cover several years in succession, but soon after
+the birth of Marcus's daughter, Faustina, there is a large gap. It does
+not follow that the letters ceased entirely, because we know part of
+the collection is lost; but there was probably less intercourse between
+Marcus and Fronto after Marcus took to the study of philosophy under the
+guidance of Rusticus.
+
+When Marcus succeeded to the throne in 161, the letters begin again,
+with slightly increased formality on Fronto's part, and they go on for
+some four years, when Fronto, who has been continually complaining of
+ill-health, appears to have died. One letter of the later period gives
+some interesting particulars of the emperor's public life, which are
+worth quoting. Fronto speaks of Marcus's victories and eloquence in the
+usual strain of high praise, and then continues.(1) 'The army when you
+took it in hand was sunk in luxury and revelry, and corrupted with long
+inactivity. At Antiochia the soldiers had been Wont to applaud at the
+stage plays, knew more of the gardens at the nearest restaurant than
+of the battlefield. Horses were hairy from lack of grooming, horsemen
+smooth because their hairs had been pulled out by the roots(2) a rare
+thing it was to see a soldier with hair on arm or leg. Moreover, they
+were better drest than armed; so much so, that Laelianus Pontius, a
+strict man of the old discipline, broke the cuirasses of some of them
+with his finger-tips, and observed cushions on the horses' backs. At his
+direction the tufts were cut through, and out of the horsemen's saddles
+came what appeared to be feathers pluckt from geese. Few of the men
+could vault on horseback, the rest clambered up with difficulty by aid
+of heel and knee and leg not many could throw a lance hurtling, most did
+it without force or power, as though they were things of wool-dicing
+was common in the camp, sleep lasted all night, or if they kept watch it
+was over the winecup. By what regulations to restrain such soldiers as
+these, and to turn them to honesty and industry, did you not learn from
+Hannibal's sternness, the discipline of Africanus, the acts of Metellus
+recorded in history.
+
+     1 Ad Verum. imp., ii. I, s.fin.
+
+     2 A common mark of the effeminate at Rome.
+
+After the preceptorial letters cease the others are concerned with
+domestic events, health and sickness, visits or introductions, birth or
+death. Thus the empperor writes to his old friend, who had shown some
+diffidence in seeking an interview:(1)
+
+'To MY MASTER.
+
+'I have a serious grievance against you, my dear master, yet indeed my
+grief is more than my grievance, because after so long a time I neither
+embraced you nor spoke to you, though you visited the palace, and the
+moment after I had left the prince my brother. I reproached my brother
+severely for not recalling me; nor durst he deny the fault.' Fronto
+again writes on one occasion: 'I have seen your daughter. It was like
+seeing you and Faustina in infancy, so much that is charming her face
+has taken from each of yours.' Or again, at a later date:(2) I have seen
+your chicks, most delightful sight that ever I saw in my life, so like
+you that nothing is more like than the likeness.... By the mercy of
+Heaven they have a healthy colour and strong lungs. One held a piece of
+white bread, like a little prince, the other a common piece, like a true
+philosophers son.'
+
+     1 Ad Verum. Imp. Aur. Caes., i. 3.
+
+     2 Ad Ant. Imp i., 3.
+
+Marcus, we know, was devoted to his children. They were delicate in
+health, in spite of Fronto's assurance, and only one son survived the
+father. We find echoes of this affection now and again in the letters.
+'We have summer heat here still,' writes Marcus, 'but since my little
+girls are pretty well, if I may say so, it is like the bracing climate
+of spring to us.'(1) When little Faustina came back from the valley of
+the shadow of death, her father at once writes to inform Fronto.(2)
+The sympathy he asks he also gives, and as old age brings more and more
+infirmity, Marcus becomes even more solicitous for his beloved teacher.
+The poor old man suffered a heavy blow in the death of his grandson, on
+which Marcus writes:(3) 'I have just heard of your misfortune. Feeling
+grieved as I do when one of your joints gives you pain, what do you
+think I feel, dear master, when you have pain of mind?' The old man's
+reply, in spite of a certain self-consciousness, is full of pathos. He
+recounts with pride the events of a long and upright life, in which he
+has wronged no man, and lived in harmony with his friends and family.
+His affectations fall away from him, as the cry of pain is forced from
+his heart:--
+
+(4)'Many such sorrows has fortune visited me with all my life long. To
+pass by my other afflictions, I have lost five children under the most
+pitiful conditions possible: for the five I lost one by one when each
+was my only child, suffering these blows of bereavement in such a manner
+that each child was born to one already bereaved. Thus I ever lost my
+children without solace, and got them amidst fresh grief.....'
+
+The letter continues with reflections on the nature of death, 'more to
+be rejoiced at than bewailed, the younger one dies,' and an arraignment
+of Providence not without dignity, wrung from him as it were by this
+last culminating misfortune. It concludes with a summing-up of his life
+in protest against the blow which has fallen on his grey head.
+
+     1 Ad M. Caes., v. 19
+
+     2 iv. 11
+
+     3 De Nepote Amissa
+
+     4 De Nepote Amissa 2
+
+'Through my long life I have committed nothing which might bring
+dishonour, or disgrace, or shame: no deed of avarice or treachery have
+I done in all my day's: nay, but much generosity, much kindness, much
+truth and faithfulness have I shown, often at the risk of my own life.
+I have lived in amity with my good brother, whom I rejoice to see in
+possession of the highest office by your father's goodness, and by your
+friendship at peace and perfect rest. The offices which I have myself
+obtained I never strove for by any underhand means. I have cultivated
+my mind rather than my body; the pursuit of learning I have preferred to
+increasing my wealth. I preferred to be poor rather than bound by any'
+man's obligation, even to want rather than to beg. I have never been
+extravagant in spending money, I have earned it sometimes because I
+must. I have scrupulously spoken the truth, and have been glad to hear
+it spoken to me. I have thought it better to be neglected than to fawn,
+to be dumb than to feign, to be seldom a friend than to be often a
+flatterer. 1 have sought little, deserved not little. So far as I could,
+I have assisted each according to my means. I have given help readily
+to the deserving, fearlessly to the undeserving. No one by proving to be
+ungrateful has made me more slow to bestow promptly all benefits I could
+give, nor have I ever been harsh to ingratitude. (A fragmentary passage
+follows, in which he appears to speak of his desire for a peaceful
+end, and the desolation of his house.) I have suffered long and painful
+sickness, my beloved Marcus. Then I was visited by pitiful misfortunes:
+my wife I have lost, my grandson I have lost in Germany:(1) woe is me!
+I have lost my Decimanus. If I were made of iron, at this tine I could
+write no more.' It is noteworthy that in his meditations Marcus Aurelius
+mentions Fronto only once.(2) All his literary studies, his oratory and
+criticism (such as it was) is forgotten; and, says he, 'Fronto taught
+me not to expect natural affection from the highly-born.' Fronto really
+said more than this: that 'affection' is not a Roman quality, nor has it
+a Latin name.(3) Roman or not Roman, Marcus found affection in Fronto;
+and if he outgrew his master's intellectual training, he never lost
+touch with the true heart of the man it is that which Fronto's name
+brings up to his remembrance, not dissertations on compound verbs or
+fatuous criticisms of style.
+
+     1 In the war against the Catti.
+
+     2 Book I., 8.
+
+     3 Ad Verum, ii. 7
+
+
+
+
+NOTES
+
+THIS being neither a critical edition of the text nor an emended edition
+of Casaubon's translation, it has not been thought necessary to add full
+notes. Casaubon's own notes have been omitted, because for the most part
+they are discursive, and not necessary to an understanding of what is
+written. In those which here follow, certain emendations of his
+are mentioned, which he proposes in his notes, and follows in the
+translation. In addition, one or two corrections are made where he has
+mistaken the Greek, and the translation might be misleading. Those which
+do not come under these two heads will explain themselves.
+
+The text itself has been prepared by a comparison of the editions of
+1634 and 1635. It should be borne in mind that Casaubon's is often
+rather a paraphrase than a close translation; and it did not seem worth
+while to notice every variation or amplification of the original. In
+the original editions all that Casauhon conceives as understood, but
+not expressed, is enclosed in square brackets. These brackets are here
+omitted, as they interfere with the comfort of the reader; and so have
+some of the alternative renderings suggested by the translator. In a few
+cases, Latin words in the text have been replaced by English.
+
+Numbers in brackets refer to the Teubner text of Stich, but the
+divisions of the text are left unaltered. For some of the references
+identified I am indebted to Mr. G. H. Rendall's Marcus Aurelius.
+
+BOOK II "Both to frequent" (4). Gr. to mh, C. conjectures to me. The
+text is probably right: "I did not frequent public lectures, and I was
+taught at home."
+
+VI Idiots.... philosophers (9). The reading is doubtful, but the meaning
+seems to be: "simple and unlearned men"
+
+XII "Claudius Maximus" (15). The reading of the Palatine MS. (now lost)
+was paraklhsiz Maximon, which C. supposes to conceal the letters kl as
+an abbreviation of Claudius.
+
+XIII "Patient hearing... He would not" (16). C. translates his
+conjectural reading epimonon ollan. on proapsth Stich suggests a reading
+with much the same sense: .....epimonon all antoi "Strict and rigid
+dealing" (16). C. translates tonvn (Pal. MS.) as though from tonoz,
+in the sense of "strain." "rigour." The reading of other MSS. tonvn is
+preferable.
+
+XIII "Congiaries" (13). dianomais, "doles."
+
+XIV "Cajeta" (17). The passage is certainly corrupt. C. spies a
+reference to Chryses praying by the sea-shore in the Illiad, and
+supposes M. Aurelius to have done the like. None of the emendations
+suggested is satisfactory. At § XV. Book II. is usually reckoned to
+begin. BOOK II III. "Do, soul" (6). If the received reading be right,
+it must be sarcastic; but there are several variants which show how
+unsatisfactory it is. C. translates "en gar o bioz ekasty so par eanty",
+which I do not understand. The sense required is: "Do not violence to
+thyself, for thou hast not long to use self-respect. Life is not (v. 1.
+so long for each, and this life for thee is all but done."
+
+X. "honour and credit do proceed" (12). The verb has dropt out of the
+text, but C. has supplied one of the required meaning.
+
+XI. "Consider," etc. (52). This verb is not in the Greek, which means:
+"(And reason also shows) how man, etc."
+
+BOOK IV XV. "Agathos" (18): This is probably not a proper name, but the
+text seems to be unsound. The meaning may be "the good man ought"
+
+XVI. oikonomian (16) is a "practical benefit," a secondary end. XXXIX.
+"For herein lieth all...." (~3). C. translates his conjecture olan for
+ola.
+
+BOOK V XIV. katorqwseiz (15): Acts of "rightness" or "straightness."
+XXIII. "Roarer" (28): Gr. "tragedian." Ed. 1 has whoremonger,' ed.
+2 corrects to "harlot," but omits to alter' the word at its second
+occurrence.
+
+XXV. "Thou hast... them" (33): A quotation from Homer, Odyssey, iv. 690.
+
+XXVII. "One of the poets" (33): Hesiod, Op. et Dies, 197.
+
+XXIX and XXX. (36). The Greek appears to contain quotations from sources
+not known, and the translation is a paraphrase. (One or two alterations
+are here made on the authority of the second edition.) BOOK VI XIII.
+"Affected and qualified" (i4): exis, the power of cohesion shown in
+things inanimate; fusiz, power of growth seen in plants and the like.
+
+XVII. "Wonder at them" (18): i.e. mankind.
+
+XXXVII. "Chrysippus" (42): C. refers to a passage of Plutarch De
+Communibus Notitiis (c. xiv.), where Chrysippus is represented as saying
+that a coarse phrase may be vile in itself, yet have due place in a
+comedy as contributing to a certain effect.
+
+XL. "Man or men..." There is no hiatus in the Greek, which means:
+"Whatever (is beneficial) for a man is so for other men also."
+
+XLII. There is no hiatus in the Greek.
+
+BOOK VII IX. C. translates his conjecture mh for h. The Greek means
+"straight, or rectified," with a play on the literal and metaphorical
+meaning of ortoz.
+
+XIV. endaimonia. contains the word daimwn in composition. XXII. The text
+is corrupt, but the words "or if it be but few" should be "that is
+little enough."
+
+XXIII. "Plato": Republic, vi. p. 486 A.
+
+XXV. "It will," etc. Euripides, Belerophon, frag. 287 (Nauck).
+
+"Lives," etc. Euripides, Hypsipyle, frag. 757 (Nauck). "As long," etc.
+Aristophanes, Acharne, 66 i.
+
+"Plato" Apology, p. 28 B.
+
+"For thus" Apology, p. 28 F.
+
+XXVI. "But, O noble sir," etc. Plato, Gorgias, 512 D. XXVII. "And as
+for those parts," etc. A quotation from Euripides, Chryssipus, frag. 839
+(Nauck).
+
+"With meats," etc. From Euripides, Supplices, 1110. XXXIII. "They both,"
+i.e. life and wrestling.
+
+"Says he" (63): Plato, quoted by Epictetus, Arr. i. 28, 2 and 22.
+
+XXXVII. "How know we," etc. The Greek means: "how know we whether
+Telauges were not nobler in character than Sophocles?" The allusion is
+unknown.
+
+XXVII. "Frost" The word is written by Casaubon as a proper name,
+"Pagus.'
+
+"The hardihood of Socrates was famous"; see Plato, Siymposium, p. 220.
+
+BOOK X XXII. The Greek means, "paltry breath bearing up corpses, so that
+the tale of Dead Man's Land is clearer."
+
+XXII. "The poet" (21): Euripides, frag. 898 (Nauck); compare Aeschylus,
+Danaides, frag. 44.
+
+XXIV. "Plato" (23): Theaetetus, p. 174 D.
+
+XXXIV. "The poet" (34): Homer, Iliad, vi. 147.
+
+XXXIV. "Wood": A translation of ulh, "matter."
+
+XXXVIII. "Rhetoric" (38): Rather "the gift of speech"; or perhaps the
+"decree" of the reasoning faculty.
+
+BOOK XI V. "Cithaeron" (6): Oedipus utters this cry after discovering
+that he has fulfilled his awful doom, he was exposed on Cithaeron as
+an infant to die, and the cry implies that he wishes he had died there.
+Sophocles, Oedipus Tyrannus, 1391.
+
+V. "New Comedy...," etc. C. has here strayed from the Greek rather
+widely. Translate: "and understand to what end the New Comedy was
+adopted, which by small degrees degenerated into a mere show of skill
+in mimicry." C. writes Comedia Vetus, Media, Nova. XII. "Phocion" (13):
+When about to be put to death he charged his son to bear no malice
+against the Athenians.
+
+XXVIII. "My heart," etc. (31): From Homer, Odyssey ix. 413. "They will"
+From Hesiod, Opera et Dies, 184.
+
+"Epictetus" Arr. i. II, 37.
+
+XXX. "Cut down grapes" (35): Correct "ears of corn." "Epictetus"(36):
+Arr. 3, 22, 105.
+
+
+
+
+GLOSSARY
+
+This Glossary includes all proper names (excepting a few which are
+insignificant or unknown) and all obsolete or obscure words. ADRIANUS,
+or Hadrian (76-138 A. D.), 14th Roman Emperor.
+
+Agrippa, M. Vipsanius (63-12 B.C.), a distinguished soldier under
+Augustus.
+
+Alexander the Great, King of Macedonia, and Conqueror of the East,
+356-323 B.C.
+
+Antisthenes of Athens, founder of the sect of Cynic philosophers, and an
+opponent of Plato, 5th century B.C Antoninus Pius, 15th Roman Emperor,
+138-161 AD. one of the best princes that ever mounted a throne.
+
+Apathia: the Stoic ideal was calmness in all circumstance an
+insensibility to pain, and absence of all exaltation at, pleasure or
+good fortune.
+
+Apelles, a famous painter of antiquity.
+
+Apollonius of Alexandria, called Dyscolus, or the 'ill-tempered,'
+a great grammarian.
+
+Aposteme, tumour, excrescence.
+
+Archimedes of Syracuse 287-212 B.C., the most famous mathematician of
+antiquity.
+
+Athos, a mountain promontory at the N. of the Aegean Sea.
+
+Augustus, first Roman Emperor (ruled 31 B.C.-14 AD.).
+
+Avoid, void.
+
+BACCHIUS: there Were several persons of this name, and the one meant is
+perhaps the musician.
+
+Brutus (1) the liberator of the Roman people from their kings, and (2)
+the murderer of Caesar.
+
+Both names were household words.
+
+Caesar, Caius, Julius, the Dictator and Conqueror.
+
+Caieta, a town in Latium.
+
+Camillus, a famous dictator in the early days of the Roman Republic.
+
+Carnuntum, a town on the Danube in Upper Pannonia.
+
+Cato, called of Utica, a Stoic who died by his own hand after the battle
+of Thapsus, 46 B.C. His name was proverbial for virtue and courage.
+
+Cautelous, cautious.
+
+Cecrops, first legendary King of Athens.
+
+Charax, perhaps the priestly historian of that name, whose date is
+unknown, except that it must be later than Nero.
+
+Chirurgeon, surgeon.
+
+Chrysippus, 280-207 B.C., a Stoic philosopher, and the founder of
+Stoicism as a systematic philosophy.
+
+Circus, the Circus Maximus at Rome, where games were held.
+There were four companies who contracted to provide horses, drivers,
+etc. These were called Factiones, and each had its distinguishing
+colour: russata (red), albata (white), veneta (blue), prasina (green).
+There was high rivalry between them, and riots and bloodshed not
+infrequently.
+
+Cithaeron, a mountain range N. of Attica.
+
+Comedy, ancient; a term applied to the Attic comedy of Aristophanes and
+his time, which criticised persons and politics, like a modern comic
+journal, such as Punck. See New Comedy.
+
+Compendious, short.
+
+Conceit, opinion.
+
+Contentation, contentment.
+
+Crates, a Cynic philosopher of the 4th century B.C.
+
+Croesus, King of Lydia, proverbial for wealth; he reigned 560-546 B.C.
+
+Cynics, a school of philosophers, founded by Antisthenes. Their texts
+were a kind of caricature of Socraticism. Nothing was good but virtue,
+nothing bad but vice. The Cynics repudiated all civil and social claims,
+and attempted to return to what they called a state of nature. Many of
+them were very disgusting in their manners.
+
+DEMETRIUS of Phalerum, an Athenian orator, statesman, philosopher, and
+poet. Born 345 B.C.
+
+Democritus of Abdera (460-361 B.C.), celebrated as the 'laughing
+philosopher,' whose constant thought was 'What fools these mortals be.'
+He invented the Atomic Theory.
+
+Dio of Syracuse, a disciple of Plato, and afterwards tyrant of Syracuse.
+Murdered 353 B.C.
+
+Diogenes, the Cynic, born about 412 B.C., renowned for his rudeness and
+hardihood.
+
+Diognetus, a painter.
+
+Dispense with, put up with.
+
+Dogmata, pithy sayings, or philosophical rules of life.
+
+EMPEDOCLES of Agrigentum, fl.
+5th century B.C., a philosopher, who first laid down that there were
+"four elements." He believed in the transmigration of souls, and the
+indestructibility of matter.
+
+Epictetus, a famous Stoic philosopher. He was of Phrygia, at first a
+slave, then freedman, lame, poor, and contented.
+The work called Encheiridion was compiled by a pupil from his
+discourses.
+
+Epicureans, a sect of philosophers founded by Epicurus, who "combined
+the physics of Democritus," i.e. the atomic theory, "with the ethics of
+Aristippus."
+
+They proposed to live for happiness, but the word did not bear that
+coarse and vulgar sense originally which it soon took.
+
+Epicurus of Samos, 342-270 B.C.
+
+Lived at Athens in his "gardens," an urbane and kindly, if somewhat
+useless, life. His character was simple and temperate, and had none of
+the vice or indulgence which was afterwards associated with the name of
+Epicurean.
+
+Eudoxus of Cnidus, a famous astronomer and physician of the 4th century
+B. C.
+
+FATAL, fated.
+
+Fortuit, chance (adj.).
+
+Fronto, M. Cornelius, a rhetorician and pleader, made consul in 143 A.D.
+A number of his letters to M, Aur. and others are extant.
+
+GRANUA, a tributary of the Danube.
+
+HELICE, ancient capital city of Achaia, swallowed up by an earthquake,
+373 B.C.
+
+Helvidius Priscus, son-in-law of Thrasea Paetus, a noble man and a lover
+of liberty. He was banished by Nero, and put to death by Vespasian.
+
+Heraclitus of Ephesus, who lived in the 6th century B.C. He wrote on
+philosophy and natural science.
+
+Herculaneum, near Mount Vesuvius, buried by the eruption of 79 AD.
+
+Hercules, p. 167, should be Apollo. See Muses.
+
+Hiatus, gap.
+
+Hipparchus of Bithynia, an astronomer of the 2nd century B.C., "The true
+father of astronomy."
+
+Hippocrates of Cos, about 460-357 B.C. One of the most famous physicians
+of antiquity.
+
+IDIOT, means merely the non-proficient in anything, the "layman," he who
+was not technically trained in any art, craft, or calling.
+
+LEONNATUS, a distinguished general under Alexander the Great.
+
+Lucilla, daughter of M. Aurelius, and wife of Verus, whom she survived.
+
+MAECENAS, a trusted adviser of Augustus, and a munificent patron of wits
+and literary men.
+
+Maximus, Claudius, a Stoic philosopher.
+
+Menippus, a Cynic philosopher.
+
+Meteores, ta metewrologika, "high philosophy," used specially of
+astronomy and natural philosophy, which were bound up with other
+speculations.
+
+Middle Comedy, something midway between the Old and New Comedy. See
+Comedy, Ancient, and New Comedy.
+
+Middle things, Book 7, XXV. The Stoics divided all things into virtue,
+vice, and indifferent things; but as "indifferent" they regarded most of
+those things which the world regards as good or bad, such as wealth or
+poverty. Of these, some were "to be desired," some "to be rejected."
+
+Muses, the nine deities who presided over various kinds of poesy, music,
+etc. Their leader was Apollo, one of whose titles is Musegetes, the
+Leader of the Muses.
+
+NERVES, strings.
+
+New Comedy, the Attic Comedy of Menander and his school, which
+criticised not persons but manners, like a modern comic opera. See
+Comedy, Ancient.
+
+PALESTRA, wrestling school.
+
+Pancratiast, competitor in the pancratium, a combined contest which
+comprised boxing and wrestling.
+
+Parmularii, gladiators armed with a small round shield (parma).
+
+Pheidias, the most famous sculptor of antiquity.
+
+Philippus, founder of the Macedonian supremacy, and father of Alexander
+the Great.
+
+Phocion, an Athenian general and statesman, a noble and high-minded man,
+4th century B.C.
+
+He was called by Demosthenes, "the pruner of my periods."
+
+He was put to death by the State in 317, on a false suspicion, and left
+a message for his son "to bear no grudge against the Athenians."
+
+Pine, torment.
+
+Plato of Athens, 429-347 B.C. He used the dialectic method invented by
+his master Socrates.
+
+He was, perhaps, as much poet as philosopher. He is generally identified
+with the Theory of Ideas, that things are what they are by participation
+with our eternal Idea. His "Commonwealth" was a kind of Utopia.
+
+Platonics, followers of Plato.
+
+Pompeii, near Mount Vesuvius, buried in the eruption of 79 A. D.
+
+Pompeius, C. Pompeius Magnus, a very successful general at the end of
+the Roman Republic (106-48 B.C.).
+
+Prestidigitator, juggler.
+
+Pythagoras of Samos, a philosopher, scientist, and moralist of the 6th
+century B.C.
+
+QUADI, a tribe of S. Germany.
+
+M. Aurelius carried on war against them, and part of this book was
+written in the field.
+
+RICTUS, gape, jaws.
+
+Rusticus, Q. Junius, or Stoic philosopher, twice made consul by M.
+Aurelius.
+
+SACRARY, shrine.
+
+Salaminius, Book 7, XXXVII. Leon of Sala-mis. Socrates was ordered by
+the Thirty Tyrants to fetch him before them, and Socrates, at his own
+peril, refused.
+
+Sarmatae, a tribe dwelling in Poland.
+
+Sceletum, skeleton.
+
+Sceptics, a school of philosophy founded by Pyrrho (4th contury B.C.).
+He advocated "suspension of judgment," and taught the relativity of
+knowledge and impossibility of proof. The school is not unlike the
+Agnostic school.
+
+Scipio, the name of two great soldiers, P. Corn. Scipio Africanus,
+conqueror of Hannibal, and P.
+
+Corn. Sc. Afr. Minor, who came into the family by adoption, who
+destroyed Carthage.
+
+Secutoriani (a word coined by C.), the Sececutores, light-armed
+gladiators, who were pitted against others with net and trident.
+
+Sextus of Chaeronea, a Stoic philosopher, nephew of Plutarch.
+
+Silly, simple, common.
+
+Sinuessa, a town in Latium.
+
+Socrates, an Athenian philosopher (469-399 B.C.), founder of the
+dialectic method. Put to death on a trumped-up charge by his countrymen.
+
+Stint, limit (without implying niggardliness).
+
+Stoics, a philosophic system founded by Zeno (4th century B.C.), and
+systematised by Chrysippus (3rd century B.C.). Their physical theory
+was a pantheistic materialism, their summum bonum "to live according
+to nature." Their wise man needs nothing, he is sufficient to himself;
+virtue is good, vice bad, external things indifferent.
+
+THEOPHRASTUS, a philosopher, pupil of Aristotle, and his successor as
+president of the Lyceum. He wrote a large number of works on philosophy
+and natural history. Died 287 B.C.
+
+Thrasea, P. Thrasea Pactus, a senator and Stoic philosopher, a noble and
+courageous man. He was condemned to death by Nero.
+
+Tiberius, 2nd Roman Emperor (14-31 AD.). He spent the latter part of his
+life at Capreae (Capri), off Naples, in luxury or debauchery, neglecting
+his imperial duties.
+
+To-torn, torn to pieces.
+
+Trajan, 13th Roman Emperor, 52-117 A.D.
+
+VERUS, Lucius Aurelius, colleague of M. Aurelius in the Empire.
+
+He married Lucilla, daughter of M. A., and died 169 A.D.
+
+Vespasian, 9th Roman Emperor XENOCRATES of Chalcedon, 396-314 B.C., a
+philosopher, and president of the Academy.
+
+
+
+
+
+End of the Project Gutenberg EBook of Meditations, by Marcus Aurelius
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+The Project Gutenberg EBook of Meditations, by Marcus Aurelius
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: Meditations
+
+Author: Marcus Aurelius
+
+Posting Date: December 25, 2008 [EBook #2680]
+Release Date: June, 2001
+
+Language: English
+
+Character set encoding: ASCII
+
+*** START OF THIS PROJECT GUTENBERG EBOOK MEDITATIONS ***
+
+
+
+
+Produced by J. Boulton
+
+
+
+
+
+MEDITATIONS
+
+By Marcus Aurelius
+
+
+
+
+CONTENTS
+
+
+     NOTES
+
+     INTRODUCTION
+
+     FIRST BOOK
+
+     SECOND BOOK
+
+     THIRD BOOK
+
+     FOURTH BOOK
+
+     FIFTH BOOK
+
+     SIXTH BOOK
+
+     SEVENTH BOOK
+
+     EIGHTH BOOK
+
+     NINTH BOOK
+
+     TENTH BOOK
+
+     ELEVENTH BOOK
+
+     TWELFTH BOOK
+
+     APPENDIX
+
+     GLOSSARY
+
+
+
+
+Original Transcriber's Notes:
+
+This text was scanned by J. Boulton using Textbridge OCR. The Greek
+portions of the text have been added by hand and they will require the
+standard "Symbol" font "symbol.ttf" to be installed in the system fonts
+folder. This is a standard Windows font, so should be present on most
+systems. To contact the scanner e-mail: magicjon@ic24.net INTRODUCTION
+This is the Plain Text version, see medma10h.txt or .zip for the HTML
+version with the various symbols mentioned above.
+
+
+
+
+INTRODUCTION
+
+
+MARCUS AURELIUS ANTONINUS was born on April 26, A.D. 121. His real name
+was M. Annius Verus, and he was sprung of a noble family which claimed
+descent from Numa, second King of Rome. Thus the most religious of
+emperors came of the blood of the most pious of early kings. His father,
+Annius Verus, had held high office in Rome, and his grandfather, of
+the same name, had been thrice Consul. Both his parents died young, but
+Marcus held them in loving remembrance. On his father's death Marcus
+was adopted by his grandfather, the consular Annius Verus, and there was
+deep love between these two. On the very first page of his book Marcus
+gratefully declares how of his grandfather he had learned to be gentle
+and meek, and to refrain from all anger and passion. The Emperor Hadrian
+divined the fine character of the lad, whom he used to call not Verus
+but Verissimus, more Truthful than his own name. He advanced Marcus to
+equestrian rank when six years of age, and at the age of eight made him
+a member of the ancient Salian priesthood. The boy's aunt, Annia Galeria
+Faustina, was married to Antoninus Pius, afterwards emperor. Hence it
+came about that Antoninus, having no son, adopted Marcus, changing his
+name to that which he is known by, and betrothed him to his daughter
+Faustina. His education was conducted with all care. The ablest teachers
+were engaged for him, and he was trained in the strict doctrine of the
+Stoic philosophy, which was his great delight. He was taught to dress
+plainly and to live simply, to avoid all softness and luxury. His body
+was trained to hardihood by wrestling, hunting, and outdoor games; and
+though his constitution was weak, he showed great personal courage to
+encounter the fiercest boars. At the same time he was kept from the
+extravagancies of his day. The great excitement in Rome was the strife
+of the Factions, as they were called, in the circus. The racing drivers
+used to adopt one of four colours--red, blue, white, or green--and their
+partisans showed an eagerness in supporting them which nothing could
+surpass. Riot and corruption went in the train of the racing chariots;
+and from all these things Marcus held severely aloof.
+
+In 140 Marcus was raised to the consulship, and in 145 his betrothal
+was consummated by marriage. Two years later Faustina brought him a
+daughter; and soon after the tribunate and other imperial honours were
+conferred upon him.
+
+Antoninus Pius died in 161, and Marcus assumed the imperial state. He
+at once associated with himself L. Ceionius Commodus, whom Antoninus had
+adopted as a younger son at the same time with Marcus, giving him the
+name of Lucius Aurelius Verus. Henceforth the two are colleagues in the
+empire, the junior being trained as it were to succeed. No sooner was
+Marcus settled upon the throne than wars broke out on all sides. In
+the east, Vologeses III. of Parthia began a long-meditated revolt by
+destroying a whole Roman Legion and invading Syria (162). Verus was sent
+off in hot haste to quell this rising; and he fulfilled his trust by
+plunging into drunkenness and debauchery, while the war was left to his
+officers. Soon after Marcus had to face a more serious danger at home in
+the coalition of several powerful tribes on the northern frontier. Chief
+among those were the Marcomanni or Marchmen, the Quadi (mentioned in
+this book), the Sarmatians, the Catti, the Jazyges. In Rome itself there
+was pestilence and starvation, the one brought from the east by Verus's
+legions, the other caused by floods which had destroyed vast quantities
+of grain. After all had been done possible to allay famine and to supply
+pressing needs--Marcus being forced even to sell the imperial jewels to
+find money--both emperors set forth to a struggle which was to continue
+more or less during the rest of Marcus's reign. During these wars, in
+169, Verus died. We have no means of following the campaigns in detail;
+but thus much is certain, that in the end the Romans succeeded in
+crushing the barbarian tribes, and effecting a settlement which made the
+empire more secure. Marcus was himself commander-in-chief, and victory
+was due no less to his own ability than to his wisdom in choice of
+lieutenants, shown conspicuously in the case of Pertinax. There were
+several important battles fought in these campaigns; and one of them has
+become celebrated for the legend of the Thundering Legion. In a battle
+against the Quadi in 174, the day seemed to be going in favour of
+the foe, when on a sudden arose a great storm of thunder and rain the
+lightning struck the barbarians with terror, and they turned to rout.
+In later days this storm was said to have been sent in answer to the
+prayers of a legion which contained many Christians, and the name
+Thundering Legion should be given to it on this account. The title of
+Thundering Legion is known at an earlier date, so this part of the story
+at least cannot be true; but the aid of the storm is acknowledged by one
+of the scenes carved on Antonine's Column at Rome, which commemorates
+these wars.
+
+The settlement made after these troubles might have been more
+satisfactory but for an unexpected rising in the east. Avidius Cassius,
+an able captain who had won renown in the Parthian wars, was at this
+time chief governor of the eastern provinces. By whatever means induced,
+he had conceived the project of proclaiming himself emperor as soon as
+Marcus, who was then in feeble health, should die; and a report having
+been conveyed to him that Marcus was dead, Cassius did as he had
+planned. Marcus, on hearing the news, immediately patched up a peace and
+returned home to meet this new peril. The emperors great grief was that
+he must needs engage in the horrors of civil strife. He praised the
+qualities of Cassius, and expressed a heartfelt wish that Cassius might
+not be driven to do himself a hurt before he should have the opportunity
+to grant a free pardon. But before he could come to the east news had
+come to Cassius that the emperor still lived; his followers fell away
+from him, and he was assassinated. Marcus now went to the east, and
+while there the murderers brought the head of Cassius to him; but the
+emperor indignantly refused their gift, nor would he admit the men to
+his presence.
+
+On this journey his wife, Faustina, died. At his return the emperor
+celebrated a triumph (176). Immediately afterwards he repaired to
+Germany, and took up once more the burden of war. His operations were
+followed by complete success; but the troubles of late years had been
+too much for his constitution, at no time robust, and on March 17, 180,
+he died in Pannonia.
+
+The good emperor was not spared domestic troubles. Faustina had borne
+him several children, of whom he was passionately fond. Their innocent
+faces may still be seen in many a sculpture gallery, recalling with odd
+effect the dreamy countenance of their father. But they died one by
+one, and when Marcus came to his own end only one of his sons still
+lived--the weak and worthless Commodus. On his father's death Commodus,
+who succeeded him, undid the work of many campaigns by a hasty and
+unwise peace; and his reign of twelve years proved him to be a ferocious
+and bloodthirsty tyrant. Scandal has made free with the name of Faustina
+herself, who is accused not only of unfaithfulness, but of intriguing
+with Cassius and egging him on to his fatal rebellion, it must be
+admitted that these charges rest on no sure evidence; and the emperor,
+at all events, loved her dearly, nor ever felt the slightest qualm of
+suspicion.
+
+As a soldier we have seen that Marcus was both capable and successful;
+as an administrator he was prudent and conscientious. Although steeped
+in the teachings of philosophy, he did not attempt to remodel the world
+on any preconceived plan. He trod the path beaten by his predecessors,
+seeking only to do his duty as well as he could, and to keep out
+corruption. He did some unwise things, it is true. To create a compeer
+in empire, as he did with Verus, was a dangerous innovation which could
+only succeed if one of the two effaced himself; and under Diocletian
+this very precedent caused the Roman Empire to split into halves. He
+erred in his civil administration by too much centralising. But the
+strong point of his reign was the administration of justice. Marcus
+sought by-laws to protect the weak, to make the lot of the slaves
+less hard, to stand in place of father to the fatherless. Charitable
+foundations were endowed for rearing and educating poor children. The
+provinces were protected against oppression, and public help was given
+to cities or districts which might be visited by calamity. The great
+blot on his name, and one hard indeed to explain, is his treatment
+of the Christians. In his reign Justin at Rome became a martyr to
+his faith, and Polycarp at Smyrna, and we know of many outbreaks of
+fanaticism in the provinces which caused the death of the faithful. It
+is no excuse to plead that he knew nothing about the atrocities done in
+his name: it was his duty to know, and if he did not he would have been
+the first to confess that he had failed in his duty. But from his own
+tone in speaking of the Christians it is clear he knew them only from
+calumny; and we hear of no measures taken even to secure that they
+should have a fair hearing. In this respect Trajan was better than he.
+
+To a thoughtful mind such a religion as that of Rome would give small
+satisfaction. Its legends were often childish or impossible; its
+teaching had little to do with morality. The Roman religion was in fact
+of the nature of a bargain: men paid certain sacrifices and rites, and
+the gods granted their favour, irrespective of right or wrong. In this
+case all devout souls were thrown back upon philosophy, as they had
+been, though to a less extent, in Greece. There were under the early
+empire two rival schools which practically divided the field between
+them, Stoicism and Epicureanism. The ideal set before each was nominally
+much the same. The Stoics aspired to the repression of all emotion, and
+the Epicureans to freedom from all disturbance; yet in the upshot the
+one has become a synonym of stubborn endurance, the other for unbridled
+licence. With Epicureanism we have nothing to do now; but it will be
+worth while to sketch the history and tenets of the Stoic sect. Zeno,
+the founder of Stoicism, was born in Cyprus at some date unknown, but
+his life may be said roughly to be between the years 350 and 250 B.C.
+Cyprus has been from time immemorial a meeting-place of the East and
+West, and although we cannot grant any importance to a possible strain
+of Phoenician blood in him (for the Phoenicians were no philosophers),
+yet it is quite likely that through Asia Minor he may have come in touch
+with the Far East. He studied under the cynic Crates, but he did not
+neglect other philosophical systems. After many years' study he opened
+his own school in a colonnade in Athens called the Painted Porch, or
+Stoa, which gave the Stoics their name. Next to Zeno, the School of the
+Porch owes most to Chrysippus (280--207 b.c.), who organised Stoicism
+into a system. Of him it was said, 'But for Chrysippus, there had been
+no Porch.'
+
+The Stoics regarded speculation as a means to an end and that end was,
+as Zeno put it, to live consistently omologonuenws zhn or as it was
+later explained, to live in conformity with nature. This conforming of
+the life to nature oralogoumenwz th fusei zhn. was the Stoic idea of
+Virtue.
+
+This dictum might easily be taken to mean that virtue consists in
+yielding to each natural impulse; but that was very far from the Stoic
+meaning. In order to live in accord with nature, it is necessary to know
+what nature is; and to this end a threefold division of philosophy is
+made--into Physics, dealing with the universe and its laws, the problems
+of divine government and teleology; Logic, which trains the mind to
+discern true from false; and Ethics, which applies the knowledge thus
+gained and tested to practical life. The Stoic system of physics was
+materialism with an infusion of pantheism. In contradiction to Plato's
+view that the Ideas, or Prototypes, of phenomena alone really exist,
+the Stoics held that material objects alone existed; but immanent in
+the material universe was a spiritual force which acted through them,
+manifesting itself under many forms, as fire, aether, spirit, soul,
+reason, the ruling principle.
+
+The universe, then, is God, of whom the popular gods are manifestations;
+while legends and myths are allegorical. The soul of man is thus an
+emanation from the godhead, into whom it will eventually be re-absorbed.
+The divine ruling principle makes all things work together for good,
+but for the good of the whole. The highest good of man is consciously
+to work with God for the common good, and this is the sense in which
+the Stoic tried to live in accord with nature. In the individual it
+is virtue alone which enables him to do this; as Providence rules the
+universe, so virtue in the soul must rule man.
+
+In Logic, the Stoic system is noteworthy for their theory as to the test
+of truth, the Criterion. They compared the new-born soul to a sheet of
+paper ready for writing. Upon this the senses write their impressions,
+fantasias and by experience of a number of these the soul unconsciously
+conceives general notions koinai eunoiai or anticipations. prolhyeis
+When the impression was such as to be irresistible it was called
+(katalnptikh fantasia) one that holds fast, or as they explained it,
+one proceeding from truth. Ideas and inferences artificially produced by
+deduction or the like were tested by this 'holding perception.' Of the
+Ethical application I have already spoken. The highest good was the
+virtuous life. Virtue alone is happiness, and vice is unhappiness.
+Carrying this theory to its extreme, the Stoic said that there could
+be no gradations between virtue and vice, though of course each has
+its special manifestations. Moreover, nothing is good but virtue, and
+nothing but vice is bad. Those outside things which are commonly called
+good or bad, such as health and sickness, wealth and poverty, pleasure
+and pain, are to him indifferent adiofora. All these things are merely
+the sphere in which virtue may act. The ideal Wise Man is sufficient
+unto himself in all things, autarkhs and knowing these truths, he will
+be happy even when stretched upon the rack. It is probable that no Stoic
+claimed for himself that he was this Wise Man, but that each strove
+after it as an ideal much as the Christian strives after a likeness to
+Christ. The exaggeration in this statement was, however, so obvious,
+that the later Stoics were driven to make a further subdivision of
+things indifferent into what is preferable (prohgmena) and what is
+undesirable. They also held that for him who had not attained to the
+perfect wisdom, certain actions were proper. (kaqhkonta) These were
+neither virtuous nor vicious, but, like the indifferent things, held a
+middle place. Two points in the Stoic system deserve special mention.
+One is a careful distinction between things which are in our power and
+things which are not. Desire and dislike, opinion and affection, are
+within the power of the will; whereas health, wealth, honour, and other
+such are generally not so. The Stoic was called upon to control his
+desires and affections, and to guide his opinion; to bring his whole
+being under the sway of the will or leading principle, just as the
+universe is guided and governed by divine Providence. This is a special
+application of the favourite Greek virtue of moderation, (swfrosuum) and
+has also its parallel in Christian ethics. The second point is a strong
+insistence on the unity of the universe, and on man's duty as part of a
+great whole. Public spirit was the most splendid political virtue of the
+ancient world, and it is here made cosmopolitan. It is again instructive
+to note that Christian sages insisted on the same thing. Christians
+are taught that they are members of a worldwide brotherhood, where is
+neither Greek nor Hebrew, bond nor free and that they live their lives
+as fellow-workers with God.
+
+Such is the system which underlies the Meditations of Marcus Aurelius.
+Some knowledge of it is necessary to the right understanding of the
+book, but for us the chief interest lies elsewhere. We do not come to
+Marcus Aurelius for a treatise on Stoicism. He is no head of a school to
+lay down a body of doctrine for students; he does not even contemplate
+that others should read what he writes. His philosophy is not an eager
+intellectual inquiry, but more what we should call religious feeling.
+The uncompromising stiffness of Zeno or Chrysippus is softened and
+transformed by passing through a nature reverent and tolerant, gentle
+and free from guile; the grim resignation which made life possible to
+the Stoic sage becomes in him almost a mood of aspiration. His book
+records the innermost thoughts of his heart, set down to ease it, with
+such moral maxims and reflections as may help him to bear the burden of
+duty and the countless annoyances of a busy life.
+
+It is instructive to compare the Meditations with another famous book,
+the Imitation of Christ. There is the same ideal of self-control in
+both. It should be a man's task, says the Imitation, 'to overcome
+himself, and every day to be stronger than himself.' 'In withstanding of
+the passions standeth very peace of heart.' 'Let us set the axe to the
+root, that we being purged of our passions may have a peaceable mind.'
+To this end there must be continual self-examination. 'If thou may not
+continually gather thyself together, namely sometimes do it, at least
+once a day, the morning or the evening. In the morning purpose, in the
+evening discuss the manner, what thou hast been this day, in word, work,
+and thought.' But while the Roman's temper is a modest self-reliance,
+the Christian aims at a more passive mood, humbleness and meekness,
+and reliance on the presence and personal friendship of God. The Roman
+scrutinises his faults with severity, but without the self-contempt
+which makes the Christian 'vile in his own sight.' The Christian, like
+the Roman, bids 'study to withdraw thine heart from the love of things
+visible'; but it is not the busy life of duty he has in mind so much as
+the contempt of all worldly things, and the 'cutting away of all
+lower delectations.' Both rate men's praise or blame at their real
+worthlessness; 'Let not thy peace,' says the Christian, 'be in the
+mouths of men.' But it is to God's censure the Christian appeals, the
+Roman to his own soul. The petty annoyances of injustice or unkindness
+are looked on by each with the same magnanimity. 'Why doth a little
+thing said or done against thee make thee sorry? It is no new thing; it
+is not the first, nor shall it be the last, if thou live long. At best
+suffer patiently, if thou canst not suffer joyously.' The Christian
+should sorrow more for other men's malice than for our own wrongs; but
+the Roman is inclined to wash his hands of the offender. 'Study to be
+patient in suffering and bearing other men's defaults and all manner
+infirmities,' says the Christian; but the Roman would never have thought
+to add, 'If all men were perfect, what had we then to suffer of other
+men for God?' The virtue of suffering in itself is an idea which does
+not meet us in the Meditations. Both alike realise that man is one of a
+great community. 'No man is sufficient to himself,' says the Christian;
+'we must bear together, help together, comfort together.' But while
+he sees a chief importance in zeal, in exalted emotion that is, and
+avoidance of lukewarmness, the Roman thought mainly of the duty to be
+done as well as might be, and less of the feeling which should go with
+the doing of it. To the saint as to the emperor, the world is a poor
+thing at best. 'Verily it is a misery to live upon the earth,' says the
+Christian; few and evil are the days of man's life, which passeth away
+suddenly as a shadow.
+
+But there is one great difference between the two books we are
+considering. The Imitation is addressed to others, the Meditations
+by the writer to himself. We learn nothing from the Imitation of
+the author's own life, except in so far as he may be assumed to have
+practised his own preachings; the Meditations reflect mood by mood the
+mind of him who wrote them. In their intimacy and frankness lies their
+great charm. These notes are not sermons; they are not even confessions.
+There is always an air of self-consciousness in confessions; in such
+revelations there is always a danger of unctuousness or of vulgarity for
+the best of men. St. Augus-tine is not always clear of offence, and John
+Bunyan himself exaggerates venial peccadilloes into heinous sins. But
+Marcus Aurelius is neither vulgar nor unctuous; he extenuates nothing,
+but nothing sets down in malice. He never poses before an audience; he
+may not be profound, he is always sincere. And it is a lofty and serene
+soul which is here disclosed before us. Vulgar vices seem to have no
+temptation for him; this is not one tied and bound with chains which
+he strives to break. The faults he detects in himself are often such as
+most men would have no eyes to see. To serve the divine spirit which
+is implanted within him, a man must 'keep himself pure from all violent
+passion and evil affection, from all rashness and vanity, and from all
+manner of discontent, either in regard of the gods or men': or, as he
+says elsewhere, 'unspotted by pleasure, undaunted by pain.' Unwavering
+courtesy and consideration are his aims. 'Whatsoever any man either
+doth or saith, thou must be good;' 'doth any man offend? It is against
+himself that he doth offend: why should it trouble thee?' The offender
+needs pity, not wrath; those who must needs be corrected, should be
+treated with tact and gentleness; and one must be always ready to learn
+better. 'The best kind of revenge is, not to become like unto them.'
+There are so many hints of offence forgiven, that we may believe the
+notes followed sharp on the facts. Perhaps he has fallen short of his
+aim, and thus seeks to call his principles to mind, and to strengthen
+himself for the future. That these sayings are not mere talk is plain
+from the story of Avidius Cassius, who would have usurped his imperial
+throne. Thus the emperor faithfully carries out his own principle, that
+evil must be overcome with good. For each fault in others, Nature (says
+he) has given us a counteracting virtue; 'as, for example, against the
+unthankful, it hath given goodness and meekness, as an antidote.'
+
+One so gentle towards a foe was sure to be a good friend; and indeed his
+pages are full of generous gratitude to those who had served him. In his
+First Book he sets down to account all the debts due to his kinsfolk
+and teachers. To his grandfather he owed his own gentle spirit, to
+his father shamefastness and courage; he learnt of his mother to be
+religious and bountiful and single-minded. Rusticus did not work in
+vain, if he showed his pupil that his life needed amending. Apollonius
+taught him simplicity, reasonableness, gratitude, a love of true
+liberty. So the list runs on; every one he had dealings with seems
+to have given him something good, a sure proof of the goodness of his
+nature, which thought no evil.
+
+If his was that honest and true heart which is the Christian ideal, this
+is the more wonderful in that he lacked the faith which makes Christians
+strong. He could say, it is true, 'either there is a God, and then all
+is well; or if all things go by chance and fortune, yet mayest thou use
+thine own providence in those things that concern thee properly; and
+then art thou well.' Or again, 'We must needs grant that there is a
+nature that doth govern the universe.' But his own part in the scheme
+of things is so small, that he does not hope for any personal happiness
+beyond what a serene soul may win in this mortal life. 'O my soul, the
+time I trust will be, when thou shalt be good, simple, more open and
+visible, than that body by which it is enclosed;' but this is said of
+the calm contentment with human lot which he hopes to attain, not of a
+time when the trammels of the body shall be cast off. For the rest, the
+world and its fame and wealth, 'all is vanity.' The gods may perhaps
+have a particular care for him, but their especial care is for the
+universe at large: thus much should suffice. His gods are better than
+the Stoic gods, who sit aloof from all human things, untroubled and
+uncaring, but his personal hope is hardly stronger. On this point he
+says little, though there are many allusions to death as the natural
+end; doubtless he expected his soul one day to be absorbed into the
+universal soul, since nothing comes out of nothing, and nothing can be
+annihilated. His mood is one of strenuous weariness; he does his duty as
+a good soldier, waiting for the sound of the trumpet which shall sound
+the retreat; he has not that cheerful confidence which led Socrates
+through a life no less noble, to a death which was to bring him into the
+company of gods he had worshipped and men whom he had revered.
+
+But although Marcus Aurelius may have held intellectually that his soul
+was destined to be absorbed, and to lose consciousness of itself, there
+were times when he felt, as all who hold it must sometimes feel, how
+unsatisfying is such a creed. Then he gropes blindly after something
+less empty and vain. 'Thou hast taken ship,' he says, 'thou hast sailed,
+thou art come to land, go out, if to another life, there also shalt
+thou find gods, who are everywhere.' There is more in this than the
+assumption of a rival theory for argument's sake. If worldly things
+'be but as a dream, the thought is not far off that there may be an
+awakening to what is real. When he speaks of death as a necessary
+change, and points out that nothing useful and profitable can be brought
+about without change, did he perhaps think of the change in a corn of
+wheat, which is not quickened except it die? Nature's marvellous power
+of recreating out of Corruption is surely not confined to bodily things.
+Many of his thoughts sound like far-off echoes of St. Paul; and it is
+strange indeed that this most Christian of emperors has nothing good
+to say of the Christians. To him they are only sectaries 'violently and
+passionately set upon opposition.
+
+Profound as philosophy these Meditations certainly are not; but Marcus
+Aurelius was too sincere not to see the essence of such things as
+came within his experience. Ancient religions were for the most
+part concerned with outward things. Do the necessary rites, and you
+propitiate the gods; and these rites were often trivial, sometimes
+violated right feeling or even morality. Even when the gods stood on the
+side of righteousness, they were concerned with the act more than with
+the intent. But Marcus Aurelius knows that what the heart is full of,
+the man will do. 'Such as thy thoughts and ordinary cogitations are,' he
+says, 'such will thy mind be in time.' And every page of the book shows
+us that he knew thought was sure to issue in act. He drills his soul, as
+it were, in right principles, that when the time comes, it may be guided
+by them. To wait until the emergency is to be too late. He sees also the
+true essence of happiness. 'If happiness did consist in pleasure,
+how came notorious robbers, impure abominable livers, parricides, and
+tyrants, in so large a measure to have their part of pleasures?' He who
+had all the world's pleasures at command can write thus 'A happy lot and
+portion is, good inclinations of the soul, good desires, good actions.'
+
+By the irony of fate this man, so gentle and good, so desirous of quiet
+joys and a mind free from care, was set at the head of the Roman Empire
+when great dangers threatened from east and west. For several years he
+himself commanded his armies in chief. In camp before the Quadi he dates
+the first book of his Meditations, and shows how he could retire within
+himself amid the coarse clangour of arms. The pomps and glories which
+he despised were all his; what to most men is an ambition or a dream, to
+him was a round of weary tasks which nothing but the stern sense of duty
+could carry him through. And he did his work well. His wars were slow
+and tedious, but successful. With a statesman's wisdom he foresaw the
+danger to Rome of the barbarian hordes from the north, and took measures
+to meet it. As it was, his settlement gave two centuries of respite
+to the Roman Empire; had he fulfilled the plan of pushing the imperial
+frontiers to the Elbe, which seems to have been in his mind, much more
+might have been accomplished. But death cut short his designs.
+
+Truly a rare opportunity was given to Marcus Aurelius of showing what
+the mind can do in despite of circumstances. Most peaceful of warriors,
+a magnificent monarch whose ideal was quiet happiness in home life, bent
+to obscurity yet born to greatness, the loving father of children who
+died young or turned out hateful, his life was one paradox. That nothing
+might lack, it was in camp before the face of the enemy that he passed
+away and went to his own place.
+
+Translations THE following is a list of the chief English translations
+of Marcus Aurelius: (1) By Meric Casaubon, 1634; (2) Jeremy Collier,
+1701; (3) James Thomson, 1747; (4) R. Graves, 1792; (5) H. McCormac,
+1844; (6) George Long, 1862; (7) G. H. Rendall, 1898; and (8) J.
+Jackson, 1906. Renan's "Marc-Aurele"--in his "History of the Origins of
+Christianity," which appeared in 1882--is the most vital and original
+book to be had relating to the time of Marcus Aurelius. Pater's "Marius
+the Epicurean" forms another outside commentary, which is of service in
+the imaginative attempt to create again the period.
+
+
+
+
+MARCUS AURELIUS ANTONINUS THE ROMAN EMPEROR
+
+
+
+
+HIS FIRST BOOK
+
+concerning HIMSELF:
+
+Wherein Antoninus recordeth, What and of whom, whether Parents, Friends,
+or Masters; by their good examples, or good advice and counsel, he had
+learned:
+
+Divided into Numbers or Sections.
+
+ANTONINUS Book vi. Num. xlviii. Whensoever thou wilt rejoice thyself,
+think and meditate upon those good parts and especial gifts, which thou
+hast observed in any of them that live with thee:
+
+as industry in one, in another modesty, in another bountifulness, in
+another some other thing. For nothing can so much rejoice thee, as
+the resemblances and parallels of several virtues, eminent in the
+dispositions of them that live with thee, especially when all at once,
+as it were, they represent themselves unto thee. See therefore, that
+thou have them always in a readiness.
+
+
+THE FIRST BOOK
+
+I. Of my grandfather Verus I have learned to be gentle and meek, and to
+refrain from all anger and passion. From the fame and memory of him that
+begot me I have learned both shamefastness and manlike behaviour. Of my
+mother I have learned to be religious, and bountiful; and to forbear,
+not only to do, but to intend any evil; to content myself with a spare
+diet, and to fly all such excess as is incidental to great wealth. Of my
+great-grandfather, both to frequent public schools and auditories, and
+to get me good and able teachers at home; and that I ought not to think
+much, if upon such occasions, I were at excessive charges.
+
+II. Of him that brought me up, not to be fondly addicted to either of
+the two great factions of the coursers in the circus, called Prasini,
+and Veneti: nor in the amphitheatre partially to favour any of the
+gladiators, or fencers, as either the Parmularii, or the Secutores.
+Moreover, to endure labour; nor to need many things; when I have
+anything to do, to do it myself rather than by others; not to meddle
+with many businesses; and not easily to admit of any slander.
+
+III. Of Diognetus, not to busy myself about vain things, and not easily
+to believe those things, which are commonly spoken, by such as take upon
+them to work wonders, and by sorcerers, or prestidigitators, and
+impostors; concerning the power of charms, and their driving out of
+demons, or evil spirits; and the like. Not to keep quails for the game;
+nor to be mad after such things. Not to be offended with other men's
+liberty of speech, and to apply myself unto philosophy. Him also I must
+thank, that ever I heard first Bacchius, then Tandasis and Marcianus,
+and that I did write dialogues in my youth; and that I took liking to
+the philosophers' little couch and skins, and such other things, which
+by the Grecian discipline are proper to those who profess philosophy.
+
+IV. To Rusticus I am beholding, that I first entered into the conceit
+that my life wanted some redress and cure. And then, that I did not
+fall into the ambition of ordinary sophists, either to write tracts
+concerning the common theorems, or to exhort men unto virtue and the
+study of philosophy by public orations; as also that I never by way of
+ostentation did affect to show myself an active able man, for any kind
+of bodily exercises. And that I gave over the study of rhetoric and
+poetry, and of elegant neat language. That I did not use to walk about
+the house in my long robe, nor to do any such things. Moreover I learned
+of him to write letters without any affectation, or curiosity; such as
+that was, which by him was written to my mother from Sinuessa: and to be
+easy and ready to be reconciled, and well pleased again with them that
+had offended me, as soon as any of them would be content to seek unto
+me again. To read with diligence; not to rest satisfied with a light and
+superficial knowledge, nor quickly to assent to things commonly spoken
+of: whom also I must thank that ever I lighted upon Epictetus his
+Hypomnemata, or moral commentaries and common-factions: which also he
+gave me of his own.
+
+V. From Apollonius, true liberty, and unvariable steadfastness, and not
+to regard anything at all, though never so little, but right and reason:
+and always, whether in the sharpest pains, or after the loss of a child,
+or in long diseases, to be still the same man; who also was a present
+and visible example unto me, that it was possible for the same man to
+be both vehement and remiss: a man not subject to be vexed, and offended
+with the incapacity of his scholars and auditors in his lectures and
+expositions; and a true pattern of a man who of all his good gifts
+and faculties, least esteemed in himself, that his excellent skill and
+ability to teach and persuade others the common theorems and maxims of
+the Stoic philosophy. Of him also I learned how to receive favours and
+kindnesses (as commonly they are accounted:) from friends, so that I
+might not become obnoxious unto them, for them, nor more yielding upon
+occasion, than in right I ought; and yet so that I should not pass them
+neither, as an unsensible and unthankful man.
+
+VI. Of Sextus, mildness and the pattern of a family governed with
+paternal affection; and a purpose to live according to nature: to be
+grave without affectation: to observe carefully the several dispositions
+of my friends, not to be offended with idiots, nor unseasonably to set
+upon those that are carried with the vulgar opinions, with the theorems,
+and tenets of philosophers: his conversation being an example how a man
+might accommodate himself to all men and companies; so that though his
+company were sweeter and more pleasing than any flatterer's cogging and
+fawning; yet was it at the same time most respected and reverenced: who
+also had a proper happiness and faculty, rationally and methodically to
+find out, and set in order all necessary determinations and instructions
+for a man's life. A man without ever the least appearance of anger, or
+any other passion; able at the same time most exactly to observe the
+Stoic Apathia, or unpassionateness, and yet to be most tender-hearted:
+ever of good credit; and yet almost without any noise, or rumour: very
+learned, and yet making little show.
+
+VII. From Alexander the Grammarian, to be un-reprovable myself, and not
+reproachfully to reprehend any man for a barbarism, or a solecism, or
+any false pronunciation, but dextrously by way of answer, or testimony,
+or confirmation of the same matter (taking no notice of the word) to
+utter it as it should have been spoken; or by some other such close and
+indirect admonition, handsomely and civilly to tell him of it.
+
+VIII. Of Fronto, to how much envy and fraud and hypocrisy the state of a
+tyrannous king is subject unto, and how they who are commonly called
+[Eupatridas Gk.], i.e. nobly born, are in some sort incapable, or void
+of natural affection.
+
+IX. Of Alexander the Platonic, not often nor without great necessity to
+say, or to write to any man in a letter, 'I am not at leisure'; nor in
+this manner still to put off those duties, which we owe to our friends
+and acquaintances (to every one in his kind) under pretence of urgent
+affairs.
+
+X. Of Catulus, not to contemn any friend's expostulation, though unjust,
+but to strive to reduce him to his former disposition: freely and
+heartily to speak well of all my masters upon any occasion, as it is
+reported of Domitius, and Athenodotus: and to love my children with true
+affection.
+
+XI. From my brother Severus, to be kind and loving to all them of my
+house and family; by whom also I came to the knowledge of Thrasea and
+Helvidius, and Cato, and Dio, and Brutus. He it was also that did put me
+in the first conceit and desire of an equal commonwealth, administered
+by justice and equality; and of a kingdom wherein should be regarded
+nothing more than the good and welfare of the subjects. Of him also,
+to observe a constant tenor, (not interrupted, with any other cares and
+distractions,) in the study and esteem of philosophy: to be bountiful
+and liberal in the largest measure; always to hope the best; and to
+be confident that my friends love me. In whom I moreover observed open
+dealing towards those whom he reproved at any time, and that his friends
+might without all doubt or much observation know what he would, or would
+not, so open and plain was he.
+
+XII. From Claudius Maximus, in all things to endeavour to have power
+of myself, and in nothing to be carried about; to be cheerful and
+courageous in all sudden chances and accidents, as in sicknesses: to
+love mildness, and moderation, and gravity: and to do my business,
+whatsoever it be, thoroughly, and without querulousness. Whatsoever
+he said, all men believed him that as he spake, so he thought, and
+whatsoever he did, that he did it with a good intent. His manner was,
+never to wonder at anything; never to be in haste, and yet never
+slow: nor to be perplexed, or dejected, or at any time unseemly, or
+excessively to laugh: nor to be angry, or suspicious, but ever ready to
+do good, and to forgive, and to speak truth; and all this, as one that
+seemed rather of himself to have been straight and right, than ever to
+have been rectified or redressed; neither was there any man that ever
+thought himself undervalued by him, or that could find in his heart, to
+think himself a better man than he. He would also be very pleasant and
+gracious.
+
+XIII. In my father, I observed his meekness; his constancy without
+wavering in those things, which after a due examination and
+deliberation, he had determined. How free from all vanity he carried
+himself in matter of honour and dignity, (as they are esteemed:) his
+laboriousness and assiduity, his readiness to hear any man, that had
+aught to say tending to any common good: how generally and impartially
+he would give every man his due; his skill and knowledge, when rigour
+or extremity, or when remissness or moderation was in season; how he did
+abstain from all unchaste love of youths; his moderate condescending to
+other men's occasions as an ordinary man, neither absolutely requiring
+of his friends, that they should wait upon him at his ordinary meals,
+nor that they should of necessity accompany him in his journeys; and
+that whensoever any business upon some necessary occasions was to be put
+off and omitted before it could be ended, he was ever found when he
+went about it again, the same man that he was before. His accurate
+examination of things in consultations, and patient hearing of others.
+He would not hastily give over the search of the matter, as one easy to
+be satisfied with sudden notions and apprehensions. His care to preserve
+his friends; how neither at any time he would carry himself towards them
+with disdainful neglect, and grow weary of them; nor yet at any time
+be madly fond of them. His contented mind in all things, his cheerful
+countenance, his care to foresee things afar off, and to take order for
+the least, without any noise or clamour. Moreover how all acclamations
+and flattery were repressed by him: how carefully he observed all things
+necessary to the government, and kept an account of the common expenses,
+and how patiently he did abide that he was reprehended by some for this
+his strict and rigid kind of dealing. How he was neither a superstitious
+worshipper of the gods, nor an ambitious pleaser of men, or studious of
+popular applause; but sober in all things, and everywhere observant of
+that which was fitting; no affecter of novelties: in those things which
+conduced to his ease and convenience, (plenty whereof his fortune
+did afford him,) without pride and bragging, yet with all freedom and
+liberty: so that as he did freely enjoy them without any anxiety or
+affectation when they were present; so when absent, he found no want
+of them. Moreover, that he was never commended by any man, as either a
+learned acute man, or an obsequious officious man, or a fine orator; but
+as a ripe mature man, a perfect sound man; one that could not endure to
+be flattered; able to govern both himself and others. Moreover, how much
+he did honour all true philosophers, without upbraiding those that were
+not so; his sociableness, his gracious and delightful conversation, but
+never unto satiety; his care of his body within bounds and measure,
+not as one that desired to live long, or over-studious of neatness, and
+elegancy; and yet not as one that did not regard it: so that through his
+own care and providence, he seldom needed any inward physic, or outward
+applications: but especially how ingeniously he would yield to any that
+had obtained any peculiar faculty, as either eloquence, or the knowledge
+of the laws, or of ancient customs, or the like; and how he concurred
+with them, in his best care and endeavour that every one of them might
+in his kind, for that wherein he excelled, be regarded and esteemed: and
+although he did all things carefully after the ancient customs of his
+forefathers, yet even of this was he not desirous that men should take
+notice, that he did imitate ancient customs. Again, how he was not
+easily moved and tossed up and down, but loved to be constant, both in
+the same places and businesses; and how after his great fits of headache
+he would return fresh and vigorous to his wonted affairs. Again, that
+secrets he neither had many, nor often, and such only as concerned
+public matters: his discretion and moderation, in exhibiting of the
+public sights and shows for the pleasure and pastime of the people: in
+public buildings. congiaries, and the like. In all these things,
+having a respect unto men only as men, and to the equity of the things
+themselves, and not unto the glory that might follow. Never wont to
+use the baths at unseasonable hours; no builder; never curious, or
+solicitous, either about his meat, or about the workmanship, or colour
+of his clothes, or about anything that belonged to external beauty.
+In all his conversation, far from all inhumanity, all boldness, and
+incivility, all greediness and impetuosity; never doing anything with
+such earnestness, and intention, that a man could say of him, that
+he did sweat about it: but contrariwise, all things distinctly, as at
+leisure; without trouble; orderly, soundly, and agreeably. A man might
+have applied that to him, which is recorded of Socrates, that he knew
+how to want, and to enjoy those things, in the want whereof, most men
+show themselves weak; and in the fruition, intemperate: but to hold out
+firm and constant, and to keep within the compass of true moderation and
+sobriety in either estate, is proper to a man, who hath a perfect and
+invincible soul; such as he showed himself in the sickness of Maximus.
+
+XIV. From the gods I received that I had good grandfathers, and parents,
+a good sister, good masters, good domestics, loving kinsmen, almost all
+that I have; and that I never through haste and rashness transgressed
+against any of them, notwithstanding that my disposition was such,
+as that such a thing (if occasion had been) might very well have been
+committed by me, but that It was the mercy of the gods, to prevent such
+a concurring of matters and occasions, as might make me to incur this
+blame. That I was not long brought up by the concubine of my father;
+that I preserved the flower of my youth. That I took not upon me to be
+a man before my time, but rather put it off longer than I needed. That
+I lived under the government of my lord and father, who would take
+away from me all pride and vainglory, and reduce me to that conceit and
+opinion that it was not impossible for a prince to live in the court
+without a troop of guards and followers, extraordinary apparel, such
+and such torches and statues, and other like particulars of state and
+magnificence; but that a man may reduce and contract himself almost to
+the state of a private man, and yet for all that not to become the more
+base and remiss in those public matters and affairs, wherein power and
+authority is requisite. That I have had such a brother, who by his own
+example might stir me up to think of myself; and by his respect and
+love, delight and please me. That I have got ingenuous children, and
+that they were not born distorted, nor with any other natural deformity.
+That I was no great proficient in the study of rhetoric and poetry, and
+of other faculties, which perchance I might have dwelt upon, if I had
+found myself to go on in them with success. That I did by times prefer
+those, by whom I was brought up, to such places and dignities, which
+they seemed unto me most to desire; and that I did not put them off with
+hope and expectation, that (since that they were yet but young) I would
+do the same hereafter. That I ever knew Apollonius and Rusticus, and
+Maximus. That I have had occasion often and effectually to consider and
+meditate with myself, concerning that life which is according to nature,
+what the nature and manner of it is: so that as for the gods and such
+suggestions, helps and inspirations, as might be expected from them,
+nothing did hinder, but that I might have begun long before to live
+according to nature; or that even now that I was not yet partaker and
+in present possession of that life, that I myself (in that I did not
+observe those inward motions, and suggestions, yea and almost plain and
+apparent instructions and admonitions of the gods,) was the only cause
+of it. That my body in such a life, hath been able to hold out so long.
+That I never had to do with Benedicta and Theodotus, yea and afterwards
+when I fell into some fits of love, I was soon cured. That having been
+often displeased with Rusticus, I never did him anything for which
+afterwards I had occasion to repent. That it being so that my mother was
+to die young, yet she lived with me all her latter years. That as often
+as I had a purpose to help and succour any that either were poor, or
+fallen into some present necessity, I never was answered by my officers
+that there was not ready money enough to do it; and that I myself never
+had occasion to require the like succour from any other. That I have
+such a wife, so obedient, so loving, so ingenuous. That I had choice of
+fit and able men, to whom I might commit the bringing up of my children.
+That by dreams I have received help, as for other things, so in
+particular, how I might stay my casting of blood, and cure my dizziness,
+as that also that happened to thee in Cajeta, as unto Chryses when he
+prayed by the seashore. And when I did first apply myself to philosophy,
+that I did not fall into the hands of some sophists, or spent my time
+either in reading the manifold volumes of ordinary philosophers, nor in
+practising myself in the solution of arguments and fallacies, nor dwelt
+upon the studies of the meteors, and other natural curiosities. All
+these things without the assistance of the gods, and fortune, could not
+have been.
+
+XV. In the country of the Quadi at Granua, these. Betimes in the morning
+say to thyself, This day I shalt have to do with an idle curious man,
+with an unthankful man, a railer, a crafty, false, or an envious man; an
+unsociable uncharitable man. All these ill qualities have happened unto
+them, through ignorance of that which is truly good and truly bad. But I
+that understand the nature of that which is good, that it only is to
+be desired, and of that which is bad, that it only is truly odious and
+shameful: who know moreover, that this transgressor, whosoever he be, is
+my kinsman, not by the same blood and seed, but by participation of the
+same reason, and of the same divine particle; How can I either be
+hurt by any of those, since it is not in their power to make me incur
+anything that is truly reproachful? or angry, and ill affected towards
+him, who by nature is so near unto me? for we are all born to be
+fellow-workers, as the feet, the hands, and the eyelids; as the rows of
+the upper and under teeth: for such therefore to be in opposition, is
+against nature; and what is it to chafe at, and to be averse from, but
+to be in opposition?
+
+XVI. Whatsoever I am, is either flesh, or life, or that which we
+commonly call the mistress and overruling part of man; reason. Away with
+thy books, suffer not thy mind any more to be distracted, and carried to
+and fro; for it will not be; but as even now ready to die, think little
+of thy flesh: blood, bones, and a skin; a pretty piece of knit and
+twisted work, consisting of nerves, veins and arteries; think no more of
+it, than so. And as for thy life, consider what it is; a wind; not one
+constant wind neither, but every moment of an hour let out, and sucked
+in again. The third, is thy ruling part; and here consider; Thou art an
+old man; suffer not that excellent part to be brought in subjection, and
+to become slavish: suffer it not to be drawn up and down with
+unreasonable and unsociable lusts and motions, as it were with wires and
+nerves; suffer it not any more, either to repine at anything now
+present, or to fear and fly anything to come, which the destiny hath
+appointed thee.
+
+XVII. Whatsoever proceeds from the gods immediately, that any man will
+grant totally depends from their divine providence. As for those
+things that are commonly said to happen by fortune, even those must be
+conceived to have dependence from nature, or from that first and general
+connection, and concatenation of all those things, which more apparently
+by the divine providence are administered and brought to pass.
+All things flow from thence: and whatsoever it is that is, is both
+necessary, and conducing to the whole (part of which thou art), and
+whatsoever it is that is requisite and necessary for the preservation of
+the general, must of necessity for every particular nature, be good and
+behoveful. And as for the whole, it is preserved, as by the perpetual
+mutation and conversion of the simple elements one into another, so
+also by the mutation, and alteration of things mixed and compounded. Let
+these things suffice thee; let them be always unto thee, as thy general
+rules and precepts. As for thy thirst after books, away with it with all
+speed, that thou die not murmuring and complaining, but truly meek and
+well satisfied, and from thy heart thankful unto the gods.
+
+
+
+
+THE SECOND BOOK
+
+I. Remember how long thou hast already put off these things, and how
+often a certain day and hour as it were, having been set unto thee by
+the gods, thou hast neglected it. It is high time for thee to understand
+the true nature both of the world, whereof thou art a part; and of that
+Lord and Governor of the world, from whom, as a channel from the spring,
+thou thyself didst flow: and that there is but a certain limit of time
+appointed unto thee, which if thou shalt not make use of to calm and
+allay the many distempers of thy soul, it will pass away and thou with
+it, and never after return.
+
+II. Let it be thy earnest and incessant care as a Roman and a man to
+perform whatsoever it is that thou art about, with true and unfeigned
+gravity, natural affection, freedom and justice: and as for all other
+cares, and imaginations, how thou mayest ease thy mind of them. Which
+thou shalt do; if thou shalt go about every action as thy last action,
+free from all vanity, all passionate and wilful aberration from reason,
+and from all hypocrisy, and self-love, and dislike of those things,
+which by the fates or appointment of God have happened unto thee. Thou
+seest that those things, which for a man to hold on in a prosperous
+course, and to live a divine life, are requisite and necessary, are not
+many, for the gods will require no more of any man, that shall but keep
+and observe these things.
+
+III. Do, soul, do; abuse and contemn thyself; yet a while and the time
+for thee to respect thyself, will be at an end. Every man's happiness
+depends from himself, but behold thy life is almost at an end, whiles
+affording thyself no respect, thou dost make thy happiness to consist in
+the souls, and conceits of other men.
+
+IV. Why should any of these things that happen externally, so much
+distract thee? Give thyself leisure to learn some good thing, and cease
+roving and wandering to and fro. Thou must also take heed of another
+kind of wandering, for they are idle in their actions, who toil and
+labour in this life, and have no certain scope to which to direct all
+their motions, and desires. V. For not observing the state of another
+man's soul, scarce was ever any man known to be unhappy. Tell whosoever
+they be that intend not, and guide not by reason and discretion the
+motions of their own souls, they must of necessity be unhappy.
+
+VI. These things thou must always have in mind: What is the nature
+of the universe, and what is mine--in particular: This unto that what
+relation it hath: what kind of part, of what kind of universe it is: And
+that there is nobody that can hinder thee, but that thou mayest always
+both do and speak those things which are agreeable to that nature,
+whereof thou art a part.
+
+VII. Theophrastus, where he compares sin with sin (as after a vulgar
+sense such things I grant may be compared:) says well and like a
+philosopher, that those sins are greater which are committed through
+lust, than those which are committed through anger. For he that is angry
+seems with a kind of grief and close contraction of himself, to turn
+away from reason; but he that sins through lust, being overcome by
+pleasure, doth in his very sin bewray a more impotent, and unmanlike
+disposition. Well then and like a philosopher doth he say, that he of
+the two is the more to be condemned, that sins with pleasure, than he
+that sins with grief. For indeed this latter may seem first to have been
+wronged, and so in some manner through grief thereof to have been forced
+to be angry, whereas he who through lust doth commit anything, did of
+himself merely resolve upon that action.
+
+VIII. Whatsoever thou dost affect, whatsoever thou dost project, so do,
+and so project all, as one who, for aught thou knowest, may at this very
+present depart out of this life. And as for death, if there be any gods,
+it is no grievous thing to leave the society of men. The gods will do
+thee no hurt, thou mayest be sure. But if it be so that there be no
+gods, or that they take no care of the world, why should I desire to
+live in a world void of gods, and of all divine providence? But gods
+there be certainly, and they take care for the world; and as for those
+things which be truly evil, as vice and wickedness, such things they
+have put in a man's own power, that he might avoid them if he would: and
+had there been anything besides that had been truly bad and evil, they
+would have had a care of that also, that a man might have avoided it.
+But why should that be thought to hurt and prejudice a man's life in
+this world, which cannot any ways make man himself the better, or the
+worse in his own person? Neither must we think that the nature of the
+universe did either through ignorance pass these things, or if not as
+ignorant of them, yet as unable either to prevent, or better to order
+and dispose them. It cannot be that she through want either of power or
+skill, should have committed such a thing, so as to suffer all things
+both good and bad, equally and promiscuously, to happen unto all both
+good and bad. As for life therefore, and death, honour and dishonour,
+labour and pleasure, riches and poverty, all these things happen
+unto men indeed, both good and bad, equally; but as things which of
+themselves are neither good nor bad; because of themselves, neither
+shameful nor praiseworthy.
+
+IX. Consider how quickly all things are dissolved and resolved: the
+bodies and substances themselves, into the matter and substance of the
+world: and their memories into the general age and time of the world.
+Consider the nature of all worldly sensible things; of those especially,
+which either ensnare by pleasure, or for their irksomeness are dreadful,
+or for their outward lustre and show are in great esteem and request,
+how vile and contemptible, how base and corruptible, how destitute of
+all true life and being they are.
+
+X. It is the part of a man endowed with a good understanding faculty, to
+consider what they themselves are in very deed, from whose bare conceits
+and voices, honour and credit do proceed: as also what it is to die, and
+how if a man shall consider this by itself alone, to die, and separate
+from it in his mind all those things which with it usually represent
+themselves unto us, he can conceive of it no otherwise, than as of a
+work of nature, and he that fears any work of nature, is a very child.
+Now death, it is not only a work of nature, but also conducing to
+nature.
+
+XI. Consider with thyself how man, and by what part of his, is joined
+unto God, and how that part of man is affected, when it is said to be
+diffused. There is nothing more wretched than that soul, which in a kind
+of circuit compasseth all things, searching (as he saith) even the very
+depths of the earth; and by all signs and conjectures prying into the
+very thoughts of other men's souls; and yet of this, is not sensible,
+that it is sufficient for a man to apply himself wholly, and to confine
+all his thoughts and cares to the tendance of that spirit which is
+within him, and truly and really to serve him. His service doth consist
+in this, that a man keep himself pure from all violent passion and
+evil affection, from all rashness and vanity, and from all manner of
+discontent, either in regard of the gods or men. For indeed whatsoever
+proceeds from the gods, deserves respect for their worth and excellency;
+and whatsoever proceeds from men, as they are our kinsmen, should by us
+be entertained, with love, always; sometimes, as proceeding from their
+ignorance, of that which is truly good and bad, (a blindness no less,
+than that by which we are not able to discern between white and black:)
+with a kind of pity and compassion also.
+
+XII. If thou shouldst live three thousand, or as many as ten thousands
+of years, yet remember this, that man can part with no life properly,
+save with that little part of life, which he now lives: and that which
+he lives, is no other, than that which at every instant he parts with.
+That then which is longest of duration, and that which is shortest, come
+both to one effect. For although in regard of that which is already past
+there may be some inequality, yet that time which is now present and
+in being, is equal unto all men. And that being it which we part with
+whensoever we die, it doth manifestly appear, that it can be but a
+moment of time, that we then part with. For as for that which is either
+past or to come, a man cannot be said properly to part with it. For
+how should a man part with that which he hath not? These two things
+therefore thou must remember. First, that all things in the world from
+all eternity, by a perpetual revolution of the same times and things
+ever continued and renewed, are of one kind and nature; so that whether
+for a hundred or two hundred years only, or for an infinite space of
+time, a man see those things which are still the same, it can be no
+matter of great moment. And secondly, that that life which any the
+longest liver, or the shortest liver parts with, is for length and
+duration the very same, for that only which is present, is that, which
+either of them can lose, as being that only which they have; for that
+which he hath not, no man can truly be said to lose.
+
+XIII. Remember that all is but opinion and conceit, for those things
+are plain and apparent, which were spoken unto Monimus the Cynic; and as
+plain and apparent is the use that may be made of those things, if that
+which is true and serious in them, be received as well as that which is
+sweet and pleasing.
+
+XIV. A man's soul doth wrong and disrespect itself first and especially,
+when as much as in itself lies it becomes an aposteme, and as it were an
+excrescency of the world, for to be grieved and displeased with anything
+that happens in the world, is direct apostacy from the nature of the
+universe; part of which, all particular natures of the world, are.
+Secondly, when she either is averse from any man, or led by contrary
+desires or affections, tending to his hurt and prejudice; such as are
+the souls of them that are angry. Thirdly, when she is overcome by any
+pleasure or pain. Fourthly, when she doth dissemble, and covertly and
+falsely either doth or saith anything. Fifthly, when she doth either
+affect or endeavour anything to no certain end, but rashly and without
+due ratiocination and consideration, how consequent or inconsequent it
+is to the common end. For even the least things ought not to be done,
+without relation unto the end; and the end of the reasonable creatures
+is, to follow and obey him, who is the reason as it were, and the law of
+this great city, and ancient commonwealth.
+
+XV. The time of a man's life is as a point; the substance of it ever
+flowing, the sense obscure; and the whole composition of the body
+tending to corruption. His soul is restless, fortune uncertain, and fame
+doubtful; to be brief, as a stream so are all things belonging to the
+body; as a dream, or as a smoke, so are all that belong unto the soul.
+Our life is a warfare, and a mere pilgrimage. Fame after life is no
+better than oblivion. What is it then that will adhere and follow? Only
+one thing, philosophy. And philosophy doth consist in this, for a man to
+preserve that spirit which is within him, from all manner of contumelies
+and injuries, and above all pains or pleasures; never to do anything
+either rashly, or feignedly, or hypocritically: wholly to depend from
+himself and his own proper actions: all things that happen unto him to
+embrace contentedly, as coming from Him from whom he himself also came;
+and above all things, with all meekness and a calm cheerfulness, to
+expect death, as being nothing else but the resolution of those
+elements, of which every creature is composed. And if the elements
+themselves suffer nothing by this their perpetual conversion of one into
+another, that dissolution, and alteration, which is so common unto all,
+why should it be feared by any? Is not this according to nature? But
+nothing that is according to nature can be evil, whilst I was at
+Carnuntzim.
+
+
+
+
+THE THIRD BOOK
+
+I. A man must not only consider how daily his life wasteth and
+decreaseth, but this also, that if he live long, he cannot be certain,
+whether his understanding shall continue so able and sufficient,
+for either discreet consideration, in matter of businesses; or for
+contemplation: it being the thing, whereon true knowledge of things both
+divine and human, doth depend. For if once he shall begin to dote,
+his respiration, nutrition, his imaginative, and appetitive, and other
+natural faculties, may still continue the same: he shall find no want of
+them. But how to make that right use of himself that he should, how
+to observe exactly in all things that which is right and just, how to
+redress and rectify all wrong, or sudden apprehensions and imaginations,
+and even of this particular, whether he should live any longer or no, to
+consider duly; for all such things, wherein the best strength and vigour
+of the mind is most requisite; his power and ability will be past and
+gone. Thou must hasten therefore; not only because thou art every day
+nearer unto death than other, but also because that intellective faculty
+in thee, whereby thou art enabled to know the true nature of things, and
+to order all thy actions by that knowledge, doth daily waste and decay:
+or, may fail thee before thou die.
+
+II. This also thou must observe, that whatsoever it is that naturally
+doth happen to things natural, hath somewhat in itself that is pleasing
+and delightful: as a great loaf when it is baked, some parts of it
+cleave as it were, and part asunder, and make the crust of it rugged and
+unequal, and yet those parts of it, though in some sort it be against
+the art and intention of baking itself, that they are thus cleft and
+parted, which should have been and were first made all even and uniform,
+they become it well nevertheless, and have a certain peculiar property,
+to stir the appetite. So figs are accounted fairest and ripest then,
+when they begin to shrink, and wither as it were. So ripe olives, when
+they are next to putrefaction, then are they in their proper beauty. The
+hanging down of grapes--the brow of a lion, the froth of a foaming wild
+boar, and many other like things, though by themselves considered, they
+are far from any beauty, yet because they happen naturally, they both
+are comely, and delightful; so that if a man shall with a profound mind
+and apprehension, consider all things in the world, even among all those
+things which are but mere accessories and natural appendices as it were,
+there will scarce appear anything unto him, wherein he will not find
+matter of pleasure and delight. So will he behold with as much pleasure
+the true rictus of wild beasts, as those which by skilful painters and
+other artificers are imitated. So will he be able to perceive the proper
+ripeness and beauty of old age, whether in man or woman: and whatsoever
+else it is that is beautiful and alluring in whatsoever is, with chaste
+and continent eyes he will soon find out and discern. Those and many
+other things will he discern, not credible unto every one, but unto them
+only who are truly and familiarly acquainted, both with nature itself,
+and all natural things.
+
+III. Hippocrates having cured many sicknesses, fell sick himself and
+died. The Chaldeans and Astrologians having foretold the deaths of
+divers, were afterwards themselves surprised by the fates. Alexander and
+Pompeius, and Caius Caesar, having destroyed so many towns, and cut
+off in the field so many thousands both of horse and foot, yet they
+themselves at last were fain to part with their own lives. Heraclitus
+having written so many natural tracts concerning the last and general
+conflagration of the world, died afterwards all filled with water
+within, and all bedaubed with dirt and dung without. Lice killed
+Democritus; and Socrates, another sort of vermin, wicked ungodly men.
+How then stands the case? Thou hast taken ship, thou hast sailed, thou
+art come to land, go out, if to another life, there also shalt thou find
+gods, who are everywhere. If all life and sense shall cease, then shalt
+thou cease also to be subject to either pains or pleasures; and to serve
+and tend this vile cottage; so much the viler, by how much that which
+ministers unto it doth excel; the one being a rational substance, and a
+spirit, the other nothing but earth and blood.
+
+IV. Spend not the remnant of thy days in thoughts and fancies concerning
+other men, when it is not in relation to some common good, when by it
+thou art hindered from some other better work. That is, spend not thy
+time in thinking, what such a man doth, and to what end: what he saith,
+and what he thinks, and what he is about, and such other things or
+curiosities, which make a man to rove and wander from the care and
+observation of that part of himself, which is rational, and overruling.
+See therefore in the whole series and connection of thy thoughts, that
+thou be careful to prevent whatsoever is idle and impertinent: but
+especially, whatsoever is curious and malicious: and thou must use
+thyself to think only of such things, of which if a man upon a sudden
+should ask thee, what it is that thou art now thinking, thou mayest
+answer This, and That, freely and boldly, that so by thy thoughts it may
+presently appear that in all thee is sincere, and peaceable; as becometh
+one that is made for society, and regards not pleasures, nor gives way
+to any voluptuous imaginations at all: free from all contentiousness,
+envy, and suspicion, and from whatsoever else thou wouldest blush to
+confess thy thoughts were set upon. He that is such, is he surely that
+doth not put off to lay hold on that which is best indeed, a very priest
+and minister of the gods, well acquainted and in good correspondence
+with him especially that is seated and placed within himself, as in
+a temple and sacrary: to whom also he keeps and preserves himself
+unspotted by pleasure, undaunted by pain; free from any manner of wrong,
+or contumely, by himself offered unto himself: not capable of any evil
+from others: a wrestler of the best sort, and for the highest prize,
+that he may not be cast down by any passion or affection of his own;
+deeply dyed and drenched in righteousness, embracing and accepting with
+his whole heart whatsoever either happeneth or is allotted unto him. One
+who not often, nor without some great necessity tending to some public
+good, mindeth what any other, either speaks, or doth, or purposeth: for
+those things only that are in his own power, or that are truly his own,
+are the objects of his employments, and his thoughts are ever taken
+up with those things, which of the whole universe are by the fates or
+Providence destinated and appropriated unto himself. Those things that
+are his own, and in his own power, he himself takes order, for that they
+be good: and as for those that happen unto him, he believes them to be
+so. For that lot and portion which is assigned to every one, as it is
+unavoidable and necessary, so is it always profitable. He remembers
+besides that whatsoever partakes of reason, is akin unto him, and that
+to care for all men generally, is agreeing to the nature of a man: but
+as for honour and praise, that they ought not generally to be admitted
+and accepted of from all, but from such only, who live according to
+nature. As for them that do not, what manner of men they be at home,
+or abroad; day or night, how conditioned themselves with what manner of
+conditions, or with men of what conditions they moil and pass away
+the time together, he knoweth, and remembers right well, he therefore
+regards not such praise and approbation, as proceeding from them, who
+cannot like and approve themselves.
+
+V. Do nothing against thy will, nor contrary to the community, nor
+without due examination, nor with reluctancy. Affect not to set out thy
+thoughts with curious neat language. Be neither a great talker, nor a
+great undertaker. Moreover, let thy God that is in thee to rule over
+thee, find by thee, that he hath to do with a man; an aged man; a
+sociable man; a Roman; a prince; one that hath ordered his life, as
+one that expecteth, as it were, nothing but the sound of the trumpet,
+sounding a retreat to depart out of this life with all expedition. One
+who for his word or actions neither needs an oath, nor any man to be a
+witness.
+
+VI. To be cheerful, and to stand in no need, either of other men's help
+or attendance, or of that rest and tranquillity, which thou must be
+beholding to others for. Rather like one that is straight of himself, or
+hath ever been straight, than one that hath been rectified.
+
+VII. If thou shalt find anything in this mortal life better than
+righteousness, than truth, temperance, fortitude, and in general better
+than a mind contented both with those things which according to right
+and reason she doth, and in those, which without her will and knowledge
+happen unto thee by the providence; if I say, thou canst find out
+anything better than this, apply thyself unto it with thy whole heart,
+and that which is best wheresoever thou dost find it, enjoy freely. But
+if nothing thou shalt find worthy to be preferred to that spirit which
+is within thee; if nothing better than to subject unto thee thine own
+lusts and desires, and not to give way to any fancies or imaginations
+before thou hast duly considered of them, nothing better than to
+withdraw thyself (to use Socrates his words) from all sensuality, and
+submit thyself unto the gods, and to have care of all men in general: if
+thou shalt find that all other things in comparison of this, are but
+vile, and of little moment; then give not way to any other thing, which
+being once though but affected and inclined unto, it will no more be in
+thy power without all distraction as thou oughtest to prefer and to
+pursue after that good, which is thine own and thy proper good. For it
+is not lawful, that anything that is of another and inferior kind and
+nature, be it what it will, as either popular applause, or honour, or
+riches, or pleasures; should be suffered to confront and contest as it
+were, with that which is rational, and operatively good. For all these
+things, if once though but for a while, they begin to please, they
+presently prevail, and pervert a man's mind, or turn a man from the
+right way. Do thou therefore I say absolutely and freely make choice of
+that which is best, and stick unto it. Now, that they say is best, which
+is most profitable. If they mean profitable to man as he is a rational
+man, stand thou to it, and maintain it; but if they mean profitable, as
+he is a creature, only reject it; and from this thy tenet and conclusion
+keep off carefully all plausible shows and colours of external
+appearance, that thou mayest be able to discern things rightly.
+
+VIII. Never esteem of anything as profitable, which shall ever constrain
+thee either to break thy faith, or to lose thy modesty; to hate any man,
+to suspect, to curse, to dissemble, to lust after anything, that
+requireth the secret of walls or veils. But he that preferreth before
+all things his rational part and spirit, and the sacred mysteries of
+virtue which issueth from it, he shall never lament and exclaim, never
+sigh; he shall never want either solitude or company: and which is
+chiefest of all, he shall live without either desire or fear. And as for
+life, whether for a long or short time he shall enjoy his soul thus
+compassed about with a body, he is altogether indifferent. For if even
+now he were to depart, he is as ready for it, as for any other action,
+which may be performed with modesty and decency. For all his life long,
+this is his only care, that his mind may always be occupied in such
+intentions and objects, as are proper to a rational sociable creature.
+
+IX. In the mind that is once truly disciplined and purged, thou canst
+not find anything, either foul or impure, or as it were festered:
+nothing that is either servile, or affected: no partial tie; no
+malicious averseness; nothing obnoxious; nothing concealed. The life of
+such an one, death can never surprise as imperfect; as of an actor, that
+should die before he had ended, or the play itself were at an end, a man
+might speak.
+
+X. Use thine opinative faculty with all honour and respect, for in
+her indeed is all: that thy opinion do not beget in thy understanding
+anything contrary to either nature, or the proper constitution of a
+rational creature. The end and object of a rational constitution is, to
+do nothing rashly, to be kindly affected towards men, and in all things
+willingly to submit unto the gods. Casting therefore all other things
+aside, keep thyself to these few, and remember withal that no man
+properly can be said to live more than that which is now present, which
+is but a moment of time. Whatsoever is besides either is already past,
+or uncertain. The time therefore that any man doth live, is but a
+little, and the place where he liveth, is but a very little corner of
+the earth, and the greatest fame that can remain of a man after his
+death, even that is but little, and that too, such as it is whilst it
+is, is by the succession of silly mortal men preserved, who likewise
+shall shortly die, and even whiles they live know not what in very deed
+they themselves are: and much less can know one, who long before is dead
+and gone.
+
+XI. To these ever-present helps and mementoes, let one more be added,
+ever to make a particular description and delineation as it were of
+every object that presents itself to thy mind, that thou mayest wholly
+and throughly contemplate it, in its own proper nature, bare and naked;
+wholly, and severally; divided into its several parts and quarters: and
+then by thyself in thy mind, to call both it, and those things of which
+it doth consist, and in which it shall be resolved, by their own proper
+true names, and appellations. For there is nothing so effectual to beget
+true magnanimity, as to be able truly and methodically to examine and
+consider all things that happen in this life, and so to penetrate
+into their natures, that at the same time, this also may concur in our
+apprehensions: what is the true use of it? and what is the true nature
+of this universe, to which it is useful? how much in regard of the
+universe may it be esteemed? how much in regard of man, a citizen of the
+supreme city, of which all other cities in the world are as it were but
+houses and families?
+
+XII. What is this, that now my fancy is set upon? of what things doth
+it consist? how long can it last? which of all the virtues is the proper
+virtue for this present use? as whether meekness, fortitude, truth,
+faith, sincerity, contentation, or any of the rest? Of everything
+therefore thou must use thyself to say, This immediately comes from God,
+this by that fatal connection, and concatenation of things, or (which
+almost comes to one) by some coincidental casualty. And as for this, it
+proceeds from my neighbour, my kinsman, my fellow: through his ignorance
+indeed, because he knows not what is truly natural unto him: but I know
+it, and therefore carry myself towards him according to the natural law
+of fellowship; that is kindly, and justly. As for those things that of
+themselves are altogether indifferent, as in my best judgment I conceive
+everything to deserve more or less, so I carry myself towards it.
+
+XIII. If thou shalt intend that which is present, following the rule of
+right and reason carefully, solidly, meekly, and shalt not intermix
+any other businesses, but shall study this only to preserve thy spirit
+unpolluted, and pure, and shall cleave unto him without either hope
+or fear of anything, in all things that thou shalt either do or speak,
+contenting thyself with heroical truth, thou shalt live happily; and
+from this, there is no man that can hinder thee.
+
+XIV. As physicians and chirurgeons have always their instruments ready
+at hand for all sudden cures; so have thou always thy dogmata in a
+readiness for the knowledge of things, both divine and human: and
+whatsoever thou dost, even in the smallest things that thou dost, thou
+must ever remember that mutual relation, and connection that is between
+these two things divine, and things human. For without relation unto
+God, thou shalt never speed in any worldly actions; nor on the other
+side in any divine, without some respect had to things human.
+
+XV. Be not deceived; for thou shalt never live to read thy moral
+commentaries, nor the acts of the famous Romans and Grecians; nor those
+excerpta from several books; all which thou hadst provided and laid
+up for thyself against thine old age. Hasten therefore to an end, and
+giving over all vain hopes, help thyself in time if thou carest for
+thyself, as thou oughtest to do.
+
+XVI. To steal, to sow, to buy, to be at rest, to see what is to be done
+(which is not seen by the eyes, but by another kind of sight:) what
+these words mean, and how many ways to be understood, they do not
+understand. The body, the soul, the understanding. As the senses
+naturally belong to the body, and the desires and affections to the
+soul, so do the dogmata to the understanding.
+
+XVII. To be capable of fancies and imaginations, is common to man and
+beast. To be violently drawn and moved by the lusts and desires of the
+soul, is proper to wild beasts and monsters, such as Phalaris and Nero
+were. To follow reason for ordinary duties and actions is common to them
+also, who believe not that there be any gods, and for their advantage
+would make no conscience to betray their own country; and who when once
+the doors be shut upon them, dare do anything. If therefore all things
+else be common to these likewise, it follows, that for a man to like and
+embrace all things that happen and are destinated unto him, and not to
+trouble and molest that spirit which is seated in the temple of his own
+breast, with a multitude of vain fancies and imaginations, but to keep
+him propitious and to obey him as a god, never either speaking anything
+contrary to truth, or doing anything contrary to justice, is the only
+true property of a good man. And such a one, though no man should
+believe that he liveth as he doth, either sincerely and conscionably,
+or cheerful and contentedly; yet is he neither with any man at all angry
+for it, nor diverted by it from the way that leadeth to the end of his
+life, through which a man must pass pure, ever ready to depart, and
+willing of himself without any compulsion to fit and accommodate himself
+to his proper lot and portion.
+
+
+
+
+THE FOURTH BOOK
+
+I. That inward mistress part of man if it be in its own true natural
+temper, is towards all worldly chances and events ever so disposed and
+affected, that it will easily turn and apply itself to that which may
+be, and is within its own power to compass, when that cannot be which at
+first it intended. For it never doth absolutely addict and apply itself
+to any one object, but whatsoever it is that it doth now intend and
+prosecute, it doth prosecute it with exception and reservation; so that
+whatsoever it is that falls out contrary to its first intentions, even
+that afterwards it makes its proper object. Even as the fire when it
+prevails upon those things that are in his way; by which things indeed a
+little fire would have been quenched, but a great fire doth soon turn to
+its own nature, and so consume whatsoever comes in his way: yea by those
+very things it is made greater and greater.
+
+II. Let nothing be done rashly, and at random, but all things according
+to the most exact and perfect rules of art.
+
+III. They seek for themselves private retiring
+places, as country villages, the sea-shore, mountains; yea thou thyself
+art wont to long much after such places. But all this thou must know
+proceeds from simplicity in the highest degree. At what time soever thou
+wilt, it is in thy power to retire into thyself, and to be at rest, and
+free from all businesses. A man cannot any whither retire better than
+to his own soul; he especially who is beforehand provided of such
+things within, which whensoever he doth withdraw himself to look in, may
+presently afford unto him perfect ease and tranquillity. By tranquillity
+I understand a decent orderly disposition and carriage, free from
+all confusion and tumultuousness. Afford then thyself this retiring
+continually, and thereby refresh and renew thyself. Let these precepts
+be brief and fundamental, which as soon as thou dost call them to mind,
+may suffice thee to purge thy soul throughly, and to send thee away well
+pleased with those things whatsoever they be, which now again after this
+short withdrawing of thy soul into herself thou dost return unto. For
+what is it that thou art offended at? Can it be at the wickedness of
+men, when thou dost call to mind this conclusion, that all reasonable
+creatures are made one for another? and that it is part of justice to
+bear with them? and that it is against their wills that they offend?
+and how many already, who once likewise prosecuted their enmities,
+suspected, hated, and fiercely contended, are now long ago stretched
+out, and reduced unto ashes? It is time for thee to make an end. As for
+those things which among the common chances of the world happen unto
+thee as thy particular lot and portion, canst thou be displeased with
+any of them, when thou dost call that our ordinary dilemma to mind,
+either a providence, or Democritus his atoms; and with it, whatsoever we
+brought to prove that the whole world is as it were one city? And as for
+thy body, what canst thou fear, if thou dost consider that thy mind and
+understanding, when once it hath recollected itself, and knows its own
+power, hath in this life and breath (whether it run smoothly and gently,
+or whether harshly and rudely), no interest at all, but is altogether
+indifferent: and whatsoever else thou hast heard and assented unto
+concerning either pain or pleasure? But the care of thine honour and
+reputation will perchance distract thee? How can that be, if thou
+dost look back, and consider both how quickly all things that are, are
+forgotten, and what an immense chaos of eternity was before, and will
+follow after all things: and the vanity of praise, and the inconstancy
+and variableness of human judgments and opinions, and the narrowness of
+the place, wherein it is limited and circumscribed? For the whole earth
+is but as one point; and of it, this inhabited part of it, is but a very
+little part; and of this part, how many in number, and what manner of
+men are they, that will commend thee? What remains then, but that thou
+often put in practice this kind of retiring of thyself, to this little
+part of thyself; and above all things, keep thyself from distraction,
+and intend not anything vehemently, but be free and consider all things,
+as a man whose proper object is Virtue, as a man whose true nature is
+to be kind and sociable, as a citizen, as a mortal creature. Among
+other things, which to consider, and look into thou must use to withdraw
+thyself, let those two be among the most obvious and at hand. One, that
+the things or objects themselves reach not unto the soul, but stand
+without still and quiet, and that it is from the opinion only which is
+within, that all the tumult and all the trouble doth proceed. The next,
+that all these things, which now thou seest, shall within a very little
+while be changed, and be no more: and ever call to mind, how many
+changes and alterations in the world thou thyself hast already been an
+eyewitness of in thy time. This world is mere change, and this life,
+opinion.
+
+IV. If to understand and to be reasonable be common unto all men, then
+is that reason, for which we are termed reasonable, common unto all. If
+reason is general, then is that reason also, which prescribeth what is
+to be done and what not, common unto all. If that, then law. If law,
+then are we fellow-citizens. If so, then are we partners in some one
+commonweal. If so, then the world is as it were a city. For which other
+commonweal is it, that all men can be said to be members of? From this
+common city it is, that understanding, reason, and law is derived unto
+us, for from whence else? For as that which in me is earthly I have from
+some common earth; and that which is moist from some other element is
+imparted; as my breath and life hath its proper fountain; and that
+likewise which is dry and fiery in me: (for there is nothing which doth
+not proceed from something; as also there is nothing that can be reduced
+unto mere nothing:) so also is there some common beginning from whence
+my understanding hath proceeded.
+
+V. As generation is, so also death, a secret of nature's wisdom: a
+mixture of elements, resolved into the same elements again, a thing
+surely which no man ought to be ashamed of: in a series of other fatal
+events and consequences, which a rational creature is subject unto,
+not improper or incongruous, nor contrary to the natural and proper
+constitution of man himself.
+
+VI. Such and such things, from such and such causes, must of necessity
+proceed. He that would not have such things to happen, is as he that
+would have the fig-tree grow without any sap or moisture. In sum,
+remember this, that within a very little while, both thou and he shall
+both be dead, and after a little while more, not so much as your names
+and memories shall be remaining.
+
+VII. Let opinion be taken away, and no man will think himself wronged.
+If no man shall think himself wronged, then is there no more any such
+thing as wrong. That which makes not man himself the worse, cannot
+make his life the worse, neither can it hurt him either inwardly
+or outwardly. It was expedient in nature that it should be so, and
+therefore necessary.
+
+VIII. Whatsoever doth happen in the world, doth happen justly, and so if
+thou dost well take heed, thou shalt find it. I say not only in right
+order by a series of inevitable consequences, but according to justice
+and as it were by way of equal distribution, according to the true worth
+of everything. Continue then to take notice of it, as thou hast begun,
+and whatsoever thou dost, do it not without this proviso, that it be a
+thing of that nature that a good man (as the word good is properly
+taken) may do it. This observe carefully in every action.
+
+IX. Conceit no such things, as he that wrongeth thee conceiveth,
+or would have thee to conceive, but look into the matter itself, and see
+what it is in very truth.
+
+X. These two rules, thou must have always in a readiness. First, do
+nothing at all, but what reason proceeding from that regal and supreme
+part, shall for the good and benefit of men, suggest unto thee. And
+secondly, if any man that is present shall be able to rectify thee or to
+turn thee from some erroneous persuasion, that thou be always ready to
+change thy mind, and this change to proceed, not from any respect of any
+pleasure or credit thereon depending, but always from some probable
+apparent ground of justice, or of some public good thereby to be
+furthered; or from some other such inducement.
+
+XI. Hast thou reason? I have. Why then makest thou not use of it? For if
+thy reason do her part, what more canst thou require?
+
+XII. As a part hitherto thou hast had a particular subsistence: and now
+shalt thou vanish away into the common substance of Him, who first begot
+thee, or rather thou shalt be resumed again into that original rational
+substance, out of which all others have issued, and are propagated.
+Many small pieces of frankincense are set upon the same altar, one drops
+first and is consumed, another after; and it comes all to one.
+
+XIII. Within ten days, if so happen, thou shalt be esteemed a god of
+them, who now if thou shalt return to the dogmata and to the honouring
+of reason, will esteem of thee no better than of a mere brute, and of an
+ape.
+
+XIV. Not as though thou hadst thousands of years to live. Death hangs
+over thee: whilst yet thou livest, whilst thou mayest, be good.
+
+XV. Now much time and leisure doth he gain, who is not curious to know
+what his neighbour hath said, or hath done, or hath attempted, but only
+what he doth himself, that it may be just and holy? or to express it in
+Agathos' words, Not to look about upon the evil conditions of others,
+but to run on straight in the line, without any loose and extravagant
+agitation.
+
+XVI. He who is greedy of credit and reputation after his death, doth
+not consider, that they themselves by whom he is remembered, shall soon
+after every one of them be dead; and they likewise that succeed those;
+until at last all memory, which hitherto by the succession of men
+admiring and soon after dying hath had its course, be quite extinct.
+But suppose that both they that shall remember thee, and thy memory with
+them should be immortal, what is that to thee? I will not say to thee
+after thou art dead; but even to thee living, what is thy praise? But
+only for a secret and politic consideration, which we call oikonomian or
+dispensation. For as for that, that it is the gift of nature, whatsoever
+is commended in thee, what might be objected from thence, let that now
+that we are upon another consideration be omitted as unseasonable. That
+which is fair and goodly, whatsoever it be, and in what respect soever
+it be, that it is fair and goodly, it is so of itself, and terminates in
+itself, not admitting praise as a part or member: that therefore
+which is praised, is not thereby made either better or worse. This I
+understand even of those things, that are commonly called fair and
+good, as those which are commended either for the matter itself, or for
+curious workmanship. As for that which is truly good, what can it
+stand in need of more than either justice or truth; or more than either
+kindness and modesty? Which of all those, either becomes good or fair,
+because commended; or dispraised suffers any damage? Doth the emerald
+become worse in itself, or more vile if it be not commended? Doth gold,
+or ivory, or purple? Is there anything that doth though never so common,
+as a knife, a flower, or a tree?
+
+XVII. If so be that the souls remain after death (say they that will not
+believe it); how is the air from all eternity able to contain them? How
+is the earth (say I) ever from that time able to Contain the bodies
+of them that are buried? For as here the change and resolution of dead
+bodies into another kind of subsistence (whatsoever it be;) makes place
+for other dead bodies: so the souls after death transferred into the
+air, after they have conversed there a while, are either by way of
+transmutation, or transfusion, or conflagration, received again into
+that original rational substance, from which all others do proceed:
+and so give way to those souls, who before coupled and associated unto
+bodies, now begin to subsist single. This, upon a supposition that the
+souls after death do for a while subsist single, may be answered. And
+here, (besides the number of bodies, so buried and contained by the
+earth), we may further consider the number of several beasts, eaten
+by us men, and by other creatures. For notwithstanding that such a
+multitude of them is daily consumed, and as it were buried in the bodies
+of the eaters, yet is the same place and body able to contain them, by
+reason of their conversion, partly into blood, partly into air and fire.
+What in these things is the speculation of truth? to divide things into
+that which is passive and material; and that which is active and formal.
+
+XVIII. Not to wander out of the way, but upon every motion and desire,
+to perform that which is just: and ever to be careful to attain to the
+true natural apprehension of every fancy, that presents itself.
+
+XIX. Whatsoever is expedient unto thee, O World, is expedient unto me;
+nothing can either be 'unseasonable unto me, or out of date, which unto
+thee is seasonable. Whatsoever thy seasons bear, shall ever by me be
+esteemed as happy fruit, and increase. O Nature! from thee are all
+things, in thee all things subsist, and to thee all tend. Could he say
+of Athens, Thou lovely city of Cecrops; and shalt not thou say of the
+world, Thou lovely city of God?
+
+XX. They will say commonly, Meddle not with many things, if thou wilt
+live cheerfully. Certainly there is nothing better, than for a man
+to confine himself to necessary actions; to such and so many only, as
+reason in a creature that knows itself born for society, will command
+and enjoin. This will not only procure that cheerfulness, which from the
+goodness, but that also, which from the paucity of actions doth usually
+proceed. For since it is so, that most of those things, which we either
+speak or do, are unnecessary; if a man shall cut them off, it must needs
+follow that he shall thereby gain much leisure, and save much trouble,
+and therefore at every action a man must privately by way of admonition
+suggest unto himself, What? may not this that now I go about, be of the
+number of unnecessary actions? Neither must he use himself to cut off
+actions only, but thoughts and imaginations also, that are unnecessary
+for so will unnecessary consequent actions the better be prevented and
+cut off.
+
+XXI. Try also how a good man's life; (of one, who is well pleased with
+those things whatsoever, which among the common changes and chances of
+this world fall to his own lot and share; and can live well contented
+and fully satisfied in the justice of his own proper present action,
+and in the goodness of his disposition for the future:) will agree with
+thee. Thou hast had experience of that other kind of life: make now
+trial of this also. Trouble not thyself any more henceforth, reduce
+thyself unto perfect simplicity. Doth any man offend? It is against
+himself that he doth offend: why should it trouble thee? Hath anything
+happened unto thee? It is well, whatsoever it be, it is that which
+of all the common chances of the world from the very beginning in the
+series of all other things that have, or shall happen, was destinated
+and appointed unto thee. To comprehend all in a few words, our life is
+short; we must endeavour to gain the present time with best discretion
+and justice. Use recreation with sobriety.
+
+XXII. Either this world is a kosmoz or comely piece, because all
+disposed and governed by certain order: or if it be a mixture, though
+confused, yet still it is a comely piece. For is it possible that in
+thee there should be any beauty at all, and that in the whole world
+there should be nothing but disorder and confusion? and all things in it
+too, by natural different properties one from another differenced and
+distinguished; and yet all through diffused, and by natural sympathy,
+one to another united, as they are?
+
+XXIII. A black or malign disposition, an effeminate disposition; an
+hard inexorable disposition, a wild inhuman disposition, a sheepish
+disposition, a childish disposition; a blockish, a false, a scurril, a
+fraudulent, a tyrannical: what then? If he be a stranger in the world,
+that knows not the things that are in it; why not be a stranger as well,
+that wonders at the things that are done in it?
+
+XXIV. He is a true fugitive, that flies from reason, by which men are
+sociable. He blind, who cannot see with the eyes of his understanding.
+He poor, that stands in need of another, and hath not in himself all
+things needful for this life. He an aposteme of the world, who by being
+discontented with those things that happen unto him in the world,
+doth as it were apostatise, and separate himself from common nature's
+rational administration. For the same nature it is that brings this
+unto thee, whatsoever it be, that first brought thee into the world. He
+raises sedition in the city, who by irrational actions withdraws his own
+soul from that one and common soul of all rational creatures.
+
+XXV. There is, who without so much as a coat; and there is, who without
+so much as a book, doth put philosophy in practice. I am half naked,
+neither have I bread to eat, and yet I depart not from reason, saith
+one. But I say; I want the food of good teaching, and instructions, and
+yet I depart not from reason.
+
+XXVI. What art and profession soever thou hast learned, endeavour to
+affect it, and comfort thyself in it; and pass the remainder of thy life
+as one who from his whole heart commits himself and whatsoever belongs
+unto him, unto the gods: and as for men, carry not thyself either
+tyrannically or servilely towards any.
+
+XXVII. Consider in my mind, for example's sake, the times of Vespasian:
+thou shalt see but the same things: some marrying, some bringing up
+children, some sick, some dying, some fighting, some feasting, some
+merchandising, some tilling, some flattering, some boasting, some
+suspecting, some undermining, some wishing to die, some fretting and
+murmuring at their present estate, some wooing, some hoarding, some
+seeking after magistracies, and some after kingdoms. And is not that
+their age quite over, and ended? Again, consider now the times of
+Trajan. There likewise thou seest the very self-same things, and that
+age also is now over and ended. In the like manner consider other
+periods, both of times and of whole nations, and see how many men, after
+they had with all their might and main intended and prosecuted some one
+worldly thing or other did soon after drop away, and were resolved into
+the elements. But especially thou must call to mind them, whom thou
+thyself in thy lifetime hast known much distracted about vain things,
+and in the meantime neglecting to do that, and closely and unseparably
+(as fully satisfied with it) to adhere unto it, which their own proper
+constitution did require. And here thou must remember, that thy carriage
+in every business must be according to the worth and due proportion of
+it, for so shalt thou not easily be tired out and vexed, if thou shalt
+not dwell upon small matters longer than is fitting.
+
+XXVIII. Those words which once were common and ordinary, are now become
+obscure and obsolete; and so the names of men once commonly known and
+famous, are now become in a manner obscure and obsolete names. Camillus,
+Cieso, Volesius, Leonnatus; not long after, Scipio, Cato, then Augustus,
+then Adrianus, then Antoninus Pius: all these in a short time will
+be out of date, and, as things of another world as it were, become
+fabulous. And this I say of them, who once shined as the wonders of
+their ages, for as for the rest, no sooner are they expired, than with
+them all their fame and memory. And what is it then that shall always be
+remembered? all is vanity. What is it that we must bestow our care and
+diligence upon? even upon this only: that our minds and wills be just;
+that our actions be charitable; that our speech be never deceitful, or
+that our understanding be not subject to error; that our inclination be
+always set to embrace whatsoever shall happen unto us, as necessary,
+as usual, as ordinary, as flowing from such a beginning, and such a
+fountain, from which both thou thyself and all things are.
+Willingly therefore, and wholly surrender up thyself unto that fatal
+concatenation, yielding up thyself unto the fates, to be disposed of at
+their pleasure.
+
+XXIX. Whatsoever is now present, and from day to day hath its existence;
+all objects of memories, and the minds and memories themselves,
+incessantly consider, all things that are, have their being by change
+and alteration. Use thyself therefore often to meditate upon this, that
+the nature of the universe delights in nothing more, than in altering
+those things that are, and in making others like unto them. So that we
+may say, that whatsoever is, is but as it were the seed of that which
+shall be. For if thou think that that only is seed, which either the
+earth or the womb receiveth, thou art very simple.
+
+XXX. Thou art now ready to die, and yet hast thou not attained to
+that perfect simplicity: thou art yet subject to many troubles and
+perturbations; not yet free from all fear and suspicion of external
+accidents; nor yet either so meekly disposed towards all men, as thou
+shouldest; or so affected as one, whose only study and only wisdom is,
+to be just in all his actions.
+
+XXXI. Behold and observe, what is the state of their rational part; and
+those that the world doth account wise, see what things they fly and are
+afraid of; and what things they hunt after.
+
+XXXII. In another man's mind and understanding thy evil Cannot subsist,
+nor in any proper temper or distemper of the natural constitution of thy
+body, which is but as it were the coat or cottage of thy soul. Wherein
+then, but in that part of thee, wherein the conceit, and apprehension
+of any misery can subsist? Let not that part therefore admit any such
+conceit, and then all is well. Though thy body which is so near it
+should either be cut or burnt, or suffer any corruption or putrefaction,
+yet let that part to which it belongs to judge of these, be still at
+rest; that is, let her judge this, that whatsoever it is, that equally
+may happen to a wicked man, and to a good man, is neither good nor evil.
+For that which happens equally to him that lives according to nature,
+and to him that doth not, is neither according to nature, nor against
+it; and by consequent, neither good nor bad.
+
+XXXIII. Ever consider and think upon the world as being but one living
+substance, and having but one soul, and how all things in the world, are
+terminated into one sensitive power; and are done by one general motion
+as it were, and deliberation of that one soul; and how all things that
+are, concur in the cause of one another's being, and by what manner of
+connection and concatenation all things happen.
+
+XXXIV. What art thou, that better and divine part excepted, but as
+Epictetus said well, a wretched soul, appointed to carry a carcass up
+and down?
+
+XXXV. To suffer change can be no hurt; as no benefit it is, by change to
+attain to being. The age and time of the world is as it were a flood and
+swift current, consisting of the things that are brought to pass in
+the world. For as soon as anything hath appeared, and is passed away,
+another succeeds, and that also will presently out of sight.
+
+XXXVI. Whatsoever doth happen in the world, is, in the course of nature,
+as usual and ordinary as a rose in the spring, and fruit in summer. Of
+the same nature is sickness and death; slander, and lying in wait, and
+whatsoever else ordinarily doth unto fools use to be occasion either
+of joy or sorrow. That, whatsoever it is, that comes after, doth always
+very naturally, and as it were familiarly, follow upon that which was
+before. For thou must consider the things of the world, not as a loose
+independent number, consisting merely of necessary events; but as a
+discreet connection of things orderly and harmoniously disposed. There
+is then to be seen in the things of the world, not a bare succession,
+but an admirable correspondence and affinity.
+
+XXXVII. Let that of Heraclitus never be out of thy mind, that the death
+of earth, is water, and the death of water, is air; and the death of
+air, is fire; and so on the contrary. Remember him also who was ignorant
+whither the way did lead, and how that reason being the thing by which
+all things in the world are administered, and which men are continually
+and most inwardly conversant with: yet is the thing, which ordinarily
+they are most in opposition with, and how those things which daily
+happen among them, cease not daily to be strange unto them, and that
+we should not either speak, or do anything as men in their sleep, by
+opinion and bare imagination: for then we think we speak and do, and
+that we must not be as children, who follow their father's example;
+for best reason alleging their bare successive tradition from our
+forefathers we have received it.
+
+XXXVIII. Even as if any of the gods should tell thee, Thou shalt
+certainly die to-morrow, or next day, thou wouldst not, except thou wert
+extremely base and pusillanimous, take it for a great benefit, rather
+to die the next day after, than to-morrow; (for alas, what is the
+difference!) so, for the same reason, think it no great matter to die
+rather many years after, than the very next day.
+
+XXXIX. Let it be thy perpetual meditation, how many physicians who
+once looked so grim, and so theatrically shrunk their brows upon their
+patients, are dead and gone themselves. How many astrologers, after that
+in great ostentation they had foretold the death of some others, how
+many philosophers after so many elaborate tracts and volumes concerning
+either mortality or immortality; how many brave captains and commanders,
+after the death and slaughter of so many; how many kings and tyrants,
+after they had with such horror and insolency abused their power upon
+men's lives, as though themselves had been immortal; how many, that
+I may so speak, whole cities both men and towns: Helice, Pompeii,
+Herculaneum, and others innumerable are dead and gone. Run them over
+also, whom thou thyself, one after another, hast known in thy time
+to drop away. Such and such a one took care of such and such a one's
+burial, and soon after was buried himself. So one, so another: and all
+things in a short time. For herein lieth all indeed, ever to look upon
+all worldly things, as things for their continuance, that are but for a
+day: and for their worth, most vile, and contemptible, as for example,
+What is man? That which but the other day when he was conceived was vile
+snivel; and within few days shall be either an embalmed carcass, or mere
+ashes. Thus must thou according to truth and nature, throughly consider
+how man's life is but for a very moment of time, and so depart meek and
+contented: even as if a ripe olive falling should praise the ground that
+bare her, and give thanks to the tree that begat her.
+
+XL. Thou must be like a promontory of the sea, against which though
+the waves beat continually, yet it both itself stands, and about it are
+those swelling waves stilled and quieted.
+
+XLI. Oh, wretched I, to whom this mischance is happened! nay, happy I,
+to whom this thing being happened, I can continue without grief; neither
+wounded by that which is present, nor in fear of that which is to come.
+For as for this, it might have happened unto any man, but any man having
+such a thing befallen him, could not have continued without grief. Why
+then should that rather be an unhappiness, than this a happiness? But
+however, canst thou, O man! term that unhappiness, which is no mischance
+to the nature of man I Canst thou think that a mischance to the nature
+of man, which is not contrary to the end and will of his nature? What
+then hast thou learned is the will of man's nature? Doth that then which
+hath happened unto thee, hinder thee from being just? or magnanimous? or
+temperate? or wise? or circumspect? or true? or modest? or free? or from
+anything else of all those things in the present enjoying and possession
+whereof the nature of man, (as then enjoying all that is proper unto
+her,) is fully satisfied? Now to conclude; upon all occasion of sorrow
+remember henceforth to make use of this dogma, that whatsoever it is
+that hath happened unto thee, is in very deed no such thing of itself,
+as a misfortune; but that to bear it generously, is certainly great
+happiness.
+
+XLII. It is but an ordinary coarse one, yet it is a good effectual
+remedy against the fear of death, for a man to consider in his mind the
+examples of such, who greedily and covetously (as it were) did for a
+long time enjoy their lives. What have they got more, than they whose
+deaths have been untimely? Are not they themselves dead at the last?
+as Cadiciant's, Fabius, Julianus Lepidus, or any other who in their
+lifetime having buried many, were at the last buried themselves. The
+whole space of any man's life, is but little; and as little as it is,
+with what troubles, with what manner of dispositions, and in the society
+of how wretched a body must it be passed! Let it be therefore unto thee
+altogether as a matter of indifferency. For if thou shalt look backward;
+behold, what an infinite chaos of time doth present itself unto thee;
+and as infinite a chaos, if thou shalt look forward. In that which is
+so infinite, what difference can there be between that which liveth but
+three days, and that which liveth three ages?
+
+XLIII. Let thy course ever be the most compendious way. The most
+compendious, is that which is according to nature: that is, in all both
+words and deeds, ever to follow that which is most sound and perfect.
+For such a resolution will free a man from all trouble, strife,
+dissembling, and ostentation.
+
+
+
+
+THE FIFTH BOOK
+
+I. In the morning when thou findest thyself unwilling to rise, consider
+with thyself presently, it is to go about a man's work that I am stirred
+up. Am I then yet unwilling to go about that, for which I myself was
+born and brought forth into this world? Or was I made for this, to
+lay me down, and make much of myself in a warm bed? 'O but this is
+pleasing.' And was it then for this that thou wert born, that thou
+mightest enjoy pleasure? Was it not in very truth for this, that thou
+mightest always be busy and in action? Seest thou not how all things
+in the world besides, how every tree md plant, how sparrows and ants,
+spiders and bees: how all in their kind are intent as it were orderly to
+perform whatsoever (towards the preservation of this orderly universe)
+naturally doth become and belong unto thin? And wilt not thou do that,
+which belongs unto a man to do? Wilt not thou run to do that, which thy
+nature doth require? 'But thou must have some rest.' Yes, thou must.
+Nature hath of that also, as well as of eating and drinking, allowed
+thee a certain stint. But thou guest beyond thy stint, and beyond that
+which would suffice, and in matter of action, there thou comest short of
+that which thou mayest. It must needs be therefore, that thou dost not
+love thyself, for if thou didst, thou wouldst also love thy nature, and
+that which thy nature doth propose unto herself as her end. Others,
+as many as take pleasure in their trade and profession, can even pine
+themselves at their works, and neglect their bodies and their food for
+it; and doest thou less honour thy nature, than an ordinary mechanic
+his trade; or a good dancer his art? than a covetous man his silver, and
+vainglorious man applause? These to whatsoever they take an affection,
+can be content to want their meat and sleep, to further that every one
+which he affects: and shall actions tending to the common good of
+human society, seem more vile unto thee, or worthy of less respect and
+intention?
+
+II. How easy a thing is it for a man to put off from him all turbulent
+adventitious imaginations, and presently to be in perfect rest and
+tranquillity!
+
+III. Think thyself fit and worthy to speak, or to do anything that is
+according to nature, and let not the reproach, or report of some that
+may ensue upon it, ever deter thee. If it be right and honest to be
+spoken or done, undervalue not thyself so much, as to be discouraged
+from it. As for them, they have their own rational over-ruling part, and
+their own proper inclination: which thou must not stand and look
+about to take notice of, but go on straight, whither both thine own
+particular, and the common nature do lead thee; and the way of both
+these, is but one.
+
+IV. I continue my course by actions according to nature, until I
+fall and cease, breathing out my last breath into that air, by which
+continually breathed in I did live; and falling upon that earth, out of
+whose gifts and fruits my father gathered his seed, my mother her
+blood, and my nurse her milk, out of which for so many years I have
+been provided, both of meat and drink. And lastly, which beareth me that
+tread upon it, and beareth with me that so many ways do abuse it, or
+so freely make use of it, so many ways to so many ends.
+
+V. No man can admire thee for thy sharp acute language, such is thy
+natural disability that way. Be it so: yet there be many other good
+things, for the want of which thou canst not plead the want or natural
+ability. Let them be seen in thee, which depend wholly from thee;
+sincerity, gravity, laboriousness, contempt of pleasures; be not
+querulous, be Content with little, be kind, be free; avoid all
+superfluity, all vain prattling; be magnanimous. Doest not thou
+perceive, how many things there be, which notwithstanding any pretence
+of natural indisposition and unfitness, thou mightest have performed and
+exhibited, and yet still thou doest voluntarily continue drooping
+downwards? Or wilt thou say that it is through defect of thy natural
+constitution, that thou art constrained to murmur, to be base and
+wretched to flatter; now to accuse, and now to please, and pacify thy
+body: to be vainglorious, to be so giddy-headed., and unsettled in thy
+thoughts? nay (witnesses be the Gods) of all these thou mightest have
+been rid long ago: only, this thou must have been contented with, to
+have borne the blame of one that is somewhat slow and dull, wherein thou
+must so exercise thyself, as one who neither doth much take to heart
+this his natural defect, nor yet pleaseth himself in it.
+
+VI. Such there be, who when they have done a good turn to any, are ready
+to set them on the score for it, and to require retaliation. Others
+there be, who though they stand not upon retaliation, to require any,
+yet they think with themselves nevertheless, that such a one is their
+debtor, and they know as their word is what they have done. Others again
+there be, who when they have done any such thing, do not so much as
+know what they have done; but are like unto the vine, which beareth her
+grapes, and when once she hath borne her own proper fruit, is contented
+and seeks for no further recompense. As a horse after a race, and a
+hunting dog when he hath hunted, and a bee when she hath made her honey,
+look not for applause and commendation; so neither doth that man that
+rightly doth understand his own nature when he hath done a good turn:
+but from one doth proceed to do another, even as the vine after she hath
+once borne fruit in her own proper season, is ready for another time.
+Thou therefore must be one of them, who what they do, barely do it
+without any further thought, and are in a manner insensible of what they
+do. 'Nay but,' will some reply perchance, 'this very thing a rational
+man is bound unto, to understand what it is, that he doeth.' For it
+is the property, say they, of one that is naturally sociable, to be
+sensible, that he doth operate sociably: nay, and to desire, that the
+party him self that is sociably dealt with, should be sensible of it
+too. I answer, That which thou sayest is true indeed, but the true
+meaning of that which is said, thou dost not understand. And therefore
+art thou one of those first, whom I mentioned. For they also are led by
+a probable appearance of reason. But if thou dost desire to understand
+truly what it is that is said, fear not that thou shalt therefore give
+over any sociable action.
+
+VII. The form of the Athenians' prayer did run thus: 'O rain, rain, good
+Jupiter, upon all the grounds and fields that belong to the Athenians.'
+Either we should not pray at all, or thus absolutely and freely; and not
+every one for himself in particular alone.
+
+VIII. As we say commonly, The physician hath prescribed unto this man,
+riding; unto another, cold baths; unto a third, to go barefoot: so it is
+alike to say, The nature of the universe hath prescribed unto this man
+sickness, or blindness, or some loss, or damage or some such thing. For
+as there, when we say of a physician, that he hath prescribed anything,
+our meaning is, that he hath appointed this for that, as subordinate
+and conducing to health: so here, whatsoever doth happen unto any, is
+ordained unto him as a thing subordinate unto the fates, and therefore
+do we say of such things, that they do happen, or fall together; as of
+square stones, when either in walls, or pyramids in a certain position
+they fit one another, and agree as it were in an harmony, the masons
+say, that they do (sumbainein) as if thou shouldest say, fall together:
+so that in the general, though the things be divers that make it, yet
+the consent or harmony itself is but one. And as the whole world is made
+up of all the particular bodies of the world, one perfect and complete
+body, of the same nature that particular bodies; so is the destiny of
+particular causes and events one general one, of the same nature that
+particular causes are. What I now say, even they that are mere idiots
+are not ignorant of: for they say commonly (touto eferen autw) that is,
+This his destiny hath brought upon him. This therefore is by the fates
+properly and particularly brought upon this, as that unto this in
+particular is by the physician prescribed. These therefore let us
+accept of in like manner, as we do those that are prescribed unto us our
+physicians. For them also in themselves shall We find to contain many
+harsh things, but we nevertheless, in hope of health, and recovery,
+accept of them. Let the fulfilling and accomplishment of those things
+which the common nature hath determined, be unto thee as thy health.
+Accept then, and be pleased with whatsoever doth happen, though
+otherwise harsh and un-pleasing, as tending to that end, to the health
+and welfare of the universe, and to Jove's happiness and prosperity.
+For this whatsoever it be, should not have been produced, had it not
+conduced to the good of the universe. For neither doth any ordinary
+particular nature bring anything to pass, that is not to whatsoever
+is within the sphere of its own proper administration and government
+agreeable and subordinate. For these two considerations then thou must
+be well pleased with anything that doth happen unto thee. First, because
+that for thee properly it was brought to pass, and unto thee it
+was prescribed; and that from the very beginning by the series and
+connection of the first causes, it hath ever had a reference unto thee.
+And secondly, because the good success and perfect welfare, and indeed
+the very continuance of Him, that is the Administrator of the whole,
+doth in a manner depend on it. For the whole (because whole, therefore
+entire and perfect) is maimed, and mutilated, if thou shalt cut off
+anything at all, whereby the coherence, and contiguity as of parts, so
+of causes, is maintained and preserved. Of which certain it is,
+that thou doest (as much as lieth in thee) cut off, and in some sort
+violently take somewhat away, as often as thou art displeased with
+anything that happeneth.
+
+IX. Be not discontented, be not disheartened, be not out of hope, if
+often it succeed not so well with thee punctually and precisely to do
+all things according to the right dogmata, but being once cast off,
+return unto them again: and as for those many and more frequent
+occurrences, either of worldly distractions, or human infirmities, which
+as a man thou canst not but in some measure be subject unto, be not thou
+discontented with them; but however, love and affect that only which
+thou dust return unto: a philosopher's life, and proper occupation after
+the most exact manner. And when thou dust return to thy philosophy,
+return not unto it as the manner of some is, after play and liberty as
+it were, to their schoolmasters and pedagogues; but as they that have
+sore eyes to their sponge and egg: or as another to his cataplasm; or
+as others to their fomentations: so shalt not thou make it a matter of
+ostentation at all to obey reason but of ease and comfort. And
+remember that philosophy requireth nothing of thee, but what thy
+nature requireth, and wouldest thou thyself desire anything that is
+not according to nature? for which of these sayest thou; that which is
+according to nature or against it, is of itself more kind and pleasing?
+Is it not for that respect especially, that pleasure itself is to so
+many men's hurt and overthrow, most prevalent, because esteemed commonly
+most kind, and natural? But consider well whether magnanimity rather,
+and true liberty, and true simplicity, and equanimity, and holiness;
+whether these be not most kind and natural? And prudency itself, what
+more kind and amiable than it, when thou shalt truly consider with
+thyself, what it is through all the proper objects of thy rational
+intellectual faculty currently to go on without any fall or stumble?
+As for the things of the world, their true nature is in a manner so
+involved with obscurity, that unto many philosophers, and those no
+mean ones, they seemed altogether incomprehensible, and the Stoics
+themselves, though they judge them not altogether incomprehensible,
+yet scarce and not without much difficulty, comprehensible, so that
+all assent of ours is fallible, for who is he that is infallible in his
+conclusions? From the nature of things, pass now unto their subjects
+and matter: how temporary, how vile are they I such as may be in the
+power and possession of some abominable loose liver, of some common
+strumpet, of some notorious oppressor and extortioner. Pass from thence
+to the dispositions of them that thou doest ordinarily converse with,
+how hardly do we bear, even with the most loving and amiable! that I may
+not say, how hard it is for us to bear even with our own selves, in such
+obscurity, and impurity of things: in such and so continual a flux both
+of the substances and time; both of the motions themselves, and things
+moved; what it is that we can fasten upon; either to honour, and respect
+especially; or seriously, and studiously to seek after; I cannot so much
+as conceive For indeed they are things contrary.
+
+X. Thou must comfort thyself in the expectation of thy natural
+dissolution, and in the meantime not grieve at the delay; but rest
+contented in those two things. First, that nothing shall happen unto
+thee, which is not according to the nature of the universe. Secondly,
+that it is in thy power, to do nothing against thine own proper God, and
+inward spirit. For it is not in any man's power to constrain thee to
+transgress against him.
+
+XI. What is the use that now at this present I make of my soul? Thus
+from time to time and upon all occasions thou must put this question to
+thyself; what is now that part of mine which they call the rational
+mistress part, employed about? Whose soul do I now properly possess? a
+child's? or a youth's? a woman's? or a tyrant's? some brute, or some
+wild beast's soul?
+
+XII. What those things are in themselves, which by the greatest part are
+esteemed good, thou mayest gather even from this. For if a man shall
+hear things mentioned as good, which are really good indeed, such as are
+prudence, temperance, justice, fortitude, after so much heard and
+conceived, he cannot endure to hear of any more, for the word good is
+properly spoken of them. But as for those which by the vulgar are
+esteemed good, if he shall hear them mentioned as good, he doth hearken
+for more. He is well contented to hear, that what is spoken by the
+comedian, is but familiarly and popularly spoken, so that even the
+vulgar apprehend the difference. For why is it else, that this offends
+not and needs not to be excused, when virtues are styled good: but that
+which is spoken in commendation of wealth, pleasure, or honour, we
+entertain it only as merrily and pleasantly spoken? Proceed therefore,
+and inquire further, whether it may not be that those things also which
+being mentioned upon the stage were merrily, and with great applause of
+the multitude, scoffed at with this jest, that they that possessed them
+had not in all the world of their own, (such was their affluence and
+plenty) so much as a place where to avoid their excrements. Whether, I
+say, those ought not also in very deed to be much respected, and
+esteemed of, as the only things that are truly good.
+
+XIII. All that I consist of, is either form or matter. No corruption can
+reduce either of these unto nothing: for neither did I of nothing become
+a subsistent creature. Every part of mine then will by mutation be
+disposed into a certain part of the whole world, and that in time into
+another part; and so in infinitum; by which kind of mutation, I also
+became what I am, and so did they that begot me, and they before them,
+and so upwards in infinitum. For so we may be allowed to speak, though
+the age and government of the world, be to some certain periods of time
+limited, and confined.
+
+XIV. Reason, and rational power, are faculties which content themselves
+with themselves, and their own proper operations. And as for their first
+inclination and motion, that they take from themselves. But their
+progress is right to the end and object, which is in their way, as it
+were, and lieth just before them: that is, which is feasible and
+possible, whether it be that which at the first they proposed to
+themselves, or no. For which reason also such actions are termed
+katorqwseiz to intimate the directness of the way, by which they are
+achieved. Nothing must be thought to belong to a man, which doth not
+belong unto him as he is a man. These, the event of purposes, are not
+things required in a man. The nature of man doth not profess any such
+things. The final ends and consummations of actions are nothing at all
+to a man's nature. The end therefore of a man, or the summum bonum
+whereby that end is fulfilled, cannot consist in the consummation of
+actions purposed and intended. Again, concerning these outward worldly
+things, were it so that any of them did properly belong unto man, then
+would it not belong unto man, to condemn them and to stand in opposition
+with them. Neither would he be praiseworthy that can live without them;
+or he good, (if these were good indeed) who of his own accord doth
+deprive himself of any of them. But we see contrariwise, that the more a
+man doth withdraw himself from these wherein external pomp and greatness
+doth consist, or any other like these; or the better he doth bear with
+the loss of these, the better he is accounted.
+
+XV. Such as thy thoughts and ordinary cogitations are, such will thy
+mind be in time. For the soul doth as it were receive its tincture from
+the fancies, and imaginations. Dye it therefore and thoroughly soak it
+with the assiduity of these cogitations. As for example. Wheresoever
+thou mayest live, there it is in thy power to live well and happy. But
+thou mayest live at the Court, there then also mayest thou live well and
+happy. Again, that which everything is made for, he is also made unto
+that, and cannot but naturally incline unto it. That which anything
+doth naturally incline unto, therein is his end. Wherein the end of
+everything doth consist, therein also doth his good and benefit consist.
+Society therefore is the proper good of a rational creature. For that we
+are made for society, it hath long since been demonstrated. Or can any
+man make any question of this, that whatsoever is naturally worse and
+inferior, is ordinarily subordinated to that which is better? and that
+those things that are best, are made one for another? And those things
+that have souls, are better than those that have none? and of those that
+have, those best that have rational souls?
+
+XVI. To desire things impossible is the part of a mad man. But it is a
+thing impossible, that wicked man should not commit some such things.
+Neither doth anything happen to any man, which in the ordinary course
+of nature as natural unto him doth not happen. Again, the same things
+happen unto others also. And truly, if either he that is ignorant that
+such a thing hath happened unto him, or he that is ambitious to be
+commended for his magnanimity, can be patient, and is not grieved: is it
+not a grievous thing, that either ignorance, or a vain desire to please
+and to be commended, should be more powerful and effectual than true
+prudence? As for the things themselves, they touch not the soul, neither
+can they have any access unto it: neither can they of themselves any
+ways either affect it, or move it. For she herself alone can affect and
+move herself, and according as the dogmata and opinions are, which she
+doth vouchsafe herself; so are those things which, as accessories, have
+any co-existence with her.
+
+XVII. After one consideration, man is nearest unto us; as we are bound
+to do them good, and to bear with them. But as he may oppose any of our
+true proper actions, so man is unto me but as a thing indifferent: even
+as the sun, or the wind, or some wild beast. By some of these it may be,
+that some operation or other of mine, may be hindered; however, of my
+mind and resolution itself, there can be no let or impediment, by reason
+of that ordinary constant both exception (or reservation wherewith it
+inclineth) and ready conversion of objects; from that which may not be,
+to that which may be, which in the prosecution of its inclinations, as
+occasion serves, it doth observe. For by these the mind doth turn and
+convert any impediment whatsoever, to be her aim and purpose. So that
+what before was the impediment, is now the principal object of her
+working; and that which before was in her way, is now her readiest way.
+
+XVIII. Honour that which is chiefest and most powerful in the world, and
+that is it, which makes use of all things, and governs all things. So
+also in thyself; honour that which is chiefest, and most powerful; and
+is of one kind and nature with that which we now spake of. For it is the
+very same, which being in thee, turneth all other things to its own use,
+and by whom also thy life is governed.
+
+XIX. That which doth not hurt the city itself; cannot hurt any citizen.
+This rule thou must remember to apply and make use of upon every conceit
+and apprehension of wrong. If the whole city be not hurt by this,
+neither am I certainly. And if the whole be not, why should I make it
+my private grievance? consider rather what it is wherein he is overseen
+that is thought to have done the wrong. Again, often meditate how
+swiftly all things that subsist, and all things that are done in the
+world, are carried away, and as it were conveyed out of sight: for both
+the substance themselves, we see as a flood, are in a continual flux;
+and all actions in a perpetual change; and the causes themselves,
+subject to a thousand alterations, neither is there anything almost,
+that may ever be said to be now settled and constant. Next unto this,
+and which follows upon it, consider both the infiniteness of the time
+already past, and the immense vastness of that which is to come, wherein
+all things are to be resolved and annihilated. Art not thou then a
+very fool, who for these things, art either puffed up with pride, or
+distracted with cares, or canst find in thy heart to make such moans as
+for a thing that would trouble thee for a very long time? Consider the
+whole universe whereof thou art but a very little part, and the whole
+age of the world together, whereof but a short and very momentary
+portion is allotted unto thee, and all the fates and destinies together,
+of which how much is it that comes to thy part and share! Again: another
+doth trespass against me. Let him look to that. He is master of his own
+disposition, and of his own operation. I for my part am in the meantime
+in possession of as much, as the common nature would have me to possess:
+and that which mine own nature would have me do, I do.
+
+XX. Let not that chief commanding part of thy soul be ever subject to
+any variation through any corporal either pain or pleasure, neither
+suffer it to be mixed with these, but let it both circumscribe itself,
+and confine those affections to their own proper parts and members.
+But if at any time they do reflect and rebound upon the mind and
+understanding (as in an united and compacted body it must needs;) then
+must thou not go about to resist sense and feeling, it being natural.
+However let not thy understanding to this natural sense and feeling,
+which whether unto our flesh pleasant or painful, is unto us nothing
+properly, add an opinion of either good or bad and all is well.
+
+XXI. To live with the Gods. He liveth with the Gods, who at all times
+affords unto them the spectacle of a soul, both contented and well
+pleased with whatsoever is afforded, or allotted unto her; and
+performing whatsoever is pleasing to that Spirit, whom (being part of
+himself) Jove hath appointed to every man as his overseer and governor.
+
+XXII. Be not angry neither with him whose breath, neither with him whose
+arm holes, are offensive. What can he do? such is his breath naturally,
+and such are his arm holes; and from such, such an effect, and such
+a smell must of necessity proceed. 'O, but the man (sayest thou) hath
+understanding in him, and might of himself know, that he by standing
+near, cannot choose but offend.' And thou also (God bless thee!) hast
+understanding. Let thy reasonable faculty, work upon his reasonable
+faculty; show him his fault, admonish him. If he hearken unto thee, thou
+hast cured him, and there will be no more occasion of anger.
+
+XXIII. 'Where there shall neither roarer be, nor harlot.' Why so? As
+thou dost purpose to live, when thou hast retired thyself to some such
+place, where neither roarer nor harlot is: so mayest thou here. And if
+they will not suffer thee, then mayest thou leave thy life rather than
+thy calling, but so as one that doth not think himself anyways wronged.
+Only as one would say, Here is a smoke; I will out of it. And what a
+great matter is this! Now till some such thing force me out, I will
+continue free; neither shall any man hinder me to do what I will, and
+my will shall ever be by the proper nature of a reasonable and sociable
+creature, regulated and directed.
+
+XXIV. That rational essence by which the universe is governed, is for
+community and society; and therefore hath it both made the things that
+are worse, for the best, and hath allied and knit together those
+which are best, as it were in an harmony. Seest thou not how it hath
+sub-ordinated, and co-ordinated? and how it hath distributed unto
+everything according to its worth? and those which have the pre-eminency
+and superiority above all, hath it united together, into a mutual
+consent and agreement.
+
+XXV. How hast thou carried thyself hitherto towards the Gods? towards
+thy parents? towards thy brethren? towards thy wife? towards thy
+children? towards thy masters? thy foster-fathers? thy friends? thy
+domestics? thy servants? Is it so with thee, that hitherto thou hast
+neither by word or deed wronged any of them? Remember withal through how
+many things thou hast already passed, and how many thou hast been able
+to endure; so that now the legend of thy life is full, and thy charge is
+accomplished. Again, how many truly good things have certainly by thee
+been discerned? how many pleasures, how many pains hast thou passed over
+with contempt? how many things eternally glorious hast thou despised?
+towards how many perverse unreasonable men hast thou carried thyself
+kindly, and discreetly?
+
+XXVI. Why should imprudent unlearned souls trouble that which is
+both learned, and prudent? And which is that that is so? she that
+understandeth the beginning and the end, and hath the true knowledge of
+that rational essence, that passeth through all things subsisting, and
+through all ages being ever the same, disposing and dispensing as it
+were this universe by certain periods of time.
+
+XXVII. Within a very little while, thou wilt be either ashes, or a
+sceletum; and a name perchance; and perchance, not so much as a name.
+And what is that but an empty sound, and a rebounding echo? Those things
+which in this life are dearest unto us, and of most account, they are in
+themselves but vain, putrid, contemptible. The most weighty and serious,
+if rightly esteemed, but as puppies, biting one another: or untoward
+children, now laughing and then crying. As for faith, and modesty, and
+justice, and truth, they long since, as one of the poets hath it, have
+abandoned this spacious earth, and retired themselves unto heaven. What
+is it then that doth keep thee here, if things sensible be so mutable
+and unsettled? and the senses so obscure, and so fallible? and our souls
+nothing but an exhalation of blood? and to be in credit among such,
+be but vanity? What is it that thou dost stay for? an extinction, or a
+translation; either of them with a propitious and contented mind. But
+still that time come, what will content thee? what else, but to worship
+and praise the Gods; and to do good unto men. To bear with them, and
+to forbear to do them any wrong. And for all external things belonging
+either to this thy wretched body, or life, to remember that they are
+neither thine, nor in thy power.
+
+XXVIII. Thou mayest always speed, if thou wilt but make choice of the
+right way; if in the course both of thine opinions and actions, thou
+wilt observe a true method. These two things be common to the souls, as
+of God, so of men, and of every reasonable creature, first that in their
+own proper work they cannot be hindered by anything: and secondly, that
+their happiness doth consist in a disposition to, and in the practice of
+righteousness; and that in these their desire is terminated.
+
+XXIX. If this neither be my wicked act, nor an act anyways depending
+from any wickedness of mine, and that by it the public is not hurt; what
+doth it concern me? And wherein can the public be hurt? For thou must
+not altogether be carried by conceit and common opinion: as for help
+thou must afford that unto them after thy best ability, and as occasion
+shall require, though they sustain damage, but in these middle or
+worldly things; but however do not thou conceive that they are truly
+hurt thereby: for that is not right. But as that old foster-father
+in the comedy, being now to take his leave doth with a great deal of
+ceremony, require his foster-child's rhombus, or rattle-top, remembering
+nevertheless that it is but a rhombus; so here also do thou likewise.
+For indeed what is all this pleading and public bawling for at the
+courts? O man, hast thou forgotten what those things are! yea but they
+are things that others much care for, and highly esteem of. Wilt thou
+therefore be a fool too? Once I was; let that suffice.
+
+XXX. Let death surprise rue when it will, and where it will, I may be a
+happy man, nevertheless.
+
+For he is a happy man, who in his lifetime dealeth unto himself a happy
+lot and portion. A happy lot and portion is, good inclinations of the
+soul, good desires, good actions.
+
+
+
+
+THE SIXTH BOOK
+
+I. The matter itself, of which the universe doth consist, is of itself
+very tractable and pliable. That rational essence that doth govern it,
+hath in itself no cause to do evil. It hath no evil in itself; neither
+can it do anything that is evil: neither can anything be hurt by it. And
+all things are done and determined according to its will and prescript.
+
+II. Be it all one unto thee, whether half frozen or well warm; whether
+only slumbering, or after a full sleep; whether discommended or
+commended thou do thy duty: or whether dying or doing somewhat else; for
+that also 'to die,' must among the rest be reckoned as one of the duties
+and actions of our lives.
+
+III. Look in, let not either the proper quality, or the true worth of
+anything pass thee, before thou hast fully apprehended it.
+
+IV. All substances come soon to their change, and either they shall
+be resolved by way of exhalation (if so be that all things shall be
+reunited into one substance), or as others maintain, they shall be
+scattered and dispersed. As for that Rational Essence by which all
+things are governed, as it best understandeth itself, both its own
+disposition, and what it doth, and what matter it hath to do with and
+accordingly doth all things; so we that do not, no wonder, if we wonder
+at many things, the reasons whereof we cannot comprehend.
+
+V. The best kind of revenge is, not to become like unto them.
+
+VI. Let this be thy only joy, and thy only comfort, from one sociable
+kind action without intermission to pass unto another, God being ever in
+thy mind.
+
+VII. The rational commanding part, as it alone can stir up and turn
+itself; so it maketh both itself to be, and everything that happeneth,
+to appear unto itself, as it will itself.
+
+VIII. According to the nature of the universe all things particular are
+determined, not according to any other nature, either about compassing
+and containing; or within, dispersed and contained; or without,
+depending. Either this universe is a mere confused mass, and an
+intricate context of things, which shall in time be scattered and
+dispersed again: or it is an union consisting of order, and administered
+by Providence. If the first, why should I desire to continue any longer
+in this fortuit confusion and commixtion? or why should I take care for
+anything else, but that as soon as may be I may be earth again? And
+why should I trouble myself any more whilst I seek to please the Gods?
+Whatsoever I do, dispersion is my end, and will come upon me whether I
+will or no. But if the latter be, then am not I religious in vain;
+then will I be quiet and patient, and put my trust in Him, who is the
+Governor of all.
+
+IX. Whensoever by some present hard occurrences thou art constrained to
+be in some sort troubled and vexed, return unto thyself as soon as may
+be, and be not out of tune longer than thou must needs. For so shalt
+thou be the better able to keep thy part another time, and to maintain
+the harmony, if thou dost use thyself to this continually; once out,
+presently to have recourse unto it, and to begin again.
+
+X. If it were that thou hadst at one time both a stepmother, and
+a natural mother living, thou wouldst honour and respect her also;
+nevertheless to thine own natural mother would thy refuge, and recourse
+be continually. So let the court and thy philosophy be unto thee. Have
+recourse unto it often, and comfort thyself in her, by whom it is that
+those other things are made tolerable unto thee, and thou also in those
+things not intolerable unto others.
+
+XI. How marvellous useful it is for a man to represent unto himself
+meats, and all such things that are for the mouth, under a right
+apprehension and imagination! as for example: This is the carcass of a
+fish; this of a bird; and this of a hog. And again more generally; This
+phalernum, this excellent highly commended wine, is but the bare juice
+of an ordinary grape. This purple robe, but sheep's hairs, dyed with
+the blood of a shellfish. So for coitus, it is but the attrition of an
+ordinary base entrail, and the excretion of a little vile snivel, with
+a certain kind of convulsion: according to Hippocrates his opinion. How
+excellent useful are these lively fancies and representations of things,
+thus penetrating and passing through the objects, to make their true
+nature known and apparent! This must thou use all thy life long, and
+upon all occasions: and then especially, when matters are apprehended
+as of great worth and respect, thy art and care must be to uncover
+them, and to behold their vileness, and to take away from them all those
+serious circumstances and expressions, under which they made so grave
+a show. For outward pomp and appearance is a great juggler; and then
+especially art thou most in danger to be beguiled by it, when (to
+a man's thinking) thou most seemest to be employed about matters of
+moment.
+
+XII. See what Crates pronounceth concerning Xenocrates himself.
+
+XIII. Those things which the common sort of people do admire, are most
+of them such things as are very general, and may be comprehended under
+things merely natural, or naturally affected and qualified: as stones,
+wood, figs, vines, olives. Those that be admired by them that are more
+moderate and restrained, are comprehended under things animated: as
+flocks and herds. Those that are yet more gentle and curious, their
+admiration is commonly confined to reasonable creatures only; not in
+general as they are reasonable, but as they are capable of art, or of
+some craft and subtile invention: or perchance barely to reasonable
+creatures; as they that delight in the possession of many slaves. But
+he that honours a reasonable soul in general, as it is reasonable and
+naturally sociable, doth little regard anything else: and above all
+things is careful to preserve his own, in the continual habit and
+exercise both of reason and sociableness: and thereby doth co-operate
+with him, of whose nature he doth also participate; God.
+
+XIV. Some things hasten to be, and others to be no more. And even
+whatsoever now is, some part thereof hath already perished. Perpetual
+fluxes and alterations renew the world, as the perpetual course of time
+doth make the age of the world (of itself infinite) to appear always
+fresh and new. In such a flux and course of all things, what of these
+things that hasten so fast away should any man regard, since among all
+there is not any that a man may fasten and fix upon? as if a man would
+settle his affection upon some ordinary sparrow living by him, who is no
+sooner seen, than out of sight. For we must not think otherwise of our
+lives, than as a mere exhalation of blood, or of an ordinary respiration
+of air. For what in our common apprehension is, to breathe in the air
+and to breathe it out again, which we do daily: so much is it and no
+more, at once to breathe out all thy respirative faculty into that
+common air from whence but lately (as being but from yesterday, and
+to-day), thou didst first breathe it in, and with it, life.
+
+XV. Not vegetative spiration, it is not surely (which plants have) that
+in this life should be so dear unto us; nor sensitive respiration, the
+proper life of beasts, both tame and wild; nor this our imaginative
+faculty; nor that we are subject to be led and carried up and down by
+the strength of our sensual appetites; or that we can gather, and live
+together; or that we can feed: for that in effect is no better, than
+that we can void the excrements of our food. What is it then that should
+be dear unto us? to hear a clattering noise? if not that, then neither
+to be applauded by the tongues of men. For the praises of many tongues,
+is in effect no better than the clattering of so many tongues. If then
+neither applause, what is there remaining that should be dear unto thee?
+This I think: that in all thy motions and actions thou be moved,
+and restrained according to thine own true natural constitution and
+Construction only. And to this even ordinary arts and professions do
+lead us. For it is that which every art doth aim at, that whatsoever it
+is, that is by art effected and prepared, may be fit for that work that
+it is prepared for. This is the end that he that dresseth the vine, and
+he that takes upon him either to tame colts, or to train up dogs,
+doth aim at. What else doth the education of children, and all learned
+professions tend unto? Certainly then it is that, which should be dear
+unto us also. If in this particular it go well with thee, care not for
+the obtaining of other things. But is it so, that thou canst not but
+respect other things also? Then canst not thou truly be free? then canst
+thou not have self-content: then wilt thou ever be subject to passions.
+For it is not possible, but that thou must be envious, and jealous, and
+suspicious of them whom thou knowest can bereave thee of such things;
+and again, a secret underminer of them, whom thou seest in present
+possession of that which is dear unto thee. To be short, he must of
+necessity be full of confusion within himself, and often accuse the
+Gods, whosoever stands in need of these things. But if thou shalt
+honour and respect thy mind only, that will make thee acceptable
+towards thyself, towards thy friends very tractable; and conformable
+and concordant with the Gods; that is, accepting with praises whatsoever
+they shall think good to appoint and allot unto thee.
+
+XVI. Under, above, and about, are the motions of the elements; but
+the motion of virtue, is none of those motions, but is somewhat more
+excellent and divine. Whose way (to speed and prosper in it) must be
+through a way, that is not easily comprehended.
+
+XVII. Who can choose but wonder at them? They will not speak well of
+them that are at the same time with them, and live with them; yet they
+themselves are very ambitious, that they that shall follow, whom they
+have never seen, nor shall ever see, should speak well of them. As if
+a man should grieve that he hath not been commended by them, that lived
+before him.
+
+XVIII. Do not ever conceive anything impossible to man, which by thee
+cannot, or not without much difficulty be effected; but whatsoever in
+general thou canst Conceive possible and proper unto any man, think that
+very possible unto thee also.
+
+XIX. Suppose that at the palestra somebody hath all to-torn thee with
+his nails, and hath broken thy head. Well, thou art wounded. Yet thou
+dost not exclaim; thou art not offended with him. Thou dost not suspect
+him for it afterwards, as one that watcheth to do thee a mischief. Yea
+even then, though thou dost thy best to save thyself from him, yet not
+from him as an enemy. It is not by way of any suspicious indignation,
+but by way of gentle and friendly declination. Keep the same mind and
+disposition in other parts of thy life also. For many things there be,
+which we must conceit and apprehend, as though we had had to do with an
+antagonist at the palestra. For as I said, it is very possible for us to
+avoid and decline, though we neither suspect, nor hate.
+
+XX. If anybody shall reprove me, and shall make it apparent unto me,
+that in any either opinion or action of mine I do err, I will most
+gladly retract. For it is the truth that I seek after, by which I am
+sure that never any man was hurt; and as sure, that he is hurt that
+continueth in any error, or ignorance whatsoever.
+
+XXI. I for my part will do what belongs unto me; as for other things,
+whether things unsensible or things irrational; or if rational, yet
+deceived and ignorant of the true way, they shall not trouble or
+distract me. For as for those creatures which are not endued with reason
+and all other things and-matters of the world whatsoever I freely, and
+generously, as one endued with reason, of things that have none, make
+use of them. And as for men, towards them as naturally partakers of the
+same reason, my care is to carry myself sociably. But whatsoever it is
+that thou art about, remember to call upon the Gods. And as for the time
+how long thou shalt live to do these things, let it be altogether
+indifferent unto thee, for even three such hours are sufficient.
+
+XXII. Alexander of Macedon, and he that dressed his mules, when once
+dead both came to one. For either they were both resumed into those
+original rational essences from whence all things in the world are
+propagated; or both after one fashion were scattered into atoms.
+
+XXIII Consider how many different things, whether they concern our
+bodies, or our souls, in a moment of time come to pass in every one of
+us, and so thou wilt not wonder if many more things or rather all things
+that are done, can at one time subsist, and coexist in that both one and
+general, which we call the world.
+
+XXIV. if any should put this question unto thee, how this word Antoninus
+is written, wouldst thou not presently fix thine intention upon it, and
+utter out in order every letter of it? And if any shall begin to gainsay
+thee, and quarrel with thee about it; wilt thou quarrel with him again,
+or rather go on meekly as thou hast begun, until thou hast numbered out
+every letter? Here then likewise remember, that every duty that belongs
+unto a man doth consist of some certain letters or numbers as it were,
+to which without any noise or tumult keeping thyself thou must orderly
+proceed to thy proposed end, forbearing to quarrel with him that would
+quarrel and fall out with thee.
+
+XXV. Is it not a cruel thing to forbid men to affect those things, which
+they conceive to agree best with their own natures, and to tend most
+to their own proper good and behoof? But thou after a sort deniest them
+this liberty, as often as thou art angry with them for their sins. For
+surely they are led unto those sins whatsoever they be, as to
+their proper good and commodity. But it is not so (thou wilt object
+perchance). Thou therefore teach them better, and make it appear unto
+them: but be not thou angry with them.
+
+XXVI. Death is a cessation from the impression of the senses, the
+tyranny of the passions, the errors of the mind, and the servitude of
+the body.
+
+XXVII. If in this kind of life thy body be able to hold out, it is a
+shame that thy soul should faint first, and give over, take heed, lest
+of a philosopher thou become a mere Caesar in time, and receive a new
+tincture from the court. For it may happen if thou dost not take heed.
+Keep thyself therefore, truly simple, good, sincere, grave, free
+from all ostentation, a lover of that which is just, religious, kind,
+tender-hearted, strong and vigorous to undergo anything that becomes
+thee. Endeavour to continue such, as philosophy (hadst thou wholly and
+constantly applied thyself unto it) would have made, and secured thee.
+Worship the Gods, procure the welfare of men, this life is short.
+Charitable actions, and a holy disposition, is the only fruit of this
+earthly life.
+
+XXVIII. Do all things as becometh the disciple of Antoninus Pius.
+Remember his resolute constancy in things that were done by him
+according to reason, his equability in all things, his sanctity; the
+cheerfulness of his countenance, his sweetness, and how free he was from
+all vainglory; how careful to come to the true and exact knowledge of
+matters in hand, and how he would by no means give over till he did
+fully, and plainly understand the whole state of the business; and how
+patiently, and without any contestation he would bear with them, that
+did unjustly condemn him: how he would never be over-hasty in anything,
+nor give ear to slanders and false accusations, but examine and observe
+with best diligence the several actions and dispositions of men. Again,
+how he was no backbiter, nor easily frightened, nor suspicious, and in
+his language free from all affectation and curiosity: and how easily he
+would content himself with few things, as lodging, bedding, clothing,
+and ordinary nourishment, and attendance. How able to endure labour, how
+patient; able through his spare diet to continue from morning to evening
+without any necessity of withdrawing before his accustomed hours to
+the necessities of nature: his uniformity and constancy in matter of
+friendship. How he would bear with them that with all boldness and
+liberty opposed his opinions; and even rejoice if any man could better
+advise him: and lastly, how religious he was without superstition. All
+these things of him remember, that whensoever thy last hour shall
+come upon thee, it may find thee, as it did him, ready for it in the
+possession of a good conscience.
+
+XXIX. Stir up thy mind, and recall thy wits again from thy natural
+dreams, and visions, and when thou art perfectly awoken, and canst
+perceive that they were but dreams that troubled thee, as one newly
+awakened out of another kind of sleep look upon these worldly things
+with the same mind as thou didst upon those, that thou sawest in thy
+sleep.
+
+XXX. I consist of body and soul. Unto my body all things are
+indifferent, for of itself it cannot affect one thing more than another
+with apprehension of any difference; as for my mind, all things which
+are not within the verge of her own operation, are indifferent unto her,
+and for her own operations, those altogether depend of her; neither
+does she busy herself about any, but those that are present; for as
+for future and past operations, those also are now at this present
+indifferent unto her.
+
+XXXI. As long as the foot doth that which belongeth unto it to do, and
+the hand that which belongs unto it, their labour, whatsoever it be, is
+not unnatural. So a man as long as he doth that which is proper unto
+a man, his labour cannot be against nature; and if it be not against
+nature, then neither is it hurtful unto him. But if it were so that
+happiness did consist in pleasure: how came notorious robbers, impure
+abominable livers, parricides, and tyrants, in so large a measure to
+have their part of pleasures?
+
+XXXII. Dost thou not see, how even those that profess mechanic arts,
+though in some respect they be no better than mere idiots, yet they
+stick close to the course of their trade, neither can they find in
+their heart to decline from it: and is it not a grievous thing that
+an architect, or a physician shall respect the course and mysteries of
+their profession, more than a man the proper course and condition of his
+own nature, reason, which is common to him and to the Gods?
+
+XXXIII. Asia, Europe; what are they, but as corners of the whole world;
+of which the whole sea, is but as one drop; and the great Mount Athos,
+but as a clod, as all present time is but as one point of eternity. All,
+petty things; all things that are soon altered, soon perished. And all
+things come from one beginning; either all severally and particularly
+deliberated and resolved upon, by the general ruler and governor of all;
+or all by necessary consequence. So that the dreadful hiatus of a gaping
+lion, and all poison, and all hurtful things, are but (as the thorn and
+the mire) the necessary consequences of goodly fair things. Think not
+of these therefore, as things contrary to those which thou dost much
+honour, and respect; but consider in thy mind the true fountain of all.
+
+XXXIV He that seeth the things that are now, hath Seen all that either
+was ever, or ever shall be, for all things are of one kind; and all like
+one unto another. Meditate often upon the connection of all things in
+the world; and upon the mutual relation that they have one unto another.
+For all things are after a sort folded and involved one within another,
+and by these means all agree well together. For one thing is consequent
+unto another, by local motion, by natural conspiration and agreement,
+and by substantial union, or, reduction of all substances into one.
+
+XXXV. Fit and accommodate thyself to that estate and to those
+occurrences, which by the destinies have been annexed unto thee; and
+love those men whom thy fate it is to live with; but love them truly. An
+instrument, a tool, an utensil, whatsoever it be, if it be fit for the
+purpose it was made for, it is as it should be though he perchance that
+made and fitted it, be out of sight and gone. But in things natural,
+that power which hath framed and fitted them, is and abideth within them
+still: for which reason she ought also the more to be respected, and we
+are the more obliged (if we may live and pass our time according to her
+purpose and intention) to think that all is well with us, and according
+to our own minds. After this manner also, and in this respect it is,
+that he that is all in all doth enjoy his happiness.
+
+XXXVI. What things soever are not within the proper power and
+jurisdiction of thine own will either to compass or avoid, if thou shalt
+propose unto thyself any of those things as either good, or evil; it
+must needs be that according as thou shalt either fall into that which
+thou dost think evil, or miss of that which thou dost think good, so
+wilt thou be ready both to complain of the Gods, and to hate those men,
+who either shall be so indeed, or shall by thee be suspected as the
+cause either of thy missing of the one, or falling into the other. And
+indeed we must needs commit many evils, if we incline to any of these
+things, more or less, with an opinion of any difference. But if we mind
+and fancy those things only, as good and bad, which wholly depend of our
+own wills, there is no more occasion why we should either murmur against
+the Gods, or be at enmity with any man.
+
+XXXVII. We all work to one effect, some willingly, and with a rational
+apprehension of what we do: others without any such knowledge. As I
+think Heraclitus in a place speaketh of them that sleep, that even they
+do work in their kind, and do confer to the general operations of the
+world. One man therefore doth co-operate after one sort, and another
+after another sort; but even he that doth murmur, and to his power doth
+resist and hinder; even he as much as any doth co-operate. For of such
+also did the world stand in need. Now do thou consider among which of
+these thou wilt rank thyself. For as for him who is the Administrator
+of all, he will make good use of thee whether thou wilt or no, and make
+thee (as a part and member of the whole) so to co-operate with him,
+that whatsoever thou doest, shall turn to the furtherance of his own
+counsels, and resolutions. But be not thou for shame such a part of the
+whole, as that vile and ridiculous verse (which Chrysippus in a place
+doth mention) is a part of the comedy. XXXVIII. Doth either the sun take
+upon him to do that which belongs to the rain? or his son Aesculapius
+that, which unto the earth doth properly belong? How is it with every
+one of the stars in particular? Though they all differ one from another,
+and have their several charges and functions by themselves, do they not
+all nevertheless concur and co-operate to one end?
+
+XXXIX. If so be that the Gods have deliberated in particular of those
+things that should happen unto me, I must stand to their deliberation,
+as discrete and wise. For that a God should be an imprudent God, is a
+thing hard even to conceive: and why should they resolve to do me hurt?
+for what profit either unto them or the universe (which they specially
+take care for) could arise from it? But if so be that they have not
+deliberated of me in particular, certainly they have of the whole in
+general, and those things which in consequence and coherence of this
+general deliberation happen unto me in particular, I am bound to embrace
+and accept of. But if so be that they have not deliberated at all (which
+indeed is very irreligious for any man to believe: for then let us
+neither sacrifice, nor pray, nor respect our oaths, neither let us any
+more use any of those things, which we persuaded of the presence and
+secret conversation of the Gods among us, daily use and practise:)
+but, I say, if so be that they have not indeed either in general, or
+particular deliberated of any of those things, that happen unto us
+in this world; yet God be thanked, that of those things that
+concern myself, it is lawful for me to deliberate myself, and all my
+deliberation is but concerning that which may be to me most profitable.
+Now that unto every one is most profitable, which is according to his
+own constitution and nature. And my nature is, to be rational in all my
+actions and as a good, and natural member of a city and commonwealth,
+towards my fellow members ever to be sociably and kindly disposed and
+affected. My city and country as I am Antoninus, is Rome; as a man, the
+whole world. Those things therefore that are expedient and profitable to
+those cities, are the only things that are good and expedient for me.
+
+XL. Whatsoever in any kind doth happen to any one, is expedient to the
+whole. And thus much to content us might suffice, that it is expedient
+for the whole in general. But yet this also shalt thou generally
+perceive, if thou dost diligently take heed, that whatsoever doth happen
+to any one man or men.... And now I am content that the word expedient,
+should more generally be understood of those things which we otherwise
+call middle things, or things indifferent; as health, wealth, and the
+like.
+
+XLI. As the ordinary shows of the theatre and of other such places,
+when thou art presented with them, affect thee; as the same things still
+seen, and in the same fashion, make the sight ingrateful and tedious;
+so must all the things that we see all our life long affect us. For all
+things, above and below, are still the same, and from the same causes.
+When then will there be an end?
+
+XLII. Let the several deaths of men of all sorts, and of all sorts of
+professions, and of all sort of nations, be a perpetual object of thy
+thoughts,... so that thou mayst even come down to Philistio, Phoebus,
+and Origanion. Pass now to other generations. Thither shall we after
+many changes, where so many brave orators are; where so many grave
+philosophers; Heraclitus, Pythagoras, Socrates. Where so many heroes of
+the old times; and then so many brave captains of the latter times; and
+so many kings. After all these, where Eudoxus, Hipparchus, Archimedes;
+where so many other sharp, generous, industrious, subtile, peremptory
+dispositions; and among others, even they, that have been the greatest
+scoffers and deriders of the frailty and brevity of this our human life;
+as Menippus, and others, as many as there have been such as he. Of all
+these consider, that they long since are all dead, and gone. And what do
+they suffer by it! Nay they that have not so much as a name remaining,
+what are they the worse for it? One thing there is, and that only, which
+is worth our while in this world, and ought by us much to be esteemed;
+and that is, according to truth and righteousness, meekly and lovingly
+to converse with false, and unrighteous men.
+
+XLIII. When thou wilt comfort and cheer thyself, call to mind the
+several gifts and virtues of them, whom thou dost daily converse with;
+as for example, the industry of the one; the modesty of another; the
+liberality of a third; of another some other thing. For nothing can so
+much rejoice thee, as the resemblances and parallels of several virtues,
+visible and eminent in the dispositions of those who live with thee;
+especially when, all at once, as near as may be, they represent
+themselves unto thee. And therefore thou must have them always in a
+readiness.
+
+XLIV. Dost thou grieve that thou dost weigh but so many pounds, and not
+three hundred rather? Just as much reason hast thou to grieve that
+thou must live but so many years, and not longer. For as for bulk and
+substance thou dost content thyself with that proportion of it that is
+allotted unto thee, so shouldst thou for time.
+
+XLV. Let us do our best endeavours to persuade them; but however, if
+reason and justice lead thee to it, do it, though they be never so much
+against it. But if any shall by force withstand thee, and hinder thee in
+it, convert thy virtuous inclination from one object unto another, from
+justice to contented equanimity, and cheerful patience: so that what in
+the one is thy hindrance, thou mayst make use of it for the exercise of
+another virtue: and remember that it was with due exception, and
+reservation, that thou didst at first incline and desire. For thou didst
+not set thy mind upon things impossible. Upon what then? that all thy
+desires might ever be moderated with this due kind of reservation. And
+this thou hast, and mayst always obtain, whether the thing desired be in
+thy power or no. And what do I care for more, if that for which I was
+born and brought forth into the world (to rule all my desires with
+reason and discretion) may be?
+
+XLVI. The ambitious supposeth another man's act, praise and applause, to
+be his own happiness; the voluptuous his own sense and feeling; but he
+that is wise, his own action.
+
+XLVII. It is in thy power absolutely to exclude all manner of conceit
+and opinion, as concerning this matter; and by the same means, to
+exclude all grief and sorrow from thy soul. For as for the things and
+objects themselves, they of themselves have no such power, whereby to
+beget and force upon us any opinion at all.
+
+XLVIII. Use thyself when any man speaks unto thee, so to hearken unto
+him, as that in the interim thou give not way to any other thoughts;
+that so thou mayst (as far as is possible) seem fixed and fastened to
+his very soul, whosoever he be that speaks unto thee.
+
+XLIX. That which is not good for the bee-hive, cannot be good for the
+bee.
+
+L. Will either passengers, or patients, find fault and complain, either
+the one if they be well carried, or the others if well cured? Do they
+take care for any more than this; the one, that their shipmaster may
+bring them safe to land, and the other, that their physician may effect
+their recovery?
+
+LI. How many of them who came into the world at the same time when I
+did, are already gone out of it?
+
+LII. To them that are sick of the jaundice, honey seems bitter; and to
+them that are bitten by a mad dog, the water terrible; and to children,
+a little ball seems a fine thing. And why then should I be angry? or
+do I think that error and false opinion is less powerful to make men
+transgress, than either choler, being immoderate and excessive, to cause
+the jaundice; or poison, to cause rage?
+
+LIII. No man can hinder thee to live as thy nature doth require. Nothing
+can happen unto thee, but what the common good of nature doth require.
+
+LIV. What manner of men they be whom they seek to please, and what to
+get, and by what actions: how soon time will cover and bury all things,
+and how many it hath already buried!
+
+
+
+
+THE SEVENTH BOOK
+
+I. What is wickedness? It is that which many time and often thou hast
+already seen and known in the world. And so oft as anything doth happen
+that might otherwise trouble thee, let this memento presently come to
+thy mind, that it is that which thou hast already often Seen and known.
+Generally, above and below, thou shalt find but the same things. The
+very same things whereof ancient stories, middle age stories, and fresh
+stories are full whereof towns are full, and houses full. There is
+nothing that is new. All things that are, are both usual and of little
+continuance.
+
+II. What fear is there that thy dogmata, or philosophical resolutions
+and conclusions, should become dead in thee, and lose their proper
+power and efficacy to make thee live happy, as long as those proper
+and correlative fancies, and representations of things on which they
+mutually depend (which continually to stir up and revive is in thy
+power,) are still kept fresh and alive? It is in my power concerning
+this thing that is happened, what soever it be, to conceit that which is
+right and true. If it be, why then am I troubled? Those things that are
+without my understanding, are nothing to it at all: and that is it only,
+which doth properly concern me. Be always in this mind, and thou wilt be
+right.
+
+III. That which most men would think themselves most happy for, and
+would prefer before all things, if the Gods would grant it unto them
+after their deaths, thou mayst whilst thou livest grant unto thyself; to
+live again. See the things of the world again, as thou hast already seen
+them. For what is it else to live again? Public shows and solemnities
+with much pomp and vanity, stage plays, flocks and herds; conflicts
+and contentions: a bone thrown to a company of hungry curs; a bait for
+greedy fishes; the painfulness, and continual burden-bearing of wretched
+ants, the running to and fro of terrified mice: little puppets drawn up
+and down with wires and nerves: these be the objects of the world among
+all these thou must stand steadfast, meekly affected, and free from all
+manner of indignation; with this right ratiocination and apprehension;
+that as the worth is of those things which a man doth affect, so is in
+very deed every man's worth more or less.
+
+IV. Word after word, every one by itself, must the things that are
+spoken be conceived and understood; and so the things that are done,
+purpose after purpose, every one by itself likewise. And as in matter of
+purposes and actions, we must presently see what is the proper use and
+relation of every one; so of words must we be as ready, to consider of
+every one what is the true meaning, and signification of it according to
+truth and nature, however it be taken in common use.
+
+V. Is my reason, and understanding sufficient for this, or no? If it be
+sufficient, without any private applause, or public ostentation as of an
+instrument, which by nature I am provided of, I will make use of it for
+the work in hand, as of an instrument, which by nature I am provided of.
+if it be not, and that otherwise it belong not unto me particularly as
+a private duty, I will either give it over, and leave it to some other
+that can better effect it: or I will endeavour it; but with the help
+of some other, who with the joint help of my reason, is able to bring
+somewhat to pass, that will now be seasonable and useful for the common
+good. For whatsoever I do either by myself, or with some other, the
+only thing that I must intend, is, that it be good and expedient for
+the public. For as for praise, consider how many who once were much
+commended, are now already quite forgotten, yea they that commended
+them, how even they themselves are long since dead and gone. Be not
+therefore ashamed, whensoever thou must use the help of others. For
+whatsoever it be that lieth upon thee to effect, thou must propose it
+unto thyself, as the scaling of walls is unto a soldier. And what if
+thou through either lameness or some other impediment art not able to
+reach unto the top of the battlements alone, which with the help of
+another thou mayst; wilt thou therefore give it over, or go about it
+with less courage and alacrity, because thou canst not effect it all
+alone?
+
+VI. Let not things future trouble thee. For if necessity so require that
+they come to pass, thou shalt (whensoever that is) be provided for them
+with the same reason, by which whatsoever is now present, is made both
+tolerable and acceptable unto thee. All things are linked and knitted
+together, and the knot is sacred, neither is there anything in the
+world, that is not kind and natural in regard of any other thing, or,
+that hath not some kind of reference and natural correspondence with
+whatsoever is in the world besides. For all things are ranked together,
+and by that decency of its due place and order that each particular
+doth observe, they all concur together to the making of one and the same
+["Kosmos" ed] or world: as if you said, a comely piece, or an orderly
+composition. For all things throughout, there is but one and the same
+order; and through all things, one and the same God, the same substance
+and the same law. There is one common reason, and one common truth, that
+belongs unto all reasonable creatures, for neither is there save one
+perfection of all creatures that are of the same kind, and partakers of
+the same reason.
+
+VII. Whatsoever is material, doth soon vanish away into the common
+substance of the whole; and whatsoever is formal, or, whatsoever doth
+animate that which is material, is soon resumed into the common reason
+of the whole; and the fame and memory of anything, is soon swallowed up
+by the general age and duration of the whole.
+
+VIII. To a reasonable creature, the same action is both according
+to nature, and according to reason.
+
+IX. Straight of itself, not made straight.
+
+X. As several members in one body united, so are reasonable creatures
+in a body divided and dispersed, all made and prepared for one common
+operation. And this thou shalt apprehend the better, if thou shalt use
+thyself often to say to thyself, I am meloz, or a member of the mass and
+body of reasonable substances. But if thou shalt say I am meroz, or
+a part, thou dost not yet love men from thy heart. The joy that thou
+takest in the exercise of bounty, is not yet grounded upon a due
+ratiocination and right apprehension of the nature of things. Thou dost
+exercise it as yet upon this ground barely, as a thing convenient and
+fitting; not, as doing good to thyself, when thou dost good unto others.
+
+XI. Of things that are external, happen what will to that which can
+suffer by external accidents. Those things that suffer let them complain
+themselves, if they will; as for me, as long as I conceive no such
+thing, that that which is happened is evil, I have no hurt; and it is in
+my power not to conceive any such thing.
+
+XII. Whatsoever any man either doth or saith, thou must be good; not for
+any man's sake, but for thine own nature's sake; as if either gold, or
+the emerald, or purple, should ever be saying to themselves, Whatsoever
+any man either doth or saith, I must still be an emerald, and I must
+keep my colour.
+
+XIII. This may ever be my comfort and security: my understanding, that
+ruleth over all, will not of itself bring trouble and vexation upon
+itself. This I say; it will not put itself in any fear, it will not lead
+itself into any concupiscence. If it be in the power of any other to
+compel it to fear, or to grieve, it is free for him to use his power.
+But sure if itself do not of itself, through some false opinion or
+supposition incline itself to any such disposition; there is no fear.
+For as for the body, why should I make the grief of my body, to be the
+grief of my mind? If that itself can either fear or complain, let it.
+But as for the soul, which indeed, can only be truly sensible of either
+fear or grief; to which only it belongs according to its different
+imaginations and opinions, to admit of either of these, or of their
+contraries; thou mayst look to that thyself, that it suffer nothing.
+Induce her not to any such opinion or persuasion. The understanding
+is of itself sufficient unto itself, and needs not (if itself doth not
+bring itself to need) any other thing besides itself, and by consequent
+as it needs nothing, so neither can it be troubled or hindered by
+anything, if itself doth not trouble and hinder itself.
+
+XIV. What is rv&nfLovia, or happiness: but a7~o~ &d~wv, or, a good
+da~rnon, or spirit? What then dost thou do here, O opinion? By the Gods
+I adjure thee, that thou get thee gone, as thou earnest: for I need thee
+not. Thou earnest indeed unto me according to thy ancient wonted manner.
+It is that, that all men have ever been subject unto. That thou camest
+therefore I am not angry with thee, only begone, now that I have found
+thee what thou art.
+
+XV. Is any man so foolish as to fear change, to which all things that
+once were not owe their being? And what is it, that is more pleasing and
+more familiar to the nature of the universe? How couldst thou thyself
+use thy ordinary hot baths, should not the wood that heateth them first
+be changed? How couldst thou receive any nourishment from those things
+that thou hast eaten, if they should not be changed? Can anything
+else almost (that is useful and profitable) be brought to pass without
+change? How then dost not thou perceive, that for thee also, by death,
+to come to change, is a thing of the very same nature, and as necessary
+for the nature of the universe?
+
+XVI. Through the substance of the universe, as through a torrent pass
+all particular bodies, being all of the same nature, and all joint
+workers with the universe itself as in one of our bodies so many
+members among themselves. How many such as Chrysippus, how many such
+as Socrates, how many such as Epictetus, hath the age of the world
+long since swallowed up and devoured? Let this, be it either men or
+businesses, that thou hast occasion to think of, to the end that thy
+thoughts be not distracted and thy mind too earnestly set upon anything,
+upon every such occasion presently come to thy mind. Of all my thoughts
+and cares, one only thing shall be the object, that I myself do nothing
+which to the proper constitution of man, (either in regard of the
+thing itself, or in regard of the manner, or of the time of doing,)
+is contrary. The time when thou shalt have forgotten all things, is
+at hand. And that time also is at hand, when thou thyself shalt be
+forgotten by all. Whilst thou art, apply thyself to that especially
+which unto man as he is a mart, is most proper and agreeable, and that
+is, for a man even to love them that transgress against him. This shall
+be, if at the same time that any such thing doth happen, thou call
+to mind, that they are thy kinsmen; that it is through ignorance and
+against their wills that they sin; and that within a very short while
+after, both thou and he shall be no more. But above all things, that he
+hath not done thee any hurt; for that by him thy mind and understanding
+is not made worse or more vile than it was before.
+
+XVII. The nature of the universe, of the common substance of all things
+as it were of so much wax hath now perchance formed a horse; and then,
+destroying that figure, hath new tempered and fashioned the matter of it
+into the form and substance of a tree: then that again into the form and
+substance of a man: and then that again into some other. Now every one
+of these doth subsist but for a very little while. As for dissolution,
+if it be no grievous thing to the chest or trunk, to be joined together;
+why should it be more grievous to be put asunder?
+
+XVIII. An angry countenance is much against nature, and it is oftentimes
+the proper countenance of them that are at the point of death. But were
+it so, that all anger and passion were so thoroughly quenched in thee,
+that it were altogether impossible to kindle it any more, yet herein
+must not thou rest satisfied, but further endeavour by good consequence
+of true ratiocination, perfectly to conceive and understand, that all
+anger and passion is against reason. For if thou shalt not be sensible
+of thine innocence; if that also shall be gone from thee, the comfort of
+a good conscience, that thou doest all things according to reason: what
+shouldest thou live any longer for? All things that now thou seest,
+are but for a moment. That nature, by which all things in the world are
+administered, will soon bring change and alteration upon them, and then
+of their substances make other things like unto them: and then soon
+after others again of the matter and substance of these: that so by
+these means, the world may still appear fresh and new.
+
+XIX. Whensoever any man doth trespass against other, presently consider
+with thyself what it was that he did suppose to be good, what to be
+evil, when he did trespass. For this when thou knowest, thou wilt pity
+him thou wilt have no occasion either to wonder, or to be angry. For
+either thou thyself dust yet live in that error and ignorance, as that
+thou dust suppose either that very thing that he doth, or some other
+like worldly thing, to be good; and so thou art bound to pardon him if
+he have done that which thou in the like case wouldst have done thyself.
+Or if so be that thou dost not any more suppose the same things to be
+good or evil, that he doth; how canst thou but be gentle unto him that
+is in an error?
+
+XX. Fancy not to thyself things future, as though they were present
+but of those that are present, take some aside, that thou takest most
+benefit of, and consider of them particularly, how wonderfully thou
+wouldst want them, if they were not present. But take heed withal, lest
+that whilst thou dust settle thy contentment in things present, thou
+grow in time so to overprize them, as that the want of them (whensoever
+it shall so fall out) should be a trouble and a vexation unto thee. Wind
+up thyself into thyself. Such is the nature of thy reasonable
+commanding part, as that if it exercise justice, and have by that means
+tranquillity within itself, it doth rest fully satisfied with itself
+without any other thing.
+
+XXI. Wipe off all opinion stay the force and violence of unreasonable
+lusts and affections: circumscribe the present time examine whatsoever
+it be that is happened, either to thyself or to another: divide all
+present objects, either in that which is formal or material think of the
+last hour. That which thy neighbour hath committed, where the guilt of
+it lieth, there let it rest. Examine in order whatsoever is spoken. Let
+thy mind penetrate both into the effects, and into the causes. Rejoice
+thyself with true simplicity, and modesty; and that all middle things
+between virtue and vice are indifferent unto thee. Finally, love
+mankind; obey God.
+
+XXII. All things (saith he) are by certain order and appointment. And
+what if the elements only.
+
+It will suffice to remember, that all things in general are by certain
+order and appointment: or if it be but few. And as concerning death,
+that either dispersion, or the atoms, or annihilation, or extinction,
+or translation will ensue. And as concerning pain, that that which is
+intolerable is soon ended by death; and that which holds long must needs
+be tolerable; and that the mind in the meantime (which is all in all)
+may by way of interclusion, or interception, by stopping all manner of
+commerce and sympathy with the body, still retain its own tranquillity.
+Thy understanding is not made worse by it. As for those parts that
+suffer, let them, if they can, declare their grief themselves. As for
+praise and commendation, view their mind and understanding, what estate
+they are in; what kind of things they fly, and what things they seek
+after: and that as in the seaside, whatsoever was before to be seen,
+is by the continual succession of new heaps of sand cast up one upon
+another, soon hid and covered; so in this life, all former things by
+those which immediately succeed.
+
+XXIII. Out of Plato. 'He then whose mind is endowed with true
+magnanimity, who hath accustomed himself to the contemplation both of
+all times, and of all things in general; can this mortal life (thinkest
+thou) seem any great matter unto him? It is not possible, answered he.
+Then neither will such a one account death a grievous thing? By no
+means.'
+
+XXIV. Out of Antisthenes. 'It is a princely thing to do well, and to be
+ill-spoken of. It is a shameful thing that the face should be subject
+unto the mind, to be put into what shape it will, and to be dressed by
+it as it will; and that the mind should not bestow so much care upon
+herself, as to fashion herself, and to dress herself as best becometh
+her.'
+
+XXV. Out of several poets and comics. 'It will but little avail thee,
+to turn thine anger and indignation upon the things themselves that have
+fallen across unto thee. For as for them, they are not sensible of it,
+&c. Thou shalt but make thyself a laughing-stock; both unto the Gods and
+men, &c. Our life is reaped like a ripe ear of corn; one is yet
+standing and another is down, &c. But if so be that I and my children be
+neglected by the gods, there is some reason even for that, &c. As long
+as right and equity is of my side, &c. Not to lament with them, not to
+tremble, &c.'
+
+XXVI. Out of Plato. 'My answer, full of justice and equity, should be
+this: Thy speech is not right, O man! if thou supposest that he that is
+of any worth at all, should apprehend either life or death, as a matter
+of great hazard and danger; and should not make this rather his only
+care, to examine his own actions, whether just or unjust: whether
+actions of a good, or of a wicked man, &c. For thus in very truth stands
+the case, O ye men of Athens. What place or station soever a man either
+hath chosen to himself, judging it best for himself; or is by lawful
+authority put and settled in, therein do I think (all appearance of
+danger notwithstanding) that he should continue, as one who feareth
+neither death, nor anything else, so much as he feareth to commit
+anything that is vicious and shameful, &c. But, O noble sir, consider
+I pray, whether true generosity and true happiness, do not consist in
+somewhat else rather, than in the preservation either of our, or other
+men's lives. For it is not the part of a man that is a man indeed, to
+desire to live long or to make much of his life whilst he liveth: but
+rather (he that is such) will in these things wholly refer himself unto
+the Gods, and believing that which every woman can tell him, that no man
+can escape death; the only thing that he takes thought and care for is
+this, that what time he liveth, he may live as well and as virtuously
+as he can possibly, &c. To look about, and with the eyes to follow the
+course of the stars and planets as though thou wouldst run with them;
+and to mind perpetually the several changes of the elements one into
+another. For such fancies and imaginations, help much to purge away
+the dross and filth of this our earthly life,' &c. That also is a fine
+passage of Plato's, where he speaketh of worldly things in these words:
+'Thou must also as from some higher place look down, as it were, upon
+the things of this world, as flocks, armies, husbandmen's labours,
+marriages, divorces, generations, deaths: the tumults of courts and
+places of judicatures; desert places; the several nations of barbarians,
+public festivals, mournings, fairs, markets.' How all things upon earth
+are pell-mell; and how miraculously things contrary one to another,
+concur to the beauty and perfection of this universe.
+
+XXVII. To look back upon things of former ages, as upon the manifold
+changes and conversions of several monarchies and commonwealths. We
+may also foresee things future, for they shall all be of the same kind;
+neither is it possible that they should leave the tune, or break the
+concert that is now begun, as it were, by these things that are now done
+and brought to pass in the world. It comes all to one therefore, whether
+a man be a spectator of the things of this life but forty years, or
+whether he see them ten thousand years together: for what shall he
+see more? 'And as for those parts that came from the earth, they shall
+return unto the earth again; and those that came from heaven, they
+also shall return unto those heavenly places.' Whether it be a mere
+dissolution and unbinding of the manifold intricacies and entanglements
+of the confused atoms; or some such dispersion of the simple and
+incorruptible elements... 'With meats and drinks and divers charms, they
+seek to divert the channel, that they might not die. Yet must we needs
+endure that blast of wind that cometh from above, though we toil and
+labour never so much.'
+
+XXVIII. He hath a stronger body, and is a better wrestler than I. What
+then? Is he more bountiful? is he more modest? Doth he bear all adverse
+chances with more equanimity: or with his neighbour's offences with more
+meekness and gentleness than I?
+
+XXIX. Where the matter may be effected agreeably to that reason, which
+both unto the Gods and men is common, there can be no just cause of
+grief or sorrow. For where the fruit and benefit of an action well begun
+and prosecuted according to the proper constitution of man may be reaped
+and obtained, or is sure and certain, it is against reason that any
+damage should there be suspected. In all places, and at all times, it is
+in thy power religiously to embrace whatsoever by God's appointment is
+happened unto thee, and justly to converse with those men, whom thou
+hast to do with, and accurately to examine every fancy that presents
+itself, that nothing may slip and steal in, before thou hast rightly
+apprehended the true nature of it.
+
+XXX. Look not about upon other men's minds and understandings; but look
+right on forwards whither nature, both that of the universe, in those
+things that happen unto thee; and thine in particular, in those things
+that are done by thee: doth lead, and direct thee. Now every one is
+bound to do that, which is consequent and agreeable to that end which
+by his true natural constitution he was ordained unto. As for all other
+things, they are ordained for the use of reasonable creatures: as in all
+things we see that that which is worse and inferior, is made for
+that which is better. Reasonable creatures, they are ordained one for
+another. That therefore which is chief in every man's constitution, is,
+that he intend the common good. The second is, that he yield not to any
+lusts and motions of the flesh. For it is the part and privilege of the
+reasonable and intellective faculty, that she can so bound herself,
+as that neither the sensitive, nor the appetitive faculties, may not
+anyways prevail upon her. For both these are brutish. And therefore over
+both she challengeth mastery, and cannot anyways endure, if in her right
+temper, to be subject unto either. And this indeed most justly. For
+by nature she was ordained to command all in the body. The third
+thing proper to man by his constitution, is, to avoid all rashness and
+precipitancy; and not to be subject to error. To these things then, let
+the mind apply herself and go straight on, without any distraction about
+other things, and she hath her end, and by consequent her happiness.
+
+XXXI. As one who had lived, and were now to die by right, whatsoever is
+yet remaining, bestow that wholly as a gracious overplus upon a virtuous
+life. Love and affect that only, whatsoever it be that happeneth, and is
+by the fates appointed unto thee. For what can be more reasonable? And
+as anything doth happen unto thee by way of cross, or calamity, call
+to mind presently and set before thine eyes, the examples of some other
+men, to whom the self-same thing did once happen likewise. Well, what
+did they? They grieved; they wondered; they complained. And where are
+they now? All dead and gone. Wilt thou also be like one of them?
+Or rather leaving to men of the world (whose life both in regard of
+themselves, and them that they converse with, is nothing but mere
+mutability; or men of as fickle minds, as fickle bodies; ever changing
+and soon changed themselves) let it be thine only care and study, how to
+make a right use of all such accidents. For there is good use to be made
+of them, and they will prove fit matter for thee to work upon, if it
+shall be both thy care and thy desire, that whatsoever thou doest, thou
+thyself mayst like and approve thyself for it. And both these, see,
+that thou remember well, according as the diversity of the matter of
+the action that thou art about shall require. Look within; within is the
+fountain of all good. Such a fountain, where springing waters can never
+fail, so thou dig still deeper and deeper.
+
+XXXII. Thou must use thyself also to keep thy body fixed and steady;
+free from all loose fluctuant either motion, or posture. And as upon thy
+face and looks, thy mind hath easily power over them to keep them to
+that which is grave and decent; so let it challenge the same power over
+the whole body also. But so observe all things in this kind, as that it
+be without any manner of affectation.
+
+XXXIII. The art of true living in this world is more like a wrestler's,
+than a dancer's practice. For in this they both agree, to teach a man
+whatsoever falls upon him, that he may be ready for it, and that nothing
+may cast him down.
+
+XXXIV. Thou must continually ponder and consider with thyself, what
+manner of men they be, and for their minds and understandings what is
+their present estate, whose good word and testimony thou dost desire.
+For then neither wilt thou see cause to complain of them that offend
+against their wills; or find any want of their applause, if once
+thou dost but penetrate into the true force and ground both of their
+opinions, and of their desires. 'No soul (saith he) is willingly bereft
+of the truth,' and by consequent, neither of justice, or temperance, or
+kindness, and mildness; nor of anything that is of the same kind. It is
+most needful that thou shouldst always remember this. For so shalt thou
+be far more gentle and moderate towards all men.
+
+XXXV. What pain soever thou art in, let this presently come to thy mind,
+that it is not a thing whereof thou needest to be ashamed, neither is it
+a thing whereby thy understanding, that hath the government of all,
+can be made worse. For neither in regard of the substance of it, nor
+in regard of the end of it (which is, to intend the common good) can
+it alter and corrupt it. This also of Epicurus mayst thou in most pains
+find some help of, that it is 'neither intolerable, nor eternal;' so
+thou keep thyself to the true bounds and limits of reason and give not
+way to opinion. This also thou must consider, that many things there be,
+which oftentimes unsensibly trouble and vex thee, as not armed against
+them with patience, because they go not ordinarily under the name of
+pains, which in very deed are of the same nature as pain; as to slumber
+unquietly, to suffer heat, to want appetite: when therefore any of these
+things make thee discontented, check thyself with these words: Now hath
+pain given thee the foil; thy courage hath failed thee.
+
+XXXVI. Take heed lest at any time thou stand so affected, though towards
+unnatural evil men, as ordinary men are commonly one towards another.
+
+XXXVII. How know we whether Socrates were so eminent indeed, and of so
+extraordinary a disposition? For that he died more gloriously, that he
+disputed with the Sophists more subtilty; that he watched in the frost
+more assiduously; that being commanded to fetch innocent Salaminius, he
+refused to do it more generously; all this will not serve. Nor that he
+walked in the streets, with much gravity and majesty, as was objected
+unto him by his adversaries: which nevertheless a man may well doubt of,
+whether it were so or no, or, which above all the rest, if so be that
+it were true, a man would well consider of, whether commendable, or
+dis-commendable. The thing therefore that we must inquire into, is this;
+what manner of soul Socrates had: whether his disposition was such; as
+that all that he stood upon, and sought after in this world, was barely
+this, that he might ever carry himself justly towards men, and holily
+towards the Gods. Neither vexing himself to no purpose at the wickedness
+of others, nor yet ever condescending to any man's evil fact, or evil
+intentions, through either fear, or engagement of friendship. Whether of
+those things that happened unto him by God's appointment, he neither did
+wonder at any when it did happen, or thought it intolerable in the trial
+of it. And lastly, whether he never did suffer his mind to sympathise
+with the senses, and affections of the body. For we must not think that
+Nature hath so mixed and tempered it with the body, as that she hath not
+power to circumscribe herself, and by herself to intend her own ends and
+occasions.
+
+XXXVIII. For it is a thing very possible, that a man should be a very
+divine man, and yet be altogether unknown. This thou must ever be
+mindful of, as of this also, that a man's true happiness doth consist
+in very few things. And that although thou dost despair, that thou shalt
+ever be a good either logician, or naturalist, yet thou art never the
+further off by it from being either liberal, or modest, or charitable,
+or obedient unto God.
+
+XXXIX. Free from all compulsion in all cheerfulness and alacrity thou
+mayst run out thy time, though men should exclaim against thee never so
+much, and the wild beasts should pull in sunder the poor members of thy
+pampered mass of flesh. For what in either of these or the like cases
+should hinder the mind to retain her own rest and tranquillity,
+consisting both in the right judgment of those things that happen unto
+her, and in the ready use of all present matters and occasions? So that
+her judgment may say, to that which is befallen her by way of cross:
+this thou art in very deed, and according to thy true nature:
+notwithstanding that in the judgment of opinion thou dust appear
+otherwise: and her discretion to the present object; thou art that,
+which I sought for. For whatsoever it be, that is now present, shall
+ever be embraced by me as a fit and seasonable object, both for my
+reasonable faculty, and for my sociable, or charitable inclination to
+work upon. And that which is principal in this matter, is that it may be
+referred either unto the praise of God, or to the good of men. For
+either unto God or man, whatsoever it is that doth happen in the world
+hath in the ordinary course of nature its proper reference; neither is
+there anything, that in regard of nature is either new, or reluctant and
+intractable, but all things both usual and easy.
+
+XL. Then hath a man attained to the estate of perfection in his life and
+conversation, when he so spends every day, as if it were his last day:
+never hot and vehement in his affections, nor yet so cold and stupid as
+one that had no sense; and free from all manner of dissimulation.
+
+XLI. Can the Gods, who are immortal, for the continuance of so many ages
+bear without indignation with such and so many sinners, as have ever
+been, yea not only so, but also take such care for them, that they want
+nothing; and dust thou so grievously take on, as one that could bear
+with them no longer; thou that art but for a moment of time? yea thou
+that art one of those sinners thyself? A very ridiculous thing it is,
+that any man should dispense with vice and wickedness in himself, which
+is in his power to restrain; and should go about to suppress it in
+others, which is altogether impossible.
+
+XLII. What object soever, our reasonable and sociable faculty doth meet
+with, that affords nothing either for the satisfaction of reason, or for
+the practice of charity, she worthily doth think unworthy of herself.
+
+XLIII. When thou hast done well, and another is benefited by thy action,
+must thou like a very fool look for a third thing besides, as that
+it may appear unto others also that thou hast done well, or that thou
+mayest in time, receive one good turn for another? No man useth to be
+weary of that which is beneficial unto him. But every action according
+to nature, is beneficial. Be not weary then of doing that which is
+beneficial unto thee, whilst it is so unto others.
+
+XLIV. The nature of the universe did once certainly before it was
+created, whatsoever it hath done since, deliberate and so resolve upon
+the creation of the world. Now since that time, whatsoever it is, that
+is and happens in the world, is either but a consequent of that one and
+first deliberation: or if so be that this ruling rational part of the
+world, takes any thought and care of things particular, they are surely
+his reasonable and principal creatures, that are the proper object of
+his particular care and providence. This often thought upon, will much
+conduce to thy tranquillity.
+
+
+
+
+THE EIGHTH BOOK
+
+I. This also, among other things, may serve to keep thee from vainglory;
+if thou shalt consider, that thou art now altogether incapable of the
+commendation of one, who all his life long, or from his youth at least,
+hath lived a philosopher's life. For both unto others, and to thyself
+especially, it is well known, that thou hast done many things contrary
+to that perfection of life. Thou hast therefore been confounded in thy
+course, and henceforth it will be hard for thee to recover the title and
+credit of a philosopher. And to it also is thy calling and profession
+repugnant. If therefore thou dost truly understand, what it is that is
+of moment indeed; as for thy fame and credit, take no thought or care
+for that: let it suffice thee if all the rest of thy life, be it more or
+less, thou shalt live as thy nature requireth, or according to the true
+and natural end of thy making. Take pains therefore to know what it is
+that thy nature requireth, and let nothing else distract thee. Thou
+hast already had sufficient experience, that of those many things that
+hitherto thou hast erred and wandered about, thou couldst not find
+happiness in any of them. Not in syllogisms, and logical subtilties, not
+in wealth, not in honour and reputation, not in pleasure. In none of all
+these. Wherein then is it to be found? In the practice of those things,
+which the nature of man, as he is a man, doth require. How then shall
+he do those things? if his dogmata, or moral tenets and opinions (from
+which all motions and actions do proceed), be right and true. Which be
+those dogmata? Those that concern that which is good or evil, as that
+there is nothing truly good and beneficial unto man, but that which
+makes him just, temperate, courageous, liberal; and that there is
+nothing truly evil and hurtful unto man, but that which causeth the
+contrary effects.
+
+II. Upon every action that thou art about, put this question to thyself;
+How will this when it is done agree with me? Shall I have no occasion
+to repent of it? Yet a very little while and I am dead and gone; and
+all things are at end. What then do I care for more than this, that my
+present action whatsoever it be, may be the proper action of one that
+is reasonable; whose end is, the common good; who in all things is ruled
+and governed by the same law of right and reason, by which God Himself
+is.
+
+III. Alexander, Caius, Pompeius; what are these to Diogenes, Heraclitus,
+and Socrates? These penetrated into the true nature of things; into all
+causes, and all subjects: and upon these did they exercise their power
+and authority. But as for those, as the extent of their error was, so
+far did their slavery extend.
+
+IV. What they have done, they will still do, although thou shouldst hang
+thyself. First; let it not trouble thee. For all things both good and
+evil: come to pass according to the nature and general condition of the
+universe, and within a very little while, all things will be at an
+end; no man will be remembered: as now of Africanus (for example) and
+Augustus it is already come to pass. Then secondly; fix thy mind upon
+the thing itself; look into it, and remembering thyself, that thou art
+bound nevertheless to be a good man, and what it is that thy nature
+requireth of thee as thou art a man, be not diverted from what thou art
+about, and speak that which seemeth unto thee most just: only speak it
+kindly, modestly, and without hypocrisy.
+
+V. That which the nature of the universe doth busy herself about, is;
+that which is here, to transfer it thither, to change it, and thence
+again to take it away, and to carry it to another place. So that thou
+needest not fear any new thing. For all things are usual and ordinary;
+and all things are disposed by equality.
+
+VI. Every particular nature hath content, when in its own proper course
+it speeds. A reasonable nature doth then speed, when first in matter of
+fancies and imaginations, it gives no consent to that which is either
+false uncertain. Secondly, when in all its motions and resolutions it
+takes its level at the common good only, and that it desireth nothing,
+and flieth from nothing, bet what is in its own power to compass or
+avoid. And lastly, when it willingly and gladly embraceth, whatsoever is
+dealt and appointed unto it by the common nature. For it is part of it;
+even as the nature of any one leaf, is part of the common nature of all
+plants and trees. But that the nature of a leaf, is part of a nature
+both unreasonable and unsensible, and which in its proper end may be
+hindered; or, which is servile and slavish: whereas the nature of man is
+part of a common nature which cannot be hindered, and which is both
+reasonable and just. From whence also it is, that accord ing to the
+worth of everything, she doth make such equal distribution of all
+things, as of duration, substance form, operation, and of events and
+accidents. But herein consider not whether thou shalt find this equality
+in everything absolutely and by itself; but whether in all the
+particulars of some one thing taken together, and compared with all the
+particulars of some other thing, and them together likewise.
+
+VII. Thou hast no time nor opportunity to read. What then? Hast thou
+not time and opportunity to exercise thyself, not to wrong thyself; to
+strive against all carnal pleasures and pains, and to aet the upper hand
+of them; to contemn honour and vainglory; and not only, not to be angry
+with them, whom towards thee thou doest find unsensible and unthankful;
+but also to have a care of them still, and of their welfare?
+
+VIII. Forbear henceforth to complain of the trouble of a courtly life,
+either in public before others, or in private by thyself.
+
+IX. Repentance is an inward and self-reprehension for the neglect or
+omission of somewhat that was profitable. Now whatsoever is good, is
+also profitable, and it is the part of an honest virtuous man to set by
+it, and to make reckoning of it accordingly. But never did any honest
+virtuous man repent of the neglect or omission of any carnal pleasure:
+no carnal pleasure then is either good or profitable.
+
+X. This, what is it in itself, and by itself, according to its proper
+constitution? What is the substance of it? What is the matter, or proper
+use? What is the form or efficient cause? What is it for in this world,
+and how long will it abide? Thus must thou examine all things, that
+present themselves unto thee.
+
+XI. When thou art hard to be stirred up and awaked out of thy sleep,
+admonish thyself and call to mind, that, to perform actions tending to
+the common good is that which thine own proper constitution, and
+that which the nature of man do require. But to sleep, is common to
+unreasonable creatures also. And what more proper and natural, yea what
+more kind and pleasing, than that which is according to nature?
+
+XII. As every fancy and imagination presents itself unto thee, consider
+(if it be possible) the true nature, and the proper qualities of it, and
+reason with thyself about it.
+
+XIII. At thy first encounter with any one, say presently to thyself:
+This man, what are his opinions concerning that which is good or evil?
+as concerning pain, pleasure, and the causes of both; concerning honour,
+and dishonour, concerning life and death? thus and thus. Now if it be
+no wonder that a man should have such and such opinions, how can it be
+a wonder that he should do such and such things? I will remember then,
+that he cannot but do as he doth, holding those opinions that he doth.
+Remember, that as it is a shame for any man to wonder that a fig tree
+should bear figs, so also to wonder that the world should bear anything,
+whatsoever it is which in the ordinary course of nature it may bear.
+To a physician also and to a pilot it is a shame either for the one to
+wonder, that such and such a one should have an ague; or for the other,
+that the winds should prove Contrary.
+
+XIV. Remember, that to change thy mind upon occasion, and to follow him
+that is able to rectify thee, is equally ingenuous, as to find out at
+the first, what is right and just, without help. For of thee nothing is
+required, ti, is beyond the extent of thine own deliberation and jun.
+merit, and of thine own understanding.
+
+XV. If it were thine act and in thine own power, wouldest thou do
+it? If it were not, whom dost tin accuse? the atoms, or the Gods? For to
+do either, the part of a mad man. Thou must therefore blame nobody, but
+if it be in thy power, redress what is amiss; if it be not, to what end
+is it to complain? For nothing should be done but to some certain end.
+
+XVI. Whatsoever dieth and falleth, however and wheresoever it die
+and fall, it cannot fall out of the world, here it have its abode
+and change, here also shall it have its dissolution into its proper
+elements. The same are the world's elements, and the elements of which
+thou dost consist. And they when they are changed, they murmur not; why
+shouldest thou?
+
+XVII. Whatsoever is, was made for something: as a horse, a vine. Why
+wonderest thou? The sun itself will say of itself, I was made for
+something; and so hath every god its proper function. What then were
+then made for? to disport and delight thyself? See how even common sense
+and reason cannot brook it.
+
+XVIII. Nature hath its end as well in the end and final consummation of
+anything that is, as in the begin-nine and continuation of it.
+
+XIX. As one that tosseth up a ball. And what is a ball the better, if
+the motion of it be upwards; or the worse if it be downwards; or if it
+chance to fall upon the ground? So for the bubble; if it continue, what
+it the better? and if it dissolve, what is it the worse And so is it of
+a candle too. And so must thou reason with thyself, both in matter of
+fame, and in matter of death. For as for the body itself, (the subject
+of death) wouldest thou know the vileness of it? Turn it about that
+thou mayest behold it the worst sides upwards as well, as in its more
+ordinary pleasant shape; how doth it look, when it is old and withered?
+when sick and pained? when in the act of lust, and fornication? And
+as for fame. This life is short. Both he that praiseth, and he that is
+praised; he that remembers, and he that is remembered, will soon be dust
+and ashes. Besides, it is but in one corner of this part of the world
+that thou art praised; and yet in this corner, thou hast not the joint
+praises of all men; no nor scarce of any one constantly. And yet the
+whole earth itself, what is it but as one point, in regard of the whole
+world?
+
+XX. That which must be the subject of thy consideration, is either the
+matter itself, or the dogma, or the operation, or the true sense and
+signification.
+
+XXI. Most justly have these things happened unto thee: why dost not
+thou amend? O but thou hadst rather become good to-morrow, than to be
+so to-day.
+
+XXII. Shall I do it? I will; so the end of my action be to do good unto
+men. Doth anything by way of cross or adversity happen unto me? I accept
+it, with reference unto the Gods, and their providence; the fountain of
+all things, from which whatsoever comes to pass, doth hang and depend.
+
+XXIII. By one action judge of the rest: this bathing which usually takes
+up so much of our time, what is it? Oil, sweat, filth; or the sordes of
+the body: an excrementitious viscosity, the excrements of oil and other
+ointments used about the body, and mixed with the sordes of the body:
+all base and loathsome. And such almost is every part of our life;
+and every worldly object.
+
+XXIV. Lucilla buried Verus; then was Lucilla herself buried by others.
+So Secunda Maximus, then Secunda herself. So Epitynchanus, Diotimus;
+then Epitynchanus himself. So Antoninus Pius, Faustina his wife; then
+Antoninus himself. This is the course of the world. First Celer,
+Adrianus; then Adrianus himself. And those austere ones; those that
+foretold other men's deaths; those that were so proud and stately, where
+are they now? Those austere ones I mean, such as were Charax, and
+Demetrius the Platonic, and Eudaemon, and others like unto those. They
+were all but for one day; all dead and gone long since. Some of them no
+sooner dead, than forgotten. Others soon turned into fables. Of others,
+even that which was fabulous, is now long since forgotten. This
+thereafter thou must remember, that whatsoever thou art compounded of,
+shall soon be dispersed, and that thy life and breath, or thy soul,
+shall either be no more or shall ranslated (sp.), and appointed to some
+certain place and station.
+
+XXV. The true joy of a man, is to do that which properly belongs unto a
+man. That which is most proper unto a man, is, first, to be kindly
+affected towards them that are of the same kind and nature as he is
+himself to contemn all sensual motions and appetites, to discern rightly
+all plausible fancies and imaginations, to contemplate the nature of the
+universe; both it, and things that are done in it. In which kind of
+contemplation three several relations are to be observed The first, to
+the apparent secondary cause. The Second to the first original cause,
+God, from whom originally proceeds whatsoever doth happen in the world.
+The third and last, to them that we live and converse with: what use may
+be made of it, to their use and benefit.
+
+XXVI. If pain be an evil, either it is in regard of the body; (and that
+cannot be, because the body of itself is altogether insensible:) or in
+regard of the soul But it is in the power of the soul, to preserve her
+own peace and tranquillity, and not to suppose that pain is evil. For
+all judgment and deliberation; all prosecution, or aversation is from
+within, whither the sense of evil (except it be let in by opinion)
+cannot penetrate.
+
+XXVII. Wipe off all idle fancies, and say unto thyself incessantly; Now
+if I will, it is in my power to keep out of this my soul all wickedness,
+all lust, and concupiscences, all trouble and confusion. But on the
+contrary to behold and consider all things according to their true
+nature, and to carry myself towards everything according to its true
+worth. Remember then this thy power that nature hath given thee.
+
+XXVIII. Whether thou speak in the Senate or whether thou speak to any
+particular, let thy speech In always grave and modest. But thou must
+not openly and vulgarly observe that sound and exact form of speaking,
+concerning that which is truly good and truly civil; the vanity of
+the world, and of worldly men: which otherwise truth and reason doth
+prescribe.
+
+XXIX. Augustus his court; his wife, his daughter, his nephews, his
+sons-in-law his sister, Agrippa, his kinsmen, his domestics, his
+friends; Areus, Maecenas, his slayers of beasts for sacrifice and
+divination: there thou hast the death of a whole court together. Proceed
+now on to the rest that have been since that of Augustus. Hath death
+dwelt with them otherwise, though so many and so stately whilst they
+lived, than it doth use to deal with any one particular man? Consider
+now the death of a whole kindred and family, as of that of the Pompeys,
+as that also that useth to be written upon some monuments, HE WAS THE
+LAST OF HIS OWN KINDRED. O what care did his predecessors take, that
+they might leave a successor, yet behold at last one or other must of
+necessity be THE LAST. Here again therefore consider the death of a
+whole kindred.
+
+XXX. Contract thy whole life to the measure and proportion of one single
+action. And if in every particular action thou dost perform what is
+fitting to the utmost of thy power, let it suffice thee. And who can
+hinder thee, but that thou mayest perform what is fitting? But there may
+be some outward let and impediment. Not any, that can hinder thee, but
+that whatsoever thou dost, thou may do it, justly, temperately, and
+with the praise of God. Yea, but there may be somewhat, whereby some
+operation or other of thine may be hindered. And then, with that very
+thing that doth hinder, thou mayest he well pleased, and so by this
+gentle and equanimious conversion of thy mind unto that which may be,
+instead of that which at first thou didst intend, in the room of that
+former action there succeedeth another, which agrees as well with this
+contraction of thy life, that we now speak of.
+
+XXXI. Receive temporal blessings without ostentation, when they are sent
+and thou shalt be able to part with them with all readiness and facility
+when they are taken from thee again.
+
+XXXII. If ever thou sawest either a hand, or a foot, or a head lying by
+itself, in some place or other, as cut off from the rest of the body,
+such must thou conceive him to make himself, as much as in him lieth,
+that either is offended with anything that is happened, (whatsoever it
+be) and as it were divides himself from it: or that commits anything
+against the natural law of mutual correspondence, and society among men:
+or, he that, commits any act of uncharitableness. Whosoever thou art,
+thou art such, thou art cast forth I know not whither out of the general
+unity, which is according to nature. Thou went born indeed a part, but
+now thou hast cut thyself off. However, herein is matter of joy and
+exultation, that thou mayst be united again. God hath not granted
+it unto any other part, that once separated and cut off, it might be
+reunited, and come together again. But, behold, that GOODNESS how great
+and immense it is! which hath so much esteemed MAN. As at first he
+was so made, that he needed not, except he would himself, have divided
+himself from the whole; so once divided and cut off, IT hath so provided
+and ordered it, that if he would himself, he might return, and grow
+together again, and be admitted into its former rank and place of a
+part, as he was before.
+
+XXXIII. As almost all her other faculties and properties the nature of
+the universe hath imparted unto every reasonable creature, so this in
+particular we have received from her, that as whatsoever doth oppose
+itself unto her, and doth withstand her in her purposes and intentions,
+she doth, though against its will and intention, bring it about to
+herself, to serve herself of it in the execution of her own destinated
+ends; and so by this though not intended co-operation of it with herself
+makes it part of herself whether it will or no. So may every reasonable
+creature, what crosses and impediments soever it meets with in the
+course of this mortal life, it may use them as fit and proper objects,
+to the furtherance of whatsoever it intended and absolutely proposed
+unto itself as its natural end and happiness.
+
+XXXIV. Let not the general representation unto thyself of the
+wretchedness of this our mortal life, trouble thee. Let not thy mind
+wander up and down, and heap together in her thoughts the many troubles
+and grievous calamities which thou art as subject unto as any other. But
+as everything in particular doth happen, put this question unto thyself,
+and say: What is it that in this present matter, seems unto thee so
+intolerable? For thou wilt be ashamed to confess it. Then upon this
+presently call to mind, that neither that which is future, nor that
+which is past can hurt thee; but that only which is present. (And that
+also is much lessened, if thou dost lightly circumscribe it:) and then
+check thy mind if for so little a while, (a mere instant), it cannot
+hold out with patience.
+
+XXXV. What? are either Panthea or Pergamus abiding to this day by their
+masters' tombs? or either Chabrias or Diotimus by that of Adrianus? O
+foolery! For what if they did, would their masters be sensible of It? or
+if sensible, would they be glad of it? or if glad, were these immortal?
+Was not it appointed unto them also (both men and women,) to become
+old in time, and then to die? And these once dead, what would become of
+these former? And when all is done, what is all this for, but for a mere
+bag of blood and corruption?
+
+XXXVI. If thou beest quick-sighted, be so in matter of judgment, and
+best discretion, saith he.
+
+XXXVII. In the whole constitution of man, I see not any virtue contrary
+to justice, whereby it may be resisted and opposed. But one whereby
+pleasure and voluptuousness may be resisted and opposed, I see:
+continence.
+
+XXXVIII. If thou canst but withdraw conceit and opinion concerning that
+which may seem hurtful and offensive, thou thyself art as safe, as safe
+may be. Thou thyself? and who is that? Thy reason. 'Yea, but I am not
+reason.' Well, be it so. However, let not thy reason or understanding
+admit of grief, and if there be anything in thee that is grieved, let
+that, (whatsoever it be,) conceive its own grief, if it can.
+
+XXXIX. That which is a hindrance of the senses, is an evil to the
+sensitive nature. That which is a hindrance of the appetitive and
+prosecutive faculty, is an evil to the sensitive nature. As of the
+sensitive, so of the vegetative constitution, whatsoever is a hindrance
+unto it, is also in that respect an evil unto the same. And so likewise,
+whatsoever is a hindrance unto the mind and understanding, must needs
+be the proper evil of the reasonable nature. Now apply all those things
+unto thyself. Do either pain or pleasure seize on thee? Let the senses
+look to that. Hast thou met with Some obstacle or other in thy purpose
+and intention? If thou didst propose without due reservation and
+exception now hath thy reasonable part received a blow indeed But if in
+general thou didst propose unto thyself what soever might be, thou art
+not thereby either hurt, nor properly hindered. For in those things that
+properly belong unto the mind, she cannot be hindered by any man. It
+is not fire, nor iron; nor the power of a tyrant nor the power of a
+slandering tongue; nor anything else that can penetrate into her.
+
+XL. If once round and solid, there is no fear that ever it will change.
+
+XLI. Why should I grieve myself; who never did willingly grieve any
+other! One thing rejoices one and another thing another. As for me, this
+is my joy, if my understanding be right and sound, as neither averse
+from any man, nor refusing any of those things which as a man I am
+subject unto; if I can look upon all things in the world meekly and
+kindly; accept all things and carry myself towards everything according
+to to true worth of the thing itself.
+
+XLII. This time that is now present, bestow thou upon thyself. They that
+rather hunt for fame after death, do not consider, that those men that
+shall be hereafter, will be even such, as these whom now they can so
+hardly bear with. And besides they also will be mortal men. But to
+consider the thing in itself, if so many with so many voices, shall make
+such and such a sound, or shall have such and such an opinion concerning
+thee, what is it to thee?
+
+XLIII. Take me and throw me where thou wilt: I am indifferent. For there
+also I shall have that spirit which is within me propitious; that is
+well pleased and fully contented both in that constant disposition, and
+with those particular actions, which to its own proper constitution are
+suitable and agreeable.
+
+XLIV. Is this then a thing of that worth, that for it my soul should
+suffer, and become worse than it was? as either basely dejected, or
+disordinately affected, or confounded within itself, or terrified? What
+can there be, that thou shouldest so much esteem?
+
+XLV. Nothing can happen unto thee, which is not incidental unto thee, as
+thou art a man. As nothing can happen either to an ox, a vine, or to
+a stone, which is not incidental unto them; unto every one in his own
+kind. If therefore nothing can happen unto anything, which is not both
+usual and natural; why art thou displeased? Sure the common nature
+of all would not bring anything upon any, that were intolerable. If
+therefore it be a thing external that causes thy grief, know, that it is
+not that properly that doth cause it, but thine own conceit and opinion
+concerning the thing: which thou mayest rid thyself of, when thou wilt.
+But if it be somewhat that is amiss in thine own disposition, that doth
+grieve thee, mayest thou not rectify thy moral tenets and opinions. But
+if it grieve thee, that thou doest not perform that which seemeth unto
+thee right and just, why doest not thou choose rather to perform it than
+to grieve? But somewhat that is stronger than thyself doth hinder thee.
+Let it not grieve thee then, if it be not thy fault that the thing is
+not performed. 'Yea but it is a thing of that nature, as that thy life
+is not worth the while, except it may be performed.' If it be so, upon
+condition that thou be kindly and lovingly disposed towards all men,
+thou mayest be gone. For even then, as much as at any time, art thou in
+a very good estate of performance, when thou doest die in charity with
+those, that are an obstacle unto thy performance.
+
+XLVI. Remember that thy mind is of that nature as that it becometh
+altogether unconquerable, when once recollected in herself, she seeks no
+other content than this, that she cannot be forced: yea though it so
+fall out, that it be even against reason itself, that it cloth bandy.
+How much less when by the help of reason she is able to judge of things
+with discretion? And therefore let thy chief fort and place of defence
+be, a mind free from passions. A stronger place, (whereunto to make his
+refuge, and so to become impregnable) and better fortified than this,
+hath no man. He that seeth not this is unlearned. He that seeth it, and
+betaketh not himself to this place of refuge, is unhappy.
+
+XLVII. Keep thyself to the first bare and naked apprehensions of things,
+as they present themselves unto thee, and add not unto them. It is
+reported unto thee, that such a one speaketh ill of thee. Well; that he
+speaketh ill of thee, so much is reported. But that thou art hurt
+thereby, is not reported: that is the addition of opinion, which thou
+must exclude. I see that my child is sick. That he is sick, I see, but
+that he is in danger of his life also, I see it not. Thus thou must use
+to keep thyself to the first motions and apprehensions of things, as
+they present themselves outwardly; and add not unto them from within
+thyself through mere conceit and opinion. Or rather add unto them: hut
+as one that understandeth the true nature of all things that happen in
+the world.
+
+XLVIII. Is the cucumber bitter? set it away. Brambles are in the way?
+avoid them. Let this suffice. Add not presently speaking unto thyself,
+What serve these things for in the world? For, this, one that is
+acquainted with the mysteries of nature, will laugh at thee for it; as a
+carpenter would or a shoemaker, if meeting in either of their shops with
+some shavings, or small remnants of their work, thou shouldest blame
+them for it. And yet those men, it is not for want of a place where to
+throw them that they keep them in their shops for a while: but the
+nature of the universe hath no such out-place; but herein doth consist
+the wonder of her art and skill, that she having once circumscribed
+herself within some certain bounds and limits, whatsoever is within her
+that seems either corrupted, or old, or unprofitable, she can change it
+into herself, and of these very things can make new things; so that she
+needeth not to seek elsewhere out of herself either for a new supply of
+matter and substance, or for a place where to throw out whatsoever is
+irrecoverably putrid and corrupt. Thus she, as for place, so for matter
+and art, is herself sufficient unto herself.
+
+XLIX. Not to be slack and negligent; or loose, and wanton in thy
+actions; nor contentious, and troublesome in thy conversation; nor to
+rove and wander in thy fancies and imaginations. Not basely to contract
+thy soul; nor boisterously to sally out with it, or furiously to launch
+out as it were, nor ever to want employment.
+
+L. 'They kill me, they cut my flesh; they persecute my person with
+curses.' What then? May not thy mind for all this continue pure,
+prudent, temperate, just? As a fountain of sweet and clear water, though
+she be cursed by some stander by, yet do her springs nevertheless still
+run as sweet and clear as before; yea though either dirt or dung be
+thrown in, yet is it no sooner thrown, than dispersed, and she cleared.
+She cannot be dyed or infected by it. What then must I do, that I
+may have within myself an overflowing fountain, and not a well? Beget
+thyself by continual pains and endeavours to true liberty with charity,
+and true simplicity and modesty.
+
+LI. He that knoweth not what the world is, knoweth not where he himself
+is. And he that knoweth not what the world was made for, cannot possibly
+know either what are the qualities, or what is the nature of the world.
+Now he that in either of these is to seek, for what he himself was made
+is ignorant also. What then dost thou think of that man, who proposeth
+unto himself, as a matter of great moment, the noise and applause
+of men, who both where they are, and what they are themselves, are
+altogether ignorant? Dost thou desire to be commended of that man, who
+thrice in one hour perchance, doth himself curse himself? Dost thou
+desire to please him, who pleaseth not himself? or dost thou think that
+he pleaseth himself, who doth use to repent himself almost of everything
+that he doth?
+
+LII. Not only now henceforth to have a common breath, or to hold
+correspondency of breath, with that air, that compasseth us about; but
+to have a common mind, or to hold correspondency of mind also with that
+rational substance, which compasseth all things. For, that also is of
+itself, and of its own nature (if a man can but draw it in as he should)
+everywhere diffused; and passeth through all things, no less than the
+air doth, if a man can but suck it in.
+
+LIII. Wickedness in general doth not hurt the world. Particular
+wickedness doth not hurt any other: only unto him it is hurtful,
+whosoever he be that offends, unto whom in great favour and mercy it is
+granted, that whensoever he himself shall but first desire it, he may be
+presently delivered of it. Unto my free-will my neighbour's free-will,
+whoever he be, (as his life, or his bode), is altogether indifferent.
+For though we are all made one for another, yet have our minds and
+understandings each of them their own proper and limited jurisdiction.
+For else another man's wickedness might be my evil which God would not
+have, that it might not be in another man's power to make me unhappy:
+which nothing now can do but mine own wickedness.
+
+LIV. The sun seemeth to be shed abroad. And indeed it is diffused but
+not effused. For that diffusion of it is a [-r~Jo-tc] or an extension.
+For therefore are the beams of it called [~i-~m'~] from the word
+[~KTEIVEO-Oa,,] to be stretched out and extended. Now what a sunbeam is,
+thou mayest know if thou observe the light of the sun, when through some
+narrow hole it pierceth into some room that is dark. For it is always in
+a direct line. And as by any solid body, that it meets with in the
+way that is not penetrable by air, it is divided and abrupted, and yet
+neither slides off, or falls down, but stayeth there nevertheless: such
+must the diffusion in the mind be; not an effusion, but an extension.
+What obstacles and impediments soever she meeteth within her way, she
+must not violently, and by way of an impetuous onset light upon them;
+neither must she fall down; but she must stand, and give light unto that
+which doth admit of it. For as for that which doth not, it is its own
+fault and loss, if it bereave itself of her light.
+
+LV. He that feareth death, either feareth that he shall have no sense at
+all, or that his senses will not be the same. Whereas, he should rather
+comfort himself, that either no sense at all, and so no sense of evil;
+or if any sense, then another life, and so no death properly.
+
+LVI. All men are made one for another: either then teach them better, or
+bear with them.
+
+LVII. The motion of the mind is not as the motion of a dart. For
+the mind when it is wary and cautelous, and by way of diligent
+circumspection turneth herself many ways, may then as well be said to
+go straight on to the object, as when it useth no such circumspection.
+
+
+LVIII. To pierce and penetrate into the estate of every one's
+understanding that thou hast to do with: as also to make the estate of
+thine own open, and penetrable to any other.
+
+
+
+
+THE NINTH BOOK
+
+I. He that is unjust, is also impious. For the nature of the universe,
+having made all reasonable creatures one for another, to the end that
+they should do one another good; more or less according to the several
+persons and occasions but in nowise hurt one another: it is manifest
+that he that doth transgress against this her will, is guilty of impiety
+towards the most ancient and venerable of all the deities. For the
+nature of the universe, is the nature the common parent of all, and
+therefore piously to be observed of all things that are, and that which
+now is, to whatsoever first was, and gave it its being, hath relation
+of blood and kindred. She is also called truth and is the first cause
+of all truths. He therefore that willingly and wittingly doth lie, is
+impious in that he doth receive, and so commit injustice: but he that
+against his will, in that he disagreeth from the nature of the universe,
+and in that striving with the nature of the world he doth in his
+particular, violate the general order of the world. For he doth no
+better than strive and war against it, who contrary to his own nature
+applieth himself to that which is contrary to truth. For nature had
+before furnished him with instincts and opportunities sufficient for the
+attainment of it; which he having hitherto neglected, is not now able
+to discern that which is false from that which is true. He also that
+pursues after pleasures, as that which is truly good and flies from
+pains, as that which is truly evil: is impious. For such a one must of
+necessity oftentimes accuse that common nature, as distributing many
+things both unto the evil, and unto the good, not according to the
+deserts of either: as unto the bad oftentimes pleasures, and the causes
+of pleasures; so unto the good, pains, and the occasions of pains.
+Again, he that feareth pains and crosses in this world, feareth some of
+those things which some time or other must needs happen in the world.
+And that we have already showed to be impious. And he that pursueth
+after pleasures, will not spare, to compass his desires, to do that
+which is unjust, and that is manifestly impious. Now those things which
+unto nature are equally indifferent (for she had not created both, both
+pain and pleasure, if both had not been unto her equally indifferent):
+they that will live according to nature, must in those things (as being
+of the same mind and disposition that she is) be as equally indifferent.
+Whosoever therefore in either matter of pleasure and pain; death and
+life; honour and dishonour, (which things nature in the administration
+of the world, indifferently doth make use of), is not as indifferent,
+it is apparent that he is impious. When I say that common nature
+doth indifferently make use of them, my meaning is, that they happen
+indifferently in the ordinary course of things, which by a necessary
+consequence, whether as principal or accessory, come to pass in the
+world, according to that first and ancient deliberation of Providence,
+by which she from some certain beginning, did resolve upon the creation
+of such a world, conceiving then in her womb as it were some certain
+rational generative seeds and faculties of things future, whether
+subjects, changes, successions; both such and such, and just so many.
+
+II. It were indeed more happy and comfortable, for a man to depart out
+of this world, having lived all his life long clear from all falsehood,
+dissimulation, voluptuousness, and pride. But if this cannot be, yet it
+is some comfort for a man joyfully to depart as weary, and out of love
+with those; rather than to desire to live, and to continue long in those
+wicked courses. Hath not yet experience taught thee to fly from the
+plague? For a far greater plague is the corruption of the mind, than any
+certain change and distemper of the common air can be. This is a plague
+of creatures, as they are living creatures; but that of men as they are
+men or reasonable.
+
+III. Thou must not in matter of death carry thyself scornfully, but as
+one that is well pleased with it, as being one of those things that
+nature hath appointed. For what thou dost conceive of these, of a boy to
+become a young man, to wax old, to grow, to ripen, to get teeth, or a
+beard, or grey hairs to beget, to bear, or to be delivered; or what
+other action soever it be, that is natural unto man according to the
+several seasons of his life; such a thing is it also to be dissolved. It
+is therefore the part of a wise man, in matter of death, not in any wise
+to carry himself either violently, or proudly but patiently to wait for
+it, as one of nature's operations: that with the same mind as now thou
+dost expect when that which yet is but an embryo in thy wife's belly
+shall come forth, thou mayst expect also when thy soul shall fall off
+from that outward coat or skin: wherein as a child in the belly it lieth
+involved and shut up. But thou desirest a more popular, and though not
+so direct and philosophical, yet a very powerful and penetrative recipe
+against the fear of death, nothing can make they more willing to part
+with thy life, than if thou shalt consider, both what the subjects
+themselves are that thou shalt part with, and what manner of disposition
+thou shalt no more have to do with. True it is, that, offended with them
+thou must not be by no means, but take care of them, and meekly bear
+with them However, this thou mayst remember, that whensoever it happens
+that thou depart, it shall not be from men that held the same opinions
+that thou dost. For that indeed, (if it were so) is the only thing that
+might make thee averse from death, and willing to continue here, if it
+were thy hap to live with men that had obtained the same belief that
+thou hast. But now, what a toil it is for thee to live with men of
+different opinions, thou seest: so that thou hast rather occasion to
+say, Hasten, I thee pray, O Death; lest I also in time forget myself.
+
+IV. He that sinneth, sinneth unto himself. He that is unjust, hurts
+himself, in that he makes himself worse than he was before. Not he only
+that committeth, but he also that omitteth something, is oftentimes
+unjust.
+
+V. If my present apprehension of the object be right, and my present
+action charitable, and this, towards whatsoever doth proceed from God,
+be my present disposition, to be well pleased with it, it sufficeth.
+
+VI. To wipe away fancy, to use deliberation, to quench concupiscence, to
+keep the mind free to herself.
+
+VII. Of all unreasonable creatures, there is but one unreasonable soul;
+and of all that are reasonable, but one reasonable soul, divided betwixt
+them all. As of all earthly things there is but one earth, and but one
+light that we see by; and but one air that we breathe in, as many as
+either breathe or see. Now whatsoever partakes of some common thing,
+naturally affects and inclines unto that whereof it is part, being of
+one kind and nature with it. Whatsoever is earthly, presseth downwards
+to the common earth. Whatsoever is liquid, would flow together. And
+whatsoever is airy, would be together likewise. So that without some
+obstacle, and some kind of violence, they cannot well be kept asunder.
+Whatsoever is fiery, doth not only by reason of the elementary fire tend
+upwards; but here also is so ready to join, and to burn together, that
+whatsoever doth want sufficient moisture to make resistance, is easily
+set on fire. Whatsoever therefore is partaker of that reasonable common
+nature, naturally doth as much and more long after his own kind. For by
+how much in its own nature it excels all other things, by so much more
+is it desirous to be joined and united unto that, which is of its own
+nature. As for unreasonable creatures then, they had not long been, but
+presently begun among them swarms, and flocks, and broods of young ones,
+and a kind of mutual love and affection. For though but unreasonable,
+yet a kind of soul these had, and therefore was that natural desire of
+union more strong and intense in them, as in creatures of a more
+excellent nature, than either in plants, or stones, or trees. But among
+reasonable creatures, begun commonwealths, friendships, families, public
+meetings, and even in their wars, conventions, and truces. Now among
+them that were yet of a more excellent nature, as the stars and planets,
+though by their nature far distant one from another, yet even among them
+began some mutual correspondency and unity. So proper is it to
+excellency in a high degree to affect unity, as that even in things so
+far distant, it could operate unto a mutual sympathy. But now behold,
+what is now come to pass. Those creatures that are reasonable, are now
+the only creatures that have forgotten their natural affection and
+inclination of one towards another. Among them alone of all other things
+that are of one kind, there is not to be found a general disposition to
+flow together. But though they fly from nature, yet are they stopt in
+their course, and apprehended. Do they what they can, nature doth
+prevail. And so shalt thou confess, if thou dost observe it. For sooner
+mayst thou find a thing earthly, where no earthly thing is, than find a
+man that naturally can live by himself alone.
+
+VIII. Man, God, the world, every one in their kind, bear some fruits.
+All things have their proper time to bear. Though by custom, the word
+itself is in a manner become proper unto the vine, and the like, yet is
+it so nevertheless, as we have said. As for reason, that beareth both
+common fruit for the use of others; and peculiar, which itself doth
+enjoy. Reason is of a diffusive nature, what itself is in itself, it
+begets in others, and so doth multiply.
+
+IX. Either teach them better if it be in thy power; or if it be not,
+remember that for this use, to bear with them patiently, was mildness
+and goodness granted unto thee. The Gods themselves are good unto such;
+yea and in some things, (as in matter of health, of wealth, of honour,)
+are content often to further their endeavours: so good and gracious are
+they. And mightest thou not be so too? or, tell me, what doth hinder
+thee?
+
+X. Labour not as one to whom it is appointed to be wretched, nor as one
+that either would be pitied, or admired; but let this be thine only care
+and desire; so always and in all things to prosecute or to forbear, as
+the law of charity, or mutual society doth require.
+
+XI. This day I did come out of all my trouble. Nay I have cast out all
+my trouble; it should rather be for that which troubled thee, whatsoever
+it was, was not without anywhere that thou shouldest come out of it, but
+within in thine own opinions, from whence it must be cast out, before
+thou canst truly and constantly be at ease.
+
+XII. All those things, for matter of experience are usual and ordinary;
+for their continuance but for a day; and for their matter, most base and
+filthy. As they were in the days of those whom we have buried, so are
+they now also, and no otherwise.
+
+XIII. The things themselves that affect us, they stand without doors,
+neither knowing anything themselves nor able to utter anything unto
+others concerning themselves. What then is it, that passeth verdict on
+them? The understanding.
+
+XIV. As virtue and wickedness consist not in passion, but in action; so
+neither doth the true good or evil of a reasonable charitable man
+consist in passion, but in operation and action.
+
+XV. To the stone that is cast up, when it comes down it is no hurt unto
+it; as neither benefit, when it doth ascend.
+
+XVI. Sift their minds and understandings, and behold what men they be,
+whom thou dost stand in fear of what they shall judge of thee, what they
+themselves judge of themselves.
+
+XVII. All things that are in the world, are always in the estate
+of alteration. Thou also art in a perpetual change, yea and under
+corruption too, in some part: and so is the whole world.
+
+XVIII. it is not thine, but another man's sin. Why should it trouble
+thee? Let him look to it, whose sin it is.
+
+XIX. Of an operation and of a purpose there is an ending, or of an
+action and of a purpose we say commonly, that it is at an end: from
+opinion also there is an absolute cessation, which is as it were the
+death of it. In all this there is no hurt. Apply this now to a man's
+age, as first, a child; then a youth, then a young man, then an old man;
+every change from one age to another is a kind of death And all this
+while here no matter of grief yet. Pass now unto that life first, that
+which thou livedst under thy grandfather, then under thy mother, then
+under thy father. And thus when through the whole course of thy life
+hitherto thou hast found and observed many alterations, many changes,
+many kinds of endings and cessations, put this question to thyself What
+matter of grief or sorrow dost thou find in any of these? Or what doest
+thou suffer through any of these? If in none of these, then neither
+in the ending and consummation of thy whole life, which is also but a
+cessation and change.
+
+XX. As occasion shall require, either to thine own understanding, or to
+that of the universe, or to his, whom thou hast now to do with, let thy
+refuge be with all speed. To thine own, that it resolve upon nothing
+against justice. To that of the universe, that thou mayest remember,
+part of whom thou art. Of his, that thou mayest consider whether in the
+estate of ignorance, or of knowledge. And then also must thou call to
+mind, that he is thy kinsman.
+
+XXI. As thou thyself, whoever thou art, were made for the perfection and
+consummation, being a member of it, of a common society; so must every
+action of thine tend to the perfection and consummation of a life that
+is truly sociable. What action soever of thine therefore that either
+immediately or afar off, hath not reference to the common good, that is
+an exorbitant and disorderly action; yea it is seditious; as one among
+the people who from such and such a consent and unity, should factiously
+divide and separate himself.
+
+XXII. Children's anger, mere babels; wretched souls bearing up dead
+bodies, that they may not have their fall so soon: even as it is in that
+common dirge song.
+
+XXIII. Go to the quality of the cause from which the effect doth
+proceed. Behold it by itself bare and naked, separated from all that is
+material. Then consider the utmost bounds of time that that cause, thus
+and thus qualified, can subsist and abide.
+
+XXIV. Infinite are the troubles and miseries, that thou hast already
+been put to, by reason of this only, because that for all happiness
+it did not suffice thee, or, that thou didst not account it sufficient
+happiness, that thy understanding did operate according to its natural
+constitution.
+
+XXV. When any shall either impeach thee with false accusations, or
+hatefully reproach thee, or shall use any such carriage towards thee,
+get thee presently to their minds and understandings, and look in them,
+and behold what manner of men they be. Thou shalt see, that there is no
+such occasion why it should trouble thee, what such as they are think of
+thee. Yet must thou love them still, for by nature they are thy friends.
+And the Gods themselves, in those things that they seek from them as
+matters of great moment, are well content, all manner of ways, as by
+dreams and oracles, to help them as well as others.
+
+XXVI. Up and down, from one age to another, go the ordinary things of
+the world; being still the same. And either of everything in particular
+before it come to pass, the mind of the universe doth consider with
+itself and deliberate: and if so, then submit for shame unto the
+determination of such an excellent understanding: or once for all it did
+resolve upon all things in general; and since that whatsoever happens,
+happens by a necessary consequence, and all things indivisibly in a
+manner and inseparably hold one of another. In sum, either there is a
+God, and then all is well; or if all things go by chance and fortune,
+yet mayest thou use thine own providence in those things that concern
+thee properly; and then art thou well.
+
+XXVII. Within a while the earth shall cover us all, and then she herself
+shall have her change. And then the course will be, from one period of
+eternity unto another, and so a perpetual eternity. Now can any man
+that shall consider with himself in his mind the several rollings or
+successions of so many changes and alterations, and the swiftness of all
+these rulings; can he otherwise but contemn in his heart and despise
+all worldly things? The cause of the universe is as it were a strong
+torrent, it carrieth all away.
+
+XXVIII. And these your professed politicians, the only true practical
+philosophers of the world, (as they think of themselves) so full of
+affected gravity, or such professed lovers of virtue and honesty, what
+wretches be they in very deed; how vile and contemptible in themselves?
+O man! what ado doest thou keep? Do what thy nature doth now require.
+Resolve upon it, if thou mayest: and take no thought, whether anybody
+shall know it or no. Yea, but sayest thou, I must not expect a Plato's
+commonwealth. If they profit though never so little, I must be content;
+and think much even of that little progress. Doth then any of them
+forsake their former false opinions that I should think they profit? For
+without a change of opinions, alas! what is all that ostentation, but
+mere wretchedness of slavish minds, that groan privately, and yet would
+make a show of obedience to reason, and truth? Go too now and tell me
+of Alexander and Philippus, and Demetrius Phalereus. Whether they
+understood what the common nature requireth, and could rule themselves
+or no, they know best themselves. But if they kept a life, and
+swaggered; I (God be thanked) am not bound to imitate them. The effect
+of true philosophy is, unaffected simplicity and modesty. Persuade me
+not to ostentation and vainglory.
+
+XXIX. From some high place as it were to look down, and to behold
+here flocks, and there sacrifices, without number; and all kind of
+navigation; some in a rough and stormy sea, and some in a calm: the
+general differences, or different estates of things, some, that are now
+first upon being; the several and mutual relations of those things that
+are together; and some other things that are at their last. Their lives
+also, who were long ago, and theirs who shall be hereafter, and the
+present estate and life of those many nations of barbarians that are
+now in the world, thou must likewise consider in thy mind. And how many
+there be, who never so much as heard of thy name, how many that will
+soon forget it; how many who but even now did commend thee, within a
+very little while perchance will speak ill of thee. So that neither
+fame, nor honour, nor anything else that this world doth afford, is
+worth the while. The sum then of all; whatsoever doth happen unto thee,
+whereof God is the cause, to accept it contentedly: whatsoever thou
+doest, whereof thou thyself art the cause, to do it justly: which will
+be, if both in thy resolution and in thy action thou have no further
+end, than to do good unto others, as being that, which by thy natural
+constitution, as a man, thou art bound unto.
+
+XXX. Many of those things that trouble and straiten thee, it is in thy
+power to cut off, as wholly depending from mere conceit and opinion; and
+then thou shalt have room enough.
+
+XXXI. To comprehend the whole world together in thy mind, and the whole
+course of this present age to represent it unto thyself, and to fix thy
+thoughts upon the sudden change of every particular object. How short
+the time is from the generation of anything, unto the dissolution of
+the same; but how immense and infinite both that which was before the
+generation, and that which after the generation of it shall be. All
+things that thou seest, will soon be perished, and they that see their
+corruptions, will soon vanish away themselves. He that dieth a hundred
+years old, and he that dieth young, shall come all to one.
+
+XXXII. What are their minds and understandings; and what the things that
+they apply themselves unto: what do they love, and what do they hate
+for? Fancy to thyself the estate of their souls openly to be seen. When
+they think they hurt them shrewdly, whom they speak ill of; and when
+they think they do them a very good turn, whom they commend and extol: O
+how full are they then of conceit, and opinion!
+
+XXXIII. Loss and corruption, is in very deed nothing else but change and
+alteration; and that is it, which the nature of the universe doth most
+delight in, by which, and according to which, whatsoever is done, is
+well done. For that was the estate of worldly things from the beginning,
+and so shall it ever be. Or wouldest thou rather say, that all things
+in the world have gone ill from the beginning for so many ages, and
+shall ever go ill? And then among so many deities, could no divine power
+be found all this while, that could rectify the things of the world? Or
+is the world, to incessant woes and miseries, for ever condemned?
+
+XXXIV. How base and putrid, every common matter is! Water, dust, and
+from the mixture of these bones, and all that loathsome stuff that our
+bodies do consist of: so subject to be infected, and corrupted. And
+again those other things that are so much prized and admired, as marble
+stones, what are they, but as it were the kernels of the earth? gold and
+silver, what are they, but as the more gross faeces of the earth? Thy
+most royal apparel, for matter, it is but as it were the hair of a silly
+sheep, and for colour, the very blood of a shell-fish; of this nature
+are all other things. Thy life itself, is some such thing too; a mere
+exhalation of blood: and it also, apt to be changed into some other
+common thing.
+
+XXXV. Will this querulousness, this murmuring, this complaining and
+dissembling never be at an end? What then is it, that troubleth thee?
+Doth any new thing happen unto thee? What doest thou so wonder at? At
+the cause, or the matter? Behold either by itself, is either of that
+weight and moment indeed? And besides these, there is not anything. But
+thy duty towards the Gods also, it is time thou shouldst acquit thyself
+of it with more goodness and simplicity.
+
+XXXVI. It is all one to see these things for a hundred of years together
+or but for three years.
+
+XXXVII. If he have sinned, his is the harm, not mine. But perchance he
+hath not.
+
+XXXVIII. Either all things by the providence of reason happen unto every
+particular, as a part of one general body; and then it is against reason
+that a part should complain of anything that happens for the good of the
+whole; or if, according to Epicurus, atoms be the cause of all things
+and that life be nothing else but an accidentary confusion of things,
+and death nothing else, but a mere dispersion and so of all other
+things: what doest thou trouble thyself for?
+
+XXXIX. Sayest thou unto that rational part, Thou art dead; corruption
+hath taken hold on thee? Doth it then also void excrements? Doth it like
+either oxen, or sheep, graze or feed; that it also should be mortal, as
+well as the body?
+
+XL. Either the Gods can do nothing for us at all, or they can still and
+allay all the distractions and distempers of thy mind. If they can do
+nothing, why doest thou pray? If they can, why wouldst not thou rather
+pray, that they will grant unto thee, that thou mayst neither fear, nor
+lust after any of those worldly things which cause these distractions
+and distempers of it? Why not rather, that thou mayst not at either
+their absence or presence, be grieved and discontented: than either that
+thou mayst obtain them, or that thou mayst avoid them? For certainly
+it must needs be, that if the Gods can help us in anything, they may in
+this kind also. But thou wilt say perchance, 'In those things the Gods
+have given me my liberty: and it is in mine own power to do what I
+will.' But if thou mayst use this liberty, rather to set thy mind at
+true liberty, than wilfully with baseness and servility of mind to
+affect those things, which either to compass or to avoid is not in thy
+power, wert not thou better? And as for the Gods, who hath told thee,
+that they may not help us up even in those things that they have put in
+our own power? whether it be so or no, thou shalt soon perceive, if
+thou wilt but try thyself and pray. One prayeth that he may compass his
+desire, to lie with such or such a one, pray thou that thou mayst not
+lust to lie with her. Another how he may be rid of such a one; pray thou
+that thou mayst so patiently bear with him, as that thou have no such
+need to be rid of him. Another, that he may not lose his child. Pray
+thou that thou mayst not fear to lose him. To this end and purpose, let
+all thy prayer be, and see what will be the event.
+
+XLI. 'In my sickness' (saith Epicurus of himself:) 'my discourses were
+not concerning the nature of my disease, neither was that, to them that
+came to visit me, the subject of my talk; but in the consideration and
+contemplation of that, which was of especial weight and moment, was all
+my time bestowed and spent, and among others in this very thing, how my
+mind, by a natural and unavoidable sympathy partaking in some sort with
+the present indisposition of my body, might nevertheless keep herself
+free from trouble, and in present possession of her own proper
+happiness. Neither did I leave the ordering of my body to the physicians
+altogether to do with me what they would, as though I expected any
+great matter from them, or as though I thought it a matter of such great
+consequence, by their means to recover my health: for my present estate,
+methought, liked me very well, and gave me good content.' Whether
+therefore in sickness (if thou chance to sicken) or in what other kind
+of extremity soever, endeavour thou also to be in thy mind so affected,
+as he doth report of himself: not to depart from thy philosophy for
+anything that can befall thee, nor to give ear to the discourses of
+silly people, and mere naturalists.
+
+XLII. It is common to all trades and professions to mind and intend that
+only, which now they are about, and the instrument whereby they work.
+
+XLIII. When at any time thou art offended with any one's impudency, put
+presently this question to thyself: 'What? Is it then possible, that
+there should not be any impudent men in the world! Certainly it is not
+possible.' Desire not then that which is impossible. For this one, (thou
+must think) whosoever he be, is one of those impudent ones, that
+the world cannot be without. So of the subtile and crafty, so of the
+perfidious, so of every one that offendeth, must thou ever be ready to
+reason with thyself. For whilst in general thou dost thus reason with
+thyself, that the kind of them must needs be in the world, thou wilt be
+the better able to use meekness towards every particular. This also
+thou shalt find of very good use, upon every such occasion, presently
+to consider with thyself, what proper virtue nature hath furnished man
+with, against such a vice, or to encounter with a disposition vicious
+in this kind. As for example, against the unthankful, it hath given
+goodness and meekness, as an antidote, and so against another vicious
+in another kind some other peculiar faculty. And generally, is it not
+in thy power to instruct him better, that is in an error? For whosoever
+sinneth, doth in that decline from his purposed end, and is certainly
+deceived, And again, what art thou the worse for his sin? For thou shalt
+not find that any one of these, against whom thou art incensed, hath in
+very deed done anything whereby thy mind (the only true subject of
+thy hurt and evil) can be made worse than it was. And what a matter of
+either grief or wonder is this, if he that is unlearned, do the deeds of
+one that is unlearned? Should not thou rather blame thyself, who, when
+upon very good grounds of reason, thou mightst have thought it very
+probable, that such a thing would by such a one be committed, didst not
+only not foresee it, but moreover dost wonder at it, that such a thing
+should be. But then especially, when thou dost find fault with either an
+unthankful, or a false man, must thou reflect upon thyself. For without
+all question, thou thyself art much in fault, if either of one that were
+of such a disposition, thou didst expect that he should be true unto
+thee: or when unto any thou didst a good turn, thou didst not there
+bound thy thoughts, as one that had obtained his end; nor didst not
+think that from the action itself thou hadst received a full reward of
+the good that thou hadst done. For what wouldst thou have more? Unto him
+that is a man, thou hast done a good turn: doth not that suffice thee?
+What thy nature required, that hast thou done. Must thou be rewarded for
+it? As if either the eye for that it seeth, or the feet that they go,
+should require satisfaction. For as these being by nature appointed for
+such an use, can challenge no more, than that they may work according
+to their natural constitution: so man being born to do good unto others
+whensoever he doth a real good unto any by helping them out of error; or
+though but in middle things, as in matter of wealth, life, preferment,
+and the like, doth help to further their desires he doth that for which
+he was made, and therefore can require no more.
+
+
+
+
+THE TENTH BOOK
+
+I. O my soul, the time I trust will be, when thou shalt be good, simple,
+single, more open and visible, than that body by which it is enclosed.
+Thou wilt one day be sensible of their happiness, whose end is love, and
+their affections dead to all worldly things. Thou shalt one day be full,
+and in want of no external thing: not seeking pleasure from anything,
+either living or insensible, that this world can afford; neither wanting
+time for the continuation of thy pleasure, nor place and opportunity,
+nor the favour either of the weather or of men. When thou shalt have
+content in thy present estate, and all things present shall add to thy
+content: when thou shalt persuade thyself, that thou hast all things;
+all for thy good, and all by the providence of the Gods: and of things
+future also shalt be as confident, that all will do well, as tending to
+the maintenance and preservation in some sort, of his perfect welfare
+and happiness, who is perfection of life, of goodness, and beauty; who
+begets all things, and containeth all things in himself, and in himself
+doth recollect all things from all places that are dissolved, that of
+them he may beget others again like unto them. Such one day shall be thy
+disposition, that thou shalt be able, both in regard of the Gods, and
+in regard of men, so to fit and order thy conversation, as neither
+to complain of them at any time, for anything that they do; nor to do
+anything thyself, for which thou mayest justly be condemned.
+
+II. As one who is altogether governed by nature, let it be thy care to
+observe what it is that thy nature in general doth require. That
+done, if thou find not that thy nature, as thou art a living sensible
+creature, will be the worse for it, thou mayest proceed. Next then thou
+must examine, what thy nature as thou art a living sensible creature,
+doth require. And that, whatsoever it be, thou mayest admit of and do
+it, if thy nature as thou art a reasonable living creature, will not be
+the worse for it. Now whatsoever is reasonable, is also sociable, Keep
+thyself to these rules, and trouble not thyself about idle things.
+
+III. Whatsoever doth happen unto thee, thou art naturally by thy natural
+constitution either able, or not able to bear. If thou beest able, be
+not offended, but bear it according to thy natural constitution, or as
+nature hath enabled thee. If thou beest not able, be not offended. For
+it will soon make an end of thee, and itself, (whatsoever it be) at the
+same time end with thee. But remember, that whatsoever by the strength
+of opinion, grounded upon a certain apprehension of both true profit and
+duty, thou canst conceive tolerable; that thou art able to bear that by
+thy natural constitution.
+
+IV. Him that offends, to teach with love and meek ness, and to show him
+his error. But if thou canst not, then to blame thyself; or rather not
+thyself neither, if thy will and endeavours have not been wanting.
+
+V. Whatsoever it be that happens unto thee, it is that which from all
+time was appointed unto thee. For by the same coherence of causes, by
+which thy substance from all eternity was appointed to be, was also
+whatsoever should happen unto it, destinated and appointed.
+
+VI. Either with Epicurus, we must fondly imagine the atoms to be the
+cause of all things, or we must needs grant a nature. Let this then be
+thy first ground, that thou art part of that universe, which is governed
+by nature. Then secondly, that to those parts that are of the same kind
+and nature as thou art, thou hast relation of kindred. For of these,
+if I shall always be mindful, first as I am a part, I shall never be
+displeased with anything, that falls to my particular share of the
+common chances of the world. For nothing that is behoveful unto the
+whole, can be truly hurtful to that which is part of it. For this
+being the common privilege of all natures, that they contain nothing in
+themselves that is hurtful unto them; it cannot be that the nature of
+the universe (whose privilege beyond other particular natures, is,
+that she cannot against her will by any higher external cause be
+constrained,) should beget anything and cherish it in her bosom that
+should tend to her own hurt and prejudice. As then I bear in mind that
+I am a part of such an universe, I shall not be displeased with anything
+that happens. And as I have relation of kindred to those parts that
+are of the same kind and nature that I am, so I shall be careful to
+do nothing that is prejudicial to the community, but in all my
+deliberations shall they that are of my kind ever be; and the common
+good, that, which all my intentions and resolutions shall drive unto,
+as that which is contrary unto it, I shall by all means endeavour to
+prevent and avoid. These things once so fixed and concluded, as thou
+wouldst think him a happy citizen, whose constant study and practice
+were for the good and benefit of his fellow citizens, and the carriage
+of the city such towards him, that he were well pleased with it; so must
+it needs be with thee, that thou shalt live a happy life.
+
+VII. All parts of the world, (all things I mean that are contained
+within the whole world), must of necessity at some time or other come to
+corruption. Alteration I should say, to speak truly and properly; but
+that I may be the better understood, I am content at this time to use
+that more common word. Now say I, if so be that this be both hurtful
+unto them, and yet unavoidable, would not, thinkest thou, the whole
+itself be in a sweet case, all the parts of it being subject to
+alteration, yea and by their making itself fitted for corruption, as
+consisting of things different and contrary? And did nature then either
+of herself thus project and purpose the affliction and misery of her
+parts, and therefore of purpose so made them, not only that haply they
+might, but of necessity that they should fall into evil; or did not she
+know what she did, when she made them? For either of these two to say,
+is equally absurd. But to let pass nature in general, and to reason of
+things particular according to their own particular natures; how absurd
+and ridiculous is it, first to say that all parts of the whole are, by
+their proper natural constitution, subject to alteration; and then when
+any such thing doth happen, as when one doth fall sick and dieth, to
+take on and wonder as though some strange thing had happened? Though
+this besides might move not so grievously to take on when any such thing
+doth happen, that whatsoever is dissolved, it is dissolved into those
+things, whereof it was compounded. For every dissolution is either
+a mere dispersion, of the elements into those elements again whereof
+everything did consist, or a change, of that which is more solid into
+earth; and of that which is pure and subtile or spiritual, into air.
+So that by this means nothing is lost, but all resumed again into those
+rational generative seeds of the universe; and this universe, either
+after a certain period of time to lie consumed by fire, or by continual
+changes to be renewed, and so for ever to endure. Now that solid and
+spiritual that we speak of, thou must not conceive it to be that very
+same, which at first was, when thou wert born. For alas! all this that
+now thou art in either kind, either for matter of substance, or of life,
+hath but two or three days ago partly from meats eaten, and partly from
+air breathed in, received all its influx, being the same then in no
+other respect, than a running river, maintained by the perpetual influx
+and new supply of waters, is the same. That therefore which thou hast
+since received, not that which came from thy mother, is that which
+comes to change and corruption. But suppose that that for the general
+substance, and more solid part of it, should still cleave unto thee
+never so close, yet what is that to the proper qualities and affections
+of it, by which persons are distinguished, which certainly are quite
+different?
+
+VIII. Now that thou hast taken these names upon thee of good, modest,
+true; of emfrwn, sumfrwn, uperfrwn; take heed lest at any times by doing
+anything that is contrary, thou be but improperly so called, and lose
+thy right to these appellations. Or if thou do, return unto them again
+with all possible speed. And remember, that the word emfrwn notes
+unto thee an intent and intelligent consideration of every object that
+presents itself unto thee, without distraction. And the word emfrwn a
+ready and contented acceptation of whatsoever by the appointment of
+the common nature, happens unto thee. And the word sumfrwn, a
+super-extension, or a transcendent, and outreaching disposition of thy
+mind, whereby it passeth by all bodily pains and pleasures, honour
+and credit, death and whatsoever is of the same nature, as matters of
+absolute indifferency, and in no wise to be stood upon by a wise man.
+These then if inviolably thou shalt observe, and shalt not be ambitious
+to be so called by others, both thou thyself shalt become a new man, and
+thou shalt begin a new life. For to continue such as hitherto thou hast
+been, to undergo those distractions and distempers as thou must needs
+for such a life as hitherto thou hast lived, is the part of one that is
+very foolish, and is overfond of his life. Whom a man might compare to
+one of those half-eaten wretches, matched in the amphitheatre with wild
+beasts; who as full as they are all the body over with wounds and blood,
+desire for a great favour, that they may be reserved till the next day,
+then also, and in the same estate to be exposed to the same nails and
+teeth as before. Away therefore, ship thyself; and from the troubles and
+distractions of thy former life convey thyself as it were unto these few
+names; and if thou canst abide in them, or be constant in the practice
+and possession of them, continue there as glad and joyful as one that
+were translated unto some such place of bliss and happiness as that
+which by Hesiod and Plato is called the Islands of the Blessed, by
+others called the Elysian Fields. And whensoever thou findest thyself;
+that thou art in danger of a relapse, and that thou art not able to
+master and overcome those difficulties and temptations that present
+themselves in thy present station: get thee into any private corner,
+where thou mayst be better able. Or if that will not serve forsake
+even thy life rather. But so that it be not in passion but in a plain
+voluntary modest way: this being the only commendable action of thy
+whole life that thus thou art departed, or this having been the main
+work and business of thy whole life, that thou mightest thus depart. Now
+for the better remembrance of those names that we have spoken of, thou
+shalt find it a very good help, to remember the Gods as often as may be:
+and that, the thing which they require at our hands of as many of us,
+as are by nature reasonable creation is not that with fair words, and
+outward show of piety and devotion we should flatter them, but that we
+should become like unto them: and that as all other natural creatures,
+the fig tree for example; the dog the bee: both do, all of them, and
+apply themselves unto that which by their natural constitution, is
+proper unto them; so man likewise should do that, which by his nature,
+as he is a man, belongs unto him.
+
+IX. Toys and fooleries at home, wars abroad: sometimes terror, sometimes
+torpor, or stupid sloth: this is thy daily slavery. By little and
+little, if thou doest not better look to it, those sacred dogmata will
+be blotted out of thy mind. How many things be there, which when as
+a mere naturalist, thou hast barely considered of according to their
+nature, thou doest let pass without any further use? Whereas thou
+shouldst in all things so join action and contemplation, that thou
+mightest both at the same time attend all present occasions, to perform
+everything duly and carefully and yet so intend the contemplative part
+too, that no part of that delight and pleasure, which the contemplative
+knowledge of everything according to its true nature doth of itself
+afford, might be lost. Or, that the true and contemnplative knowledge
+of everything according to its own nature, might of itself, (action
+being subject to many lets and impediments) afford unto thee sufficient
+pleasure and happiness. Not apparent indeed, but not concealed. And when
+shalt thou attain to the happiness of true simplicity, and unaffected
+gravity? When shalt thou rejoice in the certain knowledge of every
+particular object according to its true nature: as what the matter and
+substance of it is; what use it is for in the world: how long it can
+subsist: what things it doth consist of: who they be that are capable of
+it, and who they that can give it, and take it away?
+
+X. As the spider, when it hath caught the fly that it hunted after, is
+not little proud, nor meanly conceited of herself: as he likewise that
+hath caught an hare, or hath taken a fish with his net: as another for
+the taking of a boar, and another of a bear: so may they be proud,
+and applaud themselves for their valiant acts against the Sarmatai, or
+northern nations lately defeated. For these also, these famous soldiers
+and warlike men, if thou dost look into their minds and opinions, what
+do they for the most part but hunt after prey?
+
+XI. To find out, and set to thyself some certain way and method of
+contemplation, whereby thou mayest clearly discern and represent unto
+thyself, the mutual change of all things, the one into the other. Bear
+it in thy mind evermore, and see that thou be throughly well exercised
+in this particular. For there is not anything more effectual to beget
+true magnanimity.
+
+XII. He hath got loose from the bonds of his body, and perceiving that
+within a very little while he must of necessity bid the world farewell,
+and leave all these things behind him, he wholly applied himself, as to
+righteousness in all his actions, so to the common nature in all things
+that should happen unto him. And contenting himself with these two
+things, to do all things justly, and whatsoever God doth send to like
+well of it: what others shall either say or think of him, or shall do
+against him, he doth not so much as trouble his thoughts with it. To go
+on straight, whither right and reason directed him, and by so doing to
+follow God, was the only thing that he did mind, that, his only business
+and occupation.
+
+XIII. What use is there of suspicion at all? or, why should thoughts
+of mistrust, and suspicion concerning that which is future, trouble thy
+mind at all? What now is to be done, if thou mayest search and inquiry
+into that, what needs thou care for more? And if thou art well able to
+perceive it alone, let no man divert thee from it. But if alone thou
+doest not so well perceive it, suspend thine action, and take advice
+from the best. And if there be anything else that doth hinder thee, go
+on with prudence and discretion, according to the present occasion
+and opportunity, still proposing that unto thyself, which thou doest
+conceive most right and just. For to hit that aright, and to speed in
+the prosecution of it, must needs be happiness, since it is that only
+which we can truly and properly be said to miss of, or miscarry in.
+
+XIV. What is that that is slow, and yet quick? merry, and yet grave? He
+that in all things doth follow reason for his guide.
+
+XV. In the morning as soon as thou art awaked, when thy judgment, before
+either thy affections, or external objects have wrought upon it, is yet
+most free and impartial: put this question to thyself, whether if that
+which is right and just be done, the doing of it by thyself, or by
+others when thou art not able thyself; be a thing material or no. For
+sure it is not. And as for these that keep such a life, and stand so
+much upon the praises, or dispraises of other men, hast thou forgotten
+what manner of men they be? that such and such upon their beds, and such
+at their board: what their ordinary actions are: what they pursue after,
+and what they fly from: what thefts and rapines they commit, if not with
+their hands and feet, yet with that more precious part of theirs, their
+minds: which (would it but admit of them) might enjoy faith, modesty,
+truth, justice, a good spirit.
+
+XVI. Give what thou wilt, and take away what thou wilt, saith he that is
+well taught and truly modest, to Him that gives, and takes away. And it
+is not out of a stout and peremptory resolution, that he saith it, but
+in mere love, and humble submission.
+
+XVII. So live as indifferent to the world and all worldly objects, as
+one who liveth by himself alone upon some desert hill. For whether here,
+or there, if the whole world be but as one town, it matters not much for
+the place. Let them behold and see a man, that is a man indeed, living
+according to the true nature of man. If they cannot bear with me, let
+them kill me. For better were it to die, than so to live as they would
+have thee.
+
+XVIII. Make it not any longer a matter of dispute or discourse, what are
+the signs and proprieties of a good man, but really and actually to be
+such.
+
+XIX. Ever to represent unto thyself; and to set before thee, both the
+general age and time of the world, and the whole substance of it. And
+how all things particular in respect of these are for their substance,
+as one of the least seeds that is: and for their duration, as the
+turning of the pestle in the mortar once about. Then to fix thy mind
+upon every particular object of the world, and to conceive it, (as it
+is indeed,) as already being in the state of dissolution, and of change;
+tending to some kind of either putrefaction or dispersion; or whatsoever
+else it is, that is the death as it were of everything in his own kind.
+
+XX. Consider them through all actions and occupations, of their lives:
+as when they eat, and when they sleep: when they are in the act of
+necessary exoneration, and when in the act of lust. Again, when they
+either are in their greatest exultation; and in the middle of all
+their pomp and glory; or being angry and displeased, in great state and
+majesty, as from an higher place, they chide and rebuke. How base and
+slavish, but a little while ago, they were fain to be, that they might
+come to this; and within a very little while what will be their estate,
+when death hath once seized upon them.
+
+XXI. That is best for every one, that the common nature of all doth send
+unto every one, and then is it best, when she doth send it.
+
+XXII. The earth, saith the poet, doth often long after the rain. So is
+the glorious sky often as desirous to fall upon the earth, which argues
+a mutual kind of love between them. And so (say I) doth the world bear
+a certain affection of love to whatsoever shall come to pass With thine
+affections shall mine concur, O world. The same (and no other) shall the
+object of my longing be which is of thine. Now that the world doth love
+it is true indeed so is it as commonly said, and acknowledged ledged,
+when, according to the Greek phrase, imitated by the Latins, of things
+that used to be, we say commonly, that they love to be.
+
+XXIII. Either thou dost Continue in this kind of life and that is it,
+which so long thou hast been used unto and therefore tolerable: or thou
+doest retire, or leave the world, and that of thine own accord, and then
+thou hast thy mind: or thy life is cut off; and then mayst thou
+rejoice that thou hast ended thy charge. One of these must needs be.
+Be therefore of good comfort.
+
+XXIV Let it always appear and be manifest unto thee that solitariness,
+and desert places, by many philosophers so much esteemed of and
+affected, are of themselves but thus and thus; and that all things are
+them to them that live in towns, and converse with others as they are
+the same nature everywhere to be seen and observed: to them that have
+retired themselves to the top of mountains, and to desert havens, or
+what other desert and inhabited places soever. For anywhere it thou wilt
+mayest thou quickly find and apply that to thyself; which Plato saith of
+his philosopher, in a place: as private and retired, saith he, as if he
+were shut up and enclosed about in some shepherd's lodge, on the top of
+a hill. There by thyself to put these questions to thyself or to enter
+in these considerations: What is my chief and principal part, which hath
+power over the rest? What is now the present estate of it, as I use it;
+and what is it, that I employ it about? Is it now void of reason ir no?
+Is it free, and separated; or so affixed, so congealed and grown
+together as it were with the flesh, that it is swayed by the motions and
+inclinations of it?
+
+XXV. He that runs away from his master is a fugitive. But the law is
+every man's master. He therefore that forsakes the law, is a fugitive.
+So is he, whosoever he be, that is either sorry, angry, or afraid, or
+for anything that either hath been, is, or shall be by his appointment,
+who is the Lord and Governor of the universe. For he truly and properly
+is Nomoz, or the law, as the only nemwn (sp.), or distributor
+and dispenser of all things that happen unto any one in his
+lifetime--Whatsoever then is either sorry, angry, or afraid,
+is a fugitive.
+
+XXVI. From man is the seed, that once cast into the womb man hath no
+more to do with it. Another cause succeedeth, and undertakes the
+work, and in time brings a child (that wonderful effect from such a
+beginning!) to perfection. Again, man lets food down through his
+throat; and that once down, he hath no more to do with it. Another
+cause succeedeth and distributeth this food into the senses, and the
+affections: into life, and into strength; and doth with it those other
+many and marvellous things, that belong unto man. These things therefore
+that are so secretly and invisibly wrought and brought to pass, thou
+must use to behold and contemplate; and not the things themselves only,
+but the power also by which they are effected; that thou mayst behold
+it, though not with the eyes of the body, yet as plainly and visibly as
+thou canst see and discern the outward efficient cause of the depression
+and elevation of anything.
+
+XXVII. Ever to mind and consider with thyself; how all things that now
+are, have been heretofore much after the same sort, and after the same
+fashion that now they are: and so to think of those things which shall
+be hereafter also. Moreover, whole dramata, and uniform scenes, or
+scenes that comprehend the lives and actions of men of one calling and
+profession, as many as either in thine own experience thou hast known,
+or by reading of ancient histories; (as the whole court of Adrianus,
+the whole court of Antoninus Pius, the whole court of Philippus, that of
+Alexander, that of Croesus): to set them all before thine eyes. For thou
+shalt find that they are all but after one sort and fashion: only that
+the actors were others.
+
+XXVIII. As a pig that cries and flings when his throat is cut, fancy to
+thyself every one to be, that grieves for any worldly thing and takes
+on. Such a one is he also, who upon his bed alone, doth bewail
+the miseries of this our mortal life. And remember this, that Unto
+reasonable creatures only it is granted that they may willingly and
+freely submit unto Providence: but absolutely to submit, is a necessity
+imposed upon all creatures equally.
+
+XXIX. Whatsoever it is that thou goest about, consider of it by thyself,
+and ask thyself, What? because I shall do this no more when I am dead,
+should therefore death seem grievous unto me?
+
+XXX. When thou art offended with any man's transgression, presently
+reflect upon thyself; and consider what thou thyself art guilty of in
+the same kind. As that thou also perchance dost think it a happiness
+either to be rich, or to live in pleasure, or to be praised and
+commended, and so of the rest in particular. For this if thou shalt call
+to mind, thou shalt soon forget thine anger; especially when at the same
+time this also shall concur in thy thoughts, that he was constrained by
+his error and ignorance so to do: for how can he choose as long as he
+is of that opinion? Do thou therefore if thou canst, take away that from
+him, that forceth him to do as he doth.
+
+XXXI. When thou seest Satyro, think of Socraticus and Eutyches, or
+Hymen, and when Euphrates, think of Eutychio, and Sylvanus, when
+Alciphron, of Tropaeophorus, when Xenophon, of Crito, or Severus. And
+when thou doest look upon thyself, fancy unto thyself some one or other
+of the Caesars; and so for every one, some one or other that hath been
+for estate and profession answerable unto him. Then let this come to thy
+mind at the same time; and where now are they all? Nowhere or anywhere?
+For so shalt thou at all time be able to perceive how all worldly
+things are but as the smoke, that vanisheth away: or, indeed, mere
+nothing. Especially when thou shalt call to mind this also, that
+whatsoever is once changed, shall never be again as long as the world
+endureth. And thou then, how long shalt thou endure? And why doth it not
+suffice thee, if virtuously, and as becometh thee, thou mayest pass that
+portion of time, how little soever it be, that is allotted unto thee?
+
+XXXII. What a subject, and what a course of life is it, that thou doest
+so much desire to be rid of. For all these things, what are they, but
+fit objects for an understanding, that beholdeth everything according to
+its true nature, to exercise itself upon? Be patient, therefore, until
+that (as a strong stomach that turns all things into his own nature; and
+as a great fire that turneth in flame and light, whatsoever thou doest
+cast into it) thou have made these things also familiar, and as it were
+natural unto thee.
+
+XXXIII. Let it not be in any man's power, to say truly of thee, that
+thou art not truly simple, or sincere and open, or not good. Let him be
+deceived whosoever he be that shall have any such opinion of thee. For
+all this doth depend of thee. For who is it that should hinder thee from
+being either truly simple or good? Do thou only resolve rather not to
+live, than not to be such. For indeed neither doth it stand with reason
+that he should live that is not such. What then is it that may upon this
+present occasion according to best reason and discretion, either be said
+or done? For whatsoever it be, it is in thy power either to do it, or
+to say it, and therefore seek not any pretences, as though thou wert
+hindered. Thou wilt never cease groaning and complaining, until such
+time as that, what pleasure is unto the voluptuous, be unto thee, to do
+in everything that presents itself, whatsoever may be done conformably
+and agreeably to the proper constitution of man, or, to man as he is a
+man. For thou must account that pleasure, whatsoever it be, that thou
+mayest do according to thine own nature. And to do this, every place
+will fit thee. Unto the cylindrus, or roller, it is not granted to
+move everywhere according to its own proper motion, as neither unto
+the water, nor unto the fire, nor unto any other thing, that either is
+merely natural, or natural and sensitive; but not rational for many
+things there be that can hinder their operations. But of the mind and
+understanding this is the proper privilege, that according to its own
+nature, and as it will itself, it can pass through every obstacle that
+it finds, and keep straight on forwards. Setting therefore before thine
+eyes this happiness and felicity of thy mind, whereby it is able to pass
+through all things, and is capable of all motions, whether as the fire,
+upwards; or as the stone downwards, or as the cylindrus through that
+which is sloping: content thyself with it, and seek not after any other
+thing. For all other kind of hindrances that are not hindrances of thy
+mind either they are proper to the body, or merely proceed from the
+opinion, reason not making that resistance that it should, but basely,
+and cowardly suffering itself to be foiled; and of themselves can
+neither wound, nor do any hurt at all. Else must he of necessity,
+whosoever he be that meets with any of them, become worse than he was
+before. For so is it in all other subjects, that that is thought hurtful
+unto them, whereby they are made worse. But here contrariwise, man (if
+he make that good use of them that he should) is rather the better
+and the more praiseworthy for any of those kind of hindrances, than
+otherwise. But generally remember that nothing can hurt a natural
+citizen, that is not hurtful unto the city itself, nor anything hurt
+the city, that is not hurtful unto the law itself. But none of these
+casualties, or external hindrances, do hurt the law itself; or, are
+contrary to that course of justice and equity, by which public societies
+are maintained: neither therefore do they hurt either city or citizen.
+
+XXXIV. As he that is bitten by a mad dog, is afraid of everything almost
+that he seeth: so unto him, whom the dogmata have once bitten, or in
+whom true knowledge hath made an impression, everything almost that
+he sees or reads be it never so short or ordinary, doth afford a good
+memento; to put him out of all grief and fear, as that of the poet, 'The
+winds blow upon the trees, and their leaves fall upon the ground. Then
+do the trees begin to bud again, and by the spring-time they put forth
+new branches. So is the generation of men; some come into the world, and
+others go out of it.' Of these leaves then thy children are. And they
+also that applaud thee so gravely, or, that applaud thy speeches, with
+that their usual acclamation, axiopistwz, O wisely spoken I and speak
+well of thee, as on the other side, they that stick not to curse thee,
+they that privately and secretly dispraise and deride thee, they also
+are but leaves. And they also that shall follow, in whose memories
+the names of men famous after death, is preserved, they are but leaves
+neither. For even so is it of all these worldly things. Their spring
+comes, and they are put forth. Then blows the wind, and they go down.
+And then in lieu of them grow others out of the wood or common matter
+of all things, like unto them. But, to endure but for a while, is common
+unto all. Why then shouldest thou so earnestly either seek after these
+things, or fly from them, as though they should endure for ever? Yet a
+little while, and thine eyes will be closed up, and for him that carries
+thee to thy grave shall another mourn within a while after.
+
+XXXV. A good eye must be good to see whatsoever is to be seen, and not
+green things only. For that is proper to sore eyes. So must a good
+ear, and a good smell be ready for whatsoever is either to be heard,
+or smelt: and a good stomach as indifferent to all kinds of food, as
+a millstone is, to whatsoever she was made for to grind. As ready
+therefore must a sound understanding be for whatsoever shall happen. But
+he that saith, O that my children might live! and, O that all men might
+commend me for whatsoever I do! is an eye that seeks after green things;
+or as teeth, after that which is tender.
+
+XXXVI. There is not any man that is so happy in his death, but that some
+of those that are by him when he dies, will be ready to rejoice at his
+supposed calamity. Is it one that was virtuous and wise indeed? will
+there not some one or other be found, who thus will say to himself;
+'Well now at last shall I be at rest from this pedagogue. He did not
+indeed otherwise trouble us much: but I know well enough that in his
+heart, he did much condemn us.' Thus will they speak of the virtuous.
+But as for us, alas I how many things be there, for which there be many
+that glad would be to be rid of us. This therefore if thou shalt think
+of whensoever thou diest, thou shalt die the more willingly, when thou
+shalt think with thyself; I am now to depart from that world, wherein
+those that have been my nearest friends and acquaintances, they whom I
+have so much suffered for, so often prayed for, and for whom I have
+taken such care, even they would have me die, hoping that after my death
+they shall live happier, than they did before. What then should any man
+desire to continue here any longer? Nevertheless, whensoever thou diest,
+thou must not be less kind and loving unto them for it; but as before,
+see them, continue to be their friend, to wish them well, and meekly,
+and gently to carry thyself towards them, but yet so that on the other
+side, it make thee not the more unwilling to die. But as it fareth with
+them that die an easy quick death, whose soul is soon separated from
+their bodies, so must thy separation from them be. To these had nature
+joined and annexed me: now she parts us; I am ready to depart, as from
+friends and kinsmen, but yet without either reluctancy or compulsion.
+For this also is according to Nature.
+
+XXXVII. Use thyself; as often, as thou seest any man do anything,
+presently (if it be possible) to say unto thyself, What is this man's
+end in this his action? But begin this course with thyself first of all,
+and diligently examine thyself concerning whatsoever thou doest.
+
+XXXVIII. Remember, that that which sets a man at work, and hath power
+over the affections to draw them either one way, or the other way, is
+not any external thing properly, but that which is hidden within every
+man's dogmata, and opinions: That, that is rhetoric; that is life; that
+(to speak true) is man himself. As for thy body, which as a vessel, or
+a case, compasseth thee about, and the many and curious instruments
+that it hath annexed unto it, let them not trouble thy thoughts. For
+of themselves they are but as a carpenter's axe, but that they are born
+with us, and naturally sticking unto us. But otherwise, without the
+inward cause that hath power to move them, and to restrain them, those
+parts are of themselves of no more use unto us, than the shuttle is
+of itself to the weaver, or the pen to the writer, or the whip to the
+coachman.
+
+
+
+
+THE ELEVENTH BOOK
+
+I. The natural properties, and privileges of a reasonable soul are: That
+she seeth herself; that she can order, and compose herself: that
+she makes herself as she will herself: that she reaps her own fruits
+whatsoever, whereas plants, trees, unreasonable creatures, what fruit
+soever (be it either fruit properly, or analogically only) they bear,
+they bear them unto others, and not to themselves. Again; whensoever,
+and wheresoever, sooner or later, her life doth end, she hath her own
+end nevertheless. For it is not with her, as with dancers and players,
+who if they be interrupted in any part of their action, the whole action
+must needs be imperfect: but she in what part of time or action soever
+she be surprised, can make that which she hath in her hand whatsoever it
+be, complete and full, so that she may depart with that comfort, 'I have
+lived; neither want I anything of that which properly did belong unto
+me.' Again, she compasseth the whole world, and penetrateth into the
+vanity, and mere outside (wanting substance and solidity) of it, and
+stretcheth herself unto the infiniteness of eternity; and the revolution
+or restoration of all things after a certain period of time, to the same
+state and place as before, she fetcheth about, and doth comprehend in
+herself; and considers withal, and sees clearly this, that neither they
+that shall follow us, shall see any new thing, that we have not seen,
+nor they that went before, anything more than we: but that he that is
+once come to forty (if he have any wit at all) can in a manner (for
+that they are all of one kind) see all things, both past and future. As
+proper is it, and natural to the soul of man to love her neighbour, to
+be true and modest; and to regard nothing so much as herself: which is
+also the property of the law: whereby by the way it appears, that sound
+reason and justice comes all to one, and therefore that justice is the
+chief thing, that reasonable creatures ought to propose unto themselves
+as their end.
+
+II. A pleasant song or dance; the Pancratiast's exercise, sports that
+thou art wont to be much taken with, thou shalt easily contemn; if
+the harmonious voice thou shalt divide into so many particular sounds
+whereof it doth consist, and of every one in particular shall ask
+thyself; whether this or that sound is it, that doth so conquer thee.
+For thou wilt be ashamed of it. And so for shame, if accordingly thou
+shalt consider it, every particular motion and posture by itself: and
+so for the wrestler's exercise too. Generally then, whatsoever it be,
+besides virtue, and those things that proceed from virtue that thou art
+subject to be much affected with, remember presently thus to divide
+it, and by this kind of division, in each particular to attain unto the
+contempt of the whole. This thou must transfer and apply to thy whole
+life also.
+
+III. That soul which is ever ready, even now presently (if need be) from
+the body, whether by way of extinction, or dispersion, or continuation
+in another place and estate to be separated, how blessed and happy is
+it! But this readiness of it, it must proceed, not from an obstinate and
+peremptory resolution of the mind, violently and passionately set upon
+Opposition, as Christians are wont; but from a peculiar judgment; with
+discretion and gravity, so that others may be persuaded also and drawn
+to the like example, but without any noise and passionate exclamations.
+
+IV. Have I done anything charitably? then am I benefited by it. See
+that this upon all occasions may present itself unto thy mind, and never
+cease to think of it. What is thy profession? to be good. And how should
+this be well brought to pass, but by certain theorems and doctrines;
+some Concerning the nature of the universe, and some Concerning the
+proper and particular constitution of man?
+
+V. Tragedies were at first brought in and instituted, to put men in mind
+of worldly chances and casualties: that these things in the ordinary
+course of nature did so happen: that men that were much pleased and
+delighted by such accidents upon this stage, would not by the same
+things in a greater stage be grieved and afflicted: for here you see
+what is the end of all such things; and that even they that cry out
+so mournfully to Cithaeron, must bear them for all their cries and
+exclamations, as well as others. And in very truth many good things are
+spoken by these poets; as that (for example) is an excellent passage:
+'But if so be that I and my two children be neglected by the Gods, they
+have some reason even for that,' &c. And again, 'It will but little
+avail thee to storm and rage against the things themselves,' &c. Again,
+'To reap one's life, as a ripe ear of corn;' and whatsoever else is
+to be found in them, that is of the same kind. After the tragedy, the
+ancient comedy was brought in, which had the liberty to inveigh against
+personal vices; being therefore through this her freedom and liberty
+of speech of very good use and effect, to restrain men from pride
+and arrogancy. To which end it was, that Diogenes took also the same
+liberty. After these, what were either the Middle, or New Comedy
+admitted for, but merely, (Or for the most part at least) for the
+delight and pleasure of curious and excellent imitation? 'It will steal
+away; look to it,' &c. Why, no man denies, but that these also have some
+good things whereof that may be one: but the whole drift and foundation
+of that kind of dramatical poetry, what is it else, but as we have said?
+
+VI. How clearly doth it appear unto thee, that no other course of thy
+life could fit a true philosopher's practice better, than this very
+course, that thou art now already in?
+
+VII. A branch cut off from the continuity of that which was next unto
+it, must needs be cut off from the whole tree: so a man that is divided
+from another man, is divided from the whole society. A branch is cut off
+by another, but he that hates and is averse, cuts himself off from his
+neighbour, and knows not that at the same time he divides himself from
+the whole body, or corporation. But herein is the gift and mercy of God,
+the Author of this society, in that, once cut off we may grow together
+and become part of the whole again. But if this happen often the misery
+is that the further a man is run in this division, the harder he is to
+be reunited and restored again: and however the branch which, once cut
+of afterwards was graffed in, gardeners can tell you is not like that
+which sprouted together at first, and still continued in the unity of
+the body.
+
+VIII. To grow together like fellow branches in matter of good
+correspondence and affection; but not in matter of opinions. They that
+shall oppose thee in thy right courses, as it is not in their power to
+divert thee from thy good action, so neither let it be to divert thee
+from thy good affection towards them. But be it thy care to keep thyself
+constant in both; both in a right judgment and action, and in true
+meekness towards them, that either shall do their endeavour to hinder
+thee, or at least will be displeased with thee for what thou hast done.
+For to fail in either (either in the one to give over for fear, or in
+the other to forsake thy natural affection towards him, who by nature is
+both thy friend and thy kinsman) is equally base, and much savouring of
+the disposition of a cowardly fugitive soldier.
+
+IX. It is not possible that any nature should be inferior unto art,
+since that all arts imitate nature. If this be so; that the most perfect
+and general nature of all natures should in her operation come short of
+the skill of arts, is most improbable. Now common is it to all arts, to
+make that which is worse for the better's sake. Much more then doth the
+common nature do the same. Hence is the first ground of justice. From
+justice all other virtues have their existence. For justice cannot be
+preserved, if either we settle our minds and affections upon worldly
+things; or be apt to be deceived, or rash, and inconstant.
+
+X. The things themselves (which either to get or to avoid thou art put
+to so much trouble) come not unto thee themselves; but thou in a manner
+goest unto them. Let then thine own judgment and opinion concerning
+those things be at rest; and as for the things themselves, they stand
+still and quiet, without any noise or stir at all; and so shall all
+pursuing and flying cease.
+
+XI. Then is the soul as Empedocles doth liken it, like unto a sphere or
+globe, when she is all of one form and figure: when she neither greedily
+stretcheth out herself unto anything, nor basely contracts herself, or
+lies flat and dejected; but shineth all with light, whereby she does see
+and behold the true nature, both that of the universe, and her own in
+particular.
+
+XII. Will any contemn me? let him look to that, upon what grounds he
+does it: my care shall be that I may never be found either doing or
+speaking anything that doth truly deserve contempt. Will any hate me?
+let him look to that. I for my part will be kind and loving unto all,
+and even unto him that hates me, whom-soever he be, will I be ready to
+show his error, not by way of exprobation or ostentation of my patience,
+but ingenuously and meekly: such as was that famous Phocion, if so be
+that he did not dissemble. For it is inwardly that these things must be:
+that the Gods who look inwardly, and not upon the outward appearance,
+may behold a man truly free from all indignation and grief. For what
+hurt can it be unto thee whatsoever any man else doth, as long as thou
+mayest do that which is proper and suitable to thine own nature? Wilt
+not thou (a man wholly appointed to be both what, and as the common good
+shall require) accept of that which is now seasonable to the nature
+of the universe?
+
+XIII. They contemn one another, and yet they seek to please one another:
+and whilest they seek to surpass one another in worldly pomp and
+greatness, they most debase and prostitute themselves in their better
+part one to another.
+
+XIV. How rotten and insincere is he, that saith, I am resolved to carry
+myself hereafter towards you with all ingenuity and simplicity. O man,
+what doest thou mean! what needs this profession of thine? the thing
+itself will show it. It ought to be written upon thy forehead. No sooner
+thy voice is heard, than thy countenance must be able to show what is in
+thy mind: even as he that is loved knows presently by the looks of his
+sweetheart what is in her mind. Such must he be for all the world, that
+is truly simple and good, as he whose arm-holes are offensive, that
+whosoever stands by, as soon as ever he comes near him, may as it were
+smell him whether he will or no. But the affectation of simplicity
+is nowise laudable. There is nothing more shameful than perfidious
+friendship. Above all things, that must be avoided. However true
+goodness, simplicity, and kindness cannot so be hidden, but that as
+we have already said in the very eyes and countenance they will show
+themselves.
+
+XV. To live happily is an inward power of the soul, when she is affected
+with indifferency, towards those things that are by their nature
+indifferent. To be thus affected she must consider all worldly objects
+both divided and whole: remembering withal that no object can of itself
+beget any opinion in us, neither can come to us, but stands without
+still and quiet; but that we ourselves beget, and as it were print in
+ourselves opinions concerning them. Now it is in our power, not to print
+them; and if they creep in and lurk in some corner, it is in our
+power to wipe them off. Remembering moreover, that this care and
+circumspection of thine, is to continue but for a while, and then thy
+life will be at an end. And what should hinder, but that thou mayest do
+well with all these things? For if they be according to nature, rejoice
+in them, and let them be pleasing and acceptable unto thee. But if
+they be against nature, seek thou that which is according to thine own
+nature, and whether it be for thy credit or no, use all possible speed
+for the attainment of it: for no man ought to be blamed, for seeking his
+own good and happiness.
+
+XVI. Of everything thou must consider from whence it came, of what
+things it doth consist, and into what it will be changed: what will be
+the nature of it, or what it will be like unto when it is changed; and
+that it can suffer no hurt by this change. And as for other men's either
+foolishness or wickedness, that it may not trouble and grieve thee;
+first generally thus; What reference have I unto these? and that we are
+all born for one another's good: then more particularly after another
+consideration; as a ram is first in a flock of sheep, and a bull in a
+herd of cattle, so am I born to rule over them. Begin yet higher, even
+from this: if atoms be not the beginning of all things, than which to
+believe nothing can be more absurd, then must we needs grant that there
+is a nature, that doth govern the universe. If such a nature, then are
+all worse things made for the better's sake; and all better for one
+another's sake. Secondly, what manner of men they be, at board, and upon
+their beds, and so forth. But above all things, how they are forced by
+their opinions that they hold, to do what they do; and even those things
+that they do, with what pride and self-conceit they do them. Thirdly,
+that if they do these things rightly, thou hast no reason to be grieved.
+But if not rightly, it must needs be that they do them against their
+wills, and through mere ignorance. For as, according to Plato's opinion,
+no soul doth willingly err, so by consequent neither doth it anything
+otherwise than it ought, but against her will. Therefore are they
+grieved, whensoever they hear themselves charged, either of injustice,
+or unconscionableness, or covetousness, or in general, of any injurious
+kind of dealing towards their neighbours. Fourthly, that thou thyself
+doest transgress in many things, and art even such another as they are.
+And though perchance thou doest forbear the very act of some sins, yet
+hast thou in thyself an habitual disposition to them, but that either
+through fear, or vainglory, or some such other ambitious foolish
+respect, thou art restrained. Fifthly, that whether they have sinned or
+no, thou doest not understand perfectly. For many things are done by
+way of discreet policy; and generally a man must know many things
+first, before he be able truly and judiciously to judge of another
+man's action. Sixthly, that whensoever thou doest take on grievously, or
+makest great woe, little doest thou remember then that a man's life is
+but for a moment of time, and that within a while we shall all be in our
+graves. Seventhly, that it is not the sins and transgressions themselves
+that trouble us properly; for they have their existence in their
+minds and understandings only, that commit them; but our own opinions
+concerning those sins. Remove then, and be content to part with that
+conceit of thine, that it is a grievous thing, and thou hast removed
+thine anger. But how should I remove it? How? reasoning with thyself
+that it is not shameful. For if that which is shameful, be not the only
+true evil that is, thou also wilt be driven whilest thou doest follow
+the common instinct of nature, to avoid that which is evil, to commit
+many unjust things, and to become a thief, and anything, that will
+make to the attainment of thy intended worldly ends. Eighthly, how many
+things may and do oftentimes follow upon such fits of anger and grief;
+far more grievous in themselves, than those very things which we are so
+grieved or angry for. Ninthly, that meekness is a thing unconquerable,
+if it be true and natural, and not affected or hypocritical. For how
+shall even the most fierce and malicious that thou shalt conceive, be
+able to hold on against thee, if thou shalt still continue meek and
+loving unto him; and that even at that time, when he is about to do
+thee wrong, thou shalt be well disposed, and in good temper, with all
+meekness to teach him, and to instruct him better? As for example; My
+son, we were not born for this, to hurt and annoy one another; it will
+be thy hurt not mine, my son: and so to show him forcibly and fully,
+that it is so in very deed: and that neither bees do it one to another,
+nor any other creatures that are naturally sociable. But this thou must
+do, not scoffingly, not by way of exprobation, but tenderly without
+any harshness of words. Neither must thou do it by way of exercise, or
+ostentation, that they that are by and hear thee, may admire thee: but
+so always that nobody be privy to it, but himself alone: yea, though
+there be more present at the same time. These nine particular heads, as
+so many gifts from the Muses, see that thou remember well: and begin one
+day, whilest thou art yet alive, to be a man indeed. But on the other
+side thou must take heed, as much to flatter them, as to be angry with
+them: for both are equally uncharitable, and equally hurtful. And in thy
+passions, take it presently to thy consideration, that to be angry is
+not the part of a man, but that to be meek and gentle, as it savours of
+more humanity, so of more manhood. That in this, there is strength
+and nerves, or vigour and fortitude: whereof anger and indignation is
+altogether void. For the nearer everything is unto unpassionateness,
+the nearer it is unto power. And as grief doth proceed from weakness,
+so doth anger. For both, both he that is angry and that grieveth, have
+received a wound, and cowardly have as it were yielded themselves unto
+their affections. If thou wilt have a tenth also, receive this tenth
+gift from Hercules the guide and leader of the Muses: that is a mad
+man's part, to look that there should be no wicked men in the world,
+because it is impossible. Now for a man to brook well enough, that there
+should be wicked men in the world, but not to endure that any
+should transgress against himself, is against all equity, and indeed
+tyrannical.
+
+XVII. Four several dispositions or inclinations there be of the mind and
+understanding, which to be aware of, thou must carefully observe: and
+whensoever thou doest discover them, thou must rectify them, saying to
+thyself concerning every one of them, This imagination is not necessary;
+this is uncharitable: this thou shalt speak as another man's slave, or
+instrument; than which nothing can be more senseless and absurd: for
+the fourth, thou shalt sharply check and upbraid thyself; for that
+thou doest suffer that more divine part in thee, to become subject and
+obnoxious to that more ignoble part of thy body, and the gross lusts
+and concupiscences thereof.
+
+XVIII. What portion soever, either of air or fire there be in thee,
+although by nature it tend upwards, submitting nevertheless to the
+ordinance of the universe, it abides here below in this mixed body. So
+whatsoever is in thee, either earthy, or humid, although by nature it
+tend downwards, yet is it against its nature both raised upwards, and
+standing, or consistent. So obedient are even the elements themselves to
+the universe, abiding patiently wheresoever (though against their
+nature) they are placed, until the sound as it were of their retreat,
+and separation. Is it not a grievous thing then, that thy reasonable
+part only should be disobedient, and should not endure to keep its
+place: yea though it be nothing enjoined that is contrary unto it, but
+that only which is according to its nature? For we cannot say of it when
+it is disobedient, as we say of the fire, or air, that it tends upwards
+towards its proper element, for then goes it the quite contrary way. For
+the motion of the mind to any injustice, or incontinency, or to sorrow,
+or to fear, is nothing else but a separation from nature. Also when the
+mind is grieved for anything that is happened by the divine providence,
+then doth it likewise forsake its own place. For it was ordained unto
+holiness and godliness, which specially consist in an humble submission
+to God and His providence in all things; as well as unto justice: these
+also being part of those duties, which as naturally sociable, we are
+bound unto; and without which we cannot happily converse one with
+another: yea and the very ground and fountain indeed of all just
+actions.
+
+XIX. He that hath not one and the self-same general end always as long
+as he liveth, cannot possibly be one and the self-same man always. But
+this will not suffice except thou add also what ought to be this general
+end. For as the general conceit and apprehension of all those things
+which upon no certain ground are by the greater part of men deemed good,
+cannot be uniform and agreeable, but that only which is limited and
+restrained by some certain proprieties and conditions, as of community:
+that nothing be conceived good, which is not commonly and publicly
+good: so must the end also that we propose unto ourselves, be common
+and sociable. For he that doth direct all his own private motions and
+purposes to that end, all his actions will be agreeable and uniform; and
+by that means will be still the same man.
+
+XX. Remember the fable of the country mouse and the city mouse, and the
+great fright and terror that this was put into.
+
+XXI. Socrates was wont to call the common conceits and opinions of men,
+the common bugbears of the world: the proper terror of silly children.
+
+XXII. The Lacedaemonians at their public spectacles were wont to appoint
+seats and forms for their strangers in the shadow, they themselves were
+content to sit anywhere.
+
+XXIII. What Socrates answered unto Perdiccas, why he did not come unto
+him, Lest of all deaths I should die the worst kind of death, said he:
+that is, not able to requite the good that hath been done unto me.
+
+XXIV. In the ancient mystical letters of the Ephesians, there was an
+item, that a man should always have in his mind some one or other of the
+ancient worthies.
+
+XXV. The Pythagoreans were wont betimes in the morning the first thing
+they did, to look up unto the heavens, to put themselves in mind of them
+who constantly and invariably did perform their task: as also to put
+themselves in mind of orderliness, or good order, and of purity, and of
+naked simplicity. For no star or planet hath any cover before it.
+
+XXVI. How Socrates looked, when he was fain to gird himself with a
+skin, Xanthippe his wife having taken away his clothes, and carried them
+abroad with her, and what he said to his fellows and friends, who were
+ashamed; and out of respect to him, did retire themselves when they saw
+him thus decked.
+
+XXVII. In matter of writing or reading thou must needs be taught before
+thou can do either: much more in matter of life. 'For thou art born a
+mere slave, to thy senses and brutish affections;' destitute without
+teaching of all true knowledge and sound reason.
+
+XXVIII. 'My heart smiled within me.' 'They will accuse even virtue
+herself; with heinous and opprobrious words.'
+
+XXIX. As they that long after figs in winter when they cannot be had; so
+are they that long after children, before they be granted them.
+
+XXX. 'As often as a father kisseth his child, he should say secretly
+with himself' (said Epictetus,) 'tomorrow perchance shall he die.' But
+these words be ominous. No words ominous (said he) that signify anything
+that is natural: in very truth and deed not more ominous than this, 'to
+cut down grapes when they are ripe.' Green grapes, ripe grapes, dried
+grapes, or raisins: so many changes and mutations of one thing, not into
+that which was not absolutely, but rather so many several changes and
+mutations, not into that which hath no being at all, but into that which
+is not yet in being.
+
+XXXI. 'Of the free will there is no thief or robber:' out of Epictetus;
+Whose is this also: that we should find a certain art and method of
+assenting; and that we should always observe with great care and heed
+the inclinations of our minds, that they may always be with their due
+restraint and reservation, always charitable, and according to the
+true worth of every present object. And as for earnest longing, that we
+should altogether avoid it: and to use averseness in those things only,
+that wholly depend of our own wills. It is not about ordinary petty
+matters, believe it, that all our strife and contention is, but whether,
+with the vulgar, we should be mad, or by the help of philosophy wise and
+sober, said he. XXXII. Socrates said, 'What will you have? the souls of
+reasonable, or unreasonable creatures? Of reasonable. But what? Of those
+whose reason is sound and perfect? or of those whose reason is vitiated
+and corrupted? Of those whose reason is sound and perfect. Why then
+labour ye not for such? Because we have them already. What then do ye so
+strive and contend between you?'
+
+
+
+
+THE TWELFTH BOOK
+
+I. Whatsoever thou doest hereafter aspire unto, thou mayest even now
+enjoy and possess, if thou doest not envy thyself thine own happiness.
+And that will be, if thou shalt forget all that is past, and for the
+future, refer thyself wholly to the Divine Providence, and shalt bend
+and apply all thy present thoughts and intentions to holiness and
+righteousness. To holiness, in accepting willingly whatsoever is sent
+by the Divine Providence, as being that which the nature of the universe
+hath appointed unto thee, which also hath appointed thee for that,
+whatsoever it be. To righteousness, in speaking the truth freely, and
+without ambiguity; and in doing all things justly and discreetly. Now in
+this good course, let not other men's either wickedness, or opinion, or
+voice hinder thee: no, nor the sense of this thy pampered mass of flesh:
+for let that which suffers, look to itself. If therefore whensoever the
+time of thy departing shall come, thou shalt readily leave all things,
+and shalt respect thy mind only, and that divine part of thine, and this
+shall be thine only fear, not that some time or other thou shalt cease
+to live, but thou shalt never begin to live according to nature: then
+shalt thou be a man indeed, worthy of that world, from which thou hadst
+thy beginning; then shalt thou cease to be a stranger in thy country,
+and to wonder at those things that happen daily, as things strange and
+unexpected, and anxiously to depend of divers things that are not in thy
+power.
+
+II. God beholds our minds and understandings, bare and naked from these
+material vessels, and outsides, and all earthly dross. For with His
+simple and pure understanding, He pierceth into our inmost and purest
+parts, which from His, as it were by a water pipe and channel, first
+flowed and issued. This if thou also shalt use to do, thou shalt
+rid thyself of that manifold luggage, wherewith thou art round about
+encumbered. For he that does regard neither his body, nor his clothing,
+nor his dwelling, nor any such external furniture, must needs gain unto
+himself great rest and ease. Three things there be in all, which thou
+doest consist of; thy body, thy life, and thy mind. Of these the two
+former, are so far forth thine, as that thou art bound to take care for
+them. But the third alone is that which is properly thine. If then thou
+shalt separate from thyself, that is from thy mind, whatsoever other men
+either do or say, or whatsoever thou thyself hast heretofore either
+done or said; and all troublesome thoughts concerning the future, and
+whatsoever, (as either belonging to thy body or life:) is without the
+jurisdiction of thine own will, and whatsoever in the ordinary course
+of human chances and accidents doth happen unto thee; so that thy
+mind (keeping herself loose and free from all outward coincidental
+entanglements; always in a readiness to depart:) shall live by herself,
+and to herself, doing that which is just, accepting whatsoever doth
+happen, and speaking the truth always; if, I say, thou shalt separate
+from thy mind, whatsoever by sympathy might adhere unto it, and all time
+both past and future, and shalt make thyself in all points and respects,
+like unto Empedocles his allegorical sphere, 'all round and circular,'
+&c., and shalt think of no longer life than that which is now present:
+then shalt thou be truly able to pass the remainder of thy days without
+troubles and distractions; nobly and generously disposed, and in good
+favour and correspondency, with that spirit which is within thee.
+
+III. I have often wondered how it should come to pass, that every man
+loving himself best, should more regard other men's opinions concerning
+himself than his own. For if any God or grave master standing by,
+should command any of us to think nothing by himself but what he should
+presently speak out; no man were able to endure it, though but for one
+day. Thus do we fear more what our neighbours will think of us, than
+what we ourselves.
+
+IV. how come it to pass that the Gods having ordered all other things
+so well and so lovingly, should be overseen in this one only thing, that
+whereas then hath been some very good men that have made many covenants
+as it were with God and by many holy actions and outward services
+contracted a kind of familiarity with Him; that these men when once they
+are dead, should never be restored to life, but be extinct for ever. But
+this thou mayest be sure of, that this (if it be so indeed) would
+never have been so ordered by the Gods, had it been fit otherwise. For
+certainly it was possible, had it been more just so and had it been
+according to nature, the nature of the universe would easily have borne
+it. But now because it is not so, (if so be that it be not so indeed) be
+therefore confident that it was not fit it should be so for thou seest
+thyself, that now seeking after this matter, how freely thou doest argue
+and contest with God. But were not the Gods both just and good in the
+highest degree, thou durst not thus reason with them. Now if just and
+good, it could not be that in the creation of the world, they should
+either unjustly or unreasonably oversee anything.
+
+V. Use thyself even unto those things that thou doest at first despair
+of. For the left hand we see, which for the most part lieth idle because
+not used; yet doth it hold the bridle with more strength than the right,
+because it hath been used unto it.
+
+VI. Let these be the objects of thy ordinary meditation: to consider,
+what manner of men both for soul and body we ought to be, whensoever
+death shall surprise us: the shortness of this our mortal life: the
+immense vastness of the time that hath been before, and will he after
+us: the frailty of every worldly material object: all these things to
+consider, and behold clearly in themselves, all disguisement of external
+outside being removed and taken away. Again, to consider the efficient
+causes of all things: the proper ends and references of all actions:
+what pain is in itself; what pleasure, what death: what fame or
+honour, how every man is the true and proper ground of his own rest and
+tranquillity, and that no man can truly be hindered by any other: that
+all is but conceit and opinion. As for the use of thy dogmata, thou must
+carry thyself in the practice of them, rather like unto a pancratiastes,
+or one that at the same time both fights and wrestles with hands and
+feet, than a gladiator. For this, if he lose his sword that he fights
+with, he is gone: whereas the other hath still his hand free, which he
+may easily turn and manage at his will.
+
+VII. All worldly things thou must behold and consider, dividing them
+into matter, form, and reference, or their proper end.
+
+VIII. How happy is man in this his power that hath been granted unto
+him: that he needs not do anything but what God shall approve, and
+that he may embrace contentedly, whatsoever God doth send unto him?
+
+IX. Whatsoever doth happen in the ordinary course and consequence of
+natural events, neither the Gods, (for it is not possible, that they
+either wittingly or unwittingly should do anything amiss) nor men, (for
+it is through ignorance, and therefore against their wills that they do
+anything amiss) must be accused. None then must be accused.
+
+X. How ridiculous and strange is he, that wonders at anything that
+happens in this life in the ordinary course of nature!
+
+XI. Either fate, (and that either an absolute necessity, and unavoidable
+decree; or a placable and flexible Providence) or all is a mere
+casual confusion, void of all order and government. If an absolute and
+unavoidable necessity, why doest thou resist? If a placable and exorable
+Providence, make thyself worthy of the divine help and assistance. If
+all be a mere confusion without any moderator, or governor, then hast
+thou reason to congratulate thyself; that in such a general flood of
+confusion thou thyself hast obtained a reasonable faculty, whereby thou
+mayest govern thine own life and actions. But if thou beest carried
+away with the flood, it must be thy body perchance, or thy life, or some
+other thing that belongs unto them that is carried away: thy mind and
+understanding cannot. Or should it be so, that the light of a candle
+indeed is still bright and lightsome until it be put out: and should
+truth, and righteousness, and temperance cease to shine in thee whilest
+thou thyself hast any being?
+
+XII. At the conceit and apprehension that such and such a one hath
+sinned, thus reason with thyself; What do I know whether this be a sin
+indeed, as it seems to be? But if it be, what do I know but that he
+himself hath already condemned himself for it? And that is all one as
+if a man should scratch and tear his own face, an object of compassion
+rather than of anger. Again, that he that would not have a vicious man
+to sin, is like unto him that would not have moisture in the fig, nor
+children to welp nor a horse to neigh, nor anything else that in the
+course of nature is necessary. For what shall he do that hath such an
+habit? If thou therefore beest powerful and eloquent, remedy it if thou
+canst.
+
+XIII. If it be not fitting, do it not. If it be not true, speak it not.
+Ever maintain thine own purpose and resolution free from all compulsion
+and necessity.
+
+XIV. Of everything that presents itself unto thee, to consider what the
+true nature of it is, and to unfold it, as it were, by dividing it into
+that which is formal: that which is material: the true use or end of it,
+and the just time that it is appointed to last.
+
+XV. It is high time for thee, to understand that there is somewhat in
+thee, better and more divine than either thy passions, or thy sensual
+appetites and affections. What is now the object of my mind, is it fear,
+or suspicion, or lust, or any such thing? To do nothing rashly without
+some certain end; let that be thy first care. The next, to have no other
+end than the common good. For, alas! yet a little while, and thou art no
+more: no more will any, either of those things that now thou seest, or
+of those men that now are living, be any more. For all things are by
+nature appointed soon to be changed, turned, and corrupted, that other
+things might succeed in their room.
+
+XVI. Remember that all is but opinion, and all opinion depends of the
+mind. Take thine opinion away, and then as a ship that hath stricken
+in within the arms and mouth of the harbour, a present calm; all things
+safe and steady: a bay, not capable of any storms and tempests: as the
+poet hath it.
+
+XVII. No operation whatsoever it he, ceasing for a while, can be truly
+said to suffer any evil, because it is at an end. Neither can he that
+is the author of that operation; for this very respect, because his
+operation is at an end, be said to suffer any evil. Likewise then,
+neither can the whole body of all our actions (which is our life) if in
+time it cease, be said to suffer any evil for this very reason, because
+it is at an end; nor he truly be said to have been ill affected, that
+did put a period to this series of actions. Now this time or certain
+period, depends of the determination of nature: sometimes of particular
+nature, as when a man dieth old; but of nature in general, however; the
+parts whereof thus changing one after another, the whole world still
+continues fresh and new. Now that is ever best and most seasonable,
+which is for the good of the whole. Thus it appears that death of
+itself can neither be hurtful to any in particular, because it is not a
+shameful thing (for neither is it a thing that depends of our own will,
+nor of itself contrary to the common good) and generally, as it is both
+expedient and seasonable to the whole, that in that respect it must
+needs be good. It is that also, which is brought unto us by the order
+and appointment of the Divine Providence; so that he whose will and
+mind in these things runs along with the Divine ordinance, and by this
+concurrence of his will and mind with the Divine Providence, is led
+and driven along, as it were by God Himself; may truly be termed and
+esteemed the *OEo~p7poc*, or divinely led and inspired.
+
+XVIII. These three things thou must have always in a readiness: first
+concerning thine own actions, whether thou doest nothing either idly,
+or otherwise, than justice and equity do require: and concerning those
+things that happen unto thee externally, that either they happen unto
+thee by chance, or by providence; of which two to accuse either, is
+equally against reason. Secondly, what like unto our bodies are
+whilest yet rude and imperfect, until they be animated: and from their
+animation, until their expiration: of what things they are compounded,
+and into what things they shall be dissolved. Thirdly, how vain all
+things will appear unto thee when, from on high as it were, looking
+down thou shalt contemplate all things upon earth, and the wonderful
+mutability, that they are subject unto: considering withal, the infinite
+both greatness and variety of things aerial and things celestial that
+are round about it. And that as often as thou shalt behold them, thou
+shalt still see the same: as the same things, so the same shortness of
+continuance of all those things. And, behold, these be the things that
+we are so proud and puffed up for.
+
+XIX. Cast away from thee opinion, and thou art safe. And what is it that
+hinders thee from casting of it away? When thou art grieved at anything,
+hast thou forgotten that all things happen according to the nature
+of the universe; and that him only it concerns, who is in fault; and
+moreover, that what is now done, is that which from ever hath been done
+in the world, and will ever be done, and is now done everywhere: how
+nearly all men are allied one to another by a kindred not of blood, nor
+of seed, but of the same mind. Thou hast also forgotten that every man's
+mind partakes of the Deity, and issueth from thence; and that no man can
+properly call anything his own, no not his son, nor his body, nor his
+life; for that they all proceed from that One who is the giver of all
+things: that all things are but opinion; that no man lives properly, but
+that very instant of time which is now present. And therefore that no
+man whensoever he dieth can properly be said to lose any more, than an
+instant of time.
+
+XX. Let thy thoughts ever run upon them, who once for some one thing or
+other, were moved with extraordinary indignation; who were once in
+the highest pitch of either honour, or calamity; or mutual hatred and
+enmity; or of any other fortune or condition whatsoever. Then consider
+what's now become of all those things. All is turned to smoke; all to
+ashes, and a mere fable; and perchance not so much as a fable. As also
+whatsoever is of this nature, as Fabius Catulinus in the field; Lucius
+Lupus, and Stertinius, at Baiae Tiberius at Caprem: and Velius Rufus,
+and all such examples of vehement prosecution in worldly matters; let
+these also run in thy mind at the same time; and how vile every object
+of such earnest and vehement prosecution is; and how much more agreeable
+to true philosophy it is, for a man to carry himself in every matter
+that offers itself; justly, and moderately, as one that followeth the
+Gods with all simplicity. For, for a man to be proud and high conceited,
+that he is not proud and high conceited, is of all kind of pride and
+presumption, the most intolerable.
+
+XXI. To them that ask thee, Where hast thou seen the Gods, or how
+knowest thou certainly that there be Gods, that thou art so devout in
+their worship? I answer first of all, that even to the very eye, they
+are in some manner visible and apparent. Secondly, neither have I ever
+seen mine own soul, and yet I respect and honour it. So then for the
+Gods, by the daily experience that I have of their power and providence
+towards myself and others, I know certainly that they are, and therefore
+worship them.
+
+XXII. Herein doth consist happiness of life, for a man to know
+thoroughly the true nature of everything; what is the matter, and what
+is the form of it: with all his heart and soul, ever to do that which is
+just, and to speak the truth. What then remaineth but to enjoy thy life
+in a course and coherence of good actions, one upon another immediately
+succeeding, and never interrupted, though for never so little a while?
+
+XXIII. There is but one light of the sun, though it be intercepted by
+walls and mountains, and other thousand objects. There is but one common
+substance of the whole world, though it be concluded and restrained into
+several different bodies, in number infinite. There is but one common
+soul, though divided into innumerable particular essences and natures.
+So is there but one common intellectual soul, though it seem to be
+divided. And as for all other parts of those generals which we have
+mentioned, as either sensitive souls or subjects, these of themselves
+(as naturally irrational) have no common mutual reference one unto
+another, though many of them contain a mind, or reasonable faculty in
+them, whereby they are ruled and governed. But of every reasonable mind,
+this the particular nature, that it hath reference to whatsoever is
+of her own kind, and desireth to be united: neither can this common
+affection, or mutual unity and correspondency, be here intercepted or
+divided, or confined to particulars as those other common things are.
+
+XXIV. What doest thou desire? To live long. What? To enjoy the
+operations of a sensitive soul; or of the appetitive faculty? or wouldst
+thou grow, and then decrease again? Wouldst thou long be able to talk,
+to think and reason with thyself? Which of all these seems unto thee a
+worthy object of thy desire? Now if of all these thou doest find that
+they be but little worth in themselves, proceed on unto the last, which
+is, in all things to follow God and reason. But for a man to grieve that
+by death he shall be deprived of any of these things, is both against
+God and reason.
+
+XXV. What a small portion of vast and infinite eternity it is, that is
+allowed unto every one of us, and how soon it vanisheth into the general
+age of the world: of the common substance, and of the common soul also
+what a small portion is allotted unto us: and in what a little clod of
+the whole earth (as it were) it is that thou doest crawl. After thou
+shalt rightly have considered these things with thyself; fancy not
+anything else in the world any more to be of any weight and moment
+but this, to do that only which thine own nature doth require; and to
+conform thyself to that which the common nature doth afford.
+
+XXVI. What is the present estate of my understanding? For herein lieth
+all indeed. As for all other things, they are without the compass of
+mine own will: and if without the compass of my will, then are they as
+dead things unto me, and as it were mere smoke.
+
+XXVII. To stir up a man to the contempt of death this among other
+things, is of good power and efficacy, that even they who esteemed
+pleasure to be happiness, and pain misery, did nevertheless many of them
+contemn death as much as any. And can death be terrible to him, to
+whom that only seems good, which in the ordinary course of nature is
+seasonable? to him, to whom, whether his actions be many or few, so they
+be all good, is all one; and who whether he behold the things of the
+world being always the same either for many years, or for few years
+only, is altogether indifferent? O man! as a citizen thou hast lived,
+and conversed in this great city the world. Whether just for so many
+years, or no, what is it unto thee? Thou hast lived (thou mayest be
+sure) as long as the laws and orders of the city required; which may be
+the common comfort of all. Why then should it be grievous unto thee, if
+(not a tyrant, nor an unjust judge, but) the same nature that brought
+thee in, doth now send thee out of the world? As if the praetor should
+fairly dismiss him from the stage, whom he had taken in to act a while.
+Oh, but the play is not yet at an end, there are but three acts yet
+acted of it? Thou hast well said: for in matter of life, three acts is
+the whole play. Now to set a certain time to every man's acting, belongs
+unto him only, who as first he was of thy composition, so is now the
+cause of thy dissolution. As for thyself; thou hast to do with
+neither. Go thy ways then well pleased and contented: for so is He that
+dismisseth thee.
+
+
+
+
+APPENDIX
+
+CORRESPONDENCE OF M. AURELIUS ANTONINUS AND M. CORNELIUS FRONTO'
+
+M. CORNELIUS FRONTO(1) was a Roman by descent, but of provincial birth,
+being native to Cirta, in Numidia. Thence he migrated to Rome in the
+reign of Hadrian, and became the most famous rhetorician of his day.
+As a pleader and orator he was counted by his contemporaries hardly
+inferior to Tully himself, and as a teacher his aid was sought for the
+noblest youths of Rome. To him was entrusted the education of M.
+
+Aurelius and of his colleague L. Verus in their boyhood; and he was
+rewarded for his efforts by a seat in the Senate and the consular rank
+(A.D. 143). By the exercise of his profession he became wealthy; and if
+he speaks of his means as not great,(2) he must be comparing his wealth
+with the grandees of Rome, not with the ordinary citizen.
+
+Before the present century nothing was known of the works of Fronto,
+except a grammatical treatise; but in 1815 Cardinal Mai published a
+number of letters and some short essays of Fronto, which he had
+discovered in a palimpsest at Milan. Other parts of the same MS. he
+found later in the Vatican, the whole being collected
+
+     1 References are made to the edition of Naber, Leipzig
+     (Truebner), 1867.
+
+     2 Ad Verum imp. Aur. Caes., ii, 7. and edited in the year
+     1823.
+
+We now possess parts of his correspondence with Antoninus Pius, with M.
+Aurelius, with L. Verus, and with certain of his friends, and also
+several rhetorical and historical fragments. Though none of the more
+ambitious works of Fronto have survived, there are enough to give proof
+of his powers. Never was a great literary reputation less deserved. It
+would be hard to conceive of anything more vapid than the style and
+conception of these letters; clearly the man was a pedant without
+imagination or taste. Such indeed was the age he lived in, and it is no
+marvel that he was like to his age. But there must have been more in him
+than mere pedantry; there was indeed a heart in the man, which Marcus
+found, and he found also a tongue which could speak the truth. Fronto's
+letters are by no means free from exaggeration and laudation, but they
+do not show that loathsome flattery which filled the Roman court. He
+really admires what he praises, and his way of saying so is not unlike
+what often passes for criticism at the present day. He is not afraid to
+reprove what he thinks amiss; and the astonishment of Marcus at this
+will prove, if proof were needed, that he was not used to plain dealing.
+"How happy I am," he writes, "that my friend Marcus Cornelius, so
+distinguished as an orator and so noble as a man, thinks me worth
+praising and blaming."(1) In another place he deems himself blest
+because Pronto had taught him to speak the truth(2) although the context
+shows him to be speaking of expression, it is still a point in favour of
+Pronto. A sincere heart is better than literary taste; and if Fronto had
+not done his duty by the young prince, it is not easy to understand the
+friendship which remained between them up to the last.
+
+     1 Ad M. Caes iii. 17
+
+     2 Ad M. Caes iii. 12
+
+An example of the frankness which was between them is given by a
+difference they had over the case of Herodes Atticus. Herodes was a
+Greek rhetorician who had a school at Rome, and Marcus Aurelius was
+among his pupils. Both Marcus and the Emperor Antoninus had a high
+opinion of Herodes; and all we know goes to prove he was a man of high
+character and princely generosity. When quite young he was made
+administrator of the free cities in Asia, nor is it surprising to find
+that he made bitter enemies there; indeed, a just ruler was sure to make
+enemies. The end of it was that an Athenian deputation, headed by the
+orators Theodotus and Demostratus, made serious accusations against his
+honour. There is no need to discuss the merits of the case here; suffice
+it to say, Herodes succeeded in defending himself to the satisfaction of
+the emperor. Pronto appears to have taken the delegates' part, and to
+have accepted a brief for the prosecution, urged to some extent by
+personal considerations; and in this cause Marcus Aurelius writes to
+Fronto as follows 'AURELIUS CAESAR to his friend FRONTO, greeting.(1) 'I
+know you have often told me you were anxious to find how you might best
+please me. Now is the time; now you can increase my love towards you, if
+it can be increased. A trial is at hand, in which people seem likely not
+only to hear your speech with pleasure, but to see your indignation with
+impatience. I see no one who dares give you a hint in the matter; for
+those who are less friendly, prefer to see you act with some
+inconsistency; and those who are more friendly, fear to seem too
+friendly to your opponent if they should dissuade you from your
+accusation; then again, in case you have prepared something neat for the
+occasion, they cannot endure to rob you of your harangue by silencing
+you. Therefore, whether you think me a rash counsellor, or a bold boy,
+or too kind to your opponent, not because I think it better, I will
+offer my counsel with some caution. But why have I said, offer my
+counsel? No, I demand it from you; I demand it boldly, and if I succeed,
+I promise to remain under your obligation. What? you will say if I am
+attackt, shall I not pay tit for tat? Ah, but you will get greater
+glory, if even when attackt you answer nothing. Indeed, if he begins it,
+answer as you will and you will have fair excuse; but I have demanded of
+him that he shall not begin, and I think I have succeeded. I love each
+of you according to your merits and I know that lie was educated in the
+house of P. Calvisius, my grandfather, and that I was educated by you;
+therefore I am full of anxiety that this most disagreeable business
+shall be managed as honourably as possible. I trust you may approve my
+advice, for my intention you will approve. At least I prefer to write
+unwisely rather than to be silent unkindly.'
+
+     1 Ad M. Caes ii., 2.
+
+Fronto replied, thanking the prince for his advice, and promising that
+he will confine himself to the facts of the case. But he points out that
+the charges brought against Herodes were such, that they can hardly be
+made agreeable; amongst them being spoliation, violence, and murder.
+However, he is willing even to let some of these drop if it be the
+prince's pleasure. To this Marcus returned the following answer:--(1)
+'This one thing, my dearest Fronto, is enough to make me truly grateful
+to you, that so far from rejecting my counsel, you have even approved
+it. As to the question you raise in your kind letter, my opinion is
+this: all that concerns the case which you are supporting must be
+clearly brought forward; what concerns your own feelings, though you may
+have had just provocation, should be left unsaid.' The story does credit
+to both. Fronto shows no loss of temper at the interference, nor shrinks
+from stating his case with frankness; and Marcus, with forbearance
+remarkable in a prince, does not command that his friend be left
+unmolested, but merely stipulates for a fair trial on the merits of the
+case.
+
+Another example may be given from a letter of Fronto's (2) Here is
+something else quarrelsome and querulous. I have sometimes found fault
+with you in your absence somewhat seriously in the company of a few
+of my most intimate friends: at times, for example, when you mixt in
+society with a more solemn look than was fitting, or would read books
+in the theatre or in a banquet; nor did I absent myself from theatre
+or banquet when you did (3). Then I used to call you a hard man, no good
+company, even disagreeable, sometimes, when anger got the better of me.
+But did any one else in the same banquet speak against you, I could
+not endure to hear it with equanimity. Thus it was easier for me to say
+something to your disadvantage myself, than to hear others do it; just
+as I could more easily bear to chastise my daughter Gratia, than to see
+her chastised by another.'
+
+     1. Ad. M. Caes., iii. 5.
+
+     2. iv. 12.
+
+     3 The text is obscure
+
+The affection between them is clear from every page of the
+correspondence. A few instances are now given, which were written at
+different periods To MY MASTER.(1) 'This is how I have past the last few
+days. My sister was suddenly seized with an internal pain, so violent
+that I was horrified at her looks; my mother in her trepidation on that
+account accidentally bruised her side on a corner of the wall; she and
+we were greatly troubled about that blow. For myself; on going to rest
+I found a scorpion in my bed; but I did not lie down upon him, I killed
+him first. If you are getting on better, that is a consolation. My
+mother is easier now, thanks be to God. Good-bye, best and sweetest
+master. My lady sends you greeting.'
+
+(2)'What words can I find to fit my had luck, or how shall I upbraid as
+it deserves the hard constraint which is laid upon me? It ties me fast
+here, troubled my heart is, and beset by such anxiety; nor does it allow
+me to make haste to my Fronto, my life and delight, to be near him at
+such a moment of ill-health in particular, to hold his hands, to chafe
+gently that identical foot, so far as may be done without discomfort, to
+attend him in the bath, to support his steps with my arm.'
+
+(3)'This morning I did not write to you, because I heard you were
+better, and because I was myself engaged in other business, and I
+cannot ever endure to write anything to you unless with mind at ease and
+untroubled and free. So if we are all right, let me know: what I desire,
+you know, and how properly I desire it, I know. Farewell, my master,
+always in every chance first in my mind, as you deserve to be. My
+master, see I am not asleep, and I compel myself to sleep, that you may
+not be angry with me. You gather I am writing this late at night.'
+
+     1 Ad M. Caes., v. 8.
+
+     2 i. 2.
+
+     3 iii. 21.
+
+(1)'What spirit do you suppose is in me, when I remember how long it
+is since I have seen you, and why I have not seen you 1 and it may be
+I shall not see you for a few days yet, while you are strengthening
+yourself; as you must. So while you lie on the sick-bed, my spirit also
+will lie low anti, whenas,(2) by God's mercy you shall stand upright,
+my spirit too will stand firm, which is now burning with the strongest
+desire for you. Farewell, soul of your prince, your (3)O my dear Fronto,
+most distinguished Consul! I yield, you have conquered: all who have
+ever loved before, you have conquered out and out in love's contest.
+Receive the victor's wreath; and the herald shall proclaim your victory
+aloud before your own tribunal: "M. Cornelius Fronto, Consul, wins, and
+is crowned victor in the Open International Love-race."(4) But beaten
+though I may be, I shall neither slacken nor relax my own zeal. Well,
+you shall love me more than any man loves any other man; but I, who
+possess a faculty of loving less strong, shall love you more than any
+one else loves you; more indeed than you love yourself. Gratia and I
+will have to fight for it; I doubt I shall not get the better of her.
+For, as Plautus says, her love is like rain, whose big drops not only
+penetrate the dress, but drench to the very marrow.'
+
+Marcus Aurelius seems to have been about eighteen years of age when
+the correspondence begins, Fronto being some thirty years older.(5) The
+systematic education of the young prince seems to have been finisht, and
+Pronto now acts more as his adviser than his tutor. He recommends
+the prince to use simplicity in his public speeches, and to avoid
+affectation.(6) Marcus devotes his attention to the old authors who then
+had a great vogue at Rome: Ennius, Plautus, Nawius, and such orators
+as Cato and Gracchus.(7) Pronto urges on him the study of Cicero, whose
+letters, he says, are all worth reading.
+
+     1 Ad M. Caes., iii. 19.
+
+     2 The writer sometimes uses archaisms such as quom, which I
+     render 'whenas'.
+
+     3 Ad M. Caes., ii. 2.
+
+     4 The writer parodies the proclamation at the Greek games; the
+     words also are Greek.
+
+     5 From internal evidence: the letters are not arranged in order
+     of time. See Naher's Prolegomena, p. xx. foil.
+
+     6 Ad M. Caes., iii. x.
+
+     7 Ad M. Caes ii. 10,; iii. 18,; ii. 4.
+
+When he wishes to compliment Marcus he declares one or other of his
+letters has the true Tullian ring. Marcus gives his nights to reading
+when he ought to be sleeping. He exercises himself in verse composition
+and on rhetorical themes.
+
+'It is very nice of you,' he writes to Fronto,(1) 'to ask for my
+hexameters; I would have sent them at once if I had them by me. The fact
+is my secretary, Anicetus-you know who I mean-did not pack up any of my
+compositions for me to take away with me. He knows my weakness; he was
+afraid that if I got hold of them I might, as usual, make smoke of them.
+However, there was no fear for the hexameters. I must confess the truth
+to my master: I love them. I study at night, since the day is taken up
+with the theatre. I am weary of an evening, and sleepy in the daylight,
+and so I don't do much. Yet I have made extracts from sixty books, five
+volumes of them, in these latter days. But when you read remember
+that the "sixty" includes plays of Novius, and farces, and some little
+speeches of Scipio; don't be too much startled at the number. You
+remember your Polemon; but I pray you do not remember Horace, who has
+died with Pollio as far as I am concerned.(2) Farewell, my dearest
+and most affectionate friend, most distinguished consul and my beloved
+master, whom I have not seen these two years. Those who say two months,
+count the days. Shall I ever see you again?'
+
+Sometimes Fronto sends him a theme to work up, as thus: 'M. Lucilius
+tribune of the people violently throws into prison a free Roman citizen,
+against the opinion of his colleagues who demand his release. For this
+act he is branded by the censor. Analyse the case, and then take both
+sides in turn, attacking and defending.'(3) Or again: 'A Roman consul,
+doffing his state robe, dons the gauntlet and kills a lion amongst
+the young men at the Quinquatrus in full view of the people of Rome.
+Denunciation before the censors.'(4) The prince has a fair knowledge of
+Greek, and quotes from Homer, Plato, Euripides, but for some reason
+Fronto dissuaded him from this study.(5) His Meditations are written in
+Greek. He continued his literary studies throughout his life, and after
+he became emperor we still find him asking his adviser for copies of
+Cicero's Letters, by which he hopes to improve his vocabulary.(6) Pronto
+Helps him with a supply of similes, which, it seems, he did not think of
+readily. It is to be feared that the fount of Marcus's eloquence was
+pumped up by artificial means.
+
+     1 Ad M. Caes., ii. 10.
+
+     2 He implies, as in i. 6, that he has ceased to study Horace.
+
+     3 Pollio was a grammarian, who taught Marcus.
+
+     4 Ad M. Caes., v. 27,; V. 22.
+
+     5 Ep. Gracae, 6.
+
+     6 Ad Anton. Imp., II. 4.
+
+Some idea of his literary style may be gathered from the letter which
+follows:(1) 'I heard Polemo declaim the other day, to say something of
+things sublunary. If you ask what I thought of him, listen. He seems
+to me an industrious farmer, endowed with the greatest skill, who has
+cultivated a large estate for corn and vines only, and indeed with
+a rich return of fine crops. But yet in that land of his there is
+no Pompeian fig or Arician vegetable, no Tarentine rose, or pleasing
+coppice, or thick grove, or shady plane tree; all is for use rather
+than for pleasure, such as one ought rather to commend, but cares not to
+love.
+
+A pretty bold idea, is it not, and rash judgment, to pass censure on a
+man of such reputation? But whenas I remember that I am writing to you,
+I think I am less bold than you would have me.
+
+'In that point I am wholly undecided.
+
+'There's an unpremeditated hendecasyllable for you. So before I begin to
+poetize, i'll take an easy with you. Farewell, my heart's desire, your
+Verus's best beloved, most distinguisht consul, master most sweet.
+Farewell I ever pray, sweetest soul.
+
+What a letter do you think you have written me I could make bold to
+say, that never did she who bore me and nurst me, write anything SO
+delightful, so honey-sweet. And this does not come of your fine style
+and eloquence: otherwise not my mother only, but all who breathe.'
+
+     1 Ad M. Caes, ii. 5.
+
+To the pupil, never was anything on earth so fine as his master's
+eloquence; on this theme Marcus fairly bubbles over with enthusiasm.
+
+(1)'Well, if the ancient Greeks ever wrote anything like this, let those
+who know decide it: for me, if I dare say so, I never read any
+invective of Cato's so fine as your encomtum. O if my Lord(2) could
+be sufficiently praised, sufficiently praised he would have been
+undoubtedly by you! This kind of thing is not done nowadays.(3) It were
+easier to match Pheidias, easier to match Apelles, easier in a word to
+match Demosthenes himself, or Cato himself; than to match this finisht
+and perfect work. Never have I read anything more refined, anything more
+after the ancient type, anything more delicious, anything more Latin.
+O happy you, to be endowed with eloquence so great! O happy I, to be
+tinder the charge of such a master! O arguments,(4) O arrangement, O
+elegance, O wit, O beauty, O words, O brilliancy, O subtilty, O grace,
+O treatment, O everything! Mischief take me, if you ought not to have a
+rod put in your hand one day, a diadem on your brow, a tribunal raised
+for you; then the herald would summon us all-why do I say "us"? Would
+summnon all, those scholars and orators: one by one you would beckon
+them forward with your rod and admonish them. Hitherto I have had
+no fear of this admonition; many things help me to enter within your
+school. I write this in the utmost haste; for whenas I am sending you
+so kindly a letter from my Lord, what needs a longer letter of mine?
+Farewell then, glory of Roman eloquence, boast of your friends,
+magnifico, most delightful man, most distinguished consul, master most
+sweet.
+
+'After this you will take care not to tell so many fibs of me,
+especially in the Senate. A monstrous fine speech this is! O if 1 could
+kiss your head at every heading of it! You have looked down on all with
+a vengeance. This oration once read, in vain shall we study, in vain
+shall we toil, in vain strain every nerve. Farewell always, most sweet
+master.'
+
+     1 Ad M. Caes., ii. 3.
+
+     2 The Emperor Antoninus Pius is spoken of as dominus vieus.
+
+     3 This sentence is written in Greek.
+
+     4 Several of these words are Greek, and the meaning is not
+     quite clear.
+
+Sometimes Fronto descends from the heights of eloquence to offer
+practical advice; as when he suggests how Marcus should deal with his
+suite. It is more difficult, he admits, to keep courtiers in harmony
+than to tame lions with a lute; but if it is to be done, it must be by
+eradicating jealousy. 'Do not let your friends,' says Fronto,'(1) 'envy
+each other, or think that what you give to another is filched from them.
+
+Keep away envy from your suite, and you will find your friends kindly
+and harmonious.'
+
+Here and there we meet with allusions to his daily life, which we could
+wish to be more frequent. He goes to the theatre or the law-courts,(2)
+or takes part in court ceremony, but his heart is always with his
+books. The vintage season, with its religious rites, was always spent by
+Antoninus Pius in the country. The following letters give sonic notion
+of a day's occupation at that time:(3) 'MY DEAREST MASTER,--I am well.
+To-day I studied from the ninth hour of the night to the second hour of
+day, after taking food. I then put on my slippers, and from time second
+to the third hour had a most enjoyable walk up and down before my
+chamber. Then booted and cloaked-for so we were commanded to appear-I
+went to wait upon my lord the emperor. We went a-hunting, did doughty
+deeds, heard a rumour that boars had been caught, but there was nothing
+to see. However, we climbed a pretty steep hill, and in the afternoon
+returned home. I went straight to my books. Off with the boots, down
+with the cloak; I spent a couple of hours in bed. I read Cato's speech
+on the Property of Pulchra, and another in which he impeaches a tribune.
+Ho, ho! I hear you cry to your man, Off with you as fast as you can, and
+bring me these speeches from the library of Apollo. No use to send: I
+have those books with me too. You must get round the Tiberian librarian;
+you will have to spend something on the matter; and when I return to
+town, I shall expect to go shares with him. Well, after reading these
+speeches I wrote a wretched trifle, destined for drowning or burning.
+No, indeed my attempt at writing did not come off at all to-day; the
+composition of a hunter or a vintager, whose shouts are echoing through
+my chamber, hateful and wearisome as the law-courts. What have I said?
+Yes, it was rightly said, for my master is an orator. I think I have
+caught cold, whether from walking in slippers or from writing badly,
+I do not know. I am always annoyed with phlegm, but to-day I seem to
+snivel more than usual. Well, I will pour oil on my head and go off to
+sleep. I don't mean to put one drop in my lamp to-day, so weary am I
+from riding and sneezing. Farewell, dearest and most beloved master,
+whom I miss, I may say, more than Rome it~dL'
+
+     1 Ad M Caes., iv. 1.
+
+     2 ii. 14
+
+     3 iv. 5,6.
+
+'MY BELOVED MASTER,-I am well. I slept a little more than usual for my
+slight cold, which seems to be well again. So I spent the time from the
+eleventh hour of the night to the third of the day partly in reading in
+Cato's Agriculture, partly in writing, not quite so badly as yesterday
+indeed. Then, after waiting upon my father, I soothed my throat with
+honey-water, ejecting it without swallowing: I might say gargle, but I
+won't, though I think the word is found in Novius and elsewhere. After
+attending to my throat I went to my father, and stood by his side as he
+sacrificed. Then to luncheon. What do you think I had to eat? A bit of
+bread so big, while I watched others gobbling boiled beans, onions,
+and fish full of roe. Then we set to work at gathering the grapes,
+with plenty of sweat and shouting, and, as the quotation runs, "A few
+high-hanging clusters did we leave survivors of the vintage." After the
+sixth hour we returned home. I did a little work, and poor work at that.
+Then I had a long gossip with my dear mother sitting on the bed. My
+conversation was: What do you think my friend Fronto is doing just now?
+She said: And what do you think of my friend Gratia?'(1) My turn now:
+And what of our little Gratia,(2) the sparrowkin? After this kind of
+talk, and an argument as to which of you loved the other most, the gong
+sounded, the signal that my father had gone to the bath. We supped,
+after ablutions in the oil-cellar-I mean we supped after ablutions, not
+after ablutions in the oil-cellar; and listened with enjoyment to the
+rustics gibing. After returning, before turning on my side to snore, I
+do my task and give an account of the day to my delightful master, whom
+if I could long for a little more, I should not mind growing a trifle
+thinner. Farewell, Fronto, wherever you are, honey-sweet, my darling, my
+delight. Why do I want you? I can love you while far away.'
+
+One anecdote puts Marcus before us in a new light:(3)
+
+     1 Fronto's wife.
+
+     2 Fronto's daughter
+
+     3 Ad M. Caes ii. 12.
+
+'When my father returned home from the vineyards, I mounted my horse as
+usual, and rode on ahead some little way. Well, there on the road was a
+herd of sheep, standing all crowded together as though the place were
+a desert, with four dogs and two shepherds, but nothing else. Then one
+shepherd said to another shepherd, on seeing a number of horsemen: 'I
+say,' says he, 'look you at those horsemen; they do a deal of robbery.'
+When I heard this, I clap spurs to my horse, and ride straight for the
+sheep. In consternation the sheep scatter; hither and thither they are
+fleeting and bleating. A shepherd throws his fork, and the fork falls
+on the horseman who came next to me. We make our escape.' We like Marcus
+none the worse for this spice of mischief.
+
+Another letter(1) describes a visit to a country town, and shows the
+antiquarian spirit of the writer 'M. CAESAR to his MASTER M. FRONTO,
+greeting.
+
+'After I entered the carriage, after I took leave of you, we made a
+journey comfortable enough, but we had a few drops of rain to wet us.
+But before coming to the country-house, we broke our journey at Anagnia,
+a mile or so from the highroad. Then we inspected that ancient town, a
+miniature it is, but has in it many antiquities, temples, and religious
+ceremonies quite out of the way. There is not a corner without its
+shrine, or fane, or temple; besides, many books written on linen, which
+belongs to things sacred. Then on the gate as we came out was written
+twice, as follows: "Priest don the fell."(2) I asked one of the
+inhabitants what that word was. He said it was the word in the Hernican
+dialect for the victim's skin, which the priest puts over his conical
+cap when he enters the city. I found out many other things which I
+desired to know, but the only thing I do not desire is that you should
+be absent from me; that is my chief anxiety. Now for yourself, when you
+left that place, did you go to Aurelia or to Campania? Be sure to write
+to me, and say whether you have opened the vintage, or carried a host of
+books to the country-house; this also, whether you miss me; I am foolish
+to ask it, whenas you tell it me of yourself. Now if you miss me and
+if you love me, send me your letters often, which is a comfort and
+consolation to me. Indeed I should prefer ten times to read your letters
+than all the vines of Gaurus or the Marsians; for these Signian vines
+have grapes too rank and fruit too sharp in the taste, but I prefer wine
+to must for drinking. Besides, those grapes are nicer to eat dried than
+fresh-ripe; I vow I would rather tread them under foot than put my teeth
+in them. But I pray they may be gracious and forgiving, and grant me
+free pardon for these jests of mine. Farewell, best friend, dearest,
+most learned, sweetest master. When you see the must ferment in the vat,
+remember that just so in my heart the longing for you is gushing and
+flowing and bubbling. Good-bye.'
+
+     1 Ad Verum. Imp ii. 1, s. fin.
+
+     2 Santentum
+
+Making all allowances for conventional exaggerations, it is clear from
+the correspondence that there was deep love between Marcus and his
+preceptor. The letters cover several years in succession, but soon after
+the birth of Marcus's daughter, Faustina, there is a large gap. It does
+not follow that the letters ceased entirely, because we know part of
+the collection is lost; but there was probably less intercourse between
+Marcus and Fronto after Marcus took to the study of philosophy under the
+guidance of Rusticus.
+
+When Marcus succeeded to the throne in 161, the letters begin again,
+with slightly increased formality on Fronto's part, and they go on for
+some four years, when Fronto, who has been continually complaining of
+ill-health, appears to have died. One letter of the later period gives
+some interesting particulars of the emperor's public life, which are
+worth quoting. Fronto speaks of Marcus's victories and eloquence in the
+usual strain of high praise, and then continues.(1) 'The army when you
+took it in hand was sunk in luxury and revelry, and corrupted with long
+inactivity. At Antiochia the soldiers had been Wont to applaud at the
+stage plays, knew more of the gardens at the nearest restaurant than
+of the battlefield. Horses were hairy from lack of grooming, horsemen
+smooth because their hairs had been pulled out by the roots(2) a rare
+thing it was to see a soldier with hair on arm or leg. Moreover, they
+were better drest than armed; so much so, that Laelianus Pontius, a
+strict man of the old discipline, broke the cuirasses of some of them
+with his finger-tips, and observed cushions on the horses' backs. At his
+direction the tufts were cut through, and out of the horsemen's saddles
+came what appeared to be feathers pluckt from geese. Few of the men
+could vault on horseback, the rest clambered up with difficulty by aid
+of heel and knee and leg not many could throw a lance hurtling, most did
+it without force or power, as though they were things of wool-dicing
+was common in the camp, sleep lasted all night, or if they kept watch it
+was over the winecup. By what regulations to restrain such soldiers as
+these, and to turn them to honesty and industry, did you not learn from
+Hannibal's sternness, the discipline of Africanus, the acts of Metellus
+recorded in history.
+
+     1 Ad Verum. imp., ii. I, s.fin.
+
+     2 A common mark of the effeminate at Rome.
+
+After the preceptorial letters cease the others are concerned with
+domestic events, health and sickness, visits or introductions, birth or
+death. Thus the empperor writes to his old friend, who had shown some
+diffidence in seeking an interview:(1)
+
+'To MY MASTER.
+
+'I have a serious grievance against you, my dear master, yet indeed my
+grief is more than my grievance, because after so long a time I neither
+embraced you nor spoke to you, though you visited the palace, and the
+moment after I had left the prince my brother. I reproached my brother
+severely for not recalling me; nor durst he deny the fault.' Fronto
+again writes on one occasion: 'I have seen your daughter. It was like
+seeing you and Faustina in infancy, so much that is charming her face
+has taken from each of yours.' Or again, at a later date:(2) I have seen
+your chicks, most delightful sight that ever I saw in my life, so like
+you that nothing is more like than the likeness.... By the mercy of
+Heaven they have a healthy colour and strong lungs. One held a piece of
+white bread, like a little prince, the other a common piece, like a true
+philosophers son.'
+
+     1 Ad Verum. Imp. Aur. Caes., i. 3.
+
+     2 Ad Ant. Imp i., 3.
+
+Marcus, we know, was devoted to his children. They were delicate in
+health, in spite of Fronto's assurance, and only one son survived the
+father. We find echoes of this affection now and again in the letters.
+'We have summer heat here still,' writes Marcus, 'but since my little
+girls are pretty well, if I may say so, it is like the bracing climate
+of spring to us.'(1) When little Faustina came back from the valley of
+the shadow of death, her father at once writes to inform Fronto.(2)
+The sympathy he asks he also gives, and as old age brings more and more
+infirmity, Marcus becomes even more solicitous for his beloved teacher.
+The poor old man suffered a heavy blow in the death of his grandson, on
+which Marcus writes:(3) 'I have just heard of your misfortune. Feeling
+grieved as I do when one of your joints gives you pain, what do you
+think I feel, dear master, when you have pain of mind?' The old man's
+reply, in spite of a certain self-consciousness, is full of pathos. He
+recounts with pride the events of a long and upright life, in which he
+has wronged no man, and lived in harmony with his friends and family.
+His affectations fall away from him, as the cry of pain is forced from
+his heart:--
+
+(4)'Many such sorrows has fortune visited me with all my life long. To
+pass by my other afflictions, I have lost five children under the most
+pitiful conditions possible: for the five I lost one by one when each
+was my only child, suffering these blows of bereavement in such a manner
+that each child was born to one already bereaved. Thus I ever lost my
+children without solace, and got them amidst fresh grief.....'
+
+The letter continues with reflections on the nature of death, 'more to
+be rejoiced at than bewailed, the younger one dies,' and an arraignment
+of Providence not without dignity, wrung from him as it were by this
+last culminating misfortune. It concludes with a summing-up of his life
+in protest against the blow which has fallen on his grey head.
+
+     1 Ad M. Caes., v. 19
+
+     2 iv. 11
+
+     3 De Nepote Amissa
+
+     4 De Nepote Amissa 2
+
+'Through my long life I have committed nothing which might bring
+dishonour, or disgrace, or shame: no deed of avarice or treachery have
+I done in all my day's: nay, but much generosity, much kindness, much
+truth and faithfulness have I shown, often at the risk of my own life.
+I have lived in amity with my good brother, whom I rejoice to see in
+possession of the highest office by your father's goodness, and by your
+friendship at peace and perfect rest. The offices which I have myself
+obtained I never strove for by any underhand means. I have cultivated
+my mind rather than my body; the pursuit of learning I have preferred to
+increasing my wealth. I preferred to be poor rather than bound by any'
+man's obligation, even to want rather than to beg. I have never been
+extravagant in spending money, I have earned it sometimes because I
+must. I have scrupulously spoken the truth, and have been glad to hear
+it spoken to me. I have thought it better to be neglected than to fawn,
+to be dumb than to feign, to be seldom a friend than to be often a
+flatterer. 1 have sought little, deserved not little. So far as I could,
+I have assisted each according to my means. I have given help readily
+to the deserving, fearlessly to the undeserving. No one by proving to be
+ungrateful has made me more slow to bestow promptly all benefits I could
+give, nor have I ever been harsh to ingratitude. (A fragmentary passage
+follows, in which he appears to speak of his desire for a peaceful
+end, and the desolation of his house.) I have suffered long and painful
+sickness, my beloved Marcus. Then I was visited by pitiful misfortunes:
+my wife I have lost, my grandson I have lost in Germany:(1) woe is me!
+I have lost my Decimanus. If I were made of iron, at this tine I could
+write no more.' It is noteworthy that in his meditations Marcus Aurelius
+mentions Fronto only once.(2) All his literary studies, his oratory and
+criticism (such as it was) is forgotten; and, says he, 'Fronto taught
+me not to expect natural affection from the highly-born.' Fronto really
+said more than this: that 'affection' is not a Roman quality, nor has it
+a Latin name.(3) Roman or not Roman, Marcus found affection in Fronto;
+and if he outgrew his master's intellectual training, he never lost
+touch with the true heart of the man it is that which Fronto's name
+brings up to his remembrance, not dissertations on compound verbs or
+fatuous criticisms of style.
+
+     1 In the war against the Catti.
+
+     2 Book I., 8.
+
+     3 Ad Verum, ii. 7
+
+
+
+
+NOTES
+
+THIS being neither a critical edition of the text nor an emended edition
+of Casaubon's translation, it has not been thought necessary to add full
+notes. Casaubon's own notes have been omitted, because for the most part
+they are discursive, and not necessary to an understanding of what is
+written. In those which here follow, certain emendations of his
+are mentioned, which he proposes in his notes, and follows in the
+translation. In addition, one or two corrections are made where he has
+mistaken the Greek, and the translation might be misleading. Those which
+do not come under these two heads will explain themselves.
+
+The text itself has been prepared by a comparison of the editions of
+1634 and 1635. It should be borne in mind that Casaubon's is often
+rather a paraphrase than a close translation; and it did not seem worth
+while to notice every variation or amplification of the original. In
+the original editions all that Casauhon conceives as understood, but
+not expressed, is enclosed in square brackets. These brackets are here
+omitted, as they interfere with the comfort of the reader; and so have
+some of the alternative renderings suggested by the translator. In a few
+cases, Latin words in the text have been replaced by English.
+
+Numbers in brackets refer to the Teubner text of Stich, but the
+divisions of the text are left unaltered. For some of the references
+identified I am indebted to Mr. G. H. Rendall's Marcus Aurelius.
+
+BOOK II "Both to frequent" (4). Gr. to mh, C. conjectures to me. The
+text is probably right: "I did not frequent public lectures, and I was
+taught at home."
+
+VI Idiots.... philosophers (9). The reading is doubtful, but the meaning
+seems to be: "simple and unlearned men"
+
+XII "Claudius Maximus" (15). The reading of the Palatine MS. (now lost)
+was paraklhsiz Maximon, which C. supposes to conceal the letters kl as
+an abbreviation of Claudius.
+
+XIII "Patient hearing... He would not" (16). C. translates his
+conjectural reading epimonon ollan. on proapsth Stich suggests a reading
+with much the same sense: .....epimonon all antoi "Strict and rigid
+dealing" (16). C. translates tonvn (Pal. MS.) as though from tonoz,
+in the sense of "strain." "rigour." The reading of other MSS. tonvn is
+preferable.
+
+XIII "Congiaries" (13). dianomais, "doles."
+
+XIV "Cajeta" (17). The passage is certainly corrupt. C. spies a
+reference to Chryses praying by the sea-shore in the Illiad, and
+supposes M. Aurelius to have done the like. None of the emendations
+suggested is satisfactory. At Sec. XV. Book II. is usually reckoned to
+begin. BOOK II III. "Do, soul" (6). If the received reading be right,
+it must be sarcastic; but there are several variants which show how
+unsatisfactory it is. C. translates "en gar o bioz ekasty so par eanty",
+which I do not understand. The sense required is: "Do not violence to
+thyself, for thou hast not long to use self-respect. Life is not (v. 1.
+so long for each, and this life for thee is all but done."
+
+X. "honour and credit do proceed" (12). The verb has dropt out of the
+text, but C. has supplied one of the required meaning.
+
+XI. "Consider," etc. (52). This verb is not in the Greek, which means:
+"(And reason also shows) how man, etc."
+
+BOOK IV XV. "Agathos" (18): This is probably not a proper name, but the
+text seems to be unsound. The meaning may be "the good man ought"
+
+XVI. oikonomian (16) is a "practical benefit," a secondary end. XXXIX.
+"For herein lieth all...." (~3). C. translates his conjecture olan for
+ola.
+
+BOOK V XIV. katorqwseiz (15): Acts of "rightness" or "straightness."
+XXIII. "Roarer" (28): Gr. "tragedian." Ed. 1 has whoremonger,' ed.
+2 corrects to "harlot," but omits to alter' the word at its second
+occurrence.
+
+XXV. "Thou hast... them" (33): A quotation from Homer, Odyssey, iv. 690.
+
+XXVII. "One of the poets" (33): Hesiod, Op. et Dies, 197.
+
+XXIX and XXX. (36). The Greek appears to contain quotations from sources
+not known, and the translation is a paraphrase. (One or two alterations
+are here made on the authority of the second edition.) BOOK VI XIII.
+"Affected and qualified" (i4): exis, the power of cohesion shown in
+things inanimate; fusiz, power of growth seen in plants and the like.
+
+XVII. "Wonder at them" (18): i.e. mankind.
+
+XXXVII. "Chrysippus" (42): C. refers to a passage of Plutarch De
+Communibus Notitiis (c. xiv.), where Chrysippus is represented as saying
+that a coarse phrase may be vile in itself, yet have due place in a
+comedy as contributing to a certain effect.
+
+XL. "Man or men..." There is no hiatus in the Greek, which means:
+"Whatever (is beneficial) for a man is so for other men also."
+
+XLII. There is no hiatus in the Greek.
+
+BOOK VII IX. C. translates his conjecture mh for h. The Greek means
+"straight, or rectified," with a play on the literal and metaphorical
+meaning of ortoz.
+
+XIV. endaimonia. contains the word daimwn in composition. XXII. The text
+is corrupt, but the words "or if it be but few" should be "that is
+little enough."
+
+XXIII. "Plato": Republic, vi. p. 486 A.
+
+XXV. "It will," etc. Euripides, Belerophon, frag. 287 (Nauck).
+
+"Lives," etc. Euripides, Hypsipyle, frag. 757 (Nauck). "As long," etc.
+Aristophanes, Acharne, 66 i.
+
+"Plato" Apology, p. 28 B.
+
+"For thus" Apology, p. 28 F.
+
+XXVI. "But, O noble sir," etc. Plato, Gorgias, 512 D. XXVII. "And as
+for those parts," etc. A quotation from Euripides, Chryssipus, frag. 839
+(Nauck).
+
+"With meats," etc. From Euripides, Supplices, 1110. XXXIII. "They both,"
+i.e. life and wrestling.
+
+"Says he" (63): Plato, quoted by Epictetus, Arr. i. 28, 2 and 22.
+
+XXXVII. "How know we," etc. The Greek means: "how know we whether
+Telauges were not nobler in character than Sophocles?" The allusion is
+unknown.
+
+XXVII. "Frost" The word is written by Casaubon as a proper name,
+"Pagus.'
+
+"The hardihood of Socrates was famous"; see Plato, Siymposium, p. 220.
+
+BOOK X XXII. The Greek means, "paltry breath bearing up corpses, so that
+the tale of Dead Man's Land is clearer."
+
+XXII. "The poet" (21): Euripides, frag. 898 (Nauck); compare Aeschylus,
+Danaides, frag. 44.
+
+XXIV. "Plato" (23): Theaetetus, p. 174 D.
+
+XXXIV. "The poet" (34): Homer, Iliad, vi. 147.
+
+XXXIV. "Wood": A translation of ulh, "matter."
+
+XXXVIII. "Rhetoric" (38): Rather "the gift of speech"; or perhaps the
+"decree" of the reasoning faculty.
+
+BOOK XI V. "Cithaeron" (6): Oedipus utters this cry after discovering
+that he has fulfilled his awful doom, he was exposed on Cithaeron as
+an infant to die, and the cry implies that he wishes he had died there.
+Sophocles, Oedipus Tyrannus, 1391.
+
+V. "New Comedy...," etc. C. has here strayed from the Greek rather
+widely. Translate: "and understand to what end the New Comedy was
+adopted, which by small degrees degenerated into a mere show of skill
+in mimicry." C. writes Comedia Vetus, Media, Nova. XII. "Phocion" (13):
+When about to be put to death he charged his son to bear no malice
+against the Athenians.
+
+XXVIII. "My heart," etc. (31): From Homer, Odyssey ix. 413. "They will"
+From Hesiod, Opera et Dies, 184.
+
+"Epictetus" Arr. i. II, 37.
+
+XXX. "Cut down grapes" (35): Correct "ears of corn." "Epictetus"(36):
+Arr. 3, 22, 105.
+
+
+
+
+GLOSSARY
+
+This Glossary includes all proper names (excepting a few which are
+insignificant or unknown) and all obsolete or obscure words. ADRIANUS,
+or Hadrian (76-138 A. D.), 14th Roman Emperor.
+
+Agrippa, M. Vipsanius (63-12 B.C.), a distinguished soldier under
+Augustus.
+
+Alexander the Great, King of Macedonia, and Conqueror of the East,
+356-323 B.C.
+
+Antisthenes of Athens, founder of the sect of Cynic philosophers, and an
+opponent of Plato, 5th century B.C Antoninus Pius, 15th Roman Emperor,
+138-161 AD. one of the best princes that ever mounted a throne.
+
+Apathia: the Stoic ideal was calmness in all circumstance an
+insensibility to pain, and absence of all exaltation at, pleasure or
+good fortune.
+
+Apelles, a famous painter of antiquity.
+
+Apollonius of Alexandria, called Dyscolus, or the 'ill-tempered,'
+a great grammarian.
+
+Aposteme, tumour, excrescence.
+
+Archimedes of Syracuse 287-212 B.C., the most famous mathematician of
+antiquity.
+
+Athos, a mountain promontory at the N. of the Aegean Sea.
+
+Augustus, first Roman Emperor (ruled 31 B.C.-14 AD.).
+
+Avoid, void.
+
+BACCHIUS: there Were several persons of this name, and the one meant is
+perhaps the musician.
+
+Brutus (1) the liberator of the Roman people from their kings, and (2)
+the murderer of Caesar.
+
+Both names were household words.
+
+Caesar, Caius, Julius, the Dictator and Conqueror.
+
+Caieta, a town in Latium.
+
+Camillus, a famous dictator in the early days of the Roman Republic.
+
+Carnuntum, a town on the Danube in Upper Pannonia.
+
+Cato, called of Utica, a Stoic who died by his own hand after the battle
+of Thapsus, 46 B.C. His name was proverbial for virtue and courage.
+
+Cautelous, cautious.
+
+Cecrops, first legendary King of Athens.
+
+Charax, perhaps the priestly historian of that name, whose date is
+unknown, except that it must be later than Nero.
+
+Chirurgeon, surgeon.
+
+Chrysippus, 280-207 B.C., a Stoic philosopher, and the founder of
+Stoicism as a systematic philosophy.
+
+Circus, the Circus Maximus at Rome, where games were held.
+There were four companies who contracted to provide horses, drivers,
+etc. These were called Factiones, and each had its distinguishing
+colour: russata (red), albata (white), veneta (blue), prasina (green).
+There was high rivalry between them, and riots and bloodshed not
+infrequently.
+
+Cithaeron, a mountain range N. of Attica.
+
+Comedy, ancient; a term applied to the Attic comedy of Aristophanes and
+his time, which criticised persons and politics, like a modern comic
+journal, such as Punck. See New Comedy.
+
+Compendious, short.
+
+Conceit, opinion.
+
+Contentation, contentment.
+
+Crates, a Cynic philosopher of the 4th century B.C.
+
+Croesus, King of Lydia, proverbial for wealth; he reigned 560-546 B.C.
+
+Cynics, a school of philosophers, founded by Antisthenes. Their texts
+were a kind of caricature of Socraticism. Nothing was good but virtue,
+nothing bad but vice. The Cynics repudiated all civil and social claims,
+and attempted to return to what they called a state of nature. Many of
+them were very disgusting in their manners.
+
+DEMETRIUS of Phalerum, an Athenian orator, statesman, philosopher, and
+poet. Born 345 B.C.
+
+Democritus of Abdera (460-361 B.C.), celebrated as the 'laughing
+philosopher,' whose constant thought was 'What fools these mortals be.'
+He invented the Atomic Theory.
+
+Dio of Syracuse, a disciple of Plato, and afterwards tyrant of Syracuse.
+Murdered 353 B.C.
+
+Diogenes, the Cynic, born about 412 B.C., renowned for his rudeness and
+hardihood.
+
+Diognetus, a painter.
+
+Dispense with, put up with.
+
+Dogmata, pithy sayings, or philosophical rules of life.
+
+EMPEDOCLES of Agrigentum, fl.
+5th century B.C., a philosopher, who first laid down that there were
+"four elements." He believed in the transmigration of souls, and the
+indestructibility of matter.
+
+Epictetus, a famous Stoic philosopher. He was of Phrygia, at first a
+slave, then freedman, lame, poor, and contented.
+The work called Encheiridion was compiled by a pupil from his
+discourses.
+
+Epicureans, a sect of philosophers founded by Epicurus, who "combined
+the physics of Democritus," i.e. the atomic theory, "with the ethics of
+Aristippus."
+
+They proposed to live for happiness, but the word did not bear that
+coarse and vulgar sense originally which it soon took.
+
+Epicurus of Samos, 342-270 B.C.
+
+Lived at Athens in his "gardens," an urbane and kindly, if somewhat
+useless, life. His character was simple and temperate, and had none of
+the vice or indulgence which was afterwards associated with the name of
+Epicurean.
+
+Eudoxus of Cnidus, a famous astronomer and physician of the 4th century
+B. C.
+
+FATAL, fated.
+
+Fortuit, chance (adj.).
+
+Fronto, M. Cornelius, a rhetorician and pleader, made consul in 143 A.D.
+A number of his letters to M, Aur. and others are extant.
+
+GRANUA, a tributary of the Danube.
+
+HELICE, ancient capital city of Achaia, swallowed up by an earthquake,
+373 B.C.
+
+Helvidius Priscus, son-in-law of Thrasea Paetus, a noble man and a lover
+of liberty. He was banished by Nero, and put to death by Vespasian.
+
+Heraclitus of Ephesus, who lived in the 6th century B.C. He wrote on
+philosophy and natural science.
+
+Herculaneum, near Mount Vesuvius, buried by the eruption of 79 AD.
+
+Hercules, p. 167, should be Apollo. See Muses.
+
+Hiatus, gap.
+
+Hipparchus of Bithynia, an astronomer of the 2nd century B.C., "The true
+father of astronomy."
+
+Hippocrates of Cos, about 460-357 B.C. One of the most famous physicians
+of antiquity.
+
+IDIOT, means merely the non-proficient in anything, the "layman," he who
+was not technically trained in any art, craft, or calling.
+
+LEONNATUS, a distinguished general under Alexander the Great.
+
+Lucilla, daughter of M. Aurelius, and wife of Verus, whom she survived.
+
+MAECENAS, a trusted adviser of Augustus, and a munificent patron of wits
+and literary men.
+
+Maximus, Claudius, a Stoic philosopher.
+
+Menippus, a Cynic philosopher.
+
+Meteores, ta metewrologika, "high philosophy," used specially of
+astronomy and natural philosophy, which were bound up with other
+speculations.
+
+Middle Comedy, something midway between the Old and New Comedy. See
+Comedy, Ancient, and New Comedy.
+
+Middle things, Book 7, XXV. The Stoics divided all things into virtue,
+vice, and indifferent things; but as "indifferent" they regarded most of
+those things which the world regards as good or bad, such as wealth or
+poverty. Of these, some were "to be desired," some "to be rejected."
+
+Muses, the nine deities who presided over various kinds of poesy, music,
+etc. Their leader was Apollo, one of whose titles is Musegetes, the
+Leader of the Muses.
+
+NERVES, strings.
+
+New Comedy, the Attic Comedy of Menander and his school, which
+criticised not persons but manners, like a modern comic opera. See
+Comedy, Ancient.
+
+PALESTRA, wrestling school.
+
+Pancratiast, competitor in the pancratium, a combined contest which
+comprised boxing and wrestling.
+
+Parmularii, gladiators armed with a small round shield (parma).
+
+Pheidias, the most famous sculptor of antiquity.
+
+Philippus, founder of the Macedonian supremacy, and father of Alexander
+the Great.
+
+Phocion, an Athenian general and statesman, a noble and high-minded man,
+4th century B.C.
+
+He was called by Demosthenes, "the pruner of my periods."
+
+He was put to death by the State in 317, on a false suspicion, and left
+a message for his son "to bear no grudge against the Athenians."
+
+Pine, torment.
+
+Plato of Athens, 429-347 B.C. He used the dialectic method invented by
+his master Socrates.
+
+He was, perhaps, as much poet as philosopher. He is generally identified
+with the Theory of Ideas, that things are what they are by participation
+with our eternal Idea. His "Commonwealth" was a kind of Utopia.
+
+Platonics, followers of Plato.
+
+Pompeii, near Mount Vesuvius, buried in the eruption of 79 A. D.
+
+Pompeius, C. Pompeius Magnus, a very successful general at the end of
+the Roman Republic (106-48 B.C.).
+
+Prestidigitator, juggler.
+
+Pythagoras of Samos, a philosopher, scientist, and moralist of the 6th
+century B.C.
+
+QUADI, a tribe of S. Germany.
+
+M. Aurelius carried on war against them, and part of this book was
+written in the field.
+
+RICTUS, gape, jaws.
+
+Rusticus, Q. Junius, or Stoic philosopher, twice made consul by M.
+Aurelius.
+
+SACRARY, shrine.
+
+Salaminius, Book 7, XXXVII. Leon of Sala-mis. Socrates was ordered by
+the Thirty Tyrants to fetch him before them, and Socrates, at his own
+peril, refused.
+
+Sarmatae, a tribe dwelling in Poland.
+
+Sceletum, skeleton.
+
+Sceptics, a school of philosophy founded by Pyrrho (4th contury B.C.).
+He advocated "suspension of judgment," and taught the relativity of
+knowledge and impossibility of proof. The school is not unlike the
+Agnostic school.
+
+Scipio, the name of two great soldiers, P. Corn. Scipio Africanus,
+conqueror of Hannibal, and P.
+
+Corn. Sc. Afr. Minor, who came into the family by adoption, who
+destroyed Carthage.
+
+Secutoriani (a word coined by C.), the Sececutores, light-armed
+gladiators, who were pitted against others with net and trident.
+
+Sextus of Chaeronea, a Stoic philosopher, nephew of Plutarch.
+
+Silly, simple, common.
+
+Sinuessa, a town in Latium.
+
+Socrates, an Athenian philosopher (469-399 B.C.), founder of the
+dialectic method. Put to death on a trumped-up charge by his countrymen.
+
+Stint, limit (without implying niggardliness).
+
+Stoics, a philosophic system founded by Zeno (4th century B.C.), and
+systematised by Chrysippus (3rd century B.C.). Their physical theory
+was a pantheistic materialism, their summum bonum "to live according
+to nature." Their wise man needs nothing, he is sufficient to himself;
+virtue is good, vice bad, external things indifferent.
+
+THEOPHRASTUS, a philosopher, pupil of Aristotle, and his successor as
+president of the Lyceum. He wrote a large number of works on philosophy
+and natural history. Died 287 B.C.
+
+Thrasea, P. Thrasea Pactus, a senator and Stoic philosopher, a noble and
+courageous man. He was condemned to death by Nero.
+
+Tiberius, 2nd Roman Emperor (14-31 AD.). He spent the latter part of his
+life at Capreae (Capri), off Naples, in luxury or debauchery, neglecting
+his imperial duties.
+
+To-torn, torn to pieces.
+
+Trajan, 13th Roman Emperor, 52-117 A.D.
+
+VERUS, Lucius Aurelius, colleague of M. Aurelius in the Empire.
+
+He married Lucilla, daughter of M. A., and died 169 A.D.
+
+Vespasian, 9th Roman Emperor XENOCRATES of Chalcedon, 396-314 B.C., a
+philosopher, and president of the Academy.
+
+
+
+
+
+End of the Project Gutenberg EBook of Meditations, by Marcus Aurelius
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diff --git a/old/2680.zip b/old/2680.zip
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+*The Project Gutenberg Etext of Meditations, by Marcus Aurelius*
+#1 in our series Marcus Aurelius
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+
+
+
+
+Meditations 
+
+Marcus Aurelius
+
+
+
+
+CONTENTS
+
+
+NOTES
+
+INTRODUCTION
+
+FIRST BOOK
+
+SECOND BOOK
+
+THIRD BOOK
+
+FOURTH BOOK
+
+FIFTH BOOK
+
+SIXTH BOOK
+
+SEVENTH BOOK
+
+EIGHTH BOOK
+
+NINTH BOOK
+
+TENTH BOOK
+
+ELEVENTH BOOK
+
+TWELFTH BOOK
+
+APPENDIX
+
+GLOSSARY
+
+
+
+
+NOTES
+
+This text was scanned by J. Boulton using Textbridge OCR.
+The Greek portions of the text have been added by hand
+and they will require the standard "Symbol" font "symbol.ttf"
+to be installed in the system fonts folder.  This is a
+standard Windows font, so should be present on most systems.
+To contact the scanner e-mail: magicjon@ic24.net INTRODUCTION
+This is the Plain Text version, see medma10h.txt or .zop for
+the HTML version with the various symbols mentioned above.]
+
+
+
+
+Meditations 
+
+Marcus Aurelius
+
+
+
+MARCUS AURELIUS ANTONINUS was born on April 26, A.D. 121.
+His real name was M. Annius Verus, and he was sprung of a noble
+family which claimed descent from Numa, second King of Rome.
+Thus the most religious of emperors came of the blood of the most pious
+of early kings.  His father, Annius Verus, had held high office in Rome,
+and his grandfather, of the same name, had been thrice Consul.
+Both his parents died young, but Marcus held them in loving remembrance.
+On his father's death Marcus was adopted by his grandfather,
+the consular Annius Verus, and there was deep love between these two.
+On the very first page of his book Marcus gratefully declares
+how of his grandfather he had learned to be gentle and meek,
+and to refrain from all anger and passion.  The Emperor Hadrian
+divined the fine character of the lad, whom he used to call
+not Verus but Verissimus, more Truthful than his own name.
+He advanced Marcus to equestrian rank when six years of age, and at
+the age of eight made him a member of the ancient Salian priesthood.
+The boy's aunt, Annia Galeria Faustina, was married to Antoninus Pius,
+afterwards emperor.  Hence it came about that Antoninus,
+having no son, adopted Marcus, changing his name to that which
+he is known by, and betrothed him to his daughter Faustina.
+His education was conducted with all care.  The ablest teachers
+were engaged for him, and he was trained in the strict doctrine
+of the Stoic philosophy, which was his great delight.
+He was taught to dress plainly and to live simply, to avoid all
+softness and luxury.  His body was trained to hardihood by wrestling,
+hunting, and outdoor games; and though his constitution was weak,
+he showed great personal courage to encounter the fiercest boars.
+At the same time he was kept from the extravagancies of his day.
+The great excitement in Rome was the strife of the Factions,
+as they were called, in the circus.  The racing drivers used to adopt
+one of four colours--red, blue, white, or green--and their partisans
+showed an eagerness in supporting them which nothing could surpass.
+Riot and corruption went in the train of the racing chariots;
+and from all these things Marcus held severely aloof.
+
+In 140 Marcus was raised to the consulship, and in 145 his betrothal
+was consummated by marriage.  Two years later Faustina brought him
+a daughter; and soon after the tribunate and other imperial honours
+were conferred upon him.
+
+Antoninus Pius died in 161, and Marcus assumed the imperial state.
+He at once associated with himself L. Ceionius Commodus,
+whom Antoninus had adopted as a younger son at the same time
+with Marcus, giving him the name of Lucius Aurelius Verus.
+Henceforth the two are colleagues in the empire, the junior
+being trained as it were to succeed.  No sooner was Marcus
+settled upon the throne than wars broke out on all sides.
+In the east, Vologeses III.  of Parthia began a long-meditated
+revolt by destroying a whole Roman Legion and invading Syria
+(162). Verus was sent off in hot haste to quell this rising;
+and he fulfilled his trust by plunging into drunkenness
+and debauchery, while the war was left to his officers.
+Soon after Marcus had to face a more serious danger at home in
+the coalition of several powerful tribes on the northern frontier.
+Chief among those were the Marcomanni or Marchmen, the Quadi
+(mentioned in this book), the Sarmatians, the Catti, the Jazyges.
+In Rome itself there was pestilence and starvation, the one
+brought from the east by Verus's legions, the other caused
+by floods which had destroyed vast quantities of grain.
+After all had been done possible to allay famine and to supply
+pressing needs--Marcus being forced even to sell the imperial
+jewels to find money--both emperors set forth to a struggle which
+was to continue more or less during the rest of Marcus's reign.
+During these wars, in 169, Verus died.  We have no means
+of following the campaigns in detail; but thus much is certain,
+that in the end the Romans succeeded in crushing the barbarian tribes,
+and effecting a settlement which made the empire more secure.
+Marcus was himself comanander-in-chief, and victory was due
+no less to his own ability than to his wisdom in choice
+of lieutenants, shown conspicuously in the case of Pertinax.
+There were several important battles fought in these campaigns;
+and one of them has become celebrated for the legend of
+the Thundering Legion.  In a battle against the Quadi in 174,
+the day seemed to he going in favour of the foe, when on a
+sudden arose a great storm of thunder and rain the lightning
+struck the barbarians with terror, and they turned to rout.
+In later days this storm was said to have been sent in answer
+to the prayers of a legion which contained many Christians,
+and the name Thundering Legion should he given to it on this account.
+The title of Thundering Legion is known at an earlier date,
+so this part of the story at least cannot be true; but the aid
+of the storm is acknowledged by one of the scenes carved on
+Antonine's Column at Rome, which commemorates these wars.
+
+The settlement made after these troubles might have been
+more satisfactory but for an unexpected rising in the east.
+Avidius Cassius, an able captain who had won renown in the Parthian
+wars, was at this time chief governor of the eastern provinces.
+By whatever means induced, he had conceived the project
+of proclaiming himself emperor as soon as Marcus, who was then
+in feeble health, should die; and a report having been conveyed
+to him that Marcus was dead, Cassius did as he had planned.
+Marcus, on hearing the news, immediately patched up a peace and
+returned home to meet this new peril.  The emperors great grief
+was that he must needs engage in the horrors of civil strife.
+He praised the qualities of Cassius, and expressed a heartfelt
+wish that Cassius might not be driven to do himself a hurt
+before he should have the opportunity to grant a free pardon.
+But before he could come to the east news had come to Cassius
+that the emperor still lived; his followers fell away from him,
+and he was assassinated.  Marcus now went to the east,
+and while there the murderers brought the head of Cassius to him;
+but the emperor indignantly refused their gift, nor would
+he admit the men to his presence.
+
+On this journey his wife, Faustina, died.  At his return
+the emperor celebrated a triumph (176). Immediately afterwards
+he repaired to Germany, and took up once more the burden of war.
+His operations were followed by complete success; but the
+troubles of late years had been too much for his constitution,
+at no time robust, and on March 17, 180, he died in Pannonia.
+
+The good emperor was not spared domestic troubles.  Faustina had
+borne him several children, of whom he was passionately fond.
+Their innocent faces may still be seen in many a sculpture gallery,
+recalling with odd effect the dreamy countenance of their father.
+But they died one by one, and when Marcus came to his own end
+only one of his sons still lived--the weak and worthless Commodus.
+On his father's death Commodus, who succeeded him, undid the work
+of many campaigns by a hasty and unwise peace; and his reign of
+twelve years proved him to be a ferocious and bloodthirsty tyrant.
+Scandal has made free with the name of Faustina herself,
+who is accused not only of unfaithfulness, but of intriguing
+with Cassius and egging him on to his fatal rebellion,
+it must be admitted that these charges rest on no sure evidence;
+and the emperor, at all events, loved her dearly, nor ever felt
+the slightest qualm of suspicion.
+
+As a soldier we have seen that Marcus was both capable and successful;
+as an administrator he was prudent and conscientious.
+Although steeped in the teachings of philosophy, he did
+not attempt to remodel the world on any preconceived plan.
+He trod the path beaten by his predecessors, seeking only to do
+his duty as well as he could, and to keep out corruption.
+He did some unwise things, it is true.  To create a compeer in empire,
+as he did with Verus, was a dangerous innovation which could only
+succeed if one of the two effaced himself; and under Diocletian
+this very precedent caused the Roman Empire to split into halves.
+He erred in his civil administration by too much centralising.
+But the strong point of his reign was the administration of justice.
+Marcus sought by-laws to protect the weak, to make the lot of the
+slaves less hard, to stand in place of father to the fatherless.
+Charitable foundations were endowed for rearing and educating
+poor children.  The provinces were protected against oppression,
+and public help was given to cities or districts which might
+be visited by calamity.  The great blot on his name, and one
+hard indeed to explain, is his treatment of the Christians.
+In his reign Justin at Rome became a martyr to his faith,
+and Polycarp at Smyrna, and we know of many outbreaks of fanaticism
+in the provinces which caused the death of the faithful.
+It is no excuse to plead that he knew nothing about the atrocities
+done in his name:  it was his duty to know, and if he did not he would
+have been the first to confess that he had failed in his duty.
+But from his own tone in speaking of the Christians it is clear
+he knew them only from calumny; and we hear of no measures
+taken even to secure that they should have a fair hearing.
+In this respect Trajan was better than he.
+
+To a thoughtful mind such a religion as that of Rome would
+give small satisfaction.  Its legends were often childish
+or impossible; its teaching had little to do with morality.
+The Roman religion was in fact of the nature of a bargain:
+men paid certain sacrifices and rites, and the gods
+granted their favour, irrespective of right or wrong.
+In this case all devout souls were thrown back upon philosophy,
+as they had been, though to a less extent, in Greece.
+There were under the early empire two rival schools which practically
+divided the field between them, Stoicism and Epicureanism.
+The ideal set before each was nominally much the same.
+The Stoics aspired to the repression of all emotion,
+and the Epicureans to freedom from all disturbance; yet in
+the upshot the one has become a synonym of stubborn endurance,
+the other for unbridled licence.  With Epicureanism we have nothing
+to do now; but it will be worth while to sketch the history
+and tenets of the Stoic sect.  Zeno, the founder of Stoicism,
+was born in Cyprus at some date unknown, but his life may be said
+roughly to be between the years 350 and 250 B.C. Cyprus has
+been from time immemorial a meeting-place of the East and West,
+and although we cannot grant any importance to a possible
+strain of Phoenician blood in him (for the Phoenicians
+were no philosophers), yet it is quite likely that through
+Asia Minor he may have come in touch with the Far East.
+He studied under the cynic Crates, but he did not neglect other
+philosophical systems.  After many years' study he opened his
+own school in a colonnade in Athens called the Painted Porch,
+or Stoa, which gave the Stoics their name.  Next to Zeno,
+the School of the Porch owes most to Chrysippus (280--207 b.c.),
+who organised Stoicism into a system.  Of him it was said,
+'But for Chrysippus, there had been no Porch.'
+
+The Stoics regarded speculation as a means to an end and that
+end was, as Zeno put it, to live consistently omologonuenws zhn
+or as it was later explained, to live in conformity with nature.
+This conforming of the life to nature oralogoumenwz th fusei zhn.
+was the Stoic idea of Virtue.
+
+This dictum might easily be taken to mean that virtue consists in yielding
+to each natural impulse; but that was very far from the Stoic meaning.
+In order to live in accord with nature, it is necessary to know
+what nature is; and to this end a threefold division of philosophy
+is made--into Physics, dealing with the universe and its laws,
+the problems of divine government and teleology; Logic, which trains
+the mind to discern true from false; and Ethics, which applies
+the knowledge thus gained and tested to practical life.  The Stoic
+system of physics was materialism with an infusion of pantheism.
+In contradiction to Plato's view that the Ideas, or Prototypes,
+of phenomena alone really exist, the Stoics held that material objects
+alone existed; but immanent in the material universe was a spiritual
+force which acted through them, manifesting itself under many forms,
+as fire, aether, spirit, soul, reason, the ruling principle.
+
+The universe, then, is God, of whom the popular gods
+are manifestations; while legends and myths are allegorical.
+The soul of man is thus an emanation from the godhead,
+into whom it will eventually be re-absorbed. The divine ruling
+principle makes all things work together for good, but for
+the good of the whole.  The highest good of man is consciously
+to work with God for the common good, and this is the sense
+in which the Stoic tried to live in accord with nature.
+In the individual it is virtue alone which enables him to do this;
+as Providence rules the universe, so virtue in the soul
+must rule man.
+
+In Logic, the Stoic system is noteworthy for their theory
+as to the test of truth, the Criterion.  They compared
+the new-born soul to a sheet of paper ready for writing.
+Upon this the senses write their impressions, fantasias and
+by experience of a number of these the soul unconsciously
+conceives general notions koinai eunoiai or anticipations.
+prolhyeis When the impression was such as to be irresistible
+it was called (katalnptikh fantasia) one that holds fast,
+or as they explained it, one proceeding from truth.
+Ideas and inferences artificially produced by deduction
+or the like were tested by this 'holding perception.'
+Of the Ethical application I have already spoken.
+The highest good was the virtuous life.  Virtue alone is happiness,
+and vice is unhappiness.  Carrying this theory to its extreme,
+the Stoic said that there could be no gradations between virtue
+and vice, though of course each has its special manifestations.
+Moreover, nothing is good but virtue, and nothing but vice is bad.
+Those outside things which are commonly called good or bad,
+such as health and sickness, wealth and poverty, pleasure and pain,
+are to him indifferent adiofora.  All these things are merely
+the sphere in which virtue may act.  The ideal Wise Man is
+sufficient unto himself in all things, autarkhs and knowing
+these truths, he will be happy even when stretched upon the rack.
+It is probable that no Stoic claimed for himself that he was
+this Wise Man, but that each strove after it as an ideal
+much as the Christian strives after a likeness to Christ.
+The exaggeration in this statement was, however, so obvious,
+that the later Stoics were driven to make a further subdivision
+of things indifferent into what is preferable (prohgmena) and what
+is undesirable.  They also held that for him who had not
+attained to the perfect wisdom, certain actions were proper.
+(kaqhkonta) These were neither virtuous nor vicious,
+but, like the indifferent things, held a middle place.
+Two points in the Stoic system deserve special mention.
+One is a careful distinction between things which are in
+our power and things which are not.  Desire and dislike,
+opinion and affection, are within the power of the will;
+whereas health, wealth, honour, and other such are general1y not so.
+The Stoic was called upon to control his desires and affections,
+and to guide his opinion; to bring his whole being under the sway
+of the will or leading principle, just as the universe is
+guided and governed by divine Providence.  This is a special
+application of the favourite Greek virtue of moderation,
+(swfrosuum) and has also its parallel in Christian ethics.
+The second point is a strong insistence on the unity of
+the universe, and on man's duty as part of a great whole.
+Public spirit was the most splendid political virtue
+of the ancient world, and it is here made cosmopolitan.
+It is again instructive to note that Christian sages insisted
+on the same thing.  Christians are taught that they are
+members of a worldwide brotherhood, where is neither Greek
+nor Hebrew, bond nor free and that they live their lives
+as fellow-workers with God.
+
+Such is the system which underlies the Meditations of Marcus Aurelius.
+Some knowledge of it is necessary to the right understanding
+of the book, but for us the chief interest lies elsewhere.
+We do not come to Marcus Aurelius for a treatise on Stoicism.
+He is no head of a school to lay down a body of doctrine for students;
+he does not even contemplate that others should read what he writes.
+His philosophy is not an eager intellectual inquiry, but more
+what we should call religious feeling.  The uncompromising
+stiffness of Zeno or Chrysippus is softened and transformed
+by passing through a nature reverent and tolerant, gentle and
+free from guile; the grim resignation which made life possible
+to the Stoic sage becomes in him almost a mood of aspiration.
+His book records the innermost thoughts of his heart, set down
+to ease it, with such moral maxims and reflections as may help
+him to bear the burden of duty and the countless annoyances
+of a busy life.
+
+It is instructive to compare the Meditations with another
+famous book, the Imitation of Christ.  There is the same
+ideal of self-control in both.  It should be a man's task,
+says the Imitation, 'to overcome himself, and every day to be
+stronger than himself.'  'In withstanding of the passions
+standeth very peace of heart.'  'Let us set the axe to the root,
+that we being purged of our passions may have a peaceable mind.'
+To this end there must be continual self-examination. 'If thou
+may not continually gather thyself together, namely sometimes
+do it, at least once a day, the morning or the evening.
+In the morning purpose, in the evening discuss the manner,
+what thou hast been this day, in word, work, and thought.'
+But while the Roman's temper is a modest self-reliance,
+the Christian aims at a more passive mood, humbleness and meekness,
+and reliance on the presence and personal friendship of God.
+The Roman scrutinises his faults with severity, but without
+the self-contempt which makes the Christian 'vile in his own sight.'
+The Christian, like the Roman, bids 'study to withdraw thine
+heart from the love of things visible'; but it is not the busy
+life of duty he has in mind so much as the contempt of all
+worldly things, and the 'cutting away of all lower delectations.'
+Both rate men's praise or blame at their real worthlessness;
+'Let not thy peace,' says the Christian, 'be in the mouths
+of men.'  But it is to God's censure the Christian appeals,
+the Roman to his own soul.  The petty annoyances of injustice
+or unkindness are looked on by each with the same magnanimity.
+'Why doth a little thing said or done against thee make thee sorry?
+It is no new thing; it is not the first, nor shall it
+be the last, if thou live long.  At best suffer patiently,
+if thou canst not suffer joyously.'  The Christian should
+sorrow more for other men's malice than for our own wrongs;
+but the Roman is inclined to wash his hands of the offender.
+'Study to be patient in suffering and bearing other men's defaults
+and all manner infirmities,' says the Christian; but the Roman would
+never have thought to add, 'If all men were perfect, what had we
+then to suffer of other men for God?'  The virtue of suffering
+in itself is an idea which does not meet us in the Meditations.
+Both alike realise that man is one of a great community.
+'No man is sufficient to himself,' says the Christian;
+'we must bear together, help together, comfort together.'
+But while he sees a chief importance in zeal, in exalted
+emotion that is, and avoidance of lukewarmness, the Roman
+thought mainly of the duty to be done as well as might be,
+and less of the feeling which should go with the doing of it.
+To the saint as to the emperor, the world is a poor thing at best.
+'Verily it is a misery to live upon the earth,' says the Christian;
+few and evil are the days of man's life, which passeth away
+suddenly as a shadow.
+
+But there is one great difference between the two books we
+are considering.  The Imitation is addressed to others,
+the Meditations by the writer to himself.  We learn nothing
+from the Imitation of the author's own life, except in so far
+as he may be assumed to have practised his own preachings;
+the Meditations reflect mood by mood the mind of him who wrote them.
+In their intimacy and frankness lies their great charm.
+These notes are not sermons; they are not even confessions.
+There is always an air of self-consciousness in confessions;
+in such revelations there is always a danger of
+unctuousness or of vulgarity for the best of men.
+St. Augus-tine is not always clear of offence, and John Bunyan
+himself exaggerates venial peccadilloes into heinous sins.
+But Marcus Aurelius is neither vulgar nor unctuous;
+he extenuates nothing, but nothing sets down in malice.
+He never poses before an audience; he may not be profound,
+he is always sincere.  And it is a lofty and serene soul
+which is here disclosed before us.  Vulgar vices seem to have no
+temptation for him; this is not one tied and bound with chains
+which he strives to break.  The faults he detects in himself
+are often such as most men would have no eyes to see.
+To serve the divine spirit which is implanted within him,
+a man must 'keep himself pure from all violent passion and
+evil affection, from all rashness and vanity, and from all
+manner of discontent, either in regard of the gods or men':
+or, as he says elsewhere, 'unspotted by pleasure, undaunted by pain.'
+Unwavering courtesy and consideration are his aims.
+'Whatsoever any man either doth or saith, thou must be good;'
+'doth any man offend?  It is against himself that he doth offend:
+why should it trouble thee?'  The offender needs pity, not wrath;
+those who must needs be corrected, should be treated with tact
+and gentleness; and one must be always ready to learn better.
+'The best kind of revenge is, not to become like unto them.'
+There are so many hints of offence forgiven, that we
+may believe the notes followed sharp on the facts.
+Perhaps he has fallen short of his aim, and thus seeks to call
+his principles to mind, and to strengthen himself for the future.
+That these sayings are not mere talk is plain from the story
+of Avidius Cassius, who would have usurped his imperial throne.
+Thus the emperor faithfully carries out his own principle, that evil
+must be overcome with good.  For each fault in others, Nature
+(says he) has given us a counteracting virtue; 'as, for example,
+against the unthankful, it hath given goodness and meekness,
+as an antidote.'
+
+One so gentle towards a foe was sure to be a good friend; and indeed
+his pages are full of generous gratitude to those who had served him.
+In his First Book he sets down to account all the debts due to his
+kinsfolk and teachers.  To his grandfather he owed his own gentle spirit,
+to his father shamefastness and courage; he learnt of his mother to be
+religious and bountiful and single-minded. Rusticus did not work in vain,
+if he showed his pupil that his life needed amending.  Apollonius taught
+him simplicity, reasonableness, gratitude, a love of true liberty.
+So the list runs on; every one he had dealings with seems to have
+given him something good, a sure proof of the goodness of his nature,
+which thought no evil.
+
+If his was that honest and true heart which is the Christian ideal,
+this is the more wonderful in that he lacked the faith which makes
+Christians strong.  He could say, it is true, 'either there is a God,
+and then all is well; or if all things go by chance and fortune,
+yet mayest thou use thine own providence in those things that concern
+thee properly; and then art thou well.'  Or again, 'We must needs grant
+that there is a nature that doth govern the universe.'  But his own
+part in the scheme of things is so small, that he does not hope for any
+personal happiness beyond what a serene soul may win in this mortal life.
+'0 my soul, the time I trust will be, when thou shalt be good, simple,
+more open and visible, than that body by which it is enclosed;'
+but this is said of the calm contentment with human lot which he hopes
+to attain, not of a time when the trammels of the body shall be cast off.
+For the rest, the world and its fame and wealth, 'all is vanity.'
+The gods may perhaps have a particular care for him, but their especial
+care is for the universe at large:  thus much should suffice.  His gods
+are better than the Stoic gods, who sit aloof from all human things,
+untroubled and uncaring, but his personal hope is hardly stronger.
+On this point he says little, though there are many allusions to death
+as the natural end; doubtless he expected his soul one day to be
+absorbed into the universal soul, since nothing comes out of nothing,
+and nothing can be annihilated.  His mood is one of strenuous weariness;
+he does his duty as a good soldier, waiting for the sound of the trumpet
+which shall sound the retreat; he has not that cheerful confidence
+which led Socrates through a life no less noble, to a death which was
+to bring him into the company of gods he had worshipped and men whom
+he had revered.
+
+But although Marcus Aurelius may have held intellectually that
+his soul was destined to be absorbed, and to lose consciousness
+of itself, there were times when he felt, as all who hold
+it must sometimes feel, how unsatisfying is such a creed.
+Then he gropes blindly after something less empty and vain.
+'Thou hast taken ship,' he says, 'thou hast sailed, thou art
+come to land, go out, if to another life, there also shalt
+thou find gods, who are everywhere.'  There is more in this
+than the assumption of a rival theory for argument's sake.
+If worldly things 'be but as a dream, the thought is not
+far off that there may be an awakening to what is real.
+When he speaks of death as a necessary change, and points out that
+nothing useful and profitable can be brought about without change,
+did he perhaps think of the change in a corn of wheat, which is not
+quickened except it die?  Nature's marvellous power of recreating
+out of Corruption is surely not confined to bodily things.
+Many of his thoughts sound like far-off echoes of St. Paul;
+and it is strange indeed that this most Christian
+of emperors has nothing good to say of the Christians.
+To him they are only sectaries 'violently and passionately
+set upon opposition.
+
+Profound as philosophy these Meditations certainly are not;
+but Marcus Aurelius was too sincere not to see the essence
+of such things as came within his experience.  Ancient religions
+were for the most part concerned with outward things.
+Do the necessary rites, and you propitiate the gods; and these rites
+were often trivial, sometimes violated right feeling or even morality.
+Even when the gods stood on the side of righteousness,
+they were concerned with the act more than with the intent.
+But Marcus Aurelius knows that what the heart is full of, the man
+will do.  'Such as thy thoughts and ordinary cogitations are,'
+he says, 'such will thy mind be in time.'  And every page of
+the book shows us that he knew thought was sure to issue in act.
+He drills his soul, as it were, in right principles, that when the
+time comes, it may be guided by them.  To wait until the emergency
+is to be too late.  He sees also the true essence of happiness.
+'If happiness did consist in pleasure, how came notorious robbers,
+impure abominable livers, parricides, and tyrants,
+in so large a measure to have their part of pleasures?'
+He who had all the world's pleasures at command can write thus
+'A happy lot and portion is, good inclinations of the soul,
+good desires, good actions.'
+
+By the irony of fate this man, so gentle and good, so desirous
+of quiet joys and a mind free from care, was set at the head of
+the Roman Empire when great dangers threatened from east and west.
+For several years he himself commanded his armies in chief.
+In camp before the Quadi he dates the first book of his Meditations,
+and shows how he could retire within himself amid the coarse
+clangour of arms.  The pomps and glories which he despised
+were all his; what to most men is an ambition or a dream,
+to him was a round of weary tasks which nothing but the stern
+sense of duty could carry him through.  And he did his work well.
+His wars were slow and tedious, but successful.
+With a statesman's wisdom he foresaw the danger to Rome of the
+barbarian hordes from the north, and took measures to meet it.
+As it was, his settlement gave two centuries of respite
+to the Roman Empire; had he fulfilled the plan of pushing
+the imperial frontiers to the Elbe, which seems to have
+been in his mind, much more might have been accomplished.
+But death cut short his designs.
+
+Truly a rare opportunity was given to Marcus Aurelius of showing what
+the mind can do in despite of circumstances.  Most peaceful of warriors,
+a magnificent monarch whose ideal was quiet happiness in home life,
+bent to obscurity yet born to greatness, the loving father of children
+who died young or turned out hateful, his life was one paradox.
+That nothing might lack, it was in camp before the face of the enemy
+that he passed away and went to his own place.
+
+Translations THE following is a list of the chief English translations of
+Marcus Aurelius:  (1) By Meric Casaubon, 1634; (2) Jeremy Collier, 1701;
+(3) James Thomson, 1747; (4) R. Graves, 1792; (5) H. McCormac, 1844;
+(6) George Long, 1862; (7) G. H. Rendall, 1898; and (8) J. Jackson, 1906.
+Renan's "Marc-Aurčle"--in his "History of the Origins of Christianity,"
+which appeared in 1882--is the most vital and original book to be had
+relating to the time of Marcus Aurelius.  Pater's "Marius the Epicurean"
+forms another outside commentary, which is of service in the imaginative
+attempt to create again the period.
+
+MARCUS AURELIUS ANTONINUS THE ROMAN EMPEROR
+
+HIS FIRST BOOK
+
+concerning HIMSELF:
+
+Wherein Antoninus recordeth, What and of whom, whether Parents, Friends,
+or Masters; by their good examples, or good advice and counsel,
+he had learned:
+
+Divided into Numbers or Sections.
+
+ANTONINUS Book vi.  Num.  xlviii.  Whensoever thou wilt rejoice thyself,
+think and meditate upon those good parts and especial gifts, which thou
+hast observed in any of them that live with thee:
+
+as industry in one, in another modesty, in another bountifulness,
+in another some other thing.  For nothing can so much rejoice thee,
+as the resemblances and parallels of several virtues, eminent in
+the dispositions of them that live with thee, especially when
+all at once, as it were, they represent themselves unto thee.
+See therefore, that thou have them always in a readiness
+
+THE FIRST BOOK
+
+I. Of my grandfather Verus I have learned to be gentle
+and meek, and to refrain from all anger and passion.
+From the fame and memory of him that begot me I have learned both
+shamefastness and manlike behaviour.  Of my mother I have learned
+to be religious, and bountiful; and to forbear, not only to do,
+but to intend any evil; to content myself with a spare diet,
+and to fly all such excess as is incidental to great wealth.
+Of my great-grandfather, both to frequent public schools
+and auditories, and to get me good and able teachers at home;
+and that I ought not to think much, if upon such occasions,
+I were at excessive charges.
+
+II.  Of him that brought me up, not to be fondly addicted to
+either of the two great factions of the coursers in the circus,
+called Prasini, and Veneti:  nor in the amphitheatre partially to
+favour any of the gladiators, or fencers, as either the Parmularii,
+or the Secutores.  Moreover, to endure labour; nor to need many things;
+when I have anything to do, to do it myself rather than by others;
+not to meddle with many businesses; and not easily to admit of
+any slander.  III.  Of Diognetus, not to busy myself about vain things,
+and not easily to believe those things, which are commonly spoken,
+by such as take upon them to work wonders, and by sorcerers,
+or prestidigitators, and impostors; concerning the power of charms,
+and their driving out of demons, or evil spirits; and the like.
+Not to keep quails for the game; nor to be mad after such things.
+Not to be offended with other men's liberty of speech, and to apply
+myself unto philosophy.  Him also I must thank, that ever I heard
+first Bacchius, then Tandasis and Marcianus, and that I did write
+dialogues in my youth; and that I took liking to the philosophers'
+little couch and skins, and such other things, which by the Grecian
+discipline are proper to those who profess philosophy.
+
+IV.  To Rusticus I am beholding, that I first entered into
+the conceit that my life wanted some redress and cure.
+And then, that I did not fall into the ambition of ordinary sophists,
+either to write tracts concerning the common theorems, or to exhort
+men unto virtue and the study of philosophy by public orations;
+as also that I never by way of ostentation did affect to show
+myself an active able man, for any kind of bodily exercises.
+And that I gave over the study of rhetoric and poetry, and of
+elegant neat language.  That I did not use to walk about the house
+in my long robe, nor to do any such things.  Moreover I learned
+of him to write letters without any affectation, or curiosity;
+such as that was, which by him was written to my mother from Sinuessa:
+and to be easy and ready to be reconciled, and well pleased
+again with them that had offended me, as soon as any of them
+would be content to seek unto me again.  To read with diligence;
+not to rest satisfied with a light and superficial knowledge,
+nor quickly to assent to things commonly spoken of:  whom also I
+must thank that ever I lighted upon Epictetus his Hypomnemata,
+or moral commentaries and commone-factions: which also he gave
+me of his own.
+
+V. From Apollonius, true liberty, and unvariable steadfastness,
+and not to regard anything at all, though never so little,
+but right and reason:  and always, whether in the sharpest pains,
+or after the loss of a child, or in long diseases, to be still
+the same man; who also was a present and visible example unto me,
+that it was possible for the same man to be both vehement and remiss:
+a man not subject to be vexed, and offended with the incapacity
+of his scholars and auditors in his lectures and expositions;
+and a true pattern of a man who of all his good gifts and faculties,
+least esteemed in himself, that his excellent skill and ability
+to teach and persuade others the common theorems and maxims
+of the Stoic philosophy.  Of him also I learned how to receive
+favours and kindnesses (as commonly they are accounted:)
+from friends, so that I might not become obnoxious unto them,
+for them, nor more yielding upon occasion, than in right I ought;
+and yet so that I should not pass them neither, as an unsensible
+and unthankful man.
+
+VI.  Of Sextus, mildness and the pattern of a family governed with
+paternal affection; and a purpose to live according to nature:
+to be grave without affectation:  to observe carefully the several
+dispositions of my friends, not to be offended with idiots,
+nor unseasonably to set upon those that are carried with the
+vulgar opinions, with the theorems, and tenets of philosophers:
+his conversation being an example how a man might accommodate
+himself to all men and companies; so that though his company were
+sweeter and more pleasing than any flatterer's cogging and fawning;
+yet was it at the same time most respected and reverenced:
+who also had a proper happiness and faculty, rationally and
+methodically to find out, and set in order all necessary
+determinations and instructions for a man's life.  A man without
+ever the least appearance of anger, or any other passion;
+able at the same time most exactly to observe the Stoic Apathia,
+or unpassionateness, and yet to be most tender-hearted: ever
+of good credit; and yet almost without any noise, or rumour:
+very learned, and yet making little show.
+
+Vii.  From Alexander the Grammarian, to be un-reprovable myself,
+and not reproachfully to reprehend any man for a barbarism,
+or a solecism, or any false pronunciation, but dextrously by way
+of answer, or testimony, or confirmation of the same matter
+(taking no notice of the word) to utter it as it should have
+been spoken; or by some other such close and indirect admonition,
+handsomely and civilly to tell him of it.  VIII.  Of Fronto,
+to how much envy and fraud and hypocrisy the state of a tyrannous
+king is subject unto, and how they who are commonly called
+[Eupatridas Gk.], i.e. nobly born, are in some sort incapable,
+or void of natural affection.
+
+IX.  Of Alexander the Platonic, not often nor without great necessity
+to say, or to write to any man in a letter, 'I am not at leisure';
+nor in this manner still to put off those duties, which we owe
+to our friends and acquaintances (to every one in his kind)
+under pretence of urgent affairs.
+
+X. Of Catulus, not to contemn any friend's expostulation,
+though unjust, but to strive to reduce him to his former disposition:
+freely and heartily to speak well of all my masters upon
+any occasion, as it is reported of Domitius, and Athenodotus:
+and to love my children with true affection.
+
+XI.  From my brother Severus, to be kind and loving to all them
+of my house and family; by whom also I came to the knowledge
+of Thrasea and Helvidius, and Cato, and Dio, and Brutus.
+He it was also that did put me in the first conceit and desire
+of an equal commonwealth, administered by justice and equality;
+and of a kingdom wherein should be regarded nothing more
+than the good and welfare of the subjects.  Of him also,
+to observe a constant tenor, (not interrupted, with any other
+cares and distractions,) in the study and esteem of philosophy:
+to be bountiful and liberal in the largest measure; always to
+hope the best; and to be confident that my friends love me.
+In whom I moreover observed open dealing towards those whom
+he reproved at any time, and that his friends might without
+all doubt or much observation know what he would, or would not,
+so open and plain was he.
+
+XII.  From Claudius Maximus, in all things to endeavour to have power
+of myself, and in nothing to be carried about; to be cheerful and
+courageous in all sudden chances and accidents, as in sicknesses:
+to love mildness, and moderation, and gravity:  and to do my business,
+whatsoever it be, thoroughly, and without querulousness.
+Whatsoever he said, all men believed him that as he spake, so he thought,
+and whatsoever he did, that he did it with a good intent.
+His manner was, never to wonder at anything; never to be in haste,
+and yet never slow:  nor to be perplexed, or dejected, or at any
+time unseemly, or excessively to laugh:  nor to be angry, or suspicious,
+but ever ready to do good, and to forgive, and to speak truth;
+and all this, as one that seemed rather of himself to have been
+straight and right, than ever to have been rectified or redressed;
+neither was there any man that ever thought himself undervalued by him,
+or that could find in his heart, to think himself a better man than he.
+He would also be very pleasant and gracious.
+
+XIII.  In my father, I observed his meekness; his constancy
+without wavering in those things, which after a due examination
+and deliberation, he had determined.  How free from all
+vanity he carried himself in matter of honour and dignity,
+(as they are esteemed:)  his laboriousness and assiduity,
+his readiness to hear any man, that had aught to say tending
+to any common good:  how generally and impartially he would
+give every man his due; his skill and knowledge, when rigour
+or extremity, or when remissness or moderation was in season;
+how he did abstain from all unchaste love of youths;
+his moderate condescending to other men's occasions as an
+ordinary man, neither absolutely requiring of his friends,
+that they should wait upon him at his ordinary meals,
+nor that they should of necessity accompany him in his journeys;
+and that whensoever any business upon some necessary
+occasions was to be put off and omitted before it could
+be ended, he was ever found when he went about it again,
+the same man that he was before.  His accurate examination
+of things in consultations, and patient hearing of others.
+He would not hastily give over the search of the matter,
+as one easy to be satisfied with sudden notions and apprehensions.
+His care to preserve his friends; how neither at any time
+he would carry himself towards them with disdainful neglect,
+and grow weary of them; nor yet at any time be madly fond of them.
+His contented mind in all things, his cheerful countenance,
+his care to foresee things afar off, and to take
+order for the least, without any noise or clamour.
+Moreover how all acclamations and flattery were repressed by him:
+how carefully he observed all things necessary to the government,
+and kept an account of the common expenses, and how patiently
+he did abide that he was reprehended by some for this his strict
+and rigid kind of dealing.  How he was neither a superstitious
+worshipper of the gods, nor an ambitious pleaser of men,
+or studious of popular applause; but sober in all things,
+and everywhere observant of that which was fitting; no affecter
+of novelties:  in those things which conduced to his ease
+and convenience, (plenty whereof his fortune did afford him,)
+without pride and bragging, yet with all freedom and liberty:
+so that as he did freely enjoy them without any anxiety or
+affectation when they were present; so when absent, he found no
+want of them.  Moreover, that he was never commended by any man,
+as either a learned acute man, or an obsequious officious man,
+or a fine orator; but as a ripe mature man, a perfect sound man;
+one that could not endure to be flattered; able to govern
+both himself and others.  Moreover, how much he did honour all
+true philosophers, without upbraiding those that were not so;
+his sociableness, his gracious and delightful conversation,
+but never unto satiety; his care of his body within bounds
+and measure, not as one that desired to live long, or over-studious
+of neatness, and elegancy; and yet not as one that did not
+regard it:  so that through his own care and providence,
+he seldom needed any inward physic, or outward applications:
+but especially how ingeniously he would yield to any that
+had obtained any peculiar faculty, as either eloquence,
+or the knowledge of the laws, or of ancient customs,
+or the like; and how he concurred with them, in his best
+care and endeavour that every one of them might in his kind,
+for that wherein he excelled, be regarded and esteemed:
+and although he did all things carefully after the ancient
+customs of his forefathers, yet even of this was he not desirous
+that men should take notice, that he did imitate ancient customs.
+Again, how he was not easily moved and tossed up and down,
+but loved to be constant, both in the same places and businesses;
+and how after his great fits of headache he would return fresh
+and vigorous to his wonted affairs.  Again, that secrets he neither
+had many, nor often, and such only as concerned public matters:
+his discretion and moderation, in exhibiting of the public
+sights and shows for the pleasure and pastime of the people:
+in public buildings.  congiaries, and the like.  In all these things,
+having a respect unto men only as men, and to the equity of
+the things themselves, and not unto the glory that might follow.
+Never wont to use the baths at unseasonable hours; no builder;
+never curious, or solicitous, either about his meat,
+or about the workmanship, or colour of his clothes,
+or about anything that belonged to external beauty.
+In all his conversation, far from all inhumanity,
+all boldness, and incivility, all greediness and impetuosity;
+never doing anything with such earnestness, and intention,
+that a man could say of him, that he did sweat about it:
+but contrariwise, all things distinctly, as at leisure;
+without trouble; orderly, soundly, and agreeably.  A man might have
+applied that to him, which is recorded of Socrates, that he knew
+how to want, and to enjoy those things, in the want whereof,
+most men show themselves weak; and in the fruition, intemperate:
+but to hold out firm and constant, and to keep within
+the compass of true moderation and sobriety in either estate,
+is proper to a man, who hath a perfect and invincible soul;
+such as he showed himself in the sickness of Maximus.
+
+XIV.  From the gods I received that I had good grandfathers,
+and parents, a good sister, good masters, good domestics,
+loving kinsmen, almost all that I have; and that I never
+through haste and rashness transgressed against any of them,
+notwithstanding that my disposition was such, as that such a thing
+(if occasion had been) might very well have been committed by me,
+but that It was the mercy of the gods, to prevent such a concurring
+of matters and occasions, as might make me to incur this blame.
+That I was not long brought up by the concubine of my father;
+that I preserved the flower of my youth.  That I took not upon me
+to be a man before my time, but rather put it off longer than I needed.
+That I lived under the government of my lord and father,
+who would take away from me all pride and vainglory, and reduce me
+to that conceit and opinion that it was not impossible for a prince
+to live in the court without a troop of guards and followers,
+extraordinary apparel, such and such torches and statues, and other
+like particulars of state and magnificence; but that a man may reduce
+and contract himself almost to the state of a private man, and yet
+for all that not to become the more base and remiss in those public
+matters and affairs, wherein power and authority is requisite.
+That I have had such a brother, who by his own example might stir
+me up to think of myself; and by his respect and love, delight and
+please me.  That I have got ingenuous children, and that they
+were not born distorted, nor with any other natural deformity.
+That I was no great proficient in the study of rhetoric and poetry,
+and of other faculties, which perchance I might have dwelt upon,
+if I had found myself to go on in them with success.
+That I did by times prefer those, by whom I was brought up, to such
+places and dignities, which they seemed unto me most to desire;
+and that I did not put them off with hope and expectation, that
+(since that they were yet but young) I would do the same hereafter.
+That I ever knew Apollonius and Rusticus, and Maximus.
+That I have had occasion often and effectually to consider and meditate
+with myself, concerning that life which is according to nature,
+what the nature and manner of it is:  so that as for the gods
+and such suggestions, helps and inspirations, as might be expected
+from them, nothing did hinder, but that I might have begun long
+before to live according to nature; or that even now that I
+was not yet partaker and in present possession of that life,
+that I myself (in that I did not observe those inward motions,
+and suggestions, yea and almost plain and apparent instructions
+and admonitions of the gods,) was the only cause of it.
+That my body in such a life, hath been able to hold out so long.
+That I never had to do with Benedicta and Theodotus, yea and
+afterwards when I fell into some fits of love, I was soon cured.
+That having been often displeased with Rusticus, I never did
+him anything for which afterwards I had occasion to repent.
+That it being so that my mother was to die young, yet she lived
+with me all her latter years.  That as often as I had a purpose
+to help and succour any that either were poor, or fallen into
+some present necessity, I never was answered by my officers
+that there was not ready money enough to do it; and that I myself
+never had occasion to require the like succour from any other.
+That I have such a wife, so obedient, so loving, so ingenuous.
+That I had choice of fit and able men, to whom I might commit
+the bringing up of my children.  That by dreams I have received help,
+as for other things, so in particular, how I might stay my casting
+of blood, and cure my dizziness, as that also that happened to thee
+in Cajeta, as unto Chryses when he prayed by the seashore.
+And when I did first apply myself to philosophy, that I did not fall
+into the hands of some sophists, or spent my time either in reading
+the manifold volumes of ordinary philosophers, nor in practising
+myself in the solution of arguments and fallacies, nor dwelt
+upon the studies of the meteors, and other natural curiosities.
+All these things without the assistance of the gods, and fortune,
+could not have been.
+
+XV.  In the country of the Quadi at Granua, these.  Betimes in
+the morning say to thyself, This day I shalt have to do
+with an idle curious man, with an unthankful man, a railer,
+a crafty, false, or an envious man; an unsociable uncharitable man.
+All these ill qualities have happened unto them, through ignorance
+of that which is truly good and truly bad.  But I that understand
+the nature of that which is good, that it only is to be desired,
+and of that which is bad, that it only is truly odious and shameful:
+who know moreover, that this transgressor, whosoever he be,
+is my kinsman, not by the same blood and seed, but by participation
+of the same reason, and of the same divine particle; How can I
+either be hurt by any of those, since it is not in their power
+to make me incur anything that is truly reproachful? or angry,
+and ill affected towards him, who by nature is so near unto me?
+for we are all born to be fellow-workers, as the feet, the hands,
+and the eyelids; as the rows of the upper and under teeth:
+for such therefore to be in opposition, is against nature;
+and what is it to chafe at, and to be averse from, but to be
+in opposition?  XVI.  Whatsoever I am, is either flesh, or life,
+or that which we commonly call the mistress and overruling part
+of man; reason.  Away with thy books, suffer not thy mind any more
+to be distracted, and carried to and fro; for it will not be;
+but as even now ready to die, think little of thy flesh:
+blood, bones, and a skin; a pretty piece of knit and twisted work,
+consisting of nerves, veins and arteries; think no more of it,
+than so.  And as for thy life, consider what it is; a wind;
+not one constant wind neither, but every moment of an hour
+let out, and sucked in again.  The third, is thy ruling part;
+and here consider; Thou art an old man; suffer not that excellent
+part to be brought in subjection, and to become slavish:
+suffer it not to be drawn up and down with unreasonable and
+unsociable lusts and motions, as it were with wires and nerves;
+suffer it not any more, either to repine at anything now present,
+or to fear and fly anything to come, which the destiny
+hath appointed thee.
+
+XVII.  Whatsoever proceeds from the gods immediately, that any
+man will grant totally depends from their divine providence.
+As for those things that are commonly said to happen by fortune,
+even those must be conceived to have dependence from nature,
+or from that first and general connection, and concatenation of all
+those things, which more apparently by the divine providence are
+administered and brought to pass.  All things flow from thence:
+and whatsoever it is that is, is both necessary, and conducing
+to the whole (part of which thou art), and whatsoever it is that
+is requisite and necessary for the preservation of the general,
+must of necessity for every particular nature, be good and behoveful.
+And as for the whole, it is preserved, as by the perpetual mutation
+and conversion of the simple elements one into another, so also
+by the mutation, and alteration of things mixed and compounded.
+Let these things suffice thee; let them be always unto thee,
+as thy general rules and precepts.  As for thy thirst after books,
+away with it with all speed, that thou die not murmuring and complaining,
+but truly meek and well satisfied, and from thy heart thankful
+unto the gods.
+
+THE SECOND BOOK
+
+I. Remember how long thou hast already put off these things,
+and how often a certain day and hour as it were, having been
+set unto thee by the gods, thou hast neglected it.  It is high
+time for thee to understand the true nature both of the world,
+whereof thou art a part; and of that Lord and Governor of the world,
+from whom, as a channel from the spring, thou thyself didst flow:
+and that there is but a certain limit of time appointed unto thee,
+which if thou shalt not make use of to calm and allay the many
+distempers of thy soul, it will pass away and thou with it,
+and never after return.
+
+II.  Let it be thy earnest and incessant care as a Roman and a man
+to perform whatsoever it is that thou art about, with true
+and unfeigned gravity, natural affection, freedom and justice:
+and as for all other cares, and imaginations, how thou mayest
+ease thy mind of them.  Which thou shalt do; if thou shalt go
+about every action as thy last action, free from all vanity,
+all passionate and wilful aberration from reason, and from
+all hypocrisy, and self-love, and dislike of those things,
+which by the fates or appointment of God have happened unto thee.
+Thou seest that those things, which for a man to hold on in a
+prosperous course, and to live a divine life, are requisite
+and necessary, are not many, for the gods will require no more
+of any man, that shall but keep and observe these things.
+
+III.  Do, soul, do; abuse and contemn thyself; yet a while and
+the time for thee to respect thyself, will be at an end.
+Every man's happiness depends from himself, but behold thy life is
+almost at an end, whiles affording thyself no respect, thou dost make
+thy happiness to consist in the souls, and conceits of other men.
+IV Why should any of these things that happen externally,
+so much distract thee?  Give thyself leisure to learn some
+good thing, and cease roving and wandering to and fro.
+Thou must also take heed of another kind of wandering, for they
+are idle in their actions, who toil and labour in this life,
+and have no certain scope to which to direct all their motions,
+and desires.  V. For not observing the state of another
+man's soul, scarce was ever any man known to be unhappy.
+tell whosoever they be that intend not, and guide not by reason
+and discretion the motions of their own souls, they must
+of necessity be unhappy.
+
+VI.  These things thou must always have in mind:  What is the nature
+of the universe, and what is mine--in particular:  This unto that what
+relation it hath:  what kind of part, of what kind of universe it is:
+And that there is nobody that can hinder thee, but that thou mayest
+always both do and speak those things which are agreeable to that nature,
+whereof thou art a part.  VII.  Theophrastus, where he compares sin
+with sin (as after a vulgar sense such things I grant may be compared:)
+says well and like a philosopher, that those sins are greater which are
+committed through lust, than those which are committed through anger.
+For he that is angry seems with a kind of grief and close contraction
+of himself, to turn away from reason; but he that sins through lust,
+being overcome by pleasure, doth in his very sin bewray a more impotent,
+and unmanlike disposition.  Well then and like a philosopher doth he say,
+that he of the two is the more to be condemned, that sins with pleasure,
+than he that sins with grief.  For indeed this latter may seem first
+to have been wronged, and so in some manner through grief thereof to have
+been forced to be angry, whereas he who through lust doth commit anything,
+did of himself merely resolve upon that action.
+
+VIII.  Whatsoever thou dost affect, whatsoever thou dost project,
+so do, and so project all, as one who, for aught thou knowest,
+may at this very present depart out of this life.
+And as for death, if there be any gods, it is no grievous thing
+to leave the society of men.  The gods will do thee no hurt,
+thou mayest be sure.  But if it be so that there be no gods,
+or that they take no care of the world, why should I desire
+to live in a world void of gods, and of all divine providence?
+But gods there be certainly, and they take care for the world;
+and as for those things which be truly evil, as vice and.
+wickedness, such things they have put in a man s own power,
+that he might avoid them if he would:  and had there been
+anything besides that had been truly bad and evil, they would
+have had a care of that also, that a man might have avoided it.
+But why should that be thought to hurt and prejudice a man's life
+in this world, which cannot any ways make man himself the better,
+or the worse in his own person?  Neither must we think that
+the nature of the universe did either through ignorance pass
+these things, or if not as ignorant of them, yet as unable
+either to prevent, or better to order and dispose them.
+It cannot be that she through want either of power or skill,
+should have committed such a thing, so as to suffer all things
+both good and bad, equally and promiscuously, to happen unto
+all both good and bad.  As for life therefore, and death,
+honour and dishonour, labour and pleasure, riches and poverty,
+all these things happen unto men indeed, both good and bad, equally;
+but as things which of themselves are neither good nor bad;
+because of themselves, neither shameful nor praiseworthy.
+
+IX.  Consider how quickly all things are dissolved and resolved:
+the bodies and substances themselves, into the matter and substance
+of the world:  and their memories into the general age and time
+of the world.  Consider the nature of all worldly sensible things;
+of those especially, which either ensnare by pleasure, or for their
+irksomeness are dreadful, or for their outward lustre and show are
+in great esteem and request, how vile and contemptible, how base
+and corruptible, how destitute of all true life and being they are.
+
+X. It is the part of a man endowed with a good understanding faculty,
+to consider what they themselves are in very deed, from whose
+bare conceits and voices, honour and credit do proceed:
+as also what it is to die, and how if a man shall consider this
+by itself alone, to die, and separate from it in his mind all
+those things which with it usually represent themselves unto us,
+he can conceive of it no otherwise, than as of a work of nature,
+and he that fears any work of nature, is a very child.  Now death,
+it is not only a work of nature, but also conducing to nature.
+
+XI.  Consider with thyself how man, and by what part of his, is joined
+unto God, and how that part of man is affected, when it is said
+to be diffused.  There is nothing more wretched than that soul,
+which in a kind of circuit compasseth all things, searching (as he saith)
+even the very depths of the earth; and by all signs and conjectures
+prying into the very thoughts of other men's souls; and yet of this,
+is not sensible, that it is sufficient for a man to apply himself wholly,
+and to confine all his thoughts and cares to the tendance of that
+spirit which is within him, and truly and really to serve him.
+His service doth consist in this, that a man keep himself pure from
+all violent passion and evil affection, from all rashness and vanity,
+and from all manner of discontent, either in regard of the gods or men.
+For indeed whatsoever proceeds from the gods, deserves respect
+for their worth and excellency; and whatsoever proceeds from men,
+as they are our kinsmen, should by us be entertained,
+with love, always; sometimes, as proceeding from their ignorance,
+of that which is truly good and bad, (a blindness no less, than that
+by which we are not able to discern between white and black:)
+with a kind of pity and compassion also.
+
+XII.  If thou shouldst live three thousand, or as many as ten
+thousands of years, yet remember this, that man can part
+with no life properly, save with that little part of life,
+which he now lives:  and that which he lives, is no other,
+than that which at every instant he parts with.  That then
+which is longest of duration, and that which is shortest,
+come both to one effect.  For although in regard of that which
+is already past there may be some inequality, yet that time
+which is now present and in being, is equal unto all men.
+And that being it which we part with whensoever we die,
+it doth manifestly appear, that it can be but a moment of time,
+that we then part with.  For as for that which is either past
+or to come, a man cannot be said properly to part with it.
+For how should a man part with that which he hath not?
+These two things therefore thou must remember.
+First, that all things in the world from all eternity,
+by a perpetual revolution of the same times and things
+ever continued and renewed, are of one kind and nature;
+so that whether for a hundred or two hundred years only,
+or for an infinite space of time, a man see those things
+which are still the same, it can be no matter of great moment.
+And secondly, that that life which any the longest liver,
+or the shortest liver parts with, is for length and duration
+the very same, for that only which is present, is that,
+which either of them can lose, as being that only which they have;
+for that which he hath not, no man can truly be said to lose.
+
+XIII.  Remember that all is but opinion and conceit, for those things
+are plain and apparent, which were spoken unto Monimus the Cynic;
+and as plain and apparent is the use that may be made of those things,
+if that which is true and serious in them, be received as well as that
+which is sweet and pleasing.
+
+XIV.  A man's soul doth wrong and disrespect itself first
+and especially, when as much as in itself lies it becomes
+an aposteme, and as it were an excrescency of the world,
+for to be grieved and displeased with anything that happens
+in the world, is direct apostacy from the nature of the universe;
+part of which, all particular natures of the world, are.
+Secondly, when she either is averse from any man, or led
+by contrary desires or affections, tending to his hurt
+and prejudice; such as are the souls of them that are angry.
+Thirdly, when she is overcome by any pleasure or pain.
+Fourthly, when she doth dissemble, and covertly and falsely
+either doth or saith anything.  Fifthly, when she doth either
+affect or endeavour anything to no certain end, but rashly
+and without due ratiocination and consideration, how consequent
+or inconsequent it is to the common end.  For even the least
+things ought not to be done, without relation unto the end;
+and the end of the reasonable creatures is, to follow and obey him,
+who is the reason as it were, and the law of this great city,
+and ancient commonwealth.  XV.  The time of a man's life is
+as a point; the substance of it ever flowing, the sense obscure;
+and the whole composition of the body tending to corruption.
+His soul is restless, fortune uncertain, and fame doubtful;
+to be brief, as a stream so are all things belonging to the body;
+as a dream, or as a smoke, so are all that belong unto
+the soul.  Our life is a warfare, and a mere pilgrimage.
+Fame after life is no better than oblivion.  What is it then
+that will adhere and follow?  Only one thing, philosophy.
+And philosophy doth consist in this, for a man to preserve
+that spirit which is within him, from all manner of contumelies
+and injuries, and above all pains or pleasures; never to do
+anything either rashly, or feignedly, or hypocritically:
+wholly to depend from himself and his own proper actions:
+all things that happen unto him to embrace contentedly,
+as coming from Him from whom he himself also came; and above
+all things, with all meekness and a calm cheerfulness,
+to expect death, as being nothing else but the resolution
+of those elements, of which every creature is composed.
+And if the elements themselves suffer nothing by this their
+perpetual conversion of one into another, that dissolution,
+and alteration, which is so common unto all, why should
+it be feared by any?  Is not this according to nature?
+But nothing that is according to nature can be evil.
+whilst I was at Carnuntzim.
+
+**************************
+
+THE THIRD BOOK
+
+I. A man must not only consider how daily his life wasteth
+and decreaseth, but this also, that if he live long, he cannot
+be certain, whether his understanding shall continue so able
+and sufficient, for either discreet consideration, in matter
+of businesses; or for contemplation:  it being the thing,
+whereon true knowledge of things both divine and human, doth depend.
+For if once he shall begin to dote, his respiration, nutrition,
+his imaginative, and appetitive, and other natural faculties,
+may still continue the same:  he shall find no want of them.
+But how to make that right use of himself that he should,
+how to observe exactly in all things that which is right
+and just, how to redress and rectify all wrong, or sudden
+apprehensions and imaginations, and even of this particular,
+whether he should live any longer or no, to consider duly;
+for all such things, wherein the best strength and vigour of the mind
+is most requisite; his power and ability will be past and gone.
+Thou must hasten therefore; not only because thou art every day
+nearer unto death than other, but also because that intellective
+faculty in thee, whereby thou art enabled to know the true nature
+of things, and to order all thy actions by that knowledge,
+doth daily waste and decay:  or, may fail thee before thou die.
+
+II.  This also thou must observe, that whatsoever it is that naturally
+doth happen to things natural, hath somewhat in itself that is pleasing
+and delightful:  as a great loaf when it is baked, some parts of it cleave
+as it were, and part asunder, and make the crust of it rugged and unequal,
+and yet those parts of it, though in some sort it be against the art
+and intention of baking itself, that they are thus cleft and parted,
+which should have been and were first made all even and uniform,
+they become it well nevertheless, and have a certain peculiar property,
+to stir the appetite.  So figs are accounted fairest and ripest then,
+when they begin to shrink, and wither as it were.  So ripe olives,
+when they are next to putrefaction, then are they in their proper beauty.
+The hanging down of grapes--the brow of a lion, the froth of a foaming
+wild boar, and many other like things, though by themselves considered,
+they are far from any beauty, yet because they happen naturally, they both
+are comely, and delightful; so that if a man shall with a profound mind
+and apprehension, consider all things in the world, even among all those
+things which are but mere accessories and natural appendices as it were,
+there will scarce appear anything unto him, wherein he will not find
+matter of pleasure and delight.  So will he behold with as much pleasure
+the true rictus of wild beasts, as those which by skilful painters
+and other artificers are imitated.  So will he be able to perceive
+the proper ripeness and beauty of old age, whether in man or woman:
+and whatsoever else it is that is beautiful and alluring in whatsoever is,
+with chaste and continent eyes he will soon find out and discern.
+Those and many other things will he discern, not credible unto every one,
+but unto them only who are truly and familiarly acquainted, both with
+nature itself, and all natural things.
+
+III.  Hippocrates having cured many sicknesses, fell sick himself
+and died.  The Chaldeans and Astrologians having foretold the deaths
+of divers, were afterwards themselves surprised by the fates.
+Alexander and Pompeius, and Caius Caesar, having destroyed so many towns,
+and cut off in the field so many thousands both of horse and foot,
+yet they themselves at last were fain to part with their own lives.
+Heraclitus having written so many natural tracts concerning the last
+and general conflagration of the world, died afterwards all filled
+with water within, and all bedaubed with dirt and dung without.
+Lice killed Democritus; and Socrates, another sort of vermin,
+wicked ungodly men.  How then stands the case?  Thou hast taken ship,
+thou hast sailed, thou art come to land, go out, if to another life,
+there also shalt thou find gods, who are everywhere.  If all life
+and sense shall cease, then shalt thou cease also to be subject to
+either pains or pleasures ; and to serve and tend this vile cottage;
+so much the viler, by how much that which ministers unto it doth excel ;
+the one being a rational substance, and a spirit, the other nothing
+but earth and blood.
+
+IV.  Spend not the remnant of thy days in thoughts and fancies
+concerning other men, when it is not in relation to some common good,
+when by it thou art hindered from some other better work.
+That is, spend not thy time in thinking, what such a man doth,
+and to what end:  what he saith, and what he thinks,
+and what he is about, and such other things or curiosities,
+which make a man to rove and wander from the care and observation
+of that part of himself, which is rational, and overruling.
+See therefore in the whole series and connection of thy thoughts,
+that thou be careful to prevent whatsoever is idle and impertinent:
+but especially, whatsoever is curious and malicious:  and thou must
+use thyself to think only of such things, of which if a man upon
+a sudden should ask thee, what it is that thou art now thinking,
+thou mayest answer This, and That, freely and boldly, that so by thy
+thoughts it may presently appear that in all thee is sincere,
+and peaceable; as becometh one that is made for society, and regards
+not pleasures, nor gives way to any voluptuous imaginations at all:
+free from all contentiousness, envy, and suspicion, and from whatsoever
+else thou wouldest blush to confess thy thoughts were set upon.
+He that is such, is he surely that doth not put off to lay hold on
+that which is best indeed, a very priest and minister of the gods,
+well acquainted and in good correspondence with him especially that
+is seated and placed within himself, as in a temple and sacrary:
+to whom also he keeps and preserves himself unspotted by pleasure,
+undaunted by pain; free from any manner of wrong, or contumely,
+by himself offered unto himself:  not capable of any evil from others:
+a wrestler of the best sort, and for the highest prize, that he may
+not be cast down by any passion or affection of his own; deeply dyed
+and drenched in righteousness, embracing and accepting with his
+whole heart whatsoever either happeneth or is allotted unto him.
+One who not often, nor without some great necessity tending to
+some public good, mindeth what any other, either speaks, or doth,
+or purposeth:  for those things only that are in his own power,
+or that are truly his own, are the objects of his employments,
+and his thoughts are ever taken up with those things, which of
+the whole universe are by the fates or Providence destinated
+and appropriated unto himself.  Those things that are his own,
+and in his own power, he himself takes order, for that they be good:
+and as for those that happen unto him, he believes them to be so.
+For that lot and portion which is assigned to every one,
+as it is unavoidable and necessary, so is it always profitable.
+He remembers besides that whatsoever partakes of reason,
+is akin unto him, and that to care for all men generally,
+is agreeing to the nature of a man:  but as for honour and praise,
+that they ought not generally to be admitted and accepted
+of from all, but from such only, who live according to nature.
+As for them that do not, what manner of men they be at home,
+or abroad; day or night, how conditioned themselves with what manner
+of conditions, or with men of what conditions they moil and pass
+away the time together, he knoweth, and remembers right well,
+he therefore regards not such praise and approbation, as proceeding
+from them, who cannot like and approve themselves.
+
+V. Do nothing against thy will, nor contrary to the community,
+nor without due examination, nor with reluctancy.
+Affect not to set out thy thoughts with curious neat language.
+Be neither a great talker, nor a great undertaker.
+Moreover, let thy God that is in thee to rule over thee, find by thee,
+that he hath to do with a man; an aged man; a sociable man;
+a Roman; a prince; one that hath ordered his life, as one
+that expecteth, as it were, nothing but the sound of the trumpet,
+sounding a retreat to depart out of this life with all expedition.
+One who for his word or actions neither needs an oath,
+nor any man to be a witness.
+
+VI.  To be cheerful, and to stand in no need, either of other
+men's help or attendance, or of that rest and tranquillity,
+which thou must be beholding to others for.  Rather like one
+that is straight of himself, or hath ever been straight,
+than one that hath been rectified.  VII.  If thou shalt find
+anything in this mortal life better than righteousness,
+than truth, temperance, fortitude, and in general better
+than a mind contented both with those things which according
+to right and reason she doth, and in those, which without
+her will and knowledge happen unto thee by the providence;
+if I say, thou canst find out anything better than this,
+apply thyself unto it with thy whole heart, and that which
+is best wheresoever thou dost find it, enjoy freely.
+But if nothing thou shalt find worthy to be preferred to that
+spirit which is within thee; if nothing better than to subject
+unto thee thine own lusts and desires, and not to give
+way to any fancies or imaginations before thou hast duly
+considered of them, nothing better than to withdraw thyself
+(to use Socrates his words) from all sensuality, and submit
+thyself unto the gods, and to have care of all men in general:
+if thou shalt find that all other things in comparison of this,
+are but vile, and of little moment; then give not way to any
+other thing, which being once though but affected and inclined unto,
+it will no more be in thy power without all distraction
+as thou oughtest to prefer and to pursue after that good,
+which is thine own and thy proper good.  For it is not lawful,
+that anything that is of another and inferior kind and nature,
+be it what it will, as either popular applause, or honour,
+or riches, or pleasures; should be suffered to confront
+and contest as it were, with that which is rational,
+and operatively good.  For all these things, if once though
+but for a while, they begin to please, they presently prevail,
+and pervert a man's mind, or turn a man from the right way.
+Do thou therefore I say absolutely and freely make choice of that
+which is best, and stick unto it.  Now, that they say is best,
+which is most profitable.  If they mean profitable to man
+as he is a rational man, stand thou to it, and maintain it;
+but if they mean profitable, as he is a creature, only reject it;
+and from this thy tenet and conclusion keep off carefully all
+plausible shows and colours of external appearance, that thou
+mayest be able to discern things rightly.  VIII.  Never esteem
+of anything as profitable, which shall ever constrain
+thee either to break thy faith, or to lose thy modesty;
+to hate any man, to suspect, to curse, to dissemble, to lust
+after anything, that requireth the secret of walls or veils.
+But he that preferreth before all things his rational part and spirit,
+and the sacred mysteries of virtue which issueth from it,
+he shall never lament and exclaim, never sigh; he shall never
+want either solitude or company:  and which is chiefest of all,
+he shall live without either desire or fear.  And as for life,
+whether for a long or short time he shall enjoy his soul thus
+compassed about with a body, he is altogether indifferent.
+For if even now he were to depart, he is as ready for it, as for any
+other action, which may be performed with modesty and decency.
+For all his life long, this is his only care, that his mind
+may always be occupied in such intentions and objects,
+as are proper to a rational sociable creature.
+
+IX.  In the mind that is once truly disciplined and purged, thou canst
+not find anything, either foul or impure, or as it were festered:
+nothing that is either servile, or affected:  no partial tie;
+no malicious averseness; nothing obnoxious; nothing concealed.
+The life of such an one, death can never surprise as imperfect;
+as of an actor, that should die before he had ended, or the play
+itself were at an end, a man might speak.
+
+X. Use thine opinative faculty with all honour and respect,
+for in her indeed is all:  that thy opinion do not beget
+in thy understanding anything contrary to either nature,
+or the proper constitution of a rational creature.
+The end and object of a rational constitution is,
+to do nothing rashly, to be kindly affected towards men,
+and in all things willingly to submit unto the gods.
+Casting therefore all other things aside, keep thyself to these few,
+and remember withal that no man properly can be said to live more
+than that which is now present, which is but a moment of time.
+Whatsoever is besides either is already past, or uncertain.
+The time therefore that any man doth live, is but a little,
+and the place where he liveth, is but a very little corner
+of the earth, and the greatest fame that can remain of a man
+after his death, even that is but little, and that too,
+such as it is whilst it is, is by the succession of silly mortal
+men preserved, who likewise shall shortly die, and even whiles
+they live know not what in very deed they themselves are:
+and much less can know one, who long before is dead and gone.
+
+XI.  To these ever-present helps and mementoes, let one more be added,
+ever to make a particular description and delineation as it were
+of every object that presents itself to thy mind, that thou mayest
+wholly and throughly contemplate it, in its own proper nature,
+bare and naked; wholly, and severally; divided into its several parts
+and quarters:  and then by thyself in thy mind, to call both it,
+and those things of which it doth consist, and in which it shall
+be resolved, by their own proper true names, and appellations.
+For there is nothing so effectual to beget true magnanimity,
+as to be able truly and methodically to examine and consider all things
+that happen in this life, and so to penetrate into their natures,
+that at the same time, this also may concur in our apprehensions:
+what is the true use of it? and what is the true nature of this universe,
+to which it is useful? how much in regard of the universe may it be
+esteemed? how much in regard of man, a citizen of the supreme city,
+of which all other cities in the world are as it were but
+houses and families?
+
+XII.  What is this, that now my fancy is set upon ? of what things
+doth it consist? how long can it last? which of all the virtues
+is the proper virtue for this present use? as whether meekness,
+fortitude, truth, faith, sincerity, contentation, or any of the rest?
+Of everything therefore thou must use thyself to say, This immediately
+comes from God, this by that fatal connection, and concatenation
+of things, or (which almost comes to one) by some coincidental casualty.
+And as for this, it proceeds from my neighbour, my kinsman, my fellow:
+through his ignorance indeed, because he knows not what is truly natural
+unto him:  but I know it, and therefore carry myself towards him
+according to the natural law of fellowship; that is kindly, and justly.
+As for those things that of themselves are altogether indifferent,
+as in my best judgment I conceive everything to deserve more or less,
+so I carry myself towards it.
+
+XIII.  If thou shalt intend that which is present, following the rule
+of right and reason carefully, solidly, meekly, and shalt not intermix
+any other businesses, but shall study this only to preserve thy
+spirit impolluted, and pure, and shall cleave unto him without either hope
+or fear of anything, in all things that thou shalt either do or speak,
+contenting thyself with heroical truth, thou shalt live happily;
+and from this, there is no man that can hinder thee.
+
+XIV.  As physicians and chirurgeons have always their instruments
+ready at hand for all sudden cures; so have thou always thy dogmata
+in a readiness for the knowledge of things, both divine and human:
+and whatsoever thou dost, even in the smallest things that thou dost,
+thou must ever remember that mutual relation, and connection
+that is between these two things divine, and things human.
+For without relation unto God, thou shalt never speed in any
+worldly actions; nor on the other side in any divine, without some
+respect had to things human.
+
+XV.  Be not deceived; for thou shalt never live to read thy
+moral commentaries, nor the acts of the famous Romans and Grecians;
+nor those excerpta from several books; all which thou hadst
+provided and laid up for thyself against thine old age.
+Hasten therefore to an end, and giving over all vain hopes,
+help thyself in time if thou carest for thyself, as thou
+oughtest to do.  XVI.  To steal, to sow, to buy, to be at rest,
+to see what is to be done (which is not seen by the eyes,
+but by another kind of sight:)  what these words mean,
+and how many ways to be understood, they do not understand.
+The body, the soul, the understanding.  As the senses naturally
+belong to the body, and the desires and affections to the soul,
+so do the dogmata to the understanding.
+
+XVII.  To be capable of fancies and imaginations, is common to man
+and beast.  To be violently drawn and moved by the lusts and desires
+of the soul, is proper to wild beasts and monsters, such as Phalaris
+and Nero were.  To follow reason for ordinary duties and actions is
+common to them also, who believe not that there be any gods, and for
+their advantage would make no conscience to betray their own country;
+and who when once the doors be shut upon them, dare do anything.
+If therefore all things else be common to these likewise, it follows,
+that for a man to like and embrace all things that happen and are
+destinated unto him, and not to trouble and molest that spirit which is
+seated in the temple of his own breast, with a multitude of vain fancies
+and imaginations, but to keep him propitious and to obey him as a god,
+never either speaking anything contrary to truth, or doing anything
+contrary to justice, is the only true property of a good man.
+And such a one, though no man should believe that he liveth as he doth,
+either sincerely and conscionably, or cheerful and contentedly;
+yet is he neither with any man at all angry for it, nor diverted
+by it from the way that leadeth to the end of his life, through which
+a man must pass pure, ever ready to depart, and willing of himself
+without any compulsion to fit and accommodate himself to his proper
+lot and portion.
+
+
+THE FOURTH BOOK
+
+I. That inward mistress part of man if it be in its own true
+natural temper, is towards all worldly chances and events ever
+so disposed and affected, that it will easily turn and apply
+itself to that which may be, and is within its own power
+to compass, when that cannot be which at first it intended.
+For it never doth absolutely addict and apply itself to any one object,
+but whatsoever it is that it doth now intend and prosecute,
+it doth prosecute it with exception and reservation; so that
+whatsoever it is that falls out contrary to its first intentions,
+even that afterwards it makes its proper object.  Even as
+the fire when it prevails upon those things that are in his way;
+by which things indeed a little fire would have been quenched,
+but a great fire doth soon turn to its own nature, and so consume
+whatsoever comes in his way:  yea by those very things it is made
+greater and greater.  II.  Let nothing be done rashly, and at random,
+but all things according to the most exact and perfect rules
+of art.  III.  They seek for themselves private retiring places,
+as country villages, the sea-shore, mountains; yea thou thyself
+art wont to long much after such places.  But all this thou
+must know proceeds from simplicity in the highest degree.
+At what time soever thou wilt, it is in thy power to retire
+into thyself, and to be at rest, and free from all businesses.
+A man cannot any whither retire better than to his own soul;
+he especially who is beforehand provided of such things within,
+which whensoever he doth withdraw himself to look in,
+may presently afford unto him perfect ease and tranquillity.
+By tranquillity I understand a decent orderly disposition
+and carriage, free from all confusion and tumultuousness.
+Afford then thyself this retiring continually, and thereby refresh
+and renew thyself.  Let these precepts be brief and fundamental,
+which as soon as thou dost call them to mind, may suffice thee
+to purge thy soul throughly, and to send thee away well pleased
+with those things whatsoever they be, which now again after this
+short withdrawing of thy soul into herself thou dost return unto.
+For what is it that thou art offended at?  Can it be at the
+wickedness of men, when thou dost call to mind this conclusion,
+that all reasonable creatures are made one for another?
+and that it is part of justice to bear with them? and that it
+is against their wills that they offend? and how many already,
+who once likewise prosecuted their enmities, suspected, hated,
+and fiercely contended, are now long ago stretched out,
+and reduced unto ashes?  It is time for thee to make an end.
+As for those things which among the common chances of the world
+happen unto thee as thy particular lot and portion, canst thou be
+displeased with any of them, when thou dost call that our ordinary
+dilemma to mind, either a providence, or Democritus his atoms;
+and with it, whatsoever we brought to prove that the whole
+world is as it were one city?  And as for thy body, what canst
+thou fear, if thou dost consider that thy mind and understanding,
+when once it hath recollected itself, and knows its own power,
+hath in this life and breath (whether it run smoothly and gently,
+or whether harshly and rudely), no interest at all, but is
+altogether indifferent:  and whatsoever else thou hast heard
+and assented unto concerning either pain or pleasure?  But the care
+of thine honour and reputation will perchance distract thee?
+How can that be, if thou dost look back, and consider both how
+quickly all things that are, are forgotten, and what an immense
+chaos of eternity was before, and will follow after all things:
+and the vanity of praise, and the inconstancy and variableness
+of human judgments and opinions, and the narrowness of the place,
+wherein it is limited and circumscribed?  For the whole earth
+is but as one point; and of it, this inhabited part of it,
+is but a very little part; and of this part, how many in number,
+and what manner of men are they, that will commend thee?
+What remains then, but that thou often put in practice this
+kind of retiring of thyself, to this little part of thyself;
+and above all things, keep thyself from distraction, and intend
+not anything vehemently, but be free and consider all things,
+as a man whose proper object is Virtue, as a man whose true nature
+is to be kind and sociable, as a citizen, as a mortal creature.
+Among other things, which to consider, and look into thou must
+use to withdraw thyself, let those two be among the most obvious
+and at hand.  One, that the things or objects themselves
+reach not unto the soul, but stand without still and quiet,
+and that it is from the opinion only which is within,
+that all the tumult and all the trouble doth proceed.
+The next, that all these things, which now thou seest,
+shall within a very little while be changed, and be no more:
+and ever call to mind, how many changes and alterations in the world
+thou thyself hast already been an eyewitness of in thy time.
+This world is mere change, and this life, opinion.  IV.  If to
+understand and to be reasonable be common unto all men,
+then is that reason, for which we are termed reasonable,
+common unto all.  If reason is general, then is that reason also,
+which prescribeth what is to be done and what not, common unto all.
+If that, then law.  If law, then are we fellow-citizens.
+If so, then are we partners in some one commonweal.
+If so, then the world is as it were a city.  For which other
+commonweal is it, that all men can be said to be members of?
+From this common city it is, that understanding, reason, and law
+is derived unto us, for from whence else?  For as that which in me
+is earthly I have from some common earth; and that which is moist
+from some other element is imparted; as my breath and life hath its
+proper fountain; and that likewise which is dry and fiery in me:
+(for there is nothing which doth not proceed from something;
+as also there is nothing that can be reduced unto mere nothing:)
+so also is there some common beginning from whence my
+understanding bath proceeded.
+
+V. As generation is, so also death, a secret of nature's wisdom:
+a mixture of elements, resolved into the same elements again,
+a thing surely which no man ought to be ashamed of:
+in a series of other fatal events and consequences, which a
+rational creature is subject unto, not improper or incongruous,
+nor contrary to the natural and proper constitution of man himself.
+
+VI.  Such and such things, from such and such causes, must of
+necessity proceed.  He that would not have such things to happen,
+is as he that would have the fig-tree grow without any sap or moisture.
+In sum, remember this, that within a very little while,
+both thou and he shall both be dead, and after a little while more,
+not so much as your names and memories shall be remaining.
+
+VII.  Let opinion be taken away, and no man will think himself wronged.
+If no man shall think himself wronged, then is there no more any
+such thing as wrong.  That which makes not man himself the worse,
+cannot make his life the worse, neither can it hurt him either inwardly
+or outwardly.  It was expedient in nature that it should be so,
+and therefore necessary.  VIII.  Whatsoever doth happen in the world, doth
+happen justly, and so if thou dost well take heed, thou shalt find it.
+I say not only in right order by a series of inevitable consequences,
+but according to justice and as it were by way of equal distribution,
+according to the true worth of everything.  Continue then to take
+notice of it, as thou hast begun, and whatsoever thou dost,
+do it not without this proviso, that it be a thing of that nature
+that a good man (as the word good is properly taken) may do it.
+This observe carefully in every action.  IX.  Conceit no such things,
+as he that wrongeth thee conceiveth, or would have thee to conceive,
+but look into the matter itself, and see what it is in very truth.
+X. These two rules, thou must have always in a readiness.
+First, do nothing at all, but what reason proceeding from that regal and
+supreme part, shall for the good and benefit of men, suggest unto thee.
+And secondly, if any man that is present shall be able to rectify
+thee or to turn thee from some erroneous persuasion, that thou
+be always ready to change thy mind, and this change to proceed,
+not from any respect of any pleasure or credit thereon depending,
+but always from some probable apparent ground of justice, or of some
+public good thereby to be furthered; or from some other such inducement.
+
+XI.  Hast thou reason?  I have.  Why then makest thou not use of it?
+For if thy reason do her part, what more canst thou require?
+
+XII.  As a part hitherto thou hast had a particular subsistence:
+and now shalt thou vanish away into the common substance of Him,
+who first begot thee, or rather thou shalt be resumed again into
+that original rational substance, out of which all others have issued,
+and are propagated.  Many small pieces of frankincense are set upon
+the same altar, one drops first and is consumed, another after;
+and it comes all to one.  XIII.  Within ten days, if so happen,
+thou shalt be esteemed a god of them, who now if thou shalt return
+to the dogmata and to the honouring of reason, will esteem of thee
+no better than of a mere brute, and of an ape.  XIV.  Not as though
+thou hadst thousands of years to live.  Death hangs over thee:
+whilst yet thou livest, whilst thou mayest, be good.
+
+XV.  Now much time and leisure doth he gain, who is not curious to know
+what his neighbour hath said, or hath done, or hath attempted,
+but only what he doth himself, that it may be just and holy?
+or to express it in Agathos' words, Not to look about upon
+the evil conditions of others, but to run on straight in the line,
+without any loose and extravagant agitation.
+
+XVI.  He who is greedy of credit and reputation after
+his death, doth not consider, that they themselves by whom
+he is remembered, shall soon after every one of them be dead;
+and they likewise that succeed those; until at last all memory,
+which hitherto by the succession of men admiring and soon
+after dying hath had its course, be quite extinct.
+But suppose that both they that shall remember thee, and thy
+memory with them should be immortal, what is that to thee?
+I will not say to thee after thou art dead; but even to thee living,
+what is thy praise?  But only for a secret and politic consideration,
+which we call oikonomian or dispensation.  For as for that,
+that it is the gift of nature, whatsoever is commended in thee,
+what might be objected from thence, let that now that we
+are upon another consideration be omitted as unseasonable.
+That which is fair and goodly, whatsoever it be, and in what respect
+soever it be, that it is fair and goodly, it is so of itself,
+and terminates in itself, not admitting praise as a part or member:
+that therefore which is praised, is not thereby made either
+better or worse.  This I understand even of those things,
+that are commonly called fair and good, as those which are commended
+either for the matter itself, or for curious workmanship.
+As for that which is truly good, what can it stand in need
+of more than either justice or truth ; or more than either
+kindness and modesty?  Which of all those, either becomes good
+or fair, because commended; or dispraised suffers any damage?
+Doth the emerald become worse in itself, or more vile
+if it be not commended?  Doth gold, or ivory, or purple?
+Is there anything that doth though never so common, as a knife,
+a flower, or a tree?
+
+XVII.  If so be that the souls remain after death (say they that will not
+believe it); how is the air from all eternity able to contain them?
+How is the earth (say I) ever from that time able to Contain the bodies
+of them that are buried?  For as here the change and resolution
+of dead bodies into another kind of subsistence (whatsoever it be;)
+makes place for other dead bodies : so the souls after death transferred
+into the air, after they have conversed there a while, are either by way
+of transmutation, or transfusion, or conflagration, received again into
+that original rational substance, from which all others do proceed:
+and so give way to those souls, who before coupled and associated
+unto bodies, now begin to subsist single.  This, upon a supposition that
+the souls after death do for a while subsist single, may be answered.
+And here, (besides the number of bodies, so buried and contained
+by the earth), we may further consider the number of several beasts,
+eaten by us men, and by other creatures.  For notwithstanding that
+such a multitude of them is daily consumed, and as it were buried
+in the bodies of the eaters, yet is the same place and body able
+to contain them, by reason of their conversion, partly into blood,
+partly into air and fire.  What in these things is the speculation
+of truth? to divide things into that which is passive and material;
+and that which is active and formal.
+
+XVIII.  Not to wander out of the way, but upon every motion and desire,
+to perform that which is just:  and ever to be careful to attain
+to the true natural apprehension of every fancy, that presents itself.
+
+XIX.  Whatsoever is expedient unto thee, O World, is expedient unto me;
+nothing can either be 'unseasonable unto me, or out of date,
+which unto thee is seasonable.  Whatsoever thy seasons bear,
+shall ever by me be esteemed as happy fruit, and increase.
+O Nature! from thee are all things, in thee all things subsist,
+and to thee all tend.  Could he say of Athens, Thou lovely city
+of Cecrops; and shalt not thou say of the world, Thou lovely
+city of God?
+
+XX.  They will say commonly, Meddle not with many things,
+if thou wilt live cheerfully.  Certainly there is nothing better,
+than for a man to confine himself to necessary actions;
+to such and so many only, as reason in a creature that knows itself
+born for society, will command and enjoin.  This will not only
+procure that cheerfulness, which from the goodness, but that also,
+which from the paucity of actions doth usually proceed.
+For since it is so, that most of those things, which we either
+speak or do, are unnecessary; if a man shall cut them off,
+it must needs follow that he shall thereby gain much leisure,
+and save much trouble, and therefore at every action a man must
+privately by way of admonition suggest unto himself, What? may not
+this that now I go about, be of the number of unnecessary actions?
+Neither must he use himself to cut off actions only, but thoughts
+and imaginations also, that are unnecessary for so will unnecessary
+consequent actions the better be prevented and cut off.
+
+XXI.  Try also how a good man's life; (of one, who is well pleased
+with those things whatsoever, which among the common changes and
+chances of this world fall to his own lot and share; and can live
+well contented and fully satisfied in the justice of his own proper
+present action, and in the goodness of his disposition for the future:)
+will agree with thee.  Thou hast had experience of that other
+kind of life : make now trial of this also.  Trouble not thyself
+any more henceforth, reduce thyself unto perfect simplicity.
+Doth any man offend?  It is against himself that he doth offend:
+why should it trouble thee?  Hath anything happened unto thee ?
+It is well, whatsoever it be, it is that which of all the common chances
+of the world from the very beginning in the series of all other things
+that have, or shall happen, was destinated and appointed unto thee.
+To comprehend all in a few words, our life is short; we must
+endeavour to gain the present time with best discretion and justice.
+Use recreation with sobriety.  XXII.  Either this world is a kosmoz
+or comely piece, because all disposed and governed by certain order:
+or if it be a mixture, though confused, yet still it is a comely piece.
+For is it possible that in thee there should be any beauty at all,
+and that in the whole world there should be nothing but disorder
+and confusion? and all things in it too, by natural different
+properties one from another differenced and distinguished; and yet
+all through diffused, and by natural sympathy, one to another united,
+as they are?
+
+XXIII.  A black or malign disposition, an effeminate disposition;
+an hard inexorable disposition, a wild inhuman disposition,
+a sheepish disposition, a childish disposition; a blockish,
+a false, a scurril, a fraudulent, a tyrannical:  what then?
+If he be a stranger in the world, that knows not the things
+that are in it; why not he a stranger as well, that wonders
+at the things that are done in it?
+
+XXIV.  He is a true fugitive, that flies from reason, by which
+men are sociable.  He blind, who cannot see with the eyes
+of his understanding.  He poor, that stands in need of another,
+and hath not in himself all things needful for this life.
+He an aposteme of the world, who by being discontented with those
+things that happen unto him in the world, doth as it were apostatise,
+and separate himself from common nature's rational administration.
+For the same nature it is that brings this unto thee,
+whatsoever it be, that first brought thee into the world.
+He raises sedition in the city, who by irrational actions
+withdraws his own soul from that one and common soul of
+all rational creatures.
+
+XXV.  There is, who without so much as a coat; and there is, who without
+so much as a book, doth put philosophy in practice.  I am half naked,
+neither have I bread to eat, and yet I depart not from reason, saith one.
+But I say; I want the food of good teaching, and instructions,
+and yet I depart not from reason.  XXVI.  What art and profession soever
+thou hast learned, endeavour to affect it, and comfort thyself in it;
+and pass the remainder of thy life as one who from his whole heart
+commits himself and whatsoever belongs unto him, unto the gods:
+and as for men, carry not thyself either tyrannically or servilely
+towards any.  XXVII.  Consider in my mind, for example's sake,
+the times of Vespasian:  thou shalt see but the same things:
+some marrying, some bringing up children, some sick, some dying,
+some fighting, some feasting, some merchan-dising, some tilling,
+some flattering, some boasting, some suspecting, some undermining,
+some wishing to die, some fretting and murmuring at their present estate,
+some wooing, some hoarding, some seeking after magistracies, and some
+after kingdoms.  And is not that their age quite over, and ended?
+Again, consider now the times of Trajan.  There likewise thou seest
+the very self-same things, and that age also is now over and ended.
+In the like manner consider other periods, both of times and of
+whole nations, and see how many men, after they had with all their
+might and main intended and prosecuted some one worldly thing or other
+did soon after drop away, and were resolved into the elements.
+But especially thou must call to mind them, whom thou thyself
+in thy lifetime hast known much distracted about vain things,
+and in the meantime neglecting to do that, and closely and unseparably
+(as fully satisfied with it) to adhere unto it, which their own proper
+constitution did require.  And here thou must remember, that thy
+carriage in every business must be according to the worth and due
+proportion of it, for so shalt thou not easily be tired out and vexed,
+if thou shalt not dwell upon small matters longer than is fitting.
+
+XXVIII.  Those words which once were common and ordinary,
+are now become obscure and obsolete; and so the names of men once
+commonly known and famous, are now become in a manner obscure
+and obsolete names.  Camillus, Cieso, Volesius, Leonnatus;
+not long after, Scipio, Cato, then Augustus, then Adrianus,
+then Antoninus Pius:  all these in a short time will be out of date,
+and, as things of another world as it were, become fabulous.
+And this I say of them, who once shined as the wonders of
+their ages, for as for the rest, no sooner are they expired,
+than with them all their fame and memory.  And what is it then
+that shall always be remembered? all is vanity.  What is it that we
+must bestow our care and diligence upon? even upon this only:
+that our minds and wills be just; that our actions be charitable;
+that our speech be never deceitful, or that our understanding
+be not subject to error; that our inclination be always set
+to embrace whatsoever shall happen unto us, as necessary,
+as usual, as ordinary, as flowing from such a beginning, and such
+a fountain, from which both thou thyself and all things are.
+Willingly therefore, and wholly surrender up thyself unto
+that fatal concatenation, yielding up thyself unto the fates,
+to be disposed of at their pleasure.
+
+XXIX.  Whatsoever is now present, and from day to day hath its existence;
+all objects of memories, and the minds and memories themselves,
+incessantly consider, all things that are, have their being by change
+and alteration.  Use thyself therefore often to meditate upon this,
+that the nature of the universe delights in nothing more, than in
+altering those things that are, and in making others like unto them.
+So that we may say, that whatsoever is, is but as it were the seed
+of that which shall be.  For if thou think that that only is seed,
+which either the earth or the womb receiveth, thou art very simple.
+
+XXX.  Thou art now ready to die, and yet hast thou not
+attained to that perfect simplicity:  thou art yet subject
+to many troubles and perturbations; not yet free from all
+fear and suspicion of external accidents; nor yet either
+so meekly disposed towards all men, as thou shouldest;
+or so affected as one, whose only study and only wisdom is,
+to be just in all his actions.  XXXI.  Behold and observe,
+what is the state of their rational part; and those that the world
+doth account wise, see what things they fly and are afraid of;
+and what things they hunt after.
+
+XXXII.  In another man's mind and understanding thy evil Cannot subsist,
+nor in any proper temper or distemper of the natural constitution
+of thy body, which is but as it were the coat or cottage of thy soul.
+Wherein then, but in that part of thee, wherein the conceit,
+and apprehension of any misery can subsist?  Let not that part
+therefore admit any such conceit, and then all is well.
+Though thy body which is so near it should either be cut or burnt,
+or suffer any corruption or putrefaction, yet let that part
+to which it belongs to judge of these, be still at rest; that is,
+let her judge this, that whatsoever it is, that equally may happen
+to a wicked man, and to a good man, is neither good nor evil.
+For that which happens equally to him that lives according to nature,
+and to him that doth not, is neither according to nature, nor against it;
+and by consequent, neither good nor bad.
+
+XXXIII.  Ever consider and think upon the world as being but one
+living substance, and having but one soul, and how all things
+in the world, are terminated into one sensitive power; and are done
+by one general motion as it were, and deliberation of that one soul;
+and how all things that are, concur in the cause of one another's being,
+and by what manner of connection and concatenation all things happen.
+
+XXXIV.  What art thou, that better and divine part excepted,
+but as Epictetus said well, a wretched soul, appointed to carry
+a carcass up and down?
+
+XXXV.  To suffer change can be no hurt; as no benefit
+it is, by change to attain to being.  The age and time
+of the world is as it were a flood and swift current,
+consisting of the things that are brought to pass in the world.
+For as soon as anything hath appeared, and is passed away,
+another succeeds, and that also will presently out of sight.
+
+XXXVI.  Whatsoever doth happen in the world, is, in the course of nature,
+as usual and ordinary as a rose in the spring, and fruit in summer.
+Of the same nature is sickness and death; slander, and lying in wait,
+and whatsoever else ordinarily doth unto fools use to be occasion
+either of joy or sorrow.  That, whatsoever it is, that comes after,
+doth always very naturally, and as it were familiarly, follow upon
+that which was before.  For thou must consider the things of the world,
+not as a loose independent number, consisting merely of necessary events;
+but as a discreet connection of things orderly and harmoniously disposed.
+There is then to be seen in the things of the world, not a bare
+succession, but an admirable correspondence and affinity.
+
+XXXVII.  Let that of Heraclitus never be out of thy mind,
+that the death of earth, is water, and the death of water, is air;
+and the death of air, is fire; and so on the contrary.  Remember him
+also who was ignorant whither the way did lead, and how that reason
+being the thing by which all things in the world are administered,
+and which men are continually and most inwardly conversant with:
+yet is the thing, which ordinarily they are most in opposition with,
+and how those things which daily happen among them, cease not daily
+to be strange unto them, and that we should not either speak,
+or do anything as men in their sleep, by opinion and bare imagination:
+for then we think we speak and do, and that we must not be as children,
+who follow their father's example; for best reason alleging their bare
+successive tradition from our forefathers we have received it.
+
+XXXVIII.  Even as if any of the gods should tell thee,
+Thou shalt certainly die to-morrow, or next day, thou wouldst not,
+except thou wert extremely base and pusillanimous, take it for a
+great benefit, rather to die the next day after, than to-morrow;
+(for alas, what is the difference!) so, for the same reason,
+think it no great matter to die rather many years after,
+than the very next day.
+
+XXXIX.  Let it be thy perpetual meditation, how many physicians who once
+looked so grim, and so tetrically shrunk their brows upon their patients,
+are dead and gone themselves.  How many astrologers, after that
+in great ostentation they had foretold the death of some others,
+how many philosophers after so many elaborate tracts and volumes
+concerning either mortality or immortality; how many brave captains
+and commanders, after the death and slaughter of so many; how many kings
+and tyrants, after they had with such horror and insolency abused
+their power upon men's lives, as though themselves had been immortal;
+how many, that I may so speak, whole cities both men and towns:
+Helice, Pompeii, Herculaneum, and others innumerable are dead and gone.
+Run them over also, whom thou thyself, one after another,
+hast known in thy time to drop away.  Such and such a one took care
+of such and such a one's burial, and soon after was buried himself.
+So one, so another:  and all things in a short time.  For herein
+lieth all indeed, ever to look upon all worldly things, as things
+for their continuance, that are but for a day:  and for their worth,
+most vile, and contemptible, as for example, What is man?
+That which but the other day when he was conceived was vile snivel;
+and within few days shall be either an embalmed carcass, or mere ashes.
+Thus must thou according to truth and nature, throughly consider how man's
+life is but for a very moment of time, and so depart meek and contented:
+even as if a ripe olive falling should praise the ground that bare her,
+and give thanks to the tree that begat her.
+
+XL.  Thou must be like a promontory of the sea, against which
+though the waves beat continually, yet it both itself stands,
+and about it are those swelling waves stilled and quieted.
+
+XLI.  Oh, wretched I, to whom this mischance is happened! nay, happy I,
+to whom this thing being happened, I can continue without grief; neither
+wounded by that which is present, nor in fear of that which is to come.
+For as for this, it might have happened unto any man, but any man having
+such a thing befallen him, could not have continued without grief.
+Why then should that rather be an unhappiness, than this a happiness?
+But however, canst thou, 0 man! term that unhappiness, which is no
+mischance to the nature of man I Canst thou think that a mischance
+to the nature of man, which is not contrary to the end and will of
+his nature?  What then hast thou learned is the will of man's nature?
+Doth that then which hath happened unto thee, hinder thee from being
+just? or magnanimous? or temperate? or wise? or circumspect? or true?
+or modest? or free? or from anything else of all those things
+in the present enjoying and possession whereof the nature of man,
+(as then enjoying all that is proper unto her,) is fully satisfied?
+Now to conclude; upon all occasion of sorrow remember henceforth
+to make use of this dogma, that whatsoever it is that hath happened
+unto thee, is in very deed no such thing of itself, as a misfortune;
+but that to bear it generously, is certainly great happiness.
+
+XLII.  It is but an ordinary coarse one, yet it is a good effectual
+remedy against the fear of death, for a man to consider in his mind
+the examples of such, who greedily and covetously (as it were)
+did for a long time enjoy their lives.  What have they got more,
+than they whose deaths have been untimely?  Are not they themselves dead
+at the last? as Cadiciant's, Fabius, Julianus Lepidus, or any other who in
+their lifetime having buried many, were at the last buried themselves.
+The whole space of any man's life, is but little; and as little
+as it is, with what troubles, with what manner of dispositions,
+and in the society of how wretched a body must it be passed!
+Let it be therefore unto thee altogether as a matter of indifferency.
+For if thou shalt look backward; behold, what an infinite chaos
+of time doth present itself unto thee; and as infinite a chaos,
+if thou shalt look forward.  In that which is so infinite,
+what difference can there be between that which liveth but three days,
+and that which liveth three ages?
+
+XLIII.  Let thy course ever be the most compendious way.
+The most compendious, is that which is according to nature:
+that is, in all both words and deeds, ever to follow that which
+is most sound and perfect.  For such a resolution will free
+a man from all trouble, strife, dissembling, and ostentation
+
+THE FIFTH BOOK
+
+I. In the morning when thou findest thyself unwilling to rise,
+consider with thyself presently, it is to go about a man's work
+that I am stirred up.  Am I then yet unwilling to go about that,
+for which I myself was born and brought forth into this world?
+Or was I made for this, to lay me down, and make much of myself
+in a warm bed?  'O but this is pleasing.'  And was it then
+for this that thou wert born, that thou mightest enjoy pleasure?
+Was it not in very truth for this, that thou mightest always
+be busy and in action?  Seest thou not how all things in the
+world besides, how every tree md plant, how sparrows and ants,
+spiders and bees:  how all in their kind are intent as it were
+orderly to perform whatsoever (towards the preservation of this
+orderly universe) naturally doth become and belong unto thin?
+And wilt not thou do that, which belongs unto a man to do?
+Wilt not thou run to do that, which thy nature doth require?
+'But thou must have some rest.'  Yes, thou must.
+Nature hath of that also, as well as of eating and drinking,
+allowed thee a certain stint.  But thou guest beyond thy stint,
+and beyond that which would suffice, and in matter of action,
+there thou comest short of that which thou mayest.
+It must needs be therefore, that thou dost not love thyself,
+for if thou didst, thou wouldst also love thy nature,
+and that which thy nature doth propose unto herself as her end.
+Others, as many as take pleasure in their trade and profession,
+can even pine themselves at their works, and neglect their bodies
+and their food for it; and doest thou less honour thy nature,
+than an ordinary mechanic his trade; or a good dancer his art?
+than a covetous man his silver, and vainglorious man applause?
+These to whatsoever they take an affection, can be content to want
+their meat and sleep, to further that every one which he affects:
+and shall actions tending to the common good of human society,
+seem more vile unto thee, or worthy of less respect and intention?
+
+II.  How easy a thing is it for a man to put off from him
+all turbulent adventitious imaginations, and presently to be
+in perfect rest and tranquillity!
+
+III.  Think thyself fit and worthy to speak, or to do anything
+that is according to nature, and let not the reproach,
+or report of some that may ensue upon it, ever deter thee.
+If it be right and honest to be spoken or done,
+undervalue not thyself so much, as to be discouraged from it.
+As for them, they have their own rational over-ruling part,
+and their own proper inclination:  which thou must not stand
+and look about to take notice of, but go on straight, whither both
+thine own particular, and the common nature do lead thee;
+and the way of both these, is but one.
+
+IV.  I continue my course by actions according to nature,
+until I fall and cease, breathing out my last breath into
+that air, by which continually breathed in I did live;
+and falling upon that earth, out of whose gifts and fruits
+my father gathered his seed, my mother her blood, and my nurse
+her milk, out of which for so many years I have been provided,
+both of meat and drink.  And lastly, which beareth me that tread
+upon it, and beareth with me that so many ways do abuse it,
+or so freely make use of it, so many ways to so many ends.
+V. No man can admire thee for thy sharp acute language,
+such is thy natural disability that way.  Be it so:
+yet there be many other good things, for the want of
+which thou canst not plead the want or natural ability.
+Let them be seen in thee, which depend wholly from thee;
+sincerity, gravity, laboriousness, contempt of pleasures;
+be not querulous, be Content with little, be kind, be free;
+avoid all superfluity, all vain prattling; be magnanimous.
+Doest not thou perceive, how many things there be,
+which notwithstanding any pretence of natural indisposition
+and unfitness, thou mightest have performed and exhibited,
+and yet still thou doest voluntarily continue drooping downwards?
+Or wilt thou say.  that it is through defect of thy
+natural constitution, that thou art constrained to murmur,
+to be base and wretched to flatter; now to accuse,
+and now to please, and pacify thy body:  to be vainglorious,
+to be so giddy-headed., and unsettled in thy thoughts? nay
+(witnesses be the Gods) of all these thou mightest have been
+rid long ago:  only, this thou must have been contented with,
+to have borne the blame of one that is somewhat slow and dull.
+wherein thou must so exercise thyself, as one who neither doth
+much take to heart this his natural defect, nor yet pleaseth
+himself in it.
+
+Vi.  Such there be, who when they have done a good turn to any,
+are ready to set them on the score for it, and to require retaliation.
+Others there be, who though they stand not upon retaliation,
+to require any, yet they think with themselves nevertheless, that such a
+one is their debtor, and they know as their word is what they have done.
+Others again there be, who when they have done any such thing,
+do not so much as know what they have done; but are like unto the vine,
+which beareth her grapes, and when once she hath borne her own
+proper fruit, is contented and seeks for no further recompense.
+As a horse after a race, and a hunting dog when he hath hunted,
+and a bee when she hath made her honey, look not for applause
+and commendation; so neither doth that man that rightly doth
+understand his own nature when he hath done a good turn:
+but from one doth proceed to do another, even as the vine after she hath
+once borne fruit in her own proper season, is ready for another time.
+Thou therefore must be one of them, who what they do, barely do it without
+any further thought, and are in a manner insensible of what they do.
+'Nay but,' will some reply perchance, 'this very thing a rational
+man is bound unto, to understand what it is, that he doeth.'
+For it is the property, say they, of one that is naturally sociable,
+to be sensible, that he doth operate sociably:  nay, and to desire,
+that the party him self that is sociably dealt with, should be
+sensible of it too.  I answer, That which thou sayest is true indeed,
+but the true meaning of that which is said, thou dost not understand.
+And therefore art thou one of those first, whom I mentioned.
+For they also are led by a probable appearance of reason.
+But if thou dost desire to understand truly what it is that is said,
+fear not that thou shalt therefore give over any sociable action.
+
+VII.  The form of the Athenians' prayer did run thus:
+'0 rain, rain, good Jupiter, upon all the grounds and fields
+that belong to the Athenians.'  Either we should not pray at all,
+or thus absolutely and freely; and not every one for himself
+in particular alone.
+
+VIII.  As we say commonly, The physician hath prescribed unto this
+man, riding; unto another, cold baths; unto a third, to go barefoot:
+so it is alike to say, The nature of the universe hath prescribed
+unto this man sickness, or blindness, or some loss, or damage
+or some such thing.  For as there, when we say of a physician,
+that he hath prescribed anything, our meaning is, that he hath
+appointed this for that, as subordinate and conducing to health:
+so here, whatsoever doth happen unto any, is ordained unto him
+as a thing subordinate unto the fates, and therefore do we
+say of such things, that they do happen, or fall together;
+as of square stones, when either in walls, or pyramids in a certain
+position they fit one another, and agree as it were in an harmony,
+the masons say, that they do (sumbainein) as if thou shouldest say,
+fall together:  so that in the general, though the things be divers
+that make it, yet the consent or harmony itself is but one.
+And as the whole world is made up of all the particular bodies
+of the world, one perfect and complete body, of the same nature that
+particular bodies; so is the destiny of particular causes and events
+one general one, of the same nature that particular causes are.
+What I now say, even they that are mere idiots are not ignorant of:
+for they say commonly (touto eferen autw) that is, This his destiny
+hath brought upon him.  This therefore is by the fates properly
+and particularly brought upon this, as that unto this in particular
+is by the physician prescribed.  These therefore let us accept of in
+like manner, as we do those that are prescribed unto us our physicians.
+For them also in themselves shall We find to contain many
+harsh things, but we nevertheless, in hope of health, and recovery,
+accept of them.  Let.  the fulfilling' and accomplishment of those things
+which the common nature bath determined, be unto thee as thy health.
+Accept then, and be pleased with whatsoever doth happen,
+though otherwise harsh and un-pleasing, as tending to that end,
+to the health and welfare of the universe, and to Jove's happiness
+and prosperity.  For this whatsoever it be, should not have
+been produced, had it not conduced to the good of the universe.
+For neither doth any ordinary particular nature bring anything
+to pass, that is not to whatsoever is within the sphere of its own
+proper administration and government agreeable and subordinate.
+For these two considerations then thou must be well pleased with
+anything that doth happen unto thee.  First, because that for thee
+properly it was brought to pass, and unto thee it was prescribed;
+and that from the very beginning by the series and connection
+of the first causes, it hath ever had a reference unto thee.
+And secondly, because the good success and perfect welfare,
+and indeed the very continuance of Him, that is the Administrator
+of the whole, doth in a manner depend on it.  For the whole
+(because whole, therefore entire and perfect) is maimed, and mutilated,
+if thou shalt cut off anything at all, whereby the coherence,
+and contiguity as of parts, so of causes, is maintained and preserved.
+Of which certain it is, that thou doest (as much as lieth in thee)
+cut off, and in some sort violently take somewhat away, as often
+as thou art displeased with anything that happeneth.
+
+IX.  Be not discontented, be not disheartened, be not out of hope,
+if often it succeed not so well with thee punctually and precisely
+to do all things according to the right dogmata, but being
+once cast off, return unto them again:  and as for those many
+and more frequent occurrences, either of worldly distractions,
+or human infirmities, which as a man thou canst not but in some
+measure be subject unto, be not thou discontented with them;
+but however, love and affect that only which thou dust return unto:
+a philosopher's life, and proper occupation after the most exact manner.
+And when thou dust return to thy philosophy, return not unto it
+as the manner of some is, after play and liberty as it were,
+to their schoolmasters and pedagogues; but as they that have sore
+eyes to their sponge and egg:  or as another to his cataplasm;
+or as others to their fomentations:  so shalt not thou make it a matter
+of ostentation at all to obey reason but of ease and comfort.
+And remember that philosophy requireth nothing of thee, but what
+thy nature requireth, and wouldest thou thyself desire anything
+that is not according to nature? for which of these sayest thou;
+that which is according to nature or against it, is of itself
+more kind and pleasing?  Is it not for that respect especially,
+that pleasure itself is to so many men's hurt and overthrow,
+most prevalent, because esteemed commonly most kind, and natural?
+But consider well whether magnanimity rather, and true liberty,
+and true simplicity, and equanimity, and holiness; whether these be
+not most kind and natural?  And prudency itself, what more kind
+and amiable than it, when thou shalt truly consider with thyself,
+what it is through all the proper objects of thy rational
+intellectual faculty currently to go on without any fall or stumble?
+As for the things of the world, their true nature is in a manner
+so involved with obscurity, that unto many philosophers,
+and those no mean ones, they seemed altogether incomprehensible.
+and the Stoics themselves, though they judge them not
+altogether incomprehensible, yet scarce and not without
+much difficulty, comprehensible, so that all assent of ours
+is fallible, for who is he that is infallible in his conclusions?
+>From the nature of things, pass now unto their subjects and matter:
+how temporary, how vile are they I such as may be in the power
+and possession of some abominable loose liver, of some
+common strumpet, of some notorious oppressor and extortioner.
+Pass from thence to the dispositions of them that thou doest ordinarily
+converse with, how hardly do we bear, even with the most loving
+and amiable! that I may not say, how hard it is for us to bear even
+with our own selves, in such obscurity, and impurity of things:
+in such and so continual a flux both of the substances and time;
+both of the motions themselves, and things moved; what it is
+that we can fasten upon; either to honour, and respect especially;
+or seriously, and studiously to seek after; I cannot so much as conceive
+For indeed they are things contrary.  X. Thou must comfort thyself
+in the expectation of thy natural dissolution, and in the meantime
+not grieve at the delay; but rest contented in those two things.
+First, that nothing shall happen unto thee, which is not according
+to the nature of the universe.  Secondly, that it is in thy power,
+to do nothing against thine own proper God, and inward spirit.
+For it is not in any man's power to constrain thee to transgress
+against him.  XI.  What is the use that now at this present I make
+of my soul?  Thus from time to time and upon all occasions thou
+must put this question to thyself; what is now that part of mine
+which they call the rational mistress part, employed about?
+Whose soul do I now properly possess? a child's? or a youth's?
+a woman's? or a tyrant's? some brute, or some wild beast's soul?
+XII.  What those things are in themselves, which by the greatest
+part are esteemed good, thou mayest gather even from this.
+For if a man shall hear things mentioned as good, which are really
+good indeed, such as are prudence, temperance, justice, fortitude,
+after so much heard and conceived, he cannot endure to hear
+of any more, for the word good is properly spoken of them.
+But as for those which by the vulgar are esteemed good,
+if he shall hear them mentioned as good, he doth hearken for more.
+He is well contented to hear, that what is spoken by the comedian,
+is but familiarly and popularly spoken, so that even the vulgar
+apprehend the difference.  For why is it else, that this offends
+not and needs not to be excused, when virtues are styled good:
+but that which is spoken in commendation of wealth, pleasure,
+or honour, we entertain it only as merrily and pleasantly spoken?
+Proceed therefore, and inquire further, whether it may not be that
+those things also which being mentioned upon the stage were merrily,
+and with great applause of the multitude, scoffed at with this jest,
+that they that possessed them had not in all the world of their own,
+(such was their affluence and plenty) so much as a place
+where to avoid their excrements.  Whether, I say, those ought
+not also in very deed to be much respected, and esteemed of,
+as the only things that are truly good.
+
+XIII.  All that I consist of, is either form or matter.
+No corruption can reduce either of these unto nothing:
+for neither did I of nothing become a subsistent creature.
+Every part of mine then.  will by mutation be disposed into
+a certain part of the whole world, and that in time into
+another part; and so in infinitum; by which kind of mutation,
+I also became what I am, and so did they that begot me,
+and they before them, and so upwards in infinitum.
+For so we may be allowed to speak, though the age and government
+of the world, be to some certain periods of time limited,
+and confined.  XIV.  Reason, and rational power,
+are faculties which content themselves with themselves,
+and their own proper operations.  And as for their first
+inclination and motion, that they take from themselves.
+But their progress is right to the end and object, which is
+in their way, as it were, and lieth just before them:
+that is, which is feasible and possible, whether it be
+that which at the first they proposed to themselves, or no.
+For which reason also such actions are termed katorqwseiz to
+intimate the directness of the way, by which they are achieved.
+Nothing must be thought to belong to a man, which doth not
+belong unto him as he is a man.  These, the event of purposes,
+are not things required in a man.  The nature of man doth
+not profess any such things.  The final ends and consummations
+of actions are nothing at all to a man's nature.
+The end therefore of a man, or the summum bonum whereby
+that end is fulfilled, cannot consist in the consummation
+of actions purposed and intended.  Again, concerning these
+outward worldly things, were it so that any of them did
+properly belong unto man, then would it not belong unto man,
+to condemn them and to stand in opposition with them.
+Neither would he be praiseworthy that can live without them;
+or he good, (if these were good indeed) who of his own accord
+doth deprive himself of any of them.  But we see contrariwise,
+that the more a man doth withdraw himself from these wherein
+external pomp and greatness doth consist, or any other like these;
+or the better he doth bear with the loss of these, the better
+he is accounted.
+
+XV.  Such as thy thoughts and ordinary cogitations are,
+such will thy mind be in time.  For the soul doth as it were
+receive its tincture from the fancies, and imaginations.
+Dye it therefore and thoroughly soak it with the assiduity
+of these cogitations.  As for example.  Wheresoever thou
+mayest live, there it is in thy power to live well and happy.
+But thou mayest live at the Court, there then also mayest thou
+live well and happy.  Again, that which everything is made for,
+he is also made unto that, and cannot but naturally incline unto it.
+That which anything doth naturally incline unto, therein is his end.
+Wherein the end of everything doth consist, therein also
+doth his good and benefit consist.  Society therefore
+is the proper good of a rational creature.  For that we
+are made for society, it hath long since been demonstrated.
+Or can any man make any question of this, that whatsoever
+is naturally worse and inferior, is ordinarily subordinated
+to that which is better? and that those things that are best,
+are made one for another?  And those things that have souls,
+are better than those that have none? and of those that have,
+those best that have rational souls?
+
+XVI.  To desire things impossible is the part of a mad man.
+But it is a thing impossible, that wicked man should not commit
+some such things.  Neither doth anything happen to any man,
+which in the ordinary course of nature as natural unto him doth
+not happen.  Again, the same things happen unto others also.
+And truly, if either he that is ignorant that such a thing hath
+happened unto him, or he that is ambitious to be commended
+for his magnanimity, can be patient, and is not grieved:
+is it not a grievous thing, that either ignorance, or a vain
+desire to please and to be commended, should be more powerful
+and effectual than true prudence?  As for the things themselves,
+they touch not the soul, neither can they have any access unto it:
+neither can they of themselves any ways either affect it,
+or move it.  For she herself alone can affect and move herself,
+and according as the dogmata and opinions are, which she doth
+vouchsafe herself; so are those things which, as accessories,
+have any co-existence with her.
+
+XVII.  After one consideration, man is nearest unto us;
+as we are bound to do them good, and to bear with them.
+But as he may oppose any of our true proper actions, so man
+is unto me but as a thing indifferent:  even as the sun,
+or the wind, or some wild beast.  By some of these it may be,
+that some operation or other of mine, may be hindered;
+however, of my mind and resolution itself, there can be no let
+or impediment, by reason of that ordinary constant both exception
+(or reservation wherewith it inclineth) and ready conversion
+of objects; from that which may not be, to that which may be,
+which in the prosecution of its inclinations, as occasion serves,
+it doth observe.  For by these the mind doth turn and convert
+any impediment whatsoever, to be her aim and purpose.
+So that what before was the impediment, is now the principal
+object of her working; and that whihch before was in her way,
+is now her readiest way.  XVIII.  Honour that which is
+chiefest and most powerful in the world, and that is it,
+which makes use of all things, and governs all things.
+So also in thyself; honour that which is chiefest, and most powerful;
+and is of one kind and nature with that which we now spake of.
+For it is the very same, which being in thee, turneth all other
+things to its own use, and by whom also thy life is governed.
+
+XIX.  That which doth not hurt the city itself; cannot hurt
+any citizen.  This rule thou must remember to apply and make
+use of upon every conceit and apprehension of wrong.
+If the whole city be not hurt by this, neither am I certainly.
+And if the whole be not, why should I make it my private grievance?
+consider rather what it is wherein he is overseen that is thought
+to have done the wrong.  Again, often meditate how swiftly all
+things that subsist, and all things that are done in the world,
+are carried away, and as it were conveyed out of sight:
+for both the substance themselves, we see as a flood,
+are in a continual flux; and all actions in a perpetual change;
+and the causes themselves, subject to a thousand alterations,
+neither is there anything almost, that may ever be said to be now
+settled and constant.  Next unto this, and which follows upon it,
+consider both the infiniteness of the time already past,
+and the immense vastness of that which is to come, wherein all
+things are to be resolved and annihilated.  Art not thou then
+a very fool, who for these things, art either puffed up with pride,
+or distracted with cares, or canst find in thy heart to make such
+moans as for a thing that would trouble thee for a very long time?
+Consider the whole universe whereof thou art but a very little part,
+and the whole age of the world together, whereof but a short
+and very momentary portion is allotted unto thee, and all the fates
+and destinies together, of which how much is it that comes to thy
+part and share!  Again:  another doth trespass against me.
+Let him look to that.  He is master of his own disposition,
+and of his own operation.  I for my part am in the meantime in
+possession of as much, as the common nature would have me to possess:
+and that which mine own nature would have me do, I do.
+
+XX.  Let not that chief commanding part of thy soul be ever
+subject to any variation through any corporal either pain
+or pleasure, neither suffer it to be mixed with these, but let
+it both circumscribe itself, and confine those affections
+to their own proper parts and members.  But if at any time
+they do reflect and rebound upon the mind and understanding
+(as in an united and compacted body it must needs;) then must
+thou not go about to resist sense and feeling, it being natural.
+However let not thy understanding to this natural sense
+and feeling, which whether unto our flesh pleasant or painful,
+is unto us nothing properly, add an opinion of either good
+or bad and all is well.
+
+XXI.  To live with the Gods.  He liveth with the Gods,
+who at all times affords unto them the spectacle of a soul,
+both contented and well pleased with whatsoever is afforded,
+or allotted unto her; and performing whatsoever is pleasing
+to that Spirit, whom (being part of himself) Jove hath appointed
+to every man as his overseer and governor.
+
+XXII.  Be not angry neither with him whose breath, neither with him
+whose arm holes, are offensive.  What can he do? such is his
+breath naturally, and such are his arm holes; and from such,
+such an effect, and such a smell must of necessity proceed.
+'O, but the man (sayest thou) hath understanding in him,
+and might of himself know, that he by standing near, cannot choose
+but offend.'  And thou also (God bless thee!) hast understanding.
+Let thy reasonable faculty, work upon his reasonable faculty;
+show him his fault, admonish him.  If he hearken unto thee,
+thou hast cured him, and there will be no more occasion of anger.
+
+XXIII.  'Where there shall neither roarer be, nor harlot.'
+Why so?  As thou dost purpose to live, when thou hast retired
+thyself to some such place, where neither roarer nor harlot is:
+so mayest thou here.  And if they will not suffer thee,
+then mayest thou leave thy life rather than thy calling,
+but so as one that doth not think himself anyways wronged.
+Only as one would say, Here is a smoke; I will out of it.
+And what a great matter is this!  Now till some such thing
+force me out, I will continue free; neither shall any man
+hinder me to do what I will, and my will shall ever be
+by the proper nature of a reasonable and sociable creature,
+regulated and directed.
+
+XXIV.  That rational essence by which the universe is governed,
+is for community and society; and therefore hath it both made
+the things that are worse, for the best, and hath allied and knit
+together those which are best, as it were in an harmony.
+Seest thou not how it hath sub-ordinated, and co-ordinated? and
+how it hath distributed unto everything according to its worth?
+and those which have the pre-eminency and superiority above all,
+hath it united together, into a mutual consent and agreement.
+
+XXV.  How hast thou carried thyself hitherto towards the Gods?
+towards thy parents? towards thy brethren? towards thy wife?
+towards thy children? towards thy masters? thy foster-fathers?
+thy friends? thy domestics? thy servants?  Is it so with thee,
+that hitherto thou hast neither by word or deed wronged any of them?
+Remember withal through how many things thou hast already passed,
+and how many thou hast been able to endure; so that now
+the legend of thy life is full, and thy charge is accomplished.
+Again, how many truly good things have certainly by thee been
+discerned? how many pleasures, how many pains hast thou passed
+over with contempt? how many things eternally glorious hast thou
+despised? towards how many perverse unreasonable men hast thou
+carried thyself kindly, and discreetly?
+
+XXVI.  Why should imprudent unlearned souls trouble that which is
+both learned, and prudent?  And which is that that is so? she
+that understandeth the beginning and the end, and hath the true
+knowledge of that rational essence, that passeth through all
+things subsisting, and through all ages being ever the same,
+disposing and dispensing as it were this universe by certain
+periods of time.
+
+XXVII.  Within a very little while, thou wilt be either ashes,
+or a sceletum; and a name perchance; and perchance,
+not so much as a name.  And what is that but an empty sound,
+and a rebounding echo?  Those things which in this life are
+dearest unto us, and of most account, they are in themselves
+but vain, putrid, contemptible.  The most weighty and serious,
+if rightly esteemed, but as puppies, biting one another:
+or untoward children, now laughing and then crying.
+As for faith, and modesty, and justice, and truth,
+they long since, as one of the poets hath it, have abandoned
+this spacious earth, and retired themselves unto heaven.
+What is it then that doth keep thee here, if things sensible
+be so mutable and unsettled? and the senses so obscure,
+and so fallible? and our souls nothing but an exhalation
+of blood? and to be in credit among such, be but vanity?
+What is it that thou dost stay for? an extinction, or a translation;
+either of them with a propitious and contented mind.
+But still that time come, what will content thee? what else,
+but to worship and praise the Gods; and to do good unto men.
+To bear with them, and to forbear to do them any wrong.
+And for all external things belonging either to this thy
+wretched body, or life, to remember that they are neither thine,
+nor in thy power.
+
+XXVIII.  Thou mayest always speed, if thou wilt but make
+choice of the right way; if in the course both of thine
+opinions and actions, thou wilt observe a true method.
+These two things be common to the souls, as of God, so of men,
+and of every reasonable creature, first that in their own
+proper work they cannot be hindered by anything:  and secondly,
+that their happiness doth consist in a disposition to,
+and in the practice of righteousness; and that in these their
+desire is terminated.
+
+XXIX.  If this neither be my wicked act, nor an act anyways depending
+from any wickedness of mine, and that by it the public is not hurt;
+what doth it concern me?  And wherein can the public be hurt?
+For thou must not altogether be carried by conceit and common opinion:
+as for help thou must afford that unto them after thy best ability,
+and as occasion shall require, though they sustain damage,
+but in these middle or worldly things; but however do not thou
+conceive that they are truly hurt thereby:  for that is not right.
+But as that old foster-father in the comedy, being now to take his leave
+doth with a great deal of ceremony, require his foster-child's rhombus,
+or rattle-top, remembering nevertheless that it is but a rhombus;
+so here also do thou likewise.  For indeed what is all this pleading
+and public bawling for at the courts?  O man, hast thou forgotten
+what those things are! yea but they are things that others much
+care for, and highly esteem of.  Wilt thou therefore be a fool too ?
+Once I was ; let that suffice.
+
+XXX.  Let death surprise rue when it will, and where it will,
+I may be a happy man, nevertheless.
+
+For he is a happy man, who in his lifetime dealeth unto
+himself a happy lot and portion.  A happy lot and portion is,
+good inclinations of the soul, good desires, good actions.
+
+
+THE SIXTH BOOK
+
+I. The matter itself, of which the universe doth consist,
+is of itself very tractable and pliable.  That rational essence
+that doth govern it, bath in itself no cause to do evil.
+It bath no evil in itsell; neither can it do anything that is evil:
+neither can anything be hurt by it.  And all things are done
+and determined according to its will and prescript.
+
+II.  Be it all one unto thee, whether half frozen or well warm;
+whether only slumbering, or after a full sleep;
+whether discommended or commended thou do thy duty:
+or whether dying or doing somewhat else; for that also 'to die,'
+must among the rest be reckoned as one of the duties and actions
+of our lives.
+
+III.  Look in, let not either the proper quality, or the true worth
+of anything pass thee, before thou hast fully apprehended it.
+
+IV.  All substances come soon to their change, and either
+they shall be resolved by way of exhalation (if so be
+that all things shall be reunited into one substance),
+or as others maintain, they shall be scattered and dispersed.
+As for that Rational Essence by which all things are governed,
+as it best understandeth itself, both its own disposition,
+and what it doth, and what matter it hath to do with and accordingly
+doth all things; so we that do not, no wonder, if we wonder
+at many things, the reasons whereof we cannot comprehend.
+
+V. The best kind of revenge is, not to become like unto them.
+
+VI.  Let this be thy only joy, and thy only comfort, from one
+sociable kind action without intermission to pass unto another,
+God being ever in thy mind.
+
+VII.  The rational commanding part, as it alone can stir up
+and turn itself; so it maketh both itself to be, and everything
+that happeneth, to appear unto itself, as it will itself.
+
+VIII.  According to the nature of the universe all things particular are
+determined, not according to any other nature, either about compassing and
+containing; or within, dispersed and contained; or without, depending.
+Either this universe is a mere confused mass, and an intricate context
+of things, which shall in time be scattered and dispersed again:
+or it is an union consisting of order, and administered by Providence.
+If the first, why should I desire to continue any longer in this fortuit
+confusion and commixtion? or why should I take care for anything else,
+but that as soon as may be I may be earth again?  And why should I trouble
+myself any more whilst I seek to please the Gods?  Whatsoever I do,
+dispersion is my end, and will come upon me whether I will or no.
+But if the latter be, then am not I religious in vain; then will I
+be quiet and patient, and put my trust in Him, who is the Governor
+of all.  IX.  Whensoever by some present hard occurrences thou art
+constrained to be in some sort troubled and vexed, return unto thyself
+as soon as may be, and be not out of tune longer than thou must needs.
+For so shalt thou be the better able to keep thy part another time,
+and to maintain the harmony, if thou dost use thyself to this continually;
+once out, presently to have recourse unto it, and to begin again.
+
+X. If it were that thou hadst at one time both a stepmother,
+and a natural mother living, thou wouldst honour and respect her also;
+nevertheless to thine own natural mother would thy refuge, and recourse
+be continually.  So let the court and thy philosophy be unto thee.
+Have recourse unto it often, and comfort thyself in her, by whom it
+is that those other things are made tolerable unto thee, and thou
+also in those things not intolerable unto others.
+
+XI.  How marvellous useful it is for a man to represent unto
+himself meats, and all such things that are for the mouth,
+under a right apprehension and imagination! as for example:
+This is the carcass of a fish; this of a bird; and this of a hog.
+And again more generally; This phalernum, this excellent highly
+commended wine, is but the bare juice of an ordinary grape.
+This purple robe, but sheep's hairs, dyed with the blood of a shellfish.
+So for coitus, it is but the attrition of an ordinary base entrail,
+and the excretion of a little vile snivel, with a certain
+kind of convulsion:  according to Hippocrates his opinion.
+How excellent useful are these lively fancies and representations
+of things, thus penetrating and passing through the objects,
+to make their true nature known and apparent!  This must thou use
+all thy life long, and upon all occasions:  and then especially,
+when matters are apprehended as of great worth and respect, thy art
+and care must be to uncover them, and to behold their vileness,
+and to take away from them all those serious circumstances
+and expressions, under which they made so grave a show.
+For outward pomp and appearance is a great juggler; and then especially
+art thou most in danger to be beguiled by it, when (to a man's thinking)
+thou most seemest to be employed about matters of moment.
+
+XII.  See what Crates pronounceth concerning Xenocrates himself.
+
+XIII.  Those things which the common sort of people do admire,
+are most of them such things as are very general, and may
+be comprehended under things merely natural, or naturally
+affected and qualified:  as stones, wood, figs, vines, olives.
+Those that be admired by them that are more moderate and restrained,
+are comprehended under things animated:  as flocks and herds.
+Those that are yet more gentle and curious, their admiration is
+commonly confined to reasonable creatures only; not in general as they
+are reasonable, but as they are capable of art, or of some craft
+and subtile invention:  or perchance barely to reasonable creatures;
+as they that delight in the possession of many slaves.
+But he that honours a reasonable soul in general, as it is reasonable
+and naturally sociable, doth little regard anything else:
+and above all things is careful to preserve his own, in the
+continual habit and exercise both of reason and sociableness:
+and thereby doth co-operate with him, of whose nature he doth
+also participate; God.
+
+XIV.  Some things hasten to be, and others to he no more.
+And even whatsoever now is, some part thereof bath already perished.
+Perpetual fluxes and alterations renew the world,
+as the perpetual course of time doth make the age of the world
+(of itself infinite) to appear always fresh and new.
+In such a flux and course of all things, what of these things
+that hasten so fast away should any man regard, since among
+all there is not any that a man may fasten and fix upon? as if
+a man would settle his affection upon some ordinary sparrow
+living by him, who is no sooner seen, than out of sight.
+For we must not think otherwise of our lives, than as a mere
+exhalation of blood, or of an ordinary respiration of air.
+For what in our common apprehension is, to breathe in
+the air and to breathe it out again, which we do daily:
+so much is it and no more, at once to breathe out all thy
+respirative faculty into that common air from whence but lately
+(as being but from yesterday, and to-day), thou didst first
+breathe it in, and with it, life.
+
+XV.  Not vegetative spiration, it is not surely (which plants have)
+that in this life should be so dear unto us; nor sensitive respiration,
+the proper life of beasts, both tame and wild; nor this our
+imaginative faculty; nor that we are subject to be led and carried
+up and down by the strength of our sensual appetites; or that we
+can gather, and live together; or that we can feed:  for that in effect
+is no better, than that we can void the excrements of our food.
+What is it then that should be dear unto us? to hear a clattering noise?
+if not that, then neither to be applauded by the tongues of men.
+For the praises of many tongues, is in effect no better than
+the clattering of so many tongues.  If then neither applause,
+what is there remaining that should be dear unto thee?  This I think:
+that in all thy motions and actions thou be moved, and restrained
+according to thine own true natural constitution and Construction only.
+And to this even ordinary arts and professions do lead us.
+For it is that which every art doth aim at, that whatsoever it is,
+that is by art effected and prepared, may be fit for that work that it
+is prepared for.  This is the end that he that dresseth the vine,
+and he that takes upon him either to tame colts, or to train
+up dogs, doth aim at.  What else doth the education of children,
+and all learned professions tend unto?  Certainly then it is that,
+which should be dear unto us also.  If in this particular it go
+well with thee, care not for the obtaining of other things.
+But is it so, that thou canst not but respect other things also?
+Then canst not thou truly be free? then canst thou not have
+self-content: then wilt thou ever be subject to passions.
+For it is not possible, but that thou must be envious, and jealous,
+and suspicious of them whom thou knowest can bereave thee of
+such things; and again, a secret underminer of them, whom thou
+seest in present possession of that which is dear unto thee.
+To be short, he must of necessity be full of confusion within himself,
+and often accuse the Gods, whosoever stands in need of these things.
+But if thou shalt honour and respect thy mind only, that will make
+thee acceptable towards thyself, towards thy friends very tractable;
+and conformable and concordant with the Gods; that is,
+accepting with praises whatsoever they shall think good to appoint
+and allot unto thee.
+
+XVI.  Under, above, and about, are the motions of the elements;
+but the motion of virtue, is none of those motions, but is somewhat
+more excellent and divine.  Whose way (to speed and prosper in it)
+must be through a way, that is not easily comprehended.
+
+XVII.  Who can choose but wonder at them?  They will not speak well
+of them that are at the same time with them, and live with them;
+yet they themselves are very ambitious, that they that shall follow,
+whom they have never seen, nor shall ever see, should speak well of them.
+As if a man should grieve that he hath not been commended by them,
+that lived before him.
+
+XVIII.  Do not ever conceive anything impossible to man,
+which by thee cannot, or not without much difficulty be effected;
+but whatsoever in general thou canst Conceive possible and proper
+unto any man, think that very possible unto thee also.
+
+XIX.  Suppose that at the palestra somebody hath all to-torn thee
+with his nails, and hath broken thy head.  Well, thou art wounded.
+Yet thou dost not exclaim; thou art not offended with him.
+Thou dost not suspect him for it afterwards, as one that watcheth
+to do thee a mischief.  Yea even then, though thou dost thy best to save
+thyself from him, yet not from him as an enemy.  It is not by way of any
+suspicious indignation, but by way of gentle and friendly declination.
+Keep the same mind and disposition in other parts of thy life also.
+For many things there be, which we must conceit and apprehend,
+as though we had had to do with an antagonist at the palestra.
+For as I said, it is very possible for us to avoid and decline,
+though we neither suspect, nor hate.
+
+XX.  If anybody shall reprove me, and shall make it apparent
+unto me, that in any either opinion or action of mine I do err,
+I will most gladly retract.  For it is the truth that I
+seek after, by which I am sure that never any man was hurt;
+and as sure, that he is hurt that continueth in any error,
+or ignorance whatsoever.  XXI.  I for my part will do what
+belongs unto me; as for other things, whether things unsensible
+or things irrational; or if rational, yet deceived and ignorant
+of the true way, they shall not trouble or distract me.
+For as for those creatures which are not endued with reason
+and all other things and-matters of the world whatsoever
+I freely, and generously, as one endued with reason,
+of things that have none, make use of them.  And as for men,
+towards them as naturally partakers of the same reason,
+my care is to carry myself sociably.  But whatsoever it
+is that thou art about, remember to call upon the Gods.
+And as for the time how long thou shalt live to do these things,
+let it be altogether indifferent unto thee, for even three
+such hours are sufficient.  XXII.  Alexander of Macedon,
+and he that dressed his mules, when once dead both came to one.
+For either they were both resumed into those original rational
+essences from whence all things in the world are propagated;
+or both after one fashion were scattered into atoms.
+
+XXIII Consider how many different things, whether they concern our bodies,
+or our souls, in a moment of time come to pass in every one of us,
+and so thou wilt not wonder if many more things or rather all things
+that are done, can at one time subsist, and coexist in that both one
+and general, which we call the world.
+
+XXIV.  if any should put this question unto thee, how this word
+Antoninus is written, wouldst thou not presently fix thine
+intention upon it, and utter out in order every letter of it?
+And if any shall begin to gainsay thee, and quarrel with thee
+about it; wilt thou quarrel with him again, or rather go on meekly
+as thou hast begun, until thou hast numbered out every letter?
+Here then likewise remember, that every duty that belongs unto
+a man doth consist of some certain letters or numbers as it were,
+to which without any noise or tumult keeping thyself thou must
+orderly proceed to thy proposed end, forbearing to quarrel
+with him that would quarrel and fall out with thee.
+
+XXV.  Is it not a cruel thing to forbid men to affect those things,
+which they conceive to agree best with their own natures,
+and to tend most to their own proper good and behoof?
+But thou after a sort deniest them this liberty, as often as thou
+art angry with them for their sins.  For surely they are led
+unto those sins whatsoever they be, as to their proper good
+and commodity.  But it is not so (thou wilt object perchance).
+Thou therefore teach them better, and make it appear unto them:
+but be not thou angry with them.  XXVI.  Death is a cessation
+from the impression of the senses, the tyranny of the passions,
+the errors of the mind, and the servitude of the body.
+
+XXVII.  If in this kind of life thy body be able to hold out,
+it is a shame that thy soul should faint first, and give over.
+take heed, lest of a philosopher thou become a mere Caesar
+in time, and receive a new tincture from the court.  For it
+may happen if thou dost not take heed.  Keep thyself therefore,
+truly simple, good, sincere, grave, free from all ostentation,
+a lover of that which is just, religious, kind, tender-. hearted,
+strong and vigorous to undergo anything that becomes thee.
+Endeavour to continue such, as philosophy (hadst thou wholly and
+constantly applied thyself unto it) would have made, and secured thee.
+Worship the Gods, procure the welfare of men, this life is short.
+Charitable actions, and a holy disposition, is the only fruit
+of this earthly life.
+
+XXVIII.  Do all things as becometh the disciple of Antoninus Pius.
+Remember his resolute constancy in things that were done by him
+according to reason, his equability in all things, his sanctity;
+the cheerfulness of his countenance, his sweetness, and how free
+he was from all vainglory; how careful to come to the true and exact
+knowledge of matters in hand, and how he would by no means give
+over till he did fully, and plainly understand the whole state
+of the business; and how patiently, and without any contestation
+he would bear with them, that did unjustly condemn him:
+how he would never be over-hasty in anything, nor give ear
+to slanders and false accusations, but examine and observe
+with best diligence the several actions and dispositions of men.
+Again, how he was no backbiter, nor easily frightened, nor suspicious,
+and in his language free from all affectation and curiosity:
+and how easily he would content himself with few things, as lodging,
+bedding, clothing, and ordinary nourishment, and attendance.
+How able to endure labour, how patient; able through his spare
+diet to continue from morning to evening without any necessity of
+withdrawing before his accustomed hours to the necessities of nature:
+his uniformity and constancy in matter of friendship.
+How he would bear with them that with all boldness and liberty opposed
+his opinions; and even rejoice if any man could better advise him:
+and lastly, how religious he was without superstition.
+All these things of him remember, that whensoever thy last
+hour shall come upon thee, it may find thee, as it did him,
+ready for it in the possession of a good conscience.
+
+XXIX.  Stir up thy mind, and recall thy wits again from thy
+natural dreams, and visions, and when thou art perfectly awoken,
+and canst perceive that they were but dreams that troubled thee,
+as one newly awakened out of another kind of sleep look upon
+these worldly things with the same mind as thou didst upon those,
+that thou sawest in thy sleep.
+
+XXX.  I consist of body and soul.  Unto my body all things are indifferent,
+for of itself it cannot affect one thing more than another with
+apprehension of any difference; as for my mind, all things which are
+not within the verge of her own operation, are indifferent unto her,
+and for her own operations, those altogether depend of her;
+neither does she busy herself about any, but those that are present;
+for as for future and past operations, those also are now at this
+present indifferent unto her.
+
+XXXI.  As long as the foot doth that which belongeth unto it
+to do, and the hand that which belongs unto it, their labour,
+whatsoever it be, is not unnatural.  So a man as long as he doth
+that which is proper unto a man, his labour cannot be against nature;
+and if it be not against nature, then neither is it hurtful unto him.
+But if it were so that happiness did consist in pleasure:
+how came notorious robbers, impure abominable livers, parricides,
+and tyrants, in so large a measure to have their part of pleasures?
+
+XXXII.  Dost thou not see, how even those that profess
+mechanic arts, though in some respect they be no better than
+mere idiots, yet they stick close to the course of their trade,
+neither can they find in their heart to decline from it:
+and is it not a grievous thing that an architect, or a physician
+shall respect the course and mysteries of their profession,
+more than a man the proper course and condition of his
+own nature, reason, which is common to him and to the Gods?
+
+XXXIII.  Asia, Europe; what are they, but as corners of
+the whole world; of which the whole sea, is but as one drop;
+and the great Mount Athos, but as a clod, as all present
+time is but as one point of eternity.  All, petty things;
+all things that are soon altered, soon perished.
+And all things come from one beginning; either all severally
+and particularly deliberated and resolved upon, by the general
+ruler and governor of all; or all by necessary consequence.
+So that the dreadful hiatus of a gaping lion, and all poison,
+and all hurtful things, are but (as the thorn and the mire)
+the necessary consequences of goodly fair things.
+Think not of these therefore, as things contrary to those which
+thou dost much honour, and respect; but consider in thy mind.
+the true fountain of all.
+
+XXXIV He that seeth the things that are now, hath Seen
+all that either was ever, or ever shall be, for all
+things are of one kind; and all like one unto another.
+Meditate often upon the connection of all things in the world;
+and upon the mutual relation that they have one unto another.
+For all things are after a sort folded and involved one
+within another, and by these means all agree well together.
+For one thing is consequent unto another, by local motion,
+by natural conspiration and agreement, and by substantial union,
+or, reduction of all substances into one.
+
+XXXV.  Fit and accommodate thyself to that estate and to those occurrences,
+which by the destinies have been annexed unto thee; and love
+those men whom thy fate it is to live with; but love them truly.
+An instrument, a tool, an utensil, whatsoever it be, if it be fit
+for the purpose it was made for, it is as it should be though
+he perchance that made and fitted it, be out of sight and gone.
+But in things natural, that power which hath framed and fitted them,
+is and abideth within them still:  for which reason she ought
+also the more to be respected, and we are the more obliged (if we
+may live and pass our time according to her purpose and intention)
+to think that all is well with us, and according to our own minds.
+After this manner also, and in this respect it is, that he that is
+all in all doth enjoy his happiness.
+
+XXXVI.  What things soever are not within the proper power
+and jurisdiction of thine own will either to compass or avoid,
+if thou shalt propose unto thyself any of those things
+as either good, or evil; it must needs be that according
+as thou shalt either fall into that which thou dost think evil,
+or miss of that which thou dost think good, so wilt thou be ready
+both to complain of the Gods, and to hate those men, who either
+shall be so indeed, or shall by thee be suspected as the cause
+either of thy missing of the one, or falling into the other.
+And indeed we must needs commit many evils, if we incline to any
+of these things, more or less, with an opinion of any difference.
+But if we mind and fancy those things only, as good and bad,
+which wholly depend of our own wills, there is no more occasion
+why we should either murmur against the Gods, or be at enmity
+with any man.
+
+XXXVII.  We all work to one effect, some willingly, and with a rational
+apprehension of what we do:  others without any such knowledge.
+As I think Heraclitus in a place speaketh of them that sleep,
+that even they do work in their kind, and do confer to the general
+operations of the world.  One man therefore doth co-operate after
+one sort, and another after another sort; but even he that doth murmur,
+and to his power doth resist and hinder; even he as much as any
+doth co-operate. For of such also did the world stand in need.
+Now do thou consider among which of these thou wilt rank thyself.
+For as for him who is the Administrator of all, he will make good use
+of thee whether thou wilt or no, and make thee (as a part and member
+of the whole) so to co-operate with him, that whatsoever thou doest,
+shall turn to the furtherance of his own counsels, and resolutions.
+But be not thou for shame such a part of the whole, as that vile
+and ridiculous verse (which Chrysippus in a place doth mention)
+is a part of the comedy.  XXXVIII.  Doth either the sun take upon him
+to do that which belongs to the rain? or his son Aesculapius that,
+which unto the earth doth properly belong?  How is it with every one
+of the stars in particular?  Though they all differ one from another,
+and have their several charges and functions by themselves, do they
+not all nevertheless concur and co-operate to one end?
+
+XXXIX.  If so be that the Gods have deliberated in
+particular of those things that should happen unto me,
+I must stand to their deliberation, as discrete and wise.
+For that a God should be an imprudent God, is a thing hard
+even to conceive:  and why should they resolve to do me
+hurt? for what profit either unto them or the universe
+(which they specially take care for) could arise from it?
+But if so be that they have not deliberated of me in particular,
+certainly they have of the whole in general, and those things
+which in consequence and coherence of this general deliberation
+happen unto me in particular, I am bound to embrace and accept of.
+But if so be that they have not deliberated at all
+(which indeed is very irreligious for any man to believe:
+for then let us neither sacrifice, nor pray, nor respect
+our oaths, neither let us any more use any of those things,
+which we persuaded of the presence and secret conversation
+of the Gods among us, daily use and practise:)  but, I say,
+if so be that they have not indeed either in general,
+or particular deliberated of any of those things, that happen
+unto us in this world; yet God be thanked, that of those things
+that concern myself, it is lawful for me to deliberate myself,
+and all my deliberation is but concerning that which may be to me
+most profitable.  Now that unto every one is most profitable,
+which is according to his own constitution and nature.
+And my nature is, to be rational in all my actions and as a good,
+and natural member of a city and commonwealth, towards my fellow
+members ever to be sociably and kindly disposed and affected.
+My city and country as I am Antoninus, is Rome; as a man,
+the whole world.  Those things therefore that are expedient
+and profitable to those cities, are the only things that are
+good and expedient for me.
+
+XL.  Whatsoever in any kind doth happen to any one,
+is expedient to the whole.  And thus much to content us
+might suffice, that it is expedient for the whole in general.
+But yet this also shalt thou generally perceive, if thou dost
+diligently take heed, that whatsoever doth happen to any one man
+or men. . . . And now I am content that the word expedient,
+should more generally be understood of those things which we
+otherwise call middle things, or things indifferent;
+as health, wealth, and the like.
+
+XLI.  As the ordinary shows of the theatre and of other
+such places, when thou art presented with them, affect thee;
+as the same things still seen, and in the same fashion,
+make the sight ingrateful and tedious; so must all the things
+that we see all our life long affect us.  For all things,
+above and below, are still the same, and from the same causes.
+When then will there be an end?
+
+XLII.  Let the several deaths of men of all sorts, and of all
+sorts of professions, and of all sort of nations, be a perpetual
+object of thy thoughts, . . . so that thou mayst even come down
+to Philistio, Phoebus, and Origanion.  Pass now to other generations.
+Thither shall we after many changes, where so many brave orators are;
+where so many grave philosophers; Heraclitus, Pythagoras, Socrates.
+Where so many heroes of the old times; and then so many brave
+captains of the latter times; and so many kings.  After all these,
+where Eudoxus, Hipparchus, Archimedes; where so many other sharp,
+generous, industrious, subtile, peremptory dispositions;
+and among others, even they, that have been the greatest scoffers
+and deriders of the frailty and brevity of this our human life;
+as Menippus, and others, as many as there have been such as he.
+Of all these consider, that they long since are all dead, and gone.
+And what do they suffer by it!  Nay they that have not so much
+as a name remaining, what are they the worse for it?  One thing
+there is, and that only, which is worth our while in this world,
+and ought by us much to be esteemed; and that is, according to truth
+and righteousness, meekly and lovingly to converse with false,
+and unrighteous men.
+
+XLIII.  When thou wilt comfort and cheer thyself, call to mind the several
+gifts and virtues of them, whom thou dost daily converse with;
+as for example, the industry of the one; the modesty of another;
+the liberality of a third; of another some other thing.
+For nothing can so much rejoice thee, as the resemblances and
+parallels of several virtues, visible and eminent in the dispositions
+of those who live with thee; especially when, all at once,
+as near as may be, they represent themselves unto thee.
+And therefore thou must have them always in a readiness.
+
+XLIV.  Dost thou grieve that thou dost weigh but so many pounds,
+and not three hundred rather?  Just as much reason hast thou
+to grieve that thou must live but so many years, and not longer.
+For as for bulk and substance thou dost content thyself
+with that proportion of it that is allotted unto thee,
+so shouldst thou for time.  XLV.  Let us do our best endeavours
+to persuade them ; but however, if reason and justice lead
+thee to it, do it, though they be never so much against it.
+But if any shall by force withstand thee, and hinder thee in it,
+convert thy virtuous inclination from one object unto another,
+from justice to contented equanimity, and cheerful patience:
+so that what in the one is thy hindrance, thou mayst make use
+of it for the exercise of another virtue:  and remember that it
+was with due exception, and reservation, that thou didst
+at first incline and desire.  For thou didst not set thy mind
+upon things impossible.  Upon what then? that all thy desires
+might ever be moderated with this due kind of reservation.
+And this thou hast, and mayst always obtain, whether the thing
+desired be in thy power or no.  And what do I care for more,
+if that for which I was born and brought forth into the world
+(to rule all my desires with reason and discretion) may be?
+
+XLVI.  The ambitious supposeth another man's act, praise and applause,
+to be his own happiness; the voluptuous his own sense and feeling;
+but he that is wise, his own action.
+
+XLVII.  It is in thy power absolutely to exclude all manner
+of conceit and opinion, as concerning this matter; and by
+the same means, to exclude all grief and sorrow from thy soul.
+For as for the things and objects themselves, they of themselves
+have no such power, whereby to beget and force upon us any
+opinion at all.  XLVIII.  Use thyself when any man speaks
+unto thee, so to hearken unto him, as that in the interim
+thou give not way to any other thoughts; that so thou mayst
+(as far as is possible) seem fixed and fastened to his very soul,
+whosoever he be that speaks unto thee.
+
+XLIX.  That which is not good for the bee-hive, cannot be good
+for the bee.
+
+L. Will either passengers, or patients, find fault and complain,
+either the one if they be well carried, or the others if well cured?
+Do they take care for any more than this; the one, that their shipmaster
+may bring them safe to land, and the other, that their physician
+may effect their recovery?
+
+LI.  How many of them who came into the world at the same time when I did,
+are already gone out of it?
+
+LII.  To them that are sick of the jaundice, honey seems bitter;
+and to them that are bitten by a mad dog, the water terrible;
+and to children, a little ball seems a fine thing.
+And why then should I be angry? or do I think that error
+and false opinion is less powerful to make men transgress,
+than either choler, being immoderate and excessive, to cause
+the jaundice; or poison, to cause rage?
+
+LIII.  No man can hinder thee to live as thy nature doth require.
+Nothing can happen unto thee, but what the common good of
+nature doth require.
+
+LIV.  What manner of men they be whom they seek to please, and what to get,
+and by what actions:  how soon time will cover and bury all things,
+and how many it hath already buried!
+
+
+THE SEVENTH BOOK
+
+I. What is wickedness ?  It is that which many time
+and often thou hast already seen and known in the world.
+And so oft as anything doth happen that might otherwise
+trouble thee, let this memento presently come to thy mind,
+that it is that which thou hast already often Seen and known.
+Generally, above and below, thou shalt find but the same things.
+The very same things whereof ancient stories, middle age stories,
+and fresh stories are full whereof towns are full, and houses full.
+There is nothing that is new.  All things that are, are both
+usual and of little continuance.
+
+II.  What fear is there that thy dogmata, or philosophical
+resolutions and conclusions, should become dead in thee,
+and lose their proper power and efficacy to make thee live happy,
+as long as those proper and correlative fancies, and representations
+of things on which they mutually depend (which continually to stir
+up and revive is in thy power,) are still kept fresh and alive?
+It is in my power concerning this thing that is happened,
+what soever it be, to conceit that which is right and true.
+If it be, why then am I troubled?  Those things that are
+without my understanding, are nothing to it at all:
+and that is it only, which doth properly concern me.
+Be always in this mind, and thou wilt be right.
+
+Ill.  That which most men would think themselves most happy for,
+and would prefer before all things, if the Gods would grant it
+unto them after their deaths, thou mayst whilst thou livest grant
+unto thyself; to live again.  See the things of the world again,
+as thou hast already seen them.  For what is it else to live again?
+Public shows and solemnities with much pomp and vanity,
+stage plays, flocks and herds; conflicts and con tentions:
+a bone thrown to a company of hungry curs; a bait for
+greedy fishes; the painfulness, and continual burden-bearing
+of wretched ants, the running to and fro of terrified mice:
+little puppets drawn up and down with wires and nerves:
+these be the objects of the world.  among all these thou must
+stand steadfast, meekly affected, and free from all manner
+of indignation; with this right ratiocination and apprehension;
+that as the worth is of those things which a man doth affect,
+so is in very deed every man's worth more or less.
+
+IV.  Word after word, every one by itself, must the things that
+are spoken be conceived and understood; and so the things that
+are done, purpose after purpose, every one by itself likewise.
+And as in matter of purposes and actions, we must presently see
+what is the proper use and relation of every one; so of words must
+we be as ready, to consider of every one what is the true meaning,
+and signification of it according to truth and nature, however it
+be taken in common use.
+
+V. Is my reason, and understanding sufficient for this, or no?
+If it be sufficient, without any private applause, or public
+ostentation as of an instrument, which by nature I am provided of,
+I will make use of it for the work in hand, as of an instrument,
+which by nature I am provided of.  if it be not, and that otherwise
+it belong not unto me particularly as a private duty, I will either
+give it over, and leave it to some other that can better effect it:
+or I will endeavour it; but with the help of some other, who with
+the joint help of my reason, is able to bring somewhat to pass,
+that will now be seasonable and useful for the common good.
+For whatsoever I do either by myself, or with some other, the only thing
+that I must intend, is, that it be good and expedient for the public.
+For as for praise, consider how many who once were much commended,
+are now already quite forgotten, yea they that commended them,
+how even they themselves are long since dead and gone.
+Be not therefore ashamed, whensoever thou must use the help of others.
+For whatsoever it be that lieth upon thee to effect, thou must
+propose it unto thyself, as the scaling of walls is unto a soldier.
+And what if thou through either lameness or some other impediment
+art not able to reach unto the top of the battlements alone,
+which with the help of another thou mayst; wilt thou therefore
+give it over, or go about it with less courage and alacrity.
+because thou canst not effect it all alone?
+
+VI.  Let not things future trouble thee.  For if necessity so
+require that they come to pass, thou shalt (whensoever that is)
+be provided for them with the same reason, by which whatsoever
+is now present, is made both tolerable and acceptable unto thee.
+All things are linked and knitted together, and the knot is sacred,
+neither is there anything in the world, that is not kind and natural
+in regard of any other thing, or, that hath not some kind of reference
+and natural correspondence with whatsoever is in the world besides.
+For all things are ranked together, and by that decency of its due
+place and order that each particular doth observe, they all concur
+together to the making of one and the same ["Kosmos" ed] or world:
+as if you said, a comely piece, or an orderly composition.
+For all things throughout, there is but one and the same order;
+and through all things, one and the same God, the same substance
+and the same law.  There is one common reason, and one common truth,
+that belongs unto all reasonable creatures, for neither is there
+save one perfection of all creatures that are of the same kind,
+and partakers of the same reason.
+
+VII.  Whatsoever is material, doth soon vanish away into the common
+substance of the whole; and whatsoever is formal, or, whatsoever doth
+animate that which is material, is soon resumed into the common reason
+of the whole; and the fame and memory of anything, is soon swallowed
+up by the general age and duration of the whole.
+
+VIII.  To a reasonable creature, the same action is both according
+to nature, and according to reason.  IX.  Straight of itself,
+not made straight.
+
+X. As several members in one body united, so are reasonable
+creatures in a body divided and dispersed, all made and prepared
+for one common operation.  And this thou shalt apprehend the better,
+if thou shalt use thyself often to say to thyself, I am meloz,
+or a member of the mass and body of reasonable substances.
+But if thou shalt say I am meroz, or a part, thou dost
+not yet love men from thy heart.  The joy that thou takest
+in the exercise of bounty, is not yet grounded upon a due
+ratiocination and right apprehension of the nature of things.
+Thou dost exercise it as yet upon this ground barely,
+as a thing convenient and fitting; not, as doing good to thyself,
+when thou dost good unto others.  XI.  Of things that are external,
+happen what will to that which can suffer by external accidents.
+Those things that suffer let them complain themselves,
+if they will; as for me, as long as I conceive no such thing,
+that that which is happened is evil, I have no hurt;
+and it is in my power not to conceive any such thing.  XII.
+Whatsoever any man either doth or saith, thou must be good;
+not for any man's sake, but for thine own nature's sake;
+as if either gold, or the emerald, or purple, should ever be
+saying to themselves, Whatsoever any man either doth or saith,
+I must still be an emerald, and I must keep my colour.
+
+XIII.  This may ever be my comfort and security:  my understanding,
+that ruleth over all, will not of itself bring trouble
+and vexation upon itself.  This I say; it will not put itself
+in any fear, it will not lead itself into any concupiscence.
+If it be in the power of any other to compel it to fear,
+or to grieve, it is free for him to use his power.
+But sure if itself do not of itself, through some false
+opinion or supposition incline itself to any such disposition;
+there is no fear.  For as for the body, why should I
+make the grief of my body, to be the grief of my mind?
+If that itself can either fear or complain, let it.
+But as for the soul, which indeed, can only be truly
+sensible of either fear or grief; to which only it belongs
+according to its different imaginations and opinions,
+to admit of either of these, or of their contraries;
+thou mayst look to that thyself, that it suffer nothing.
+Induce her not to any such opinion or persuasion.
+The understanding is of itself sufficient unto itself,
+and needs not (if itself doth not bring itself to need) any other
+thing besides itself, and by consequent as it needs nothing,
+so neither can it be troubled or hindered by anything,
+if itself doth not trouble and hinder itself.
+
+XIV.  What is rv&nfLovia, or happiness:  but a7~o~ &d~wv, or,
+a good da~rnon, or spirit?  What then dost thou do here, O opinion?
+By the Gods I adjure thee, that thou get thee gone, as thou earnest:
+for I need thee not.  Thou earnest indeed unto me according to thy ancient
+wonted manner.  It is that, that all men have ever been subject unto.
+That thou camest therefore I am not angry with thee, only begone,
+now that I have found thee what thou art.
+
+XV.  Is any man so foolish as to fear change, to which all things
+that once were not owe their being?  And what is it, that is
+more pleasing and more familiar to the nature of the universe?
+How couldst thou thyself use thy ordinary hot baths, should not
+the wood that heateth them first be changed?  How couldst thou
+receive any nourishment from those things that thou hast eaten,
+if they should not be changed?  Can anything else almost
+(that is useful and profitable) be brought to pass without change?
+How then dost not thou perceive, that for thee also, by death,
+to come to change, is a thing of the very same nature,
+and as necessary for the nature of the universe?
+
+XVI.  Through the substance of the universe, as through a torrent
+pass all particular bodies, being all of the same nature, and all
+joint workers with the universe itself as in one of our bodies
+so many members among themselves.  How many such as Chrysippus,
+how many such as Socrates, how many such as Epictetus,
+hath the age of the world long since swallowed up and devoured?
+Let this, be it either men or businesses, that thou hast
+occasion to think of, to the end that thy thoughts be not
+distracted and thy mind too earnestly set upon anything,
+upon every such occasion presently come to thy mind.
+Of all my thoughts and cares, one only thing shall be the object,
+that I myself do nothing which to the proper constitution of man,
+(either in regard of the thing itself, or in regard of the manner,
+or of the time of doing,) is contrary.  The time when thou
+shalt have forgotten all things, is at hand.  And that time
+also is at hand, when thou thyself shalt be forgotten by all.
+Whilst thou art, apply thyself to that especially which unto
+man as he is a mart, is most proper and agreeable, and that is,
+for a man even to love them that transgress against him.
+This shall be, if at the same time that any such thing doth happen,
+thou call to mind, that they are thy kinsmen; that it is through
+ignorance and against their wills that they sin; and that within
+a very short while after, both thou and he shall be no more.
+But above all things, that he hath not done thee any hurt;
+for that by him thy mind and understanding is not made worse or
+more vile than it was before.  XVII.  The nature of the universe,
+of the common substance of all things as it were of so much wax hath
+now perchance formed a horse; and then, destroying that figure,
+hath new tempered and fashioned the matter of it into the form
+and substance of a tree:  then that again into the form
+and substance of a man:  and then that again into some other.
+Now every one of these doth subsist but for a very little while.
+As for dissolution, if it be no grievous thing to the chest
+or trunk, to be joined together; why should it be more grievous
+to be put asunder?
+
+XVIII.  An angry countenance is much against nature, and it is
+oftentimes the proper countenance of them that are at the point
+of death.  But were it so, that all anger and passion were so
+thoroughly quenched in thee, that it were altogether impossible
+to kindle it any more, yet herein must not thou rest satisfied,
+but further endeavour by good consequence of true ratiocination,
+perfectly to conceive and understand, that all anger and
+passion is against reason.  For if thou shalt not be sensible
+of thine innocence; if that also shall be gone from thee,
+the comfort of a good conscience, that thou doest all things
+according to reason:  what shouldest thou live any longer for?
+All things that now thou seest, are but for a moment.
+That nature, by which all things in the world are administered,
+will soon bring change and alteration upon them, and then
+of their substances make other things like unto them : and then
+soon after others again of the matter and substance of these:
+that so by these means, the world may still appear fresh
+and new.  XIX.  Whensoever any man doth trespass against other,
+presently consider with thyself what it was that he did
+suppose to be good, what to be evil, when he did trespass.
+For this when thou knowest, thou wilt pity him thou wilt
+have no occasion either to wonder, or to be angry.
+For either thou thyself dust yet live in that error
+and ignorance, as that thou dust suppose either that very thing
+that he doth, or some other like worldly thing, to be good;
+and so thou art bound to pardon him if he have done that
+which thou in the like case wouldst have done thyself.
+Or if so be that thou dost not any more suppose the same things
+to be good or evil, that he doth; how canst thou but be gentle
+unto him that is in an error?
+
+XX.  Fancy not to thyself things future, as though they were
+present but of those that are present, take some aside, that thou
+takest most benefit of, and consider of them particularly,
+how wonderfully thou wouldst want them, if they were not present.
+But take heed withal, lest that whilst thou dust settle thy
+contentment in things present, thou grow in time so to overprize them,
+as that the want of them (whensoever it shall so fall out) should be
+a trouble and a vexation unto thee.  Wind up thyself into thyself.
+Such is the nature of thy reasonable commanding part, as that if it
+exercise justice, and have by that means tranquillity within itself,
+it doth rest fully satisfied with itself without any other thing.
+
+XXI.  Wipe off all opinion stay the force and violence
+of unreasonable lusts and affections:  circumscribe the
+present time examine whatsoever it be that is happened,
+either to thyself or to another:  divide all present objects,
+either in that which is formal or material think of the last hour.
+That which thy neighbour bath committed, where the guilt of it lieth,
+there let it rest.  Examine in order whatsoever is spoken.
+Let thy mind penetrate both into the effects, and into the causes.
+Rejoice thyself with true simplicity, and modesty; and that
+all middle things between virtue and vice are indifferent
+unto thee.  Finally, love mankind; obey God.  XXII.  All things
+(saith he) are by certain order and appointment.
+And what if the elements only.
+
+It will suffice to remember, that all things in general
+are by certain order and appointment:  or if it be but few.
+And as concerning death, that either dispersion, or the atoms,
+or annihilation, or extinction, or translation will ensue.
+And as concerning pain, that that which is intolerable is soon
+ended by death; and that which holds long must needs be tolerable;
+and that the mind in the meantime (which is all in all)
+may by way of jnterclusion, or interception, by stopping all
+manner of commerce and sympathy with the body, still retain its
+own tranquillity.  Thy understanding is not made worse by it.
+As for those parts that suffer, let them, if they can,
+declare their grief themselves.  As for praise and commendation,
+view their mind and understanding, what estate they are in;
+what kind of things they fly, and what things they seek after:
+and that as in the seaside, whatsoever was before to be seen,
+is by the continual succession of new heaps of sand cast up one
+upon another, soon hid and covered; so in this life, all former
+things by those which immediately succeed.  XXIII.  Out of Plato.
+'He then whose mind is endowed with true magnanimity, who hath
+accustomed himself to the contemplation both of all times,
+and of all things in general; can this mortal life (thinkest thou)
+seem any great matter unto him?  It is not possible, answered he.
+Then neither will such a one account death a grievous thing?
+By no means.'
+
+XXIV.  Out of Antisthenes.  'It is a princely thing to do well,
+and to be ill-spoken of.  It is a shameful thing that the face
+should be subject unto the mind, to be put into what shape it will,
+and to be dressed by it as it will; and that the mind should
+not bestow so much care upon herself, as to fashion herself,
+and to dress herself as best becometh her.'
+
+XXV.  Out of several poets and comics.  'It will but little
+avail thee, to turn thine anger and indignation upon
+the things themselves that have fallen across unto thee.
+For as for them, they are not sensible of it, &c. Thou
+shalt but make thyself a laughing-stock; both unto the Gods
+and men, &c. Our life is reaped like a ripe ear of corn;
+one is yet standing and another is down, &c. But if so be that I
+and my children be neglected by the gods, there is some reason
+even for that, &c. As long as right and equity is of my side,
+&c. Not to lament with them, not to tremble, &c'
+
+XXVI.  Out of Plato.  'My answer, full of justice and equity,
+should be this:  Thy speech is not right, O man! if thou
+supposest that he that is of any worth at all, should apprehend
+either life or death, as a matter of great hazard and danger;
+and should not make this rather his only care, to examine his
+own actions, whether just or unjust:  whether actions of a good,
+or of a wicked man, &c. For thus in very truth stands the case,
+O ye men of Athens.  What place or station soever a man
+either hath chosen to himself, judging it best for himself;
+or is by lawful authority put and settled in, therein do I think
+(all appearance of danger notwithstanding) that he should continue,
+as one who feareth neither death, nor anything else, so much
+as he feareth to commit anything that is vicious and shameful,
+&c. But, O noble sir, consider I pray, whether true generosity
+and true happiness, do not consist in somewhat else rather,
+than in the preservation either of our, or other men's lives.
+For it is not the part of a man that is a man indeed, to desire
+to live long or to make much of his life whilst he Iiveth:
+but rather (he that is such) will in these things wholly refer
+himself unto the Gods, and believing that which every woman can
+tell him, that no man can escape death; the only thing that
+he takes thought and care for is this, that what time he liveth,
+he may live as well and as virtuously as he can possibly, &c. To
+look about, and with the eyes to follow the course of the stars
+and planets as though thou wouldst run with them; and to mind
+perpetually the several changes of the elements one into another.
+For such fancies and imaginations, help much to purge away the dross
+and filth of this our earthly life,' &c. That also is a fine passage
+of Plato's, where he speaketh of worldly things in these words:
+'Thou must also as from some higher place look down, as it were,
+upon the things of this world, as flocks, armies, husbandmen's labours,
+marriages, divorces, generations, deaths:  the tumults of courts
+and places of judicatures; desert places; the several nations
+of barbarians, public festivals, mournmgs, fairs, markets.'
+How all things upon earth are pell-mell; and how miraculously
+things contrary one to another, concur to the beauty and perfection
+of this universe.
+
+XXVII.  To look back upon things of former ages, as upon the manifold
+changes and conversions of several monarchies and commonwealths.
+We may also foresee things future, for they shall all be of
+the same kind; neither is it possible that they should leave
+the tune, or break the concert that is now begun, as it were,
+by these things that are now done and brought to pass in the world.
+It comes all to one therefore, whether a man be a spectator
+of the things of this life but forty years, or whether he see
+them ten thousand years together:  for what shall he see more?
+'And as for those parts that came from the earth, they shall
+return unto the earth again; and those that came from heaven,
+they also shall return unto those heavenly places.'
+Whether it be a mere dissolution and unbinding of the manifold
+intricacies and entanglements of the confused atoms;
+or some such dispersion of the simple and incorruptible
+elements . . . 'With meats and drinks and divers charms,
+they seek to divert the channel, that they might not die.
+Yet must we needs endure that blast of wind that cometh from above,
+though we toil and labour never so much.'
+
+XXVIII.  He hath a stronger body, and is a better wrestler
+than I. What then?  Is he more bountiful? is he more modest?
+Doth he bear all adverse chances with more equanimity:
+or with his neighbour's offences with more meekness and
+gentleness than I?
+
+XXIX.  Where the matter may be effected agreeably to that reason,
+which both unto the Gods and men is common, there can be no just cause
+of grief or sorrow.  For where the fruit and benefit of an action
+well begun and prosecuted according to the proper constitution
+of man may be reaped and obtained, or is sure and certain,
+it is against reason that any damage should there be suspected.
+In all places, and at all times, it is in thy power religiously
+to embrace whatsoever by God's appointment is happened unto thee,
+and justly to converse with those men, whom thou hast to do with,
+and accurately to examine every fancy that presents itself,
+that nothing may slip and steal in, before thou hast rightly
+apprehended the true nature of it.
+
+XXX.  Look not about upon other men's minds and understandings;
+but look right on forwards whither nature, both that of the universe,
+in those things that happen unto thee; and thine in particular,
+in those things that are done by thee:  doth lead, and direct thee.
+Now every one is bound to do that, which is consequent and agreeable
+to that end which by his true natural constitution he was ordained unto.
+As for all other things, they are ordained for the use
+of reasonable creatures:  as in all things we see that that
+which is worse and inferior, is made for that which is better.
+Reasonable creatures, they are ordained one for another.
+That therefore which is chief in every man's constitution, is,
+that he intend the common good.  The second is, that he yield
+not to any lusts and motions of the flesh.  For it is the part
+and privilege of the reasonable and intellective faculty,
+that she can so bound herself, as that neither the sensitive,
+nor the appetitive faculties, may not anyways prevail upon her.
+For both these are brutish.  And therefore over both she
+challengeth mastery, and cannot anyways endure, if in her right temper,
+to be subject unto either.  And this indeed most justly.
+For by nature she was ordained to command all in the body.
+The third thing proper to man by his constitution, is, to avoid
+all rashness and pre-cipitancy; and not to be subject to error.
+To these things then, let the mind apply herself and go straight on,
+without any distraction about other things, and she hath her end,
+and by consequent her happiness.
+
+XXXI.  As one who had lived, and were now to die by right,
+whatsoever is yet remaining, bestow that wholly as a gracious
+overplus upon a virtuous life.  Love and affect that only,
+whatsoever it be that happeneth, and is by the fates
+appointed unto thee.  For what can be more reasonable?
+And as anything doth happen unto thee by way of cross,
+or calamity, call to mind presently and set before thine eyes,
+the examples of some other men, to whom the self-same thing
+did once happen likewise.  Well, what did they?  They grieved;
+they wondered ; they complained.  And where are they now?
+All dead and gone.  Wilt thou also be like one of them?
+Or rather leaving to men of the world (whose life both
+in regard of themselves, and them that they converse with,
+is nothing but mere mutability; or men of as fickle minds,
+as fickle bodies; ever changing and soon changed themselves:
+let it be thine only care and study, how to make a right use
+of all such accidents.  For there is good use to be made
+of them, and they will prove fit matter for thee to work upon,
+if it shall be both thy care and thy desire, that whatsoever
+thou doest, thou thyself mayst like and approve thyself for it.
+And both these, see, that thou remember well, according as
+the diversity of the matter of the action that thou art about
+shall require.  Look within; within is the fountain of all good.
+Such a fountain, where springing waters can never fail,
+so thou dig still deeper and deeper.  XXXII.  Thou must
+use thyself also to keep thy body fixed and steady;
+free from all loose fluctuant either motion, or posture.
+And as upon thy face and looks, thy mind hath easily power
+over them to keep them to that which is grave and decent;
+so let it challenge the same power over the whole body also.
+But so observe all things in this kind, as that it be without
+any manner of affectation.
+
+XXXIII.  The art of true living in this world is more like a wrestler's,
+than a dancer's practice.  For in this they both agree, to teach a man
+whatsoever falls upon him, that he may be ready for it, and that nothing
+may cast him down.
+
+XXXIV.  Thou must continually ponder and consider with thyself,
+what manner of men they be, and for their minds and understandings
+what is their present estate, whose good word and testimony thou
+dost desire.  For then neither wilt thou see cause to complain
+of them that offend against their wills; or find any want
+of their applause, if once thou dost but penetrate into the true
+force and ground both of their opinions, and of their desires.
+'No soul (saith he) is willingly bereft of the truth,'
+and by consequent, neither of justice, or temperance, or kindness,
+and mildness; nor of anything that is of the same kind.
+It is most needful that thou shouldst always remember this.
+For so shalt thou be far more gentle and moderate towards all men.
+
+XXXV.  What pain soever thou art in, let this presently come
+to thy mind, that it is not a thing whereof thou needest
+to be ashamed, neither is it a thing whereby thy understanding,
+that hath the government of all, can be made worse.  For neither
+in regard of the substance of it, nor in regard of the end of it
+(which is, to intend the common good) can it alter and corrupt it.
+This also of Epicurus mayst thou in most pains find some help of,
+that it is 'neither intolerable, nor eternal;' so thou keep thyself
+to the true bounds and limits of reason and give not way to opinion.
+This also thou must consider, that many things there be,
+which oftentimes unsensibly trouble and vex thee, as not armed
+against them with patience, because they go not ordinarily under
+the name of pains, which in very deed are of the same nature as pain;
+as to slumber unquietly, to suffer heat, to want appetite:
+when therefore any of these things make thee discontented,
+check thyself with these words:  Now hath pain given thee the foil;
+thy courage hath failed thee.
+
+XXXVI.  Take heed lest at any time thou stand so affected,
+though towards unnatural evil men, as ordinary men are commonly
+one towards another.
+
+XXXVII.  How know we whether Socrates were so eminent indeed, and of
+so extraordinary a disposition?  For that he died more gloriously,
+that he disputed with the Sophists more subtilly; that he watched in the
+frost more assiduously; that being commanded to fetch innocent Salaminius,
+he refused to do it more generously; all this will not serve.
+Nor that he walked in the streets, with much gravity and majesty,
+as was objected unto him by his adversaries:  which nevertheless
+a man may well doubt of, whether it were so or no, or, which above
+all the rest, if so be that it were true, a man would well consider of,
+whether commendable, or dis-commendable. The thing therefore that we
+must inquire into, is this; what manner of soul Socrates had:
+whether his disposition was such; as that all that he stood upon,
+and sought after in this world, was barely this, that he might ever
+carry himself justly towards men, and holily towards the Gods.
+Neither vexing himself to no purpose at the wickedness of others,
+nor yet ever condescending to any man's evil fact, or evil
+intentions, through either fear, or engagement of friendship.
+Whether of those things that happened unto him by God's appointment,
+he neither did wonder at any when it did happen, or thought it
+intolerable in the trial of it.  And lastly, whether he never did suffer
+his mind to sympathise with the senses, and affections of the body.
+For we must not think that Nature hath so mixed and tempered it
+with the body, as that she hath not power to circumscribe herself,
+and by herself to intend her own ends and occasions.
+
+XXXVIII.  For it is a thing very possible, that a man
+should be a very divine man, and yet be altogether unknown.
+This thou must ever be mindful of, as of this also,
+that a man's true happiness doth consist in very few things.
+And that although thou dost despair, that thou shalt ever
+be a good either logician, or naturalist, yet thou art never
+the further off by it from being either liberal, or modest,
+or charitable, or obedient unto God.  XXXIX.  Free from all
+compulsion in all cheerfulness and alacrity thou mayst run out
+thy time, though men should exclaim against thee never so much,
+and the wild beasts should pull in sunder the poor members
+of thy pampered mass of flesh.  For what in either of these
+or the like cases should hinder the mind to retain her own
+rest and tranquillity, consisting both in the right judgment
+of those things that happen unto her, and in the ready use
+of all present matters and occasions?  So that her judgment
+may say, to that which is befallen her by way of cross:
+this thou art in very deed, and according to thy true nature:
+notwithstanding that in the judgment of opinion thou dust
+appear otherwise:  and her discretion to the present object;
+thou art that, which I sought for.  For whatsoever it be,
+that is now present, shall ever be embraced by me as a fit
+and seasonable object, both for my reasonable faculty,
+and for my sociable, or charitable inclination to work upon.
+And that which is principal in this matter, is that it may be
+referred either unto the praise of God, or to the good of men.
+For either unto God or man, whatsoever it is that doth happen
+in the world hath in the ordinary course of nature its
+proper reference; neither is there anything, that in regard
+of nature is either new, or reluctant and intractable,
+but all things both usual and easy.
+
+XL.  Then hath a man attained to the estate of perfection in his
+life and conversation, when he so spends every day, as if it
+were his last day:  never hot and vehement in his affections,
+nor yet so cold and stupid as one that had no sense;
+and free from all manner of dissimulation.
+
+XLI.  Can the Gods, who are immortal, for the continuance of so
+many ages bear without indignation with such and so many sinners,
+as have ever been, yea not only so, but also take such care for them,
+that they want nothing; and dust thou so grievously take on,
+as one that could bear with them no longer; thou that art but for
+a moment of time? yea thou that art one of those sinners thyself?
+A very ridiculous thing it is, that any man should dispense
+with vice and wickedness in himself, which is in his power
+to restrain; and should go about to suppress it in others,
+which is altogether impossible.
+
+XLII.  What object soever, our reasonable and sociable
+faculty doth meet with, that affords nothing either for
+the satisfaction of reason, or for the practice of charity,
+she worthily doth think unworthy of herself.  XLIII.  When thou
+hast done well, and another is benefited by thy action,
+must thou like a very fool look for a third thing besides,
+as that it may appear unto others also that thou hast done well,
+or that thou mayest in time, receive one good turn for another?
+No man useth to be weary of that which is beneficial unto him.
+But every action according to nature, is beneficial.
+Be not weary then of doing that which is beneficial unto thee,
+whilst it is so unto others.
+
+XLIV.  The nature of the universe did once certainly before it
+was created, whatsoever it hath done since, deliberate and so
+resolve upon the creation of the world.  Now since that time,
+whatsoever it is, that is and happens in the world,
+is either but a consequent of that one and first deliberation:
+or if so be that this ruling rational part of the world,
+takes any thought and care of things particular, they are
+surely his reasonable and principal creatures, that are
+the proper object of his particular care and providence.
+This often thought upon, will much conduce to thy tranquillity.
+
+
+THE EIGHTH BOOK
+
+I. This also, among other things, may serve to keep thee
+from vainglory; if thou shalt consider, that thou art now altogether
+incapable of the commendation of one, who all his life long,
+or from his youth at least, hath lived a philosopher's life.
+For both unto others, and to thyself especially, it is well known,
+that thou hast done many things contrary to that perfection of life.
+Thou hast therefore been confounded in thy course, and henceforth it
+will be hard for thee to recover the title and credit of a philosopher.
+And to it also is thy calling and profession repugnant.  If therefore
+thou dost truly understand, what it is that is of moment indeed;
+as for thy fame and credit, take no thought or care for that:
+let it suffice thee if all the rest of thy life, be it more or less,
+thou shalt live as thy nature requireth, or accor-ing to the true
+and natural end of thy making.  Take pains therefore to know
+what it is that thy nature requireth, and let nothing else
+distract thee.  Thou hast already had sufficient experience,
+that of those many things that hitherto thou hast erred and
+wandered about, thou couldst not find happiness in any of them.
+Not in syllogisms, and logical subtilties, not in wealth, not in
+honour and reputation, not in pleasure.  In none of all these.
+Wherein then is it to be found?  In the practice of those things,
+which the nature of man, as he is a man, doth require.  How then shall
+he do those things? if his dogmata, or moral tenets and opinions
+(from which all motions and actions do proceed), be right and true.
+Which be those dogmata?  Those that concern that which is good or evil,
+as that there is nothing truly good and beneficial unto man,
+but that which makes him just, temperate, courageous, liberal;
+and that there is nothing truly evil and hurtful unto man,
+but that which causeth the contrary effects.
+
+II.  Upon every action that thou art about, put this question
+to thyself; How will this when it is done agree with me?
+Shall I have no occasion to repent of it?  Yet a very little
+while and I am dead and gone; and all things are at end.
+What then do I care for more than this, that my present
+action whatsoever it be, may be the proper action of one that
+is reasonable; whose end is, the common good; who in all things
+is ruled and governed by the same law of right and reason,
+by which God Himself is.
+
+III.  Alexander, Caius, Pompeius; what are these
+to Diogenes, Heraclitus, and Socrates?  These penetrated into
+the true nature of things; into all causes, and all subjects:
+and upon these did they exercise their power and authority.
+But as for those, as the extent of their error was, so far
+did their slavery extend.
+
+IV.  What they have done, they will still do, although thou
+shouldst hang thyself.  First; let it not trouble thee.
+For all things both good and evil:  come to pass according
+to the nature and general condition of the universe,
+and within a very little while, all things will be at
+an end; no man will be remembered:  as now of Africanus
+(for example) and Augustus it is already come to pass.
+Then secondly; fix thy mind upon the thing itself; look into it,
+and remembering thyself, that thou art bound nevertheless
+to be a good man, and what it is that thy nature requireth
+of thee as thou art a man, be not diverted from what thou
+art about, and speak that which seemeth unto thee most just:
+only speak it kindly, modestly, and without hypocrisy.
+
+V. That which the nature of the universe dotb busy
+herself about, is; that which is here, to transfer it thither,
+to change it, and thence again to take it away, and to carry it
+to another place.  So that thou needest not fear any new thing.
+For all things are usual and ordinary; and all things are
+disposed by equality.  VI.  Every particular nature hath content,
+when in its own proper course it speeds.  A reasonable nature doth
+then speed, when first in matter of fancies and imaginations,
+it gives no consent to that which is either false uncertain.
+Secondly, when in all its motions and resolutions it takes its
+level at the common good only, and that it desireth nothing,
+and flieth from nothing, bet what is in its own power to compass
+or avoid.  And lastly, when it willingly and gladly embraceth,
+whatsoever is dealt and appointed unto it by the common nature.
+For it is part of it; even as the nature of any one leaf,
+is part of the common nature of all plants and trees.
+But that the nature of a leaf, is part of a nature both
+unreasonable and unsensibIe, and which in its proper end
+may be hindered; or, which is servile and slavish : whereas
+the nature of man is part of a common nature which cannot
+be hindered, and which is both reasonable and just.
+From whence also it is, that accord ing to the worth of everything,
+she doth make such equal distribution of all things, as of duration,
+substance form, operation, and of events and accidents.
+But herein consider not whether thou shalt find this equality
+rn everything abu;oluteiy and by itself; but whether
+in all the particulars of some one thing taken together,
+and compared with all the particulars of some other thing,
+and them together likewise.
+
+VII.  Thou hast no time nor opportunity to read.  What then?
+Hast thou not time and opportunity to exercise thyself, not to
+wrong thyself; to strive against all carnal pleasures and pains,
+and to aet the upper hand of them; to contemn honour and vainglory;
+and not only, not to be angry with them, whom towards thee thou doest
+find unsensible and unthankful; but also to have a care of them still,
+and of their welfare?  VIII.  Forbear henceforth to complain
+of the trouble of a courtly life, either in public before others,
+or in private by thyself.
+
+IX.  Repentance is an inward and self-reprehension for the neglect
+or omission of somewhat that was profitable.  Now whatsoever is good,
+is also profltable, and it is the part of an honest virtuous
+man to set by it, and to make reckoning of it accordingly.
+But never did any honest virtuous man repent of the neglect
+or omission of any carnal pleasure : no carnal pleasure then
+is either good or profitable.
+
+X. This, what is it in itself, and by itself, according to its
+proper constitution?  What is the substance of it?  What is
+the matter, or proper use ?  What is the form or efflcient cause?
+What is it for in this world, and how long will it abide?
+Thus must thou examine all things, that present themselves unto thee.
+
+XI.  When thou art hard to he stirred up and awaked out of
+thy sleep, admonish thyself and call to mind, that, to perform
+actions tending to the common good is that which thine own
+proper constitution, and that which the nature of man do require.
+]3ut to sleep, is common to unreasonable creatures also.
+And what more proper and natural, yea what more kind and pleasing,
+than that which is according to nature?
+
+XII.  As every fancy and imagination presents itself unto thee, consider
+(if it be possible) the true nature, and the proper qualities of it,
+and reason with thyself about it.
+
+XIII.  At thy first encounter with any one, say presently to thyself:
+This man, what are his opinions concerning that which is good or evil?
+as concerning pain, pleasure, and the causes of both; concerning honour,
+and dishonour, concerning life and death? thus and thus.  Now if it be
+no wonder that a man should have such and such opinions, how can it be
+a wonder that he should do such and such things ?  I will remember then,
+that he cannot but do as he doth, holding those opinions that he doth.
+Remember, that as it is a shame for any man to wonder that a fig tree
+should bear figs, so also to wonder that the world should bear anything,
+whatsoever it is which in the ordinary course of nature it may bear.
+To a physician also and to a pilot it is a shame either for the one
+to wonder, that such and such a one should have an ague; or for the other,
+that the winds should prove Contrary.
+
+XIV.  Remember, that to change thy mind upon occasion, and to
+follow him that is able to rectify thee, is equally ingenuous,
+as to find out at the first, what is right and just, without help.
+For of thee nothing is required, ti, is beyond the extent of thine
+own deliberation and jun.  merit, arid of thine own understanding.
+
+XV.  If it were thine act and in thine own power, wi:
+wouldcst thou do it ?  If it were not, whom dost tin accuse?
+the atoms, or the Gods?  For to do either, the part of a mad man.
+Thou must therefore blame nobody, but if it be in thy power,
+redress what is amiss; if it be not, to what end is it to complain?
+For nothing should be done but to some certain end.
+
+XVI.  Whatsoever dieth and falleth, however and wheresoever it die and
+fall, it cannot fall out of the world.  here it have its abode and change,
+here also shall it have its dissolution into its proper elements.
+The same are the world's elements, and the elements of which thou
+dost consist.  And they when they are changed, they murmur not;
+why shouldest thou?
+
+XVII.  Whatsoever is, was made for something:  as a horse, a vine.
+Why wonderest thou?  The sun itself will say of itself, I was
+made for something; and so hath every god its proper function.
+What then were then made for? to disport and delight thyself?
+See how even common sense and reason cannot brook it.
+
+XVIII.  Nature hath its end as well in the end and final consummation
+of anything that is, as in the begin-nine and continuation of it.
+
+XIX.  As one that tosseth up a ball.  And what is a.
+ball the better, if the motion of it be upwards; or the worse
+if it be downwards; or if it chance to fall upon the ground?
+So for the bubble; if it continue, what it the better? and if
+it dissolve, what is it the worse And so is it of a candle too.
+And so must thou reason with thyself, both in matter of fame,
+and in matter of death.  For as for the body itself,
+(the subject of death) wouldest thou know the vileness of it ?
+Turn it about that thou mayest behold it the worst sides upwards
+as well, as in its more ordinary pleasant shape; how doth it look,
+when it is old and withered? when sick and pained? when in the act
+of lust, and fornication?  And as for fame.  This life is short.
+Both he that praiseth, and he that is praised; he that remembers,
+and he that is remembered, will soon be dust and ashes.
+Besides, it is but in one corner of this part of the world
+that thou art praised; and yet in this corner, thou hast not
+the joint praises of all men; no nor scarce of any one constantly.
+And yet the whole earth itself, what is it but as one point,
+in regard of the whole world?
+
+XX.  That which must be the subject of thy consideration,
+is either the matter itself, or the dogma, or the operation,
+or the true sense and signification.
+
+XXI.  Most justly have these things happened unto thee:
+why dost not thou amend?  O but thou hadst rather become
+good to-morrow, than to be so to-day. XXII.  Shall I do it?
+I will; so the end of my action be to do good unto men.
+Doth anything by way of cross or adversity happen unto me?
+I accept it, with reference unto the Gods, and their providence;
+the fountain of all things, from which whatsoever comes to pass,
+doth hang and depend.
+
+XXIII.  By one action judge of the rest:  this bathing which usually
+takes up so much of our time, what is it?  Oil, sweat, filth;
+or the sordes of the body:  an excre-mentitious viscosity,
+the excrements of oil and other ointments used about the body,
+and mixed with the sordes of the body:  all base and loathsome.
+And such almost is every part of our life; and every
+worldly object.  XXIV.  Lucilla buried Verus; then was Lucilla
+herself buried by others.  So Secunda Maximus, then Secunda herself.
+So Epitynchanus, Diotimus; then Epitynchanus himself.
+So Antoninus Pius, Faustina his wife; then Antoninus himself.
+This is the course of the world.  First Celer, Adrianus;
+then Adrianus himself.  And those austere ones; those that
+foretold other men's deaths; those that were so proud
+and stately, where are they now?  Those austere ones I mean,
+such as were Charax, and Demetrius the Platonic, and Eudaemon,
+and others like unto those.  They were all but for one day;
+all dead and gone long since.  Some of them no sooner dead,
+than forgotten.  Others soon turned into fables.  Of others,
+even that which was fabulous, is now long since forgotten.
+This thereafter thou must remember, that whatsoever thou art
+compounded of, shall soon be dispersed, and that thy life and breath,
+or thy soul, shall either he no more or shall ranslated,
+and appointed to some certain place and station.  XXV.  The true
+joy of a man, is to do that which properly belongs unto a man.
+That which is most proper unto a man, is, first, to he kindly
+affected towards them that are of the same kind and nature as he is
+himself to contemn all sensual motions and appetites, to discern
+rightly all plausible fancies and imaginations, to contemplate
+the nature of the universe; both it, and things that are done in it.
+In which kind of con templation three several relations are
+to be observed The first, to the apparent secondary cause.
+The Second to the first original cause, God, from whom
+originally proceeds whatsoever doth happen in the world.
+The third and last, to them that we live and converse with:
+what use may be made of it, to their use and benefit XXVI.
+If pain be an evil, either it is in regard of the body; (and that
+cannot be, because the body of itself is altogether insensible:)
+or in regard of the soul But it is in the power of the soul,
+to preserve her own peace and tranquillity, and not to suppose
+that pain is evil.  For all judgment and deliberation;
+all prosecution, or aversation is from within, whither the sense
+of evil (except it be let in by opinion) cannot penetrate.
+
+XXVII.  Wipe off all idle fancies, and say unto thyselF incessantly;
+Now if I will, it is in my power to keep out of this my soul
+all wickedness, all lust, and concupiscences, all trouble
+and confusion.  But on the contrary to behold and consider
+all things according to their true nature, and to carry
+myself towards everything according to its true worth.
+Remember then this thy power that nature hath given thee.
+
+XXVIII.  Whether thou speak in the Senate or whether thou speak
+to any particular, let thy speech In always grave and modest.
+But thou must not openly and vulgarly observe that sound
+and exact form of speaking, concerning that which is truly good
+and truly civil; the vanity of the world, and of worldly men:
+which otherwise truth and reason doth prescribe.
+
+XXIX.  Augustus his court; his wife, his daughter, his nephews,
+his sons-in-law his sister, Agrippa, his kinsmen, his domestics,
+his friends; Areus, Maecenas, his slayers of beasts for sacrifice
+and divination:  there thou hast the death of a whole court together.
+Proceed now on to the rest that have been since that of Augustus.
+Hath death dwelt with them otherwise, though so many and so stately
+whilst they lived, than it doth use to deal with any one particular man?
+Consider now the death of a whole kindred and family,
+as of that of the Pompeys, as that also that useth to be written
+upon some monuments, HE WASS THE LAST OF HIS OWN KINDRED.
+O what care did his predecessors take, that they might leave a successor,
+yet behold at last one or other must of necessity be THE LAST.
+Here again therefore consider the death of a whole kindred.
+
+XXX.  Contract thy whole life to the measure and proportion of one
+single action.  And if in every particular action thou dost perform
+what is fitting to the utmost of thy power, let it suffice thee.
+And who can hinder thee, but that thou mayest perform what
+is fitting?  But there may be some outward let and impediment.
+Not any, that can hinder thee, but that whatsoever thou dost,
+thou may do it, justly, temperately, and with the praise of God.
+Yea, but there may be somewhat, whereby some operation or other
+of thine may he hindered.  And then, with that very thing that
+doth hinder, thou mayest he well pleased, and so by this gentle
+and equanimious conversion of thy mind unto that which may be,
+instead of that which at first thou didst intend, in the room
+of that former action there succeedeth another, which agrees
+as well with this contraction of thy life, that we now speak of.
+
+XXXI.  Receive temporal blessings without ostentation, when they are sent
+and thou shalt be able to part with them with all readiness and facility
+when they are taken from thee again.
+
+XXXII.  If ever thou sawest either a hand, or a foot, or a head
+lying by itself, in some place or other, as cut off from the rest
+of the body, such must thou conceive him to make himself, as much
+as in him lieth, that either is offended with anything that is happened,
+(whatsoever it be) and as it were divides himself from it:
+or that commits anything against the natural law of mutual correspondence,
+and society among men:  or, he that, commits any act of uncharitableness.
+Whosoever thou art, thou art such, thou art cast forth I know not
+whither out of the general unity, which is according to nature.
+Thou went born indeed a part, but now thou hast cut thyself off.
+However, herein is matter of joy and exultation, that thou mayst be
+united again.  God bath not granted it unto any other part, that once
+separated and cut off, it might be reunited, and come together again.
+But, behold, that GOODNESS how great and immense it is! which hath
+so much esteemed MAN.  As at first be was so made, that he needed not,
+except he would himself, have divided himself from the whole;
+so once divided and cut off, IT hath so provided and ordered it,
+that if he would himself, he might return, and grow together again,
+and be admitted into its former rank and place of a part,
+as he was before.
+
+XXXIII.  As almost all her other faculties and properties
+the nature of the universe bath imparted unto every
+reasonable creature, so this in particular we have received
+from her, that as whatsoever doth oppose itself unto her,
+and doth withstand her in her purposes and intentions, she doth,
+though against its will and intention, bring it about to herself,
+to serve herself of it in the execution of her own destinated ends;
+and so by this though not intended co-operation of it with
+herself makes it part of herself whether it will or no.
+So may every reasonable creature, what crosses and impediments
+soever it meets with in the course of this mortal life,
+it may use them as fit and proper objects, to the furtherance
+of whatsoever it intended and absolutely proposed unto itself
+as its natural end and happiness.
+
+XXXIV.  Let not the general representation unto thyself of the wretchedness
+of this our mortal life, trouble thee.  Let not thy mind wander
+up and down, and heap together in her thoughts the many troubles
+and grievous calamities which thou art as subject unto as any other.
+But as everything in particular doth happen, put this question
+unto thyself, and say:  What is it that in this present matter,
+seems unto thee so intolerable?  For thou wilt be ashamed to confess it.
+Then upon this presently call to mind, that neither that which is future,
+nor that which is past can hurt thee; but that only which is present.
+(And that also is much lessened, if thou dost lightly circumscribe it:)
+and then check thy mind if for so little a while, (a mere instant),
+it cannot hold out with patience.
+
+XXXV.  What? are either Panthea or Pergamus abiding to this day
+by their masters' tombs? or either Chabrias or Diotimus by that
+of Adrianus?  O foolery!  For what if they did, would their masters
+be sensible of It? or if sensible, would they be glad of it? or
+if glad, were these immortal?  Was not it appointed unto them also
+(both men and women,) to become old in time, and then to die?
+And these once dead, what would become of these former?
+And when all is done, what is all this for, but for a mere bag
+of blood and corruption?  XXXVI.  If thou beest quick-sighted,
+be so in matter of judgment, and best discretion, saith he.
+
+XXXVII.  In the whole constitution of man, I see not any virtue
+contrary to justice, whereby it may be resisted and opposed.
+But one whereby pleasure and voluptuousness may be resisted
+and opposed, I see:  continence.
+
+XXXVIII.  If thou canst but withdraw conceit and opinion concerning
+that which may seem hurtful and offensive, thou thyself art
+as safe, as safe may be.  Thou thyself? and who is that?
+Thy reason.  'Yea, but I am not reason.'  Well, be it so.
+However, let not thy reason or understanding admit of grief,
+and if there be anything in thee that is grieved, let that,
+(whatsoever it be,) conceive its own grief, if it can.
+
+XXXIX.  That which is a hindrance of the senses, is an evil to
+the sensitive nature.  That which is a hindrance of the appetitive
+and prosecutive faculty, is an evil to the sensitive nature.
+As of the sensitive, so of the vegetative constitution,
+whatsoever is a hindrance unto it, is also in that respect an evil
+unto the same.  And so likewise, whatsoever is a hindrance unto
+the mind and understanding, must needs be the proper evil of
+the reasonable nature.  Now apply all those things unto thyself.
+Do either pain or pleasure seize on thee?  Let the senses look to that.
+Hast thou met with Some obstacle or other in thy purpose and intention?
+If thou didst propose without due reservation and exception
+now hath thy reasonable part received a blow indeed But if in
+general thou didst propose unto thyself what soever might be,
+thou art not thereby either hurt, nor properly hindered.
+For in those things that properly belong unto the mind,
+she cannot be hindered by any man.  It is not fire, nor iron;
+nor the power of a tyrant nor the power of a slandering tongue;
+nor anything else that can penetrate into her.
+
+XL.  If once round and solid, there is no fear that ever it will change.
+
+XLI.  Why should I grieve myself; who never did willingly grieve
+any other!  One thing rejoices one and another thing another.
+As for me, this is my joy , if my understanding be right
+and sound, as neither averse from any man, nor refusing
+any of those things which as a man I am) subject unto;
+if I can look upon all things in the world meekly and kindly;
+accept all things and carry myself towards everything according
+to to true worth of the thing itself.
+
+XLII.  This time that is now present, bestow thou upon thyself.
+They that rather hunt for fame after death, do not consider,
+that those men that shall be hereafter, will be even such,
+as these whom now they can so hardly bear with.  And besides they
+also will be mortal men.  But to consider the thing in itself,
+if so many with so many voices, shall make such and such a sound,
+or shall have such and such an opinion concerning thee,
+what is it to thee?
+
+XLIII.  Take me and throw me where thou wilt:  I am indifferent.
+For there also I shall have that spirit which is within
+me propitious; that is well pleased and fully contented both
+in that constant disposition, and with those particular actions,
+which to its own proper constitution are suitable and agreeable.
+
+XLIV.  Is this then a thing of that worth, that for it my soul
+should suffer, and become worse than it was? as either basely dejected,
+or disordinately affected, or confounded within itself, or terrified?
+What can there be, that thou shouldest so much esteem?
+
+XLV.  Nothing can happen unto thee, which is not incidental unto thee,
+as thou art a man.  As nothing can happen either to an ox,
+a vine, or to a stone, which is not incidental unto them;
+unto every one in his own kind.  If therefore nothing can
+happen unto anything, which is not both usual and natural;
+why art thou displeased?  Sure the common nature of all
+would not bring anything upon any, that were intolerable.
+If therefore it be a thing external that causes thy grief,
+know, that it is not that properly that doth cause it,
+but thine own conceit and opinion concerning the thing:
+which thou mayest rid thyself of, when thou wilt.
+But if it be somewhat that is amiss in thine own disposition,
+that doth grieve thee, mayest thou not rectify thy moral
+tenets and opinions.  But if it grieve thee, that thou doest
+not perform that which seemeth unto thee right and just,
+why doest not thou choose rather to perform it than to grieve?
+But somewhat that is stronger than thyself doth hinder thee.
+Let it not grieve thee then, if it be not thy fault that the thing
+is not performed.  'Yea but it is a thing of that nature, as that
+thy life is not worth the while, except it may be performed.'
+If it be so, upon condition that thou be kindly and lovingly
+disposed towards all men, thou mayest be gone.  For even then,
+as much as at any time, art thou in a very good estate of performance,
+when thou doest die in charity with those, that are an obstacle
+unto thy performance.  XLVI.  Remember that thy mind is
+of that nature as that it becometh altogether unconquerable,
+when once recollected in herself, she seeks no other content
+than this, that she cannot be forced:  yea though it so fall out,
+that it be even against reason itself, that it cloth bandy.
+How much less when by the help of reason she is able to judge
+of things with discretion?  And therefore let thy chief fort and
+place of defence be, a mind free from passions.  A stronger place,
+(whereunto to make his refuge, and so to bccome impregnable)
+and better fortified than this, bath no man.  He that seeth not
+this is unlearned.  He that seeth it, and betaketh not himself
+to this place of refuge, is unhappy.  XLVII.  Keep thyself
+to the first bare and naked apprehensions of things,
+as they present themselves unto thee, and add not unto them.
+It is reported unto thee, that such a one speaketh ill of thee.
+Well; that he speaketh ill of thee, so much is reported.
+But that thou art hurt thereby, is not reported:
+that is the addition of opinion, which thou must exclude.
+I see that my child is sick.  That he is sick, I see,
+but that he is in danger of his life also, I see it not.
+Thus thou must use to keep thyself to the first motions and
+apprehensions of things, as they present themselves outwardly;
+and add not unto them from within thyself through
+mere conceit and opinion.  Or rather add unto them:
+hut as one that understandeth the true nature of all things
+that happen in the world.
+
+XLVIII.  Is the cucumber bitter? set it away.
+
+Brambles are in the way? avoid them.  Let this suffice.
+Add not presently speaking unto thyself, What serve these
+things for in the world?  For, this, one that is acquainted
+with the mysteries of nature, will laugh at thee for it;
+as a carpenter would or a shoemaker, if meeting in either
+of their shops with some shavings, or small remnants
+of their work, thou shouldest blame them for it.
+And yet those men, it is not for want of a place where to
+throw them that they keep them in their shops for a while:
+but the nature of the universe hath no such out-place;
+but herein doth consist the wonder of her art and skill,
+that she having once circumscribed herself within some certain
+bounds and limits, whatsoever is within her that seems
+either corrupted, or old, or unprofitable, she can change it
+into herself, and of these very things can make new things;
+so that she needeth not to seek elsewhere out of herself either
+for a new supply of matter and substance, or for a place where
+to throw out whatsoever is irrecoverably putrid and corrupt.
+Thus she, as for place, so for matter and art, is herself
+sufficient unto herself.  XLIX.  Not to be slack and negligent;
+or loose, and wanton in thy actions; nor contentious,
+and troublesome in thy conversation; nor to rove and wander in thy
+fancies and imaginations.  Not basely to contract thy soul;
+nor boisterously to sally out with it, or furiously to launch
+out as it were, nor ever to want employment.
+
+L. 'They kill me, they cut- my flesh; they persecute my person
+with curses.'  What then?  May not thy mind for all this
+continue pure, prudent, temperate, just?  As a fountain of sweet
+and clear water, though she be cursed by some stander by,
+yet do her springs nevertheless still run as sweet and clear
+as before; yea though either dirt or dung be thrown in,
+yet is it no sooner thrown, than dispersed, and she cleared.
+She cannot be dyed or infected by it.  What then must I do, that I
+may have within myself an overflowing fountain, and not a well?
+Beget thyself by continual pains and endeavours to true liberty
+with charity, and true simplicity and modesty.
+
+LI.  He that knoweth not what the world is, knoweth not where
+he himself is.  And he that knoweth not what the world was
+made for, cannot possibly know either what are the qualities,
+or what is the nature of the world.  Now he that in either of
+these is to seek, for what he himself was made is ignorant also.
+What then dost thou think of that man, who proposeth unto himself,
+as a matter of great moment, the noise and applause of men,
+who both where they are, and what they are themselves,
+are altogether ignorant?  Dost thou desire to be commended of that man,
+who thrice in one hour perchance, doth himself curse himself?
+Dost thou desire to please him, who pleaseth not himself? or dost
+thou think that he pleaseth himself, who doth use to repent
+himself almost of everything that he doth?
+
+LII.  Not only now henceforth to have a common.
+
+breath, or to hold correspondency of breath, with that air,
+that compasseth us about; but to have a common mind, or to hold
+correspondency of mind also with that rational substance,
+which compasseth all things.  For, that also is of itself,
+and of its own nature (if a man can but draw it in as he should)
+everywhere diffused; and passeth through all things, no less
+than the air doth, if a man can but suck it in.
+
+LIII.  Wickedness in general doth not hurt the world.
+Particular wickedness doth not hurt any other:  only unto him
+it is hurtful, whosoever he be that offends, unto whom in great
+favour and mercy it is granted, that whensoever he himself shall
+but first desire it, he may be presently delivered of it.
+Unto my free-will my neighbour's free-will, whoever he be,
+(as his life, or his bode), is altogether indifferent.
+For though we are all made one for another, yet have our
+minds and understandings each of them their own proper
+and limited jurisdiction.  For else another man's wickedness
+might be my evil which God would not have, that it
+might not be in another man's power to make me unhappy:
+which nothing now can do but mine own wickedness.
+
+LIV.  The sun seemeth to be shed abroad.  And indeed it is diffused but
+not effused.  For that diffusion of it is a [-r~Jo-tc] or an extension.
+For therefore are the beams of it called [~i-~m'~] from the word
+[~KTEIVEO-Oa,,] to be stretched out and extended.  Now what a
+sunbeam is, thou mayest know if thou observe the light of the sun,
+when through some narrow hole it pierceth into some room that is dark.
+For it is always in a direct line.  And as by any solid body,
+that it meets with in the way that is not penetrable by air,
+it is divided and abrupted, and yet neither slides off, or falls down,
+but stayeth there nevertheless:  such must the diffusion in the mind be;
+not an effusion, but an extension.  What obstacles and impediments
+soever she meeteth within her way, she must not violently, and by way
+of an impetuous onset light upon them; neither must she fall down;
+but she must stand, and give light unto that which doth admit of it.
+For as for that which doth not, it is its own fault and loss,
+if it bereave itself of her light.
+
+LV.  He that feareth death, either feareth that he shall have
+no sense at all, or that his senses will not be the same.
+Whereas, he should rather comfort himself, that either no sense
+at all, and so no sense of evil; or if any sense, then another life,
+and so no death properly.  LVI.  All men are made one for another:
+either then teach them better, or bear with them.
+
+LVII.  The motion of the mind is not as the motion of a dart.
+For the mind when it is wary and cautelous, and by way of diligent
+circumspection turneth herself many ways, may then as well
+be said to go straight on to the object, as when it useth
+no such circumspection.  LVIII.  To pierce and penetrate into
+the estate of every one's understanding that thou hast to do with:
+as also to make the estate of thine own open, and penetrable
+to any other.
+
+
+THE NINTH BOOK
+
+I. He that is unjust, is also impious.  For the nature
+of the universe, having made all reasonable creatures one
+for another, to the end that they should do one another good;
+more or less according to the several persons and occasions
+but in nowise hurt one another:  it is manifest that he that
+doth transgress against this her will, is guilty of impiety
+towards the most ancient and venerable of all the deities.
+For the nature of the universe, is the nature the common parent
+of all, and therefore piously to be observed of all things
+that are, and that which now is, to whatsoever first was,
+and gave it its being, hath relation of blood and kindred.
+She is also called truth and is the first cause of all truths.
+He therefore that willingly and wittingly doth lie,
+is impious in that he doth receive, and so commit injustice:
+but he that against his will, in that he disagreeth from the nature
+of the universe, and in that striving with the nature of the world
+he doth in his particular, violate the general order of the world.
+For he doth no better than strive and war against it,
+who contrary to his own nature applieth himself to that which
+is contrary to truth.  For nature had before furnished him
+with instincts and opportunities sufficient for the attainment
+of it ; which he having hitherto neglected, is not now able
+to discern that which is false from that which is true.
+He also that pursues after pleasures, as that which is truly
+good and flies from pains, as that which is truly evil:
+is impious.  For such a one must of necessity oftentimes accuse
+that common nature, as distributing many things both unto the evil,
+and unto the good, not according to the deserts of either:
+as unto the bad oftentimes pleasures, and the causes of pleasures;
+so unto the good, pains, and the occasions of pains.  Again, he that
+feareth pains and crosses in this world, feareth some of those
+things which some time or other must needs happen in the world.
+And that we have already showed to be impious.  And he that
+pursueth after pleasures, will not spare, to compass his desires,
+to do that which is unjust, and that is manifestly impious.
+Now those things which unto nature are equally indifferent
+(for she had not created both, both pain and pleasure,
+if both had not been unto her equally indifferent):
+they that will live according to nature, must in those things
+(as being of the same mind and disposition that she is)
+be as equally indifferent.  Whosoever therefore in either matter
+of pleasure and pain; death and life; honour and dishonour,
+(which things nature in the administration of the world,
+indifferently doth make use of), is not as indifferent,
+it is apparent that he is impious.  When I say that common
+nature doth indifferently make use of them, my meaning is,
+that they happen indifferently in the ordinary course of things,
+which by a necessary consequence, whether as principal
+or accessory, come to pass in the world, according to that first
+and ancient deliberation of Providence, by which she from
+some certain beginning, did resolve upon the creation of such
+a world, conceiving then in her womb as it were some certain
+rational generative seeds and faculties of things future,
+whether subjects, changes, successions; both such and such,
+and just so many.
+
+II.  It were indeed more happy and comfortable, for a man to
+depart out of this world, having lived all his life long clear
+from all falsehood, dissimulation, voluptuousness, and pride.
+But if this cannot be, yet it is some comfort for a man joyfully
+to depart as weary, and out of love with those; rather than to
+desire to live, and to continue long in those wicked courses.
+Hath not yet experience taught thee to fly from the plague?
+For a far greater plague is the corruption of the mind,
+than any certain change and distemper of the common air can be.
+This is a plague of creatures, as they are living creatures;
+but that of men as they are men or reasonable.  III.  Thou must
+not in matter of death carry thyself scornfully, but as one
+that is well pleased with it, as being one of those things
+that nature hath appointed.  For what thou dost conceive
+of these, of a boy to become a young man, to wax old, to grow,
+to ripen, to get teeth, or a beard, or grey hairs to beget,
+to bear, or to be delivered; or what other action soever it be,
+that is natural unto man according to the several seasons
+of his life; such a thing is it also to he dissolved.
+It is therefore the part of a wise man, in matter of death,
+not in any wise to carry himself either violently, or proudly
+but patiently to wait for it, as one of nature's operations:
+that with the same mind as now thou dost expect when that which yet is
+but an embryo in thy wife's belly shall come forth, thou mayst expect
+also when thy soul shall fall off from that outward coat or skin:
+wherein as a child in the belly it lieth involved and shut up.
+But thou desirest a more popular, and though not so direct
+and philosophical, yet a very powerful and penetrative
+recipe against the fear of death, nothing can make they more
+willing to part with thy life, than if thou shalt consider,
+both what the subjects themselves are that thou shalt part with,
+and what manner of disposition thou shalt no more have to do with.
+True it is, that.  offended with them thou must not be by no means,
+but take care of them, and meekly bear with them However,
+this thou mayst remember, that whensoever it happens that
+thou depart, it shall not be from men that held the same
+opinions that thou dost.  For that indeed, (if it were so)
+is the only thing that might make thee averse from death,
+and willing to continue here, if it were thy hap to live
+with men that had obtained the same belief that thou hast.
+But now, what a toil it is for thee to live with men of
+different opinions, thou seest:  so that thou hast rather occasion
+to say, Hasten, I thee pray, O Death; lest I also in time
+forget myself.  IV.  He that sinneth, sinneth unto himself.
+He that is unjust, hurts himself, in that he makes himself
+worse than he was before.  Not he only that committeth,
+but he also that omitteth something, is oftentimes unjust.
+V. If my present apprehension of the object be right,
+and my present action charitable, and this, towards whatsoever
+doth proceed from God, be my present disposition, to be well
+pleased with it, it sufficeth.  VI.  To wipe away fancy,
+to use deliberation, to quench concupiscence, to keep the mind
+free to herself.  VII.  Of all unreasonable creatures, there is
+but one unreasonable soul; and of all that are reasonable,
+but one reasonable soul, divided betwixt them all.
+As of all earthly things there is but one earth, and but one
+light that we see by; and but one air that we breathe in,
+as many as either breathe or see.  Now whatsoever partakes
+of some common thing, naturally affects and inclines unto
+that whereof it is part, being of one kind and nature with it.
+Whatsoever is earthly, presseth downwards to the common earth.
+Whatsoever is liquid, would flow together.  And whatsoever is airy,
+would be together likewise.  So that without some obstacle,
+and some kind of violence, they cannot well be kept asunder.
+Whatsoever is fiery, doth not only by reason of the elementary
+fire tend upwards; but here also is so ready to join,
+and to burn together, that whatsoever doth want sufficient
+moisture to make resistance, is easily set on fire.
+Whatsoever therefore is partaker of that reasonable common nature,
+naturally doth as much and more long after his own kind.
+For by how much in its own nature it excels all other things,
+by so much more is it desirous to be joined and united unto that,
+which is of its own nature.  As for unreasonable creatures then,
+they had not long been, but presently begun among them swarms,
+and flocks, and broods of young ones, and a kind of mutual
+love and affection.  For though but unreasonable, yet a kind
+of soul these had, and therefore was that natural desire
+of union more strong and intense in them, as in creatures
+of a more excellent nature, than either in plants,
+or stones, or trees.  But among reasonable creatures,
+begun commonwealths, friendships, families, public meetings,
+and even in their wars, conventions, and truces.
+Now among them that were yet of a more excellent nature,
+as the stars and planets, though by their nature far distant
+one from another, yet even among them began some mutual
+correspondency and unity.  So proper is it to excellency
+in a high degree to affect unity, as that even in things
+so far distant, it could operate unto a mutual sympathy.
+But now behold, what is now come to pass.  Those creatures that
+are reasonable, are now the only creatures that have forgotten
+their natural affection and inclination of one towards another.
+Among them alone of all other things that are of one kind,
+there is not to be found a general disposition to flow together.
+But though they fly from nature, yet are they stopt in their course,
+and apprehended.  Do they what they can, nature doth prevail.
+And so shalt thou confess, if thou dost observe it.  For sooner
+mayst thou find a thing earthly, where no earthly thing is,
+than find a man that naturally can live by himself alone.
+
+VIII.  Man, God, the world, every one in their kind, bear some fruits.
+All things have their proper time to bear.  Though by custom,
+the word itself is in a manner become proper unto the vine,
+and the like, yet is it so nevertheless, as we have said.
+As for reason, that beareth both common fruit for the use
+of others; and peculiar, which itself doth enjoy.
+Reason is of a dif-fusive nature, what itself is in itself,
+it begets in others, and so doth multiply.
+
+IX.  Either teach them better if it be in thy power;
+or if it be not, remember that for this use, to bear with
+them patiently, was mildness and goodness granted unto thee.
+The Gods themselves are good unto such; yea and in some things,
+(as in matter of health, of wealth, of honour,) are content often
+to further their endeavours:  so good and gracious are they.
+And mightest thou not be so too? or, tell me, what doth hinder thee?
+
+X. Labour not as one to whom it is appointed to be wretched,
+nor as one that either would be pitied, or admired;
+but let this be thine only care and desire; so always and in
+all things to prosecute or to forbear, as the law of charity,
+or mutual society doth require.  XI.  This day I did come
+out of all my trouble.  Nay I have cast out all my trouble;
+it should rather be for that which troubled thee, whatsoever it was,
+was not without anywhere that thou shouldest come out of it,
+but within in thine own opinions, from whence it must be cast out,
+before thou canst truly and constantly be at ease.
+
+XII.  All those things, for matter of experience are usual and ordinary;
+for their continuance but for a day; and for their matter, most base
+and filthy.  As they were in the days of those whom we have buried,
+so are they now also, and no otherwise.
+
+XIII.  The things themselves that affect us, they stand without doors,
+neither knowing anything themselves nor able to utter anything unto others
+concerning themselves.  What then is it, that passeth verdict on them?
+The understanding XIV.  As virtue and wickedness consist not in passion,
+but in action; so neither doth the true good or evil of a reasonable
+charitable man consist in passion, but in operation and action.
+
+XV.  To the stone that is cast up, when it comes down it is no hurt
+unto it; as neither benefit, when it doth ascend.
+
+XVI.  Sift their minds and understandings, and behold what men they be,
+whom thou dost stand in fear of what they shall judge of thee,
+what they themselves judge of themselves.
+
+XVII.  All things that are in the world, are always in the estate
+of alteration.  Thou also art in a perpetual change, yea and under
+corruption too, in some part:  and so is the whole world.
+
+XVIII.  it is not thine, but another man's sin.  Why should it
+trouble thee?  Let him look to it, whose sin it is.
+
+XIX.  Of an operation and of a purpose there is an ending, or of an
+action and of a purpose we say commonly, that it is at an end:
+from opinion also there is an absolute cessation, which is
+as it were the death of it.  In all this there is no hurt.
+Apply this now to a man's age, as first, a child; then a youth,
+then a young man, then an old man; every change from one age to another
+is a kind of death And all this while here no matter of grief yet.
+Pass now unto that life first, that which thou livedst under
+thy grandfather, then under thy mother, then under thy father.
+And thus when through the whole course of thy life hitherto
+thou hast found and observed many alterations, many changes,
+many kinds of endings and cessations, put this question to thyself
+What matter of grief or sorrow dost thou find in any of these?
+Or what doest thou suffer through any of these?  If in none of these,
+then neither in the ending and consummation of thy whole life,
+which is also but a cessation and change.
+
+XX.  As occasion shall require, either to thine own understanding,
+or to that of the universe, or to his, whom thou hast
+now to do with, let thy refuge be with all speed.
+To thine own, that it resolve upon nothing against justice.
+To that of the universe, that thou mayest remember,
+part of whom thou art.  Of his, that thou mayest consider.
+whether in the estate of ignorance, or of knowledge.
+And then also must thou call to mind, that he is thy kinsman.
+
+XXI.  As thou thyself, whoever thou art, were made for the perfection
+and consummation, being a member of it, of a common society; so must
+every action of thine tend to the perfection and consummation of a life
+that is truly sociable.  What action soever of thine therefore that
+either immediately or afar off, hath not reference to the common good,
+that is an exorbitant and disorderly action; yea it is seditious;
+as one among the people who from such and such a consent and unity,
+should factiously divide and separate himself.
+
+XXII.  Children's anger, mere babels; wretched souls bearing
+up dead bodies, that they may not have their fall so soon:
+even as it is in that common dirge song.  XXIII.  Go to the quality
+of the cause from which the effect doth proceed.  Behold it
+by itself bare and naked, separated from all that is material.
+Then consider the utmost bounds of time that that cause,
+thus and thus qualified, can subsist and abide.
+
+XXIV.  Infinite are the troubles and miseries, that thou hast already been
+put to, by reason of this only, because that for all happiness it did
+not suffice thee, or, that thou didst not account it sufficient happiness,
+that thy understanding did operate according to its natural constitution.
+
+XXV.  When any shall either impeach thee with false accusations,
+or hatefully reproach thee, or shall use any such carriage
+towards thee, get thee presently to their minds and understandings,
+and look in them, and behold what manner of men they be.
+Thou shalt see, that there is no such occasion why it
+should trouble thee, what such as they are think of thee.
+Yet must thou love them still, for by nature they are thy friends.
+And the Gods themselves, in those things that they seek from them
+as matters of great moment, are well content, all manner of ways,
+as by dreams and oracles, to help them as well as others.
+
+XXVI.  Up and down, from one age to another, go the ordinary things
+of the world; being still the same.  And either of everything
+in particular before it come to pass, the mind of the universe
+doth consider with itself and deliberate:  and if so, then submit
+for shame unto the determination of such an excellent understanding:
+or once for all it did resolve upon all things in general;
+and since that whatsoever happens, happens by a necessary consequence,
+and all things indivisibly in a manner and inseparably hold one
+of another.  In sum, either there is a God, and then all is well;
+or if all things go by chance and fortune, yet mayest thou use
+thine own providence in those things that concern thee properly;
+and then art thou well.
+
+XXVII.  Within a while the earth shall cover us all, and then she
+herself shall have her change.  And then the course will be,
+from one period of eternity unto another, and so a perpetual eternity.
+Now can any man that shall consider with himself in his mind
+the several rollings or successions of so many changes and alterations,
+and the swiftness of all these rulings; can he otherwise
+but contemn in his heart and despise all worldly things?
+The cause of the universe is as it were a strong torrent,
+it carrieth all away.
+
+XXVIII.  And these your professed politicians, the only true
+practical philosophers of the world, (as they think of themselves)
+so full of affected gravity, or such professed lovers of virtue
+and honesty, what wretches be they in very deed; how vile and
+contemptible in themselves?  O man! what ado doest thou keep?
+Do what thy nature doth now require.  Resolve upon it, if thou mayest:
+and take no thought, whether anybody shall know it or no.
+Yea, but sayest thou, I must not expect a Plato's commonwealth.
+If they profit though never so little, I must be content;
+and think much even of that little progress.  Doth then any of them
+forsake their former false opinions that I should think they profit?
+For without a change of opinions, alas! what is all that ostentation,
+but mere wretchedness of slavish.  minds, that groan privately,
+and yet would make a show of obedience to reason, and truth?  Go too
+now and tell me of Alexander and Philippus, and Demetrius Phalereus.
+Whether they understood what the common nature requireth, and could rule
+themselves or no, they know best themselves.  But if they kept a life,
+and swaggered; I (God be thanked) am not bound to imitate them.
+The effect of true philosophy is, unaffected simplicity and modesty.
+Persuade me not to ostentation and vainglory.
+
+XXIX.  From some high place as it were to look down, and to behold
+here flocks, and there sacrifices, without number; and all kind
+of navigation; some in a rough and stormy sea, and some in a calm:
+the general differences, or different estates of things, some, that are
+now first upon being; the several and mutual relations of those things
+that are together; and some other things that are at their last.
+Their lives also, who were long ago, and theirs who shall be hereafter,
+and the present estate and life of those many nations of barbarians
+that are now in the world, thou must likewise consider in thy mind.
+And how many there be, who never so much as heard of thy name, how many
+that will soon forget it; how many who but even now did commend thee,
+within a very little while perchance will speak ill of tbee.
+So that neither fame, nor honour, nor anything else that this world
+doth afford, is worth the while.  The sum then of all; whatsoever doth
+happen unto thee, whereof God is the cause, to accept it contentedly:
+whatsoever thou doest, whereof thou thyself art the cause, to do
+it justly:  which will be, if both in thy resolution and in thy action
+thou have no further end, than to do good unto others, as being that,
+which by thy natural constitution, as a man, thou art bound unto.
+
+XXX.  Many of those things that trouble and straiten thee, it is in thy
+power to cut off, as wholly depending from mere conceit and opinion;
+and then thou shalt have room enough.
+
+XXXI.  To comprehend the whole world together in thy mind,
+and the whole course of this present age to represent it
+unto thyself, and to fix thy thoughts upon the sudden change
+of every particular object.  How short the time is from
+the generation of anything, unto the dissolution of the same;
+but how immense and infinite both that which was before
+the generation, and that which after the generation of it shall be.
+All things that thou seest, will soon be perished, and they
+that see their corruptions, will soon vanish away themselves.
+He that dieth a hundred years old, and he that dieth young,
+shall come all to one.
+
+XXXII.  What are their minds and understandings; and what the things
+that they apply themselves unto:  what do they love, and what do they
+hate for?  Fancy to thyself the estate of their souls openly to be seen.
+When they think they hurt them shrewdly, whom they speak ill of; and when
+they think they do them a very good turn, whom they commend and extol:
+O how full are they then of conceit, and opinion!
+
+XXXIII.  Loss and corruption, is in very deed nothing else but change
+and alteration; and that is it, which the nature of the universe
+doth most delight in, by which, and according to which,
+whatsoever is done, is well done.  For that was the estate
+of worldly things from the beginning, and so shall it ever be.
+Or wouldest.  thou rather say, that all things in the world have gone
+ill from the beginning for so many ages, and shall ever go ill?
+And then among so many deities, could no divine power be found
+all this while, that could rectify the things of the world?
+Or is the world, to incessant woes and miseries, for ever condemned?
+
+XXXIV.  How base and putrid, every common matter is!  Water, dust, and from
+the mixture of these bones, and all that loathsome stuff that our
+bodies do consist of:  so subject to be infected, and corrupted.
+And again those other things that are so much prized and admired,
+as marble stones, what are they, but as it were the kernels
+of the earth ? gold and silver, what are they, but as the more
+gross faeces of the earth?  Thy most royal apparel, for matter,
+it is but as it were the hair of a silly sheep, and for colour,
+the very blood of a shell-fish; of this nature are all other things.
+Thy life itself, is some such thing too; a mere exhalation
+of blood:  and it also, apt to be changed into some other
+common thing.  XXXV.  Will this querulousness, this murmuring,
+this complaining and dissembling never be at an end?  What then
+is it, that troubleth thee?  Doth any new thing happen unto thee?
+What doest thou so wonder at?  At the cause, or the matter?
+Behold either by itself, is either of that weight and moment indeed?
+And besides these, there is not anything.  But thy duty towards
+the Gods also, it is time thou shouldst acquit thyself of it
+with more goodness and simplicity.
+
+XXXVI.  It is all one to see these things for a hundred of years
+together or but for three years.
+
+XXXVII.  If he have sinned, his is the harm, not mine.
+But perchance he hath not.
+
+XXXVIII.  Either all things by the providence of reason happen
+unto every particular, as a part of one general body ;
+and then it is against reason that a part should complain
+of anything that happens for the good of the whole; or if,
+according to Epicurus, atoms be the cause of all things and that life
+be nothing else but an accidentary confusion of things, and death
+nothing else, but a mere dispersion and so of all other things:
+what doest thou trouble thyself for?
+
+XXXIX.  Sayest thou unto that rational part, Thou art dead;
+corruption hath taken hold on thee?  Doth it then also void excrements?
+Doth it like either oxen, or sheep, graze or feed; that it also should
+be mortal, as well as the body?
+
+XL.  Either the Gods can do nothing for us at all, or they can
+still and allay all the distractions and distempers of thy mind.
+If they can do nothing, why doest thou pray?  If they can,
+why wouldst not thou rather pray, that they will grant unto thee,
+that thou mayst neither fear, nor lust after any of those worldly
+things which cause these distractions and distempers of it?
+Why not rather, that thou mayst not at either their absence or presence,
+be grieved and discontented:  than either that thou mayst obtain them,
+or that thou mayst avoid them?  For certainly it must needs be,
+that if the Gods can help us in anything, they may in this kind also.
+But thou wilt say perchance, 'In those things the Gods have given
+me my liberty:  and it is in mine own power to do what I will.'
+But if thou mayst use this liberty, rather to set thy mind at
+true liberty, than wilfully with baseness and servility of mind
+to affect those things, which either to compass or to avoid
+is not in thy power, wert not thou better?  And as for the Gods,
+who hath told thee, that they may not help us up even in those things
+that they have put in our own power? whether it be so or no,
+thou shalt soon perceive, if thou wilt but try thyself and pray.
+One prayeth that he may compass his desire, to lie with such or
+such a one, pray thou that thou mayst not lust to lie with her.
+Another how he may be rid of such a one; pray thou that thou
+mayst so patiently bear with him, as that thou have no such need
+to be rid of him.  Another, that he may not lose his child.
+Pray thou that thou mayst not fear to lose him.  To this end
+and purpose, let all thy prayer be, and see what will be the event.
+
+XLI.  'In my sickness' (saith Epicurus of himself:)
+'my discourses were not concerning the nature of my disease,
+neither was that, to them that came to visit me, the subject
+of my talk; but in the consideration and contemplation of that,
+which was of especial weight and moment, was all my time bestowed
+and spent, and among others in this very thing, how my mind,
+by a natural and unavoidable sympathy partaking in some sort
+with the present indisposition of my body, might nevertheless
+keep herself free from trouble, and in present possession
+of her own proper happiness.  Neither did I leave the ordering
+of my body to the physicians altogether to do with me what
+they would, as though I expected any great matter from them,
+or as though I thought it a matter of such great consequence,
+by their means to recover my health:  for my present estate,
+methought, liked me very well, and gave me good content.'
+Whether therefore in sickness (if thou chance to sicken)
+or in what other kind of extremity soever, endeavour thou also
+to be in thy mind so affected, as he doth report of himself:
+not to depart from thy philosophy for anything that can
+befall thee, nor to give ear to the discourses of silly people,
+and mere naturalists.  XLII.  It is common to all trades
+and professions to mind and intend that only, which now they
+are about, and the instrument whereby they work.
+
+XLIII.  When at any time thou art offended with any one's impudency,
+put presently this question to thyself:  'What?  Is it then possible,
+that there should not be any impudent men in the world!
+Certainly it is not possible.'  Desire not then that which
+is impossible.  For this one, (thou must think) whosoever he be,
+is one of those impudent ones, that the world cannot be without.
+So of the subtile and crafty, so of the perfidious, so of every
+one that offendeth, must thou ever be ready to reason with thyself.
+For whilst in general thou dost thus reason with thyself,
+that the kind of them must needs be in the world, thou wilt
+be the better able to use meekness towards every particular.
+This also thou shalt find of very good use, upon every
+such occasion, presently to consider with thyself, what proper
+virtue nature hath furnished man with, against such a vice,
+or to encounter with a disposition vicious in this kind.
+As for example, against the unthankful, it hath given goodness
+and meekness, as an antidote, and so against another vicious
+in another kind some other peculiar faculty.  And generally,
+is it not in thy power to instruct him better, that is in an error?
+For whosoever sinneth, doth in that decline from his purposed end,
+and is certainly deceived, And again, what art thou the worse
+for his sin?  For thou shalt not find that any one of these,
+against whom thou art incensed, hath in very deed done
+anything whereby thy mind (the only true subject of thy hurt
+and evil) can be made worse than it was.  And what a matter
+of either grief or wonder is this, if he that is unlearned,
+do the deeds of one that is unlearned?  Should not thou rather
+blame thyself, who, when upon very good grounds of reason,
+thou mightst have thought it very probable, that such a thing
+would by such a one be committed, didst not only not foresee it,
+but moreover dost wonder at it, that such a thing should be.
+But then especially, when thou dost find fault with either
+an unthankful, or a false man, must thou reflect upon thyself.
+For without all question, thou thyself art much in fault,
+if either of one that were of such a disposition,
+thou didst expect that he should be true unto thee:
+or when unto any thou didst a good turn, thou didst not
+there bound thy thoughts, as one that had obtained his end;
+nor didst not think that from the action itself thou hadst
+received a full reward of the good that thou hadst done.
+For what wouldst thou have more?  Unto him that is a man,
+thou hast done a good turn:  doth not that suffice thee?
+What thy nature required, that hast thou done.  Must thou
+be rewarded for it?  As if either the eye for that it seeth,
+or the feet that they go, should require satisfaction.
+For as these being by nature appointed for such an use,
+can challenge no more, than that they may work according
+to their natural constitution:  so man being born to do
+good unto others whensoever he doth a real good unto any
+by helping them out of error; or though but in middle things,
+as in matter of wealth, life, preferment, and the like, doth help
+to further their desires he doth that for which he was made,
+and therefore can require no more.
+
+
+THE TENTH BOOK
+
+I. O my soul, the time I trust will be, when thou shalt be good,
+simple, single, more open and visible, than that body by which it
+is enclosed.  Thou wilt one day be sensible of their happincss,
+whose end is love, and their affections dead to all worldly things.
+Thou shalt one day be full, and in want of no external thing:
+not seeking pleasure from anything, either living or insensible,
+that this world can afford; neither wanting time for the continuation
+of thy pleasure, nor place and opportunity, nor the favour either
+of the weather or of men.  When thou shalt have content in thy
+present estate, and all things present shall add to thy content:
+when thou shalt persuade thyself, that thou hast all things;
+all for thy good, and all by the providence of the Gods:
+and of things future also shalt be as confident, that all will do well,
+as tending to the maintenance and preservation in some sort, of his
+perfect welfare and happiness, who is perfection of life, of goodness,
+and beauty; who begets all things, and containeth all things in himself,
+and in himself doth recollect all things from all places that
+are dissolved, that of them he may beget others again like unto them.
+Such one day shall be thy disposition, that thou shalt be able,
+both in regard of the Gods, and in regard of men, so to fit and order
+thy conversation, as neither to complain of them at any time,
+for anything that they do; nor to do anything thyself, for which thou
+mayest justly be condemned.
+
+II.  As one who is altogether governed by nature, let it be thy care
+to observe what it is that thy nature in general doth require.
+That done, if thou find not that thy nature, as thou art a living
+sensible creature, will be the worse for it, thou mayest proceed.
+Next then thou must examine, what thy nature as thou art a living
+sensible creature, doth require.  And that, whatsoever it be,
+thou mayest admit of and do it, if thy nature as thou art
+a reasonable living creature, will not be the worse for it.
+Now whatsoever is reasonable, is also sociable, Keep thyself
+to these rules, and trouble not thyself about idle things.
+
+III.  Whatsoever doth happen unto thee, thou art naturally
+by thy natural constitution either able, or not able to bear.
+If thou beest able, be not offended, but bear it according
+to thy natural constitution, or as nature hath enabled thee.
+If thou beest not able, be not offended.  For it will
+soon make an end of thee, and itself, (whatsoever it be)
+at the same time end with thee.  But remember, that whatsoever
+by the strength of opinion, grounded upon a certain apprehension
+of both true profit and duty, thou canst conceive tolerable;
+that thou art able to bear that by thy natural constitution.
+
+IV.  Him that offends, to teach with love and meek ness, and to show
+him his error.  But if thou canst not, then to blame thyself;
+or rather not thyself neither, if thy will and endeavours have
+not been wanting.
+
+V. Whatsoever it be that happens unto thee, it is that which from all
+time was appointed unto thee.  For by the same coherence of causes,
+by which thy substance from all eternity was appointed to be,
+was also whatsoever should happen unto it, destinated and appointed.
+
+VI.  Either with Epicurus, we must fondly imagine the atoms
+to be the cause of all things, or we must needs grant a nature.
+Let this then be thy first ground, that thou art
+part of that universe, which is governed by nature.
+Then secondly, that to those parts that are of the same kind
+and nature as thou art, thou hast relation of kindred.
+For of these, if I shall always be mindful, first as I am
+a part, I shall never be displeased with anything, that falls
+to my particular share of the common chances of the world.
+For nothing that is behoveful unto the whole, can be truly
+hurtful to that which is part of it.  For this being the common
+privilege of all natures, that they contain nothing in themselves
+that is hurtful unto them; it cannot be that the nature of
+the universe (whose privilege beyond other particular natures,
+is, that she cannot against her will by any higher external
+cause be constrained,) should beget anything and cherish it
+in her bosom that should tend to her own hurt and prejudice.
+As then I bear in mind that I am a part of such an universe,
+I shall not be displeased with anything that happens.
+And as I have relation of kindred to those parts that are
+of the same kind and nature that I am, so I shall be careful
+to do nothing that is prejudicial to the community, but in
+all my deliberations shall they that are of my kind ever be;
+and the common good, that, which all my intentions and
+resolutions shall drive unto, as that which is contrary unto it,
+I shall by all means endeavour to prevent and avoid.
+These things once so fixed and concluded, as thou wouldst
+think him a happy citizen, whose constant study and practice
+were for the good and benefit of his fellow citizens,
+and the carriage of the city such towards him, that he were
+well pleased with it ; so must it needs be with thee,
+that thou shalt live a happy life.
+
+VII.  All parts of the world, (all things I mean that are contained
+within the whole world, must of necessity at some time or other come
+to corruption.  Alteration I should say, to speak truly and properly;
+but that I may be the better understood, I am content at this time
+to use that more common word.  Now say I, if so be that this be both
+hurtful unto them, and yet unavoidable, would not, thinkest thou,
+the whole itself be in a sweet case, all the parts of it being
+subject to alteration, yea and by their making itself fitted
+for corruption, as consisting of things different and contrary?
+And did nature then either of herself thus project and purpose
+the affliction and misery of her parts, and therefore of purpose
+so made them, not only that haply they might, but of necessity
+that they should fall into evil; or did not she know what she did,
+when she made them?  For either of these two to say, is equally absurd.
+But to let pass nature in general, and to reason of things
+particular according to their own particular natures; how absurd
+and ridiculous is it, first to say that all parts of the whole are,
+by their proper natural constitution, subject to alteration; and then
+when any such thing doth happen, as when one doth fall sick and dieth,
+to take on and wonder as though some strange thing had happened?
+Though this besides might move not so grievously to take on
+when any such thing doth happen, that whatsoever is dissolved,
+it is dissolved into those things, whereof it was compounded.
+For every dissolution is either a mere dispersion, of the elements
+into those elements again whereof everything did consist,
+or a change, of that which is more solid into earth;
+and of that which is pure and subtile or spiritual, into air.
+So that by this means nothing is lost, but all resumed again into
+those rational generative seeds of the universe; and this universe,
+either after a certain period of time to lie consumed by fire,
+or by continual changes to be renewed, and so for ever to endure.
+Now that solid and spiritual that we speak of, thou must not conceive
+it to be that very same, which at first was, when thou wert born.
+For alas! all this that now thou art in either kind, either for matter
+of substance, or of life, hath but two or three days ago partly from
+meats eaten, and partly from air breathed in, received all its influx,
+being the same then in no other respect, than a running river,
+maintained by the perpetual influx and new supply of waters, is the same.
+That therefore which thou hast since received, not that which came
+from thy mother, is that which comes to change and corruption.
+But suppose that that for the general substance, and more solid part
+of it, should still cleave unto thee never so close, yet what is
+that to the proper qualities and affections of it, by which persons
+are distinguished, which certainly are quite different?
+
+VIII.  Now that thou hast taken these names upon thee of good,
+modest, true; of emfrwn, sumfrwn, uperfrwn; take heed lest
+at any times by doing anything that is contrary, thou be but
+improperly so called, and lose thy right to these appellations.
+Or if thou do, return unto them again with all possible speed.
+And remember, that the word emfrwn notes unto thee an intent
+and intelligent consideration of every object that presents
+itself unto thee, without distraction.  And the word emfrwn
+a ready and contented acceptation of whatsoever by the appointment
+of the common nature, happens unto thee.  And the word sumfrwn,
+a super-extension, or a transcendent, and outreaching disposition
+of thy mind, whereby it passeth by all bodily pains and pleasures,
+honour and credit, death and whatsoever is of the same nature,
+as matters of absolute indifferency, and in no wise to be stood
+upon by a wise man.  These then if inviolably thou shalt observe,
+and shalt not be ambitious to be so called by others, both thou
+thyself shalt become a new man, and thou shalt begin a new life.
+For to continue such as hitherto thou hast been, to undergo those
+distractions and distempers as thou must needs for such a life
+as hitherto thou hast lived, is the part of one that is very foolish,
+and is overfond of his life.  Whom a man might compare to one of those
+half-eaten wretches, matched in the amphitheatre with wild beasts;
+who as full as they are all the body over with wounds and blood,
+desire for a great favour, that they may be reserved till the next day,
+then also, and in the same estate to be exposed to the same nails
+and teeth as before.  Away therefore, ship thyself; and from
+the troubles and distractions of thy former life convey thyself
+as it were unto these few names; and if thou canst abide in them,
+or be constant in the practice and possession of them, continue there
+as glad and joyful as one that were translated unto some such place
+of bliss and happiness as that which by Hesiod and Plato is called
+the Islands of the Blessed, by others called the Elysian Fields.
+And whensoever thou findest thyself; that thou art in danger of a relapse,
+and that thou art not able to master and overcome those difficulties
+and temptations that present themselves in thy present station:
+get thee into any private corner, where thou mayst be better able.
+Or if that will not serve forsake even thy life rather.
+But so that it be not in passion but in a plain voluntary modest way:
+this being the only commendable action of thy whole life that thus
+thou art departed, or this having been the main work and business
+of thy whole life, that thou mightest thus depart.  Now for the better
+remembrance of those names that we have spoken of, thou shalt find
+it a very good help, to remember the Gods as often as may be:
+and that, the thing which they require at our hands of as many of us,
+as are by nature reasonable creation is not that with fair words,
+and outward show of piety and devotion we should flatter them,
+but that we should become like unto them:  and that as all other
+natural creatures, the fig tree for example; the dog the bee:
+both do, all of them, and apply themselves unto that.
+which by their natural constitution, is proper unto them;
+so man likewise should do that, which by his nature, as he is a man,
+belongs unto him.
+
+IX.  Toys and fooleries at home, wars abroad:  sometimes terror,
+sometimes torpor, or stupid sloth : this is thy daily slavery.
+By little and little, if thou doest not better look to it,
+those sacred dogmata will be blotted out of thy mind.
+How many things be there, which when as a mere naturalist,
+thou hast barely considered of according to their nature,
+thou doest let pass without any further use?  Whereas thou
+shouldst in all things so join action and contemplation, that thou
+mightest both at the same time attend all present occasions,
+to perform everything duly and carefully and yet so intend
+the contemplative part too, that no part of that delight
+and pleasure, which the contemplative knowledge of everything
+according to its true nature doth of itself afford,
+might be lost.  Or, that the true and contemn plative knowledge
+of everything according to its own nature, might of itself,
+(action being subject to many lets and impediments)
+afford unto thee sufficient pleasure and happiness.
+Not apparent indeed, but not concealed.  And when shalt thou attain
+to the happiness of true simplicity, and unaffected gravity?
+When shalt thou rejoice in the certain knowledge of every
+particular object according to its true nature:  as what the matter
+and substance of it is; what use it is for in the world:
+how long it can subsist:  what things it doth consist of:
+who they be that are capable of it, and who they that can give it,
+and take it away?
+
+X. As the spider, when it hath caught the fly that it hunted after,
+is not little proud, nor meanly conceited of herself:  as he likewise
+that hath caught an hare, or hath taken a fish with his net:
+as another for the taking of a boar, and another of a bear:
+so may they be proud, and applaud themselves for their valiant
+acts against the Sarmatai, or northern nations lately defeated.
+For these also, these famous soldiers and warlike men, if thou dost
+look into their minds and opinions, what do they for the most part
+but hunt after prey?
+
+XI.  To find out, and set to thyself some certain way and method
+of contemplation, whereby thou mayest clearly discern and represent
+unto thyself, the mutual change of all things, the one into the other.
+Bear it in thy mind evermore, and see that thou be throughly well
+exercised in this particular.  For there is not anything more effectual
+to beget true magnanimity.  XII.  He hath got loose from the bonds
+of his body, and perceiving that within a very little while he must of
+necessity bid the world farewell, and leave all these things behind him,
+he wholly applied himself, as to righteousness in all his actions,
+so to the common nature in all things that should happen unto him.
+And contenting himself with these two things, to do all things justly,
+and whatsoever God doth send to like well of it:  what others shall
+either say or think of him, or shall do against him, he doth not so much
+as trouble his thoughts with it.  To go on straight, whither right
+and reason directed him, and by so doing to follow God, was the only
+thing that he did mind, that, his only business and occupation.
+
+XIII.  What use is there of suspicion at all? or, why should thoughts
+of mistrust, and suspicion concerning that which is future,
+trouble thy mind at all?  What now is to be done, if thou mayest
+search and inquiry into that, what needs thou care for more?
+And if thou art well able to perceive it alone, let no man divert
+thee from it.  But if alone thou doest not so well perceive it,
+suspend thine action, and take advice from the best.  And if there be
+anything else that doth hinder thee, go on with prudence and discretion,
+according to the present occasion and opportunity, still proposing
+that unto thyself, which thou doest conceive most right and just.
+For to hit that aright, and to speed in the prosecution of it,
+must needs be happiness, since it is that only which we can truly
+and properly be said to miss of, or miscarry in.
+
+XIV.  What is that that is slow, and yet quick? merry, and yet grave?
+He that in all things doth follow reason for his guide.
+
+XV.  In the morning as soon as thou art awaked, when thy judgment,
+before either thy affections, or external objects
+have wrought upon it, is yet most free and impartial:
+put this question to thyself, whether if that which is right
+and just be done, the doing of it by thyself, or by others
+when thou art not able thyself; be a thing material or no.
+For sure it is not.  And as for these that keep such a life,
+and stand so much upon the praises, or dispraises of other men,
+hast thou forgotten what manner of men they be? that such
+and such upon their beds, and such at their board:
+what their ordinary actions are:  what they pursue after,
+and what they fly from:  what thefts and rapines they commit,
+if not with their hands and feet, yet with that more precious
+part of theirs, their minds:  which (would it but admit of them)
+might enjoy faith, modesty, truth, justice, a good spirit.
+
+XVL Give what thou wilt, and take away what thou wilt, saith he that
+is well taught and truly modest, to Him that gives, and takes away.
+And it is not out of a stout and peremptory resolution, that he saith it,
+but in mere love, and humble submission.
+
+XVII.  So live as indifferent to the world and all worldly objects,
+as one who liveth by himself alone upon some desert hill.
+For whether here, or there, if the whole world be but as one town,
+it matters not much for the place.  Let them behold and see a man,
+that is a man indeed, living according to the true nature of man.
+If they cannot bear with me, let them kill me.  For better were it
+to die, than so to live as they would have thee.
+
+XVIII.  Make it not any longer a matter of dispute or discourse,
+what are the signs and proprieties of a good man, but really
+and actually to be such.
+
+XIX.  Ever to represent unto thyself; and to set before thee, both the
+general age and time of the world, and the whole substance of it.
+And how all things particular in respect of these are for their substance,
+as one of the least seeds that is:  and for their duration,
+as the turning of the pestle in the mortar once about.  Then to fix thy
+mind upon every particular object of the world, and to conceive it,
+(as it is indeed,) as already being in the state of dissolution,
+and of change; tending to some kind of either putrefaction or dispersion;
+or whatsoever else it is, that is the death as it were of everything
+in his own kind.
+
+XX.  Consider them through all actions and occupations, of their lives:
+as when they eat, and when they sleep:  when they are in the act of
+necessary exoneration, and when in the act of lust.  Again, when they
+either are in their greatest exultation; and in the middle of all
+their pomp and glory; or being angry and displeased, in great state
+and majesty, as from an higher place, they chide and rebuke.
+How base and slavish, but a little while ago, they were fain to be,
+that they might come to this; and within a very little while what will
+be their estate, when death hath once seized upon them.
+
+XXI.  That is best for every one, that the common nature of all doth
+send unto every one, and then is it best, when she doth send it.
+
+XXII.  The earth, saith the poet, doth often long after the rain.
+So is the glorious sky often as desirous to fall upon the earth,
+which argues a mutual kind of love between them.  And so (say I)
+doth the world bear a certain affection of love to whatsoever shall come
+to pass With thine affections shall mine concur, O world.  The same
+(and no other) shall the object of my longing be which is of thine.
+Now that the world doth love it is true indeed so is it as commonly said,
+and acknowledged ledged, when, according to the Greek phrase,
+imitated by the Latins, of things that used to be, we say commonly,
+that they love to be.
+
+XXIII.  Either thou dost Continue in this kind of life and that is it,
+which so long thou hast been used unto and therefore tolerable:
+or thou doest retire, or leave the world, and that of thine
+own accord, and then thou hast thy mind:  or thy life is cut off;
+and then mayst.  thou rejoice that thou hast ended thy charge.
+One of these must needs be.  Be therefore of good comfort.
+XXIV Let it always appear and be manifest unto thee that solitariness,
+and desert places, by many philosophers so much esteemed of
+and affected, are of themselves but thus and thus; and that all
+things are them to them that live in towns, and converse with others
+as they are the same nature everywhere to be seen and observed:
+to them that have retired themselves to the top of mountains,
+and to desert havens, or what other desert and inhabited places soever.
+For anywhere it thou wilt mayest thou quickly find and apply
+that to thyself; which Plato saith of his philosopher, in a place:
+as private and retired, saith he, as if he were shut up and enclosed
+about in some shepherd's lodge, on the top of a hill.  There by thyself
+to put these questions to thyself.  or to enter in these considerations:
+What is my chief and principal part, which hath power over the rest?
+What is now the present estate of it, as I use it; and what is it,
+that I employ it about?  Is it now void of reason ir no ?
+Is it free, and separated; or so affixed, so congealed and grown
+together as it were with the flesh, that it is swayed by the motions
+and inclinations of it?
+
+XXV.  He that runs away from his master is a fugitive.  But the law is
+every man's master.  He therefore that forsakes the law, is a fugitive.
+So is he, whosoever he be, that is either sorry, angry, or afraid,
+or for anything that either hath been, is, or shall be by
+his appointment, who is the Lord and Governor of the universe.
+For he truly and properly is Nomoz, or the law, as the only nemwn,
+or distributor and dispenser of all things that happen unto any one
+in his lifetime- Whatsoever then is either sorry, angry, or afraid,
+is a fugitive.
+
+XXVI.  From man is the seed, that once cast into the womb man hath
+no more to do with it.  Another cause succeedeth, and undertakes
+the work, and in time brings a child (that wonderful effect from
+such a beginning!) to perfection.  Again, man lets food down through
+his throat; and that once down, he hath no more to do with it.
+Another cause succeedeth and distributeth this food into the senses,
+and the affections:  into life, and into strength; and doth with it
+those other many and marvellous things, that belong unto man.
+These things therefore that are so secretly and invisibly wrought
+and brought to pass, thou must use to behold and contemplate; and not
+the things themselves only, but the power also by which they are effected;
+that thou mayst behold it, though not with the eyes of the body,
+yet as plainly and visibly as thou canst see and discern the outward
+efficient cause of the depression and elevation of anything.
+
+XXVII.  Ever to mind and consider with thyself; how all things that
+now are, have been heretofore much after the same sort, and after the same
+fashion that now they are:  and so to think of those things which shall
+be hereafter also.  Moreover, whole dramata, and uniform scenes,
+or scenes that comprehend the lives and actions of men of one calling
+and profession, as many as either in thine own experience thou hast known,
+or by reading of ancient histories; (as the whole court of Adrianus,
+the whole court of Antoninus Pius, the whole court of Philippus,
+that of Alexander, that of Croesus):  to set them all before thine eyes.
+For thou shalt find that they are all but after one sort and fashion:
+only that the actors were others.
+
+XXVIII.  As a pig that cries and flings when his throat is cut,
+fancy to thyself every one to be, that grieves for any worldly
+thing and takes on.  Such a one is he also, who upon his
+bed alone, doth bewail the miseries of this our mortal life.
+And remember this, that Unto reasonable creatures only it is
+granted that they may willingly and freely submit unto Providence:
+but absolutely to submit, is a necessity imposed upon
+all creatures equally.
+
+XXIX.  Whatsoever it is that thou goest about, consider of it by thyself,
+and ask thyself, What? because I shall do this no more when I am dead,
+should therefore death seem grievous unto me?
+
+XXX.  When thou art offended with any man's transgression,
+presently reflect upon thyself; and consider what thou thyself
+art guilty of in the same kind.  As that thou also perchance dost
+think it a happiness either to be rich, or to live in pleasure,
+or to be praised and commended, and so of the rest in particular.
+For this if thou shalt call to mind, thou shalt soon forget thine anger;
+especially when at the same time this also shall concur in thy thoughts,
+that he was constrained by his error and ignorance so to do:
+for how can he choose as long as he is of that opinion?
+Do thou therefore if thou canst, take away that from him,
+that forceth him to do as he doth.
+
+XXXI.  When thou seest Satyro, think of Socraticus and Eutyches,
+or Hymen, and when Euphrates, think of Eutychio, and Sylvanus,
+when Alciphron, of Tropaeo-phorus, when Xenophon, of Crito, or Severus.
+And when thou doest look upon thyself, fancy unto thyself some one
+or other of the Caasars; and so for every one, some one or other
+that hath been for estate and profession answerable unto him.
+Then let this come to thy mind at the same time; and where now are
+they all?  Nowhere or anywhere?  For so shalt thou at all time.
+be able to perceive how all worldly things are but as the smoke,
+that vanisheth away:  or, indeed, mere nothing.  Espccially when thou
+shalt call to mind this also, that whatsoever is once changed,
+shall never be again as long as the world endureth.  And thou then,
+how long shalt thou endure?  And why doth it not suffice thee,
+if virtuously, and as becometh thee, thou mayest pass that portion
+of time, how little soever it be, that is allotted unto thee?
+
+XXXII.  What a subject, and what a course of life is it,
+that thou doest so much desire to be rid of.  For all these things,
+what are they, but fit objects for an understanding, that beholdeth
+everything according to its true nature, to exercise itself upon?
+Be patient, therefore, until that (as a strong stomach that turns
+all things into his own nature; and as a great fire that turneth
+in flame and light, whatsoever thou doest cast into it) thou have
+made these things also familiar, and as it were natural unto thee.
+
+XXXIII.  Let it not be in any man's power, to say truly of thee,
+that thou art not truly simple, or sincere and open, or not good.
+Let him be deceived whosoever he be that shall have any
+such opinion of thee.  For all this doth depend of thee.
+For who is it that should hinder thee from being either truly
+simple or good?  Do thou only resolve rather not to live,
+than not to be such.  For indeed neither doth it stand
+with reason that he should live that is not such.
+What then is it that may upon this present occasion according
+to best reason and discretion, either be said or done?
+For whatsoever it be, it is in thy power either to do it,
+or to say it, and therefore seek not any pretences, as though thou
+wert hindered.  Thou wilt never cease groaning and complaining,
+until such time as that, what pleasure is unto the voluptuous,
+be unto thee, to do in everything that presents itself,
+whatsoever may be done conformably and agreeably to the
+proper constitution of man, or, to man as he is a man.
+For thou must account that pleasure, whatsoever it be,
+that thou mayest do according to thine own nature.
+And to do this, every place will fit thee.  Unto the cylindrus,
+or roller, it is not granted to move everywhere according
+to its own proper motion, as neither unto the water,
+nor unto the fire, nor unto any other thing, that either is
+merely natural, or natural and sensitive; but not rational.
+for many things there be that can hinder their operations.
+But of the mind and understanding this is the proper privilege,
+that according to its own nature, and as it will itself,
+it can pass through every obstacle that it finds, and keep
+straight on forwards.  Setting therefore before thine eyes
+this happiness and felicity of thy mind, whereby it is able
+to pass through all things, and is capable of all motions,
+whether as the fire, upwards; or as the stone downwards,
+or as the cylindrus through that which is sloping:
+content thyself with it, and seek not after any other thing.
+For all other kind of hindrances that are not hindrances of thy
+mind either they are proper to the body, or merely proceed from
+the opinion, reason not making that resistance that it should,
+but basely, and cowardly suffering itself to be foiled;
+and of themselves can neither wound, nor do any hurt at all.
+Else must he of necessity, whosoever he be that meets
+with any of them, become worse than he was before.
+For so is it in all other subjects, that that is thought
+hurtful unto them, whereby they are made worse.
+But here contrariwise, man (if he make that good use of them
+that he should) is rather the better and the more praiseworthy
+for any of those kind of hindrances, than otherwise.
+But generally remember that nothing can hurt a natural citizen,
+that is not hurtful unto the city itself, nor anything
+hurt the city, that is not hurtful unto the law itself.
+But none of these casualties, or external hindrances, do hurt
+the law itself; or, are contrary to that course of justice
+and equity, by which public societies are maintained:
+neither therefore do they hurt either city or citizen.
+
+XXXIV.  As he that is bitten by a mad dog, is afraid of everything
+almost that he seeth:  so unto him, whom the dogmata have
+once bitten, or in whom true knowledge hath made an impression,
+everything almost that he sees or reads be it never so short
+or ordinary, doth afford a good memento; to put him out
+of all grief and fear, as that of the poet, 'The winds blow
+upon the trees, and their leaves fall upon the ground.
+Then do the trees begin to bud again, and by the spring-time
+they put forth new branches.  So is the generation of men;
+some come into the world, and others go out of it.'
+Of these leaves then thy children are.  And they also that
+applaud thee so gravely, or, that applaud thy speeches,
+with that their usual acclamation, axiopistwz, O wisely
+spoken I and speak well of thee, as on the other side,
+they that stick not to curse thee, they that privately and
+secretly dispraise and deride thee, they also are but leaves.
+And they also that shall follow, in whose memories the names of men
+famous after death, is preserved, they are but leaves neither.
+For even so is it of all these worldly things.
+Their spring comes, and they are put forth.  Then blows the wind,
+and they go down.  And then in lieu of them grow others out
+of the wood or common matter of all things, like unto them.
+But, to endure but for a while, is common unto all.
+Why then shouldest thou so earnestly either seek after these things,
+or fly from them, as though they should endure for ever?
+Yet a little while, and thine eyes will be closed up,
+and for him that carries thee to thy grave shall another mourn
+within a while after.
+
+XXXV.  A good eye must be good to see whatsoever is to be seen,
+and not green things only.  For that is proper to sore eyes.
+So must a good ear, and a good smell be ready for whatsoever
+is either to be heard, or smelt:  and a good stomach
+as indifferent to all kinds of food, as a millstone is,
+to whatsoever she was made for to grind.  As ready therefore
+must a sound understanding be for whatsoever shall happen.
+But he that saith, O that my children might live! and,
+O that all men might commend me for whatsoever I do! is an eye
+that seeks after green things; or as teeth, after that which
+is tender.  XXXVI.  There is not any man that is so happy
+in his death, but that some of those that are by him when
+he dies, will be ready to rejoice at his supposed calamity.
+Is it one that was virtuous and wise indeed? will there not
+some one or other be found, who thus will say to himself;
+'Well now at last shall I be at rest from this pedagogue.
+He did not indeed otherwise trouble us much:  but I know well enough
+that in his heart, he did much condemn us.'  Thus will they speak
+of the virtuous.  But as for us, alas I how many things be there,
+for which there be many that glad would be to be rid of us.
+This therefore if thou shalt think of whensoever thou diest,
+thou shalt die the more willingly, when thou shalt think with thyself;
+I am now to depart from that world, wherein those that have been
+my nearest friends and acquaintances, they whom I have so much
+suffered for, so often prayed for, and for whom I have taken
+such care, even they would have me die, hoping that after
+my death they shall live happier, than they did before.
+What then should any man desire to continue here any longer?
+Nevertheless, whensoever thou diest, thou must not be less
+kind and loving unto them for it; but as before, see them,
+continue to be their friend, to wish them well, and meekly,
+and gently to carry thyself towards them, but yet so that on
+the other side, it make thee not the more unwilling to die.
+But as it fareth with them that die an easy quick death,
+whose soul is soon separated from their bodies, so must thy
+separation from them be.  To these had nature joined and annexed me:
+now she parts us; I am ready to depart, as from friends
+and kinsmen, but yet without either reluctancy or compulsion.
+For this also is according to Nature.  XXXVII.  Use thyself; as often,
+as thou seest any man do anything, presently (if it be possible)
+to say unto thyself, What is this man's end in this his action?
+But begin this course with thyself first of all, and diligently
+examine thyself concerning whatsoever thou doest.
+
+XXXVIII.  Remember, that that which sets a man at work,
+and hath power over the affections to draw them either one way,
+or the other way, is not any external thing properly, but that
+which is hidden within every man's dogmata, and opinions:
+That, that is rhetoric; that is life; that (to speak true)
+is man himself.  As for thy body, which as a vessel, or a case,
+compasseth thee about, and the many and curious instruments
+that it hath annexed unto it, let them not trouble thy thoughts.
+For of themselves they are but as a carpenter's axe,
+but that they are born with us, and naturally sticking unto us.
+But otherwise, without the inward cause that hath power to move them,
+and to restrain them, those parts are of themselves of no more
+use unto us, than the shuttle is of itself to the weaver,
+or the pen to the writer, or the whip to the coachman.
+
+
+THE ELEVENTH BOOK
+
+I. The natural properties, and privileges of a reasonable soul are:
+That she seeth herself; that she can order, and compose herself:
+that she makes herself as she will herself:  that she reaps her own
+fruits whatsoever, whereas plants, trees, unreasonable creatures,
+what fruit soever (be it either fruit properly, or analogically only)
+they bear, they bear them unto others, and not to themselves.
+Again; whensoever, and wheresoever, sooner or later, her life doth end,
+she hath her own end nevertheless.  For it is not with her,
+as with dancers and players, who if they be interrupted in any
+part of their action, the whole action must needs be imperfect:
+but she in what part of time or action soever she be surprised,
+can make that which she bath in her hand whatsoever it be,
+complete and full, so that she may depart with that comfort,
+'I have lived; neither want I anything of that which properly did belong
+unto me.'  Again, she compasseth the whole world, and penetrateth
+into the vanity, and mere outside (wanting substance and solidity)
+of it, and stretcheth herself unto the infiniteness of eternity;
+and the revolution or restoration of all things after a certain period
+of time, to the same state and place as before, she fetcheth about,
+and doth comprehend in herself; and considers withal, and sees
+clearly this, that neither they that shall follow us, shall see
+any new thing, that we have not seen, nor they that went before,
+anything more than we:  but that he that is once come to forty
+(if he have any wit at all) can in a manner (for that they
+are all of one kind) see all things, both past and future.
+As proper is it, and natural to the soul of man to love her neighbour,
+to be true and modest; and to regard nothing so much as herself:
+which is also the property of the law:  whereby by the way it appears,
+that sound reason and justice comes all to one, and therefore
+that justice is the chief thing, that reasonable creatures ought
+to propose unto themselves as their end.
+
+II.  A pleasant song or dance; the Pancratiast's exercise,
+sports that thou art wont to be much taken with, thou shalt
+easily contemn; if the harmonious voice thou shalt divide
+into so many particular sounds whereof it doth consist,
+and of every one in particular shall ask thyself; whether this
+or that sound is it, that doth so conquer thee.  For thou wilt
+be ashamed of it.  And so for shame, if accordingly thou shalt
+consider it, every particular motion and posture by itself:
+and so for the wrestler's exercise too.  Generally then,
+whatsoever it be, besides virtue, and those things that proceed
+from virtue that thou art subject to be much affected with,
+remember presently thus to divide it, and by this kind of division,
+in each particular to attain unto the contempt of the whole.
+This thou must transfer and apply to thy whole life also.
+
+III.  That soul which is ever ready, even now presently (if need be)
+from the body, whether by way of extinction, or dispersion,
+or continuation in another place and estate to be separated,
+how blessed and happy is it!  But this readiness of it, it must proceed,
+not from an obstinate and peremptory resolution of the mind,
+violently and passionately set upon Opposition, as Christians are wont;
+but from a peculiar judgment; with discretion and gravity,
+so that others may be persuaded also and drawn to the like example,
+but without any noise and passionate exclamations.
+
+IV.  Have I done anything charitably? then am I benefited by it.
+See that this upon all occasions may present itself unto thy mind,
+and never cease to think of it.  What is thy profession? to be good.
+And how should this be well brought to pass, but by certain
+theorems and doctrines; some Concerning the nature of the universe,
+and some Concerning the proper and particular constitution of man?
+
+V. Tragedies were at first brought in and instituted,
+to put men in mind of worldly chances and casualties:
+that these things in the ordinary course of nature did so happen:
+that men that were much pleased and delighted by such accidents
+upon this stage, would not by the same things in a greater stage
+be grieved and afflicted:  for here you see what is the end
+of all such things; and that even they that cry out so mournfully
+to Cithaeron, must bear them for all their cries and exclamations,
+as well as others.  And in very truth many good things are spoken
+by these poets; as that (for example) is an excellent passage:
+'But if so be that I and my two children be neglected by the Gods,
+they have some reason even for that,' &c. And again, 'It will but
+little avail thee to storm and rage against the things themselves,'
+&c. Again, 'To reap one's life, as a ripe ear of corn;'
+and whatsoever else is to be found in them, that is of the same kind.
+After the tragedy, the ancient tomedy was brought in, which had
+the liberty to inveigh against personal vices; being therefore
+through this her freedom and liberty of speech of very good
+use and effect, to restrain men from pride and arrogancy.
+To which end it was, that Diogenes took also the same liberty.
+After these, what were either the Middle, or New Comedy
+admitted for, but merely, (Or for the most part at least)
+for the delight and pleasure of curious and excellent imitation?
+'It will steal away; look to it,' &c. Why, no man denies,
+but that these also have some good things whereof that may be one:
+but the whole drift and foundation of that kind of dramatical poetry,
+what is it else, but as we have said?
+
+VI.  How clearly doth it appear unto thee, that no other course
+of thy life could fit a true philosopher's practice better,
+than this very course, that thou art now already in?
+
+VII.  A branch cut off from the continuity of that which was next
+unto it, must needs be cut off from the whole tree:  so a man that
+is divided from another man, is divided from the whole society.
+A branch is cut off by another, but he that hates and is averse,
+cuts himself off from his neighbour, and knows not that at the same time
+he divides himself from the whole body, or corporation.  But herein
+is the gift and mercy of God, the Author of this society, in that,
+once cut off we may grow together and become part of the whole again.
+But if this happen often the misery is that the further a man is run
+in this division, the harder he is to be reunited and restored again:
+and however the branch which, once cut of afterwards was graffed in,
+gardeners can tell you is not like that which sprouted together at first,
+and still continued in the unity of the body.
+
+VIII.  To grow together like fellow branches in matter of good
+correspondence and affection; but not in matter of opinions.
+They that shall oppose thee in thy right courses, as it is not
+in their power to divert thee from thy good action, so neither
+let it be to divert thee from thy good affection towards them.
+But be it thy care to keep thyself constant in both; both in a
+right judgment and action, and in true meekness towards them,
+that either shall do their endeavour to hinder thee, or at
+least will be displeased with thee for what thou hast done.
+For to fail in either (either in the one to give over for fear,
+or in the other to forsake thy natural affection towards him,
+who by nature is both thy friend and thy kinsman) is equally base,
+and much savouring of the disposition of a cowardly fugitive soldier.
+
+IX.  It is not possible that any nature should be inferior
+unto art, since that all arts imitate nature.  If this be so;
+that the most perfect and general nature of all natures should in
+her operation come short of the skill of arts, is most improbable.
+Now common is it to all arts, to make that which is worse
+for the better's sake.  Much more then doth the common
+nature do the same.  Hence is the first ground of justice.
+From justice all other virtues have their existence.
+For justice cannot be preserved, if either we settle our minds
+and affections upon worldly things; or be apt to be deceived,
+or rash, and inconstant.
+
+X. The things themselves (which either to get or to avoid thou
+art put to so much trouble) come not unto thee themselves;
+but thou in a manner goest unto them.  Let then thine own
+judgment and opinion concerning those things be at rest;
+and as for the things themselves, they stand still and quiet,
+without any noise or stir at all; and so shall all pursuing and
+flying cease.  XI.  Then is the soul as Empedocles doth liken it,
+like unto a sphere or globe, when she is all of one form and figure:
+when she neither greedily stretcheth out herself unto anything,
+nor basely contracts herself, or lies flat and dejected; but shineth
+all with light, whereby she does see and behold the true nature,
+both that of the universe, and her own in particular.
+
+XII.  Will any contemn me? let him look to that, upon what grounds
+he does it:  my care shall be that I may never be found either
+doing or speaking anything that doth truly deserve contempt.
+Will any hate me? let him look to that.  I for my part will be kind
+and loving unto all, and even unto him that hates me, whom-soever he be,
+will I be ready to show his error, not by way of exprobation
+or ostentation of my patience, but ingenuously and meekly:
+such as was that famous Phocion, if so be that he did not dissemble.
+For it is inwardly that these things must be:  that the Gods
+who look inwardly, and not upon the outward appearance,
+may behold a man truly free from all indignation and grief.
+For what hurt can it be unto thee whatsoever any man else doth,
+as long as thou mayest do that which is proper and suitable to thine
+own nature?  Wilt not thou (a man wholly appointed to be both what,
+and as the common good shall require) accept of that which is now
+seasonable to the nature of the universe?  XIII.  They contemn
+one another, and yet they seek to please one another:  and whilest
+they seek to surpass one another in worldly pomp and greatness,
+they most debase and prostitute themselves in their better part
+one to another.
+
+XIV.  How rotten and insincere is he, that saith, I am resolved to carry
+myself hereafter towards you with all ingenuity and simplicity.
+O man, what doest thou mean! what needs this profession of thine?
+the thing itself will show it.  It ought to be written upon thy forehead.
+No sooner thy voice is heard, than thy countenance must be able
+to show what is in thy mind:  even as he that is loved knows
+presently by the looks of his sweetheart what is in her mind.
+Such must he be for all the world, that is truly simple and good,
+as he whose arm-holes are offensive, that whosoever stands by,
+as soon as ever he comes near him, may as it were smell him whether
+he will or no.  But the affectation of simplicity is nowise laudable.
+There is nothing more shameful than perfidious friendship.
+Above all things, that must be avoided.  However true goodness,
+simplicity, and kindness cannot so be hidden, but that as we have already
+said in the very eyes and countenance they will show themselves.
+
+XV.  To live happily is an inward power of the soul, when she is
+affected with indifferency, towards those things that are by their
+nature indifferent.  To be thus affected she must consider all worldly
+objects both divided and whole:  remembering withal that no object
+can of itself beget any opinion in us, neither can come to us,
+but stands without still and quiet; but that we ourselves beget,
+and as it were print in ourselves opinions concerning them.
+Now it is in our power, not to print them; and if they creep
+in and lurk in some corner, it is in our power to wipe them off.
+Remembering moreover, that this care and circumspection of thine,
+is to continue but for a while, and then thy life will be at an end.
+And what should hinder, but that thou mayest do well with all
+these things?  For if they be according to nature, rejoice in them,
+and let them be pleasing and acceptable unto thee.  But if they
+be against nature, seek thou that which is according to thine
+own nature, and whether it be for thy credit or no, use all possible
+speed for the attainment of it:  for no man ought to be blamed,
+for seeking his own good and happiness.
+
+XVI.  Of everything thou must consider from whence it came,
+of what things it doth consist, and into what it will be changed:
+what will be the nature of it, or what it will be like unto when it
+is changed; and that it can suffer no hurt by this change.
+And as for other men's either foolishness or wickedness,
+that it may not trouble and grieve thee; first generally thus;
+What reference have I unto these? and that we are all born for one
+another's good:  then more particularly after another consideration;
+as a ram is first in a flock of sheep, and a bull in a herd
+of cattle, so am I born to rule over them.  Begin yet higher,
+even from this:  if atoms be not the beginning of all things,
+than which to believe nothing can be more absurd, then must we
+needs grant that there is a nature, that doth govern the universe.
+If such a nature, then are all worse things made for the better's sake;
+and all better for one another's sake.  Secondly, what manner
+of men they be, at board, and upon their beds, and so forth.
+But above all things, how they are forced by their opinions
+that they hold, to do what they do; and even those things
+that they do, with what pride and self-conceit they do them.
+Thirdly, that if they do these things rightly, thou hast no reason
+to be grieved.  But if not rightly, it must needs be that they
+do them against their wills, and through mere ignorance.
+For as, according to Plato's opinion, no soul doth willingly err,
+so by consequent neither doth it anything otherwise than it ought,
+but against her will.  Therefore are they grieved, whensoever they
+hear themselves charged, either of injustice, or unconscionableness,
+or covetousness, or in general, of any injurious kind of dealing
+towards their neighbours.  Fourthly, that thou thyself doest
+transgress in many things, and art even such another as they are.
+And though perchance thou doest forbear the very act of some sins,
+yet hast thou in thyself an habitual disposition to them, but that
+either through fear, or vainglory, or some such other ambitious
+foolish respect, thou art restrained.  Fifthly, that whether
+they have sinned or no, thou doest not understand perfectly.
+For many things are done by way of discreet policy;
+and generally a man must know many things first, before he be
+able truly and judiciously to judge of another man's action.
+Sixthly, that whensoever thou doest take on grievously,
+or makest great woe, little doest thou remember then that a man's
+life is but for a moment of time, and that within a while we
+shall all be in our graves.  Seventhly, that it is not the sins
+and transgressions themselves that trouble us properly; for they
+have their existence in their minds and understandings only,
+that commit them; but our own opinions concerning those sins.
+Remove then, and be content to part with that conceit of thine,
+that it is a grievous thing, and thou hast removed thine anger.
+But how should I remove it?  How? reasoning with thyself that it
+is not shameful.  For if that which is shameful, be not the only
+true evil that is, thou also wilt be driven whilest thou doest
+follow the common instinct of nature, to avoid that which is evil,
+to commit many unjust things, and to become a thief, and anything,
+that will make to the attainment of thy intended worldly ends.
+Eighthly, how many things may and do oftentimes follow upon
+such fits of anger and grief; far more grievous in themselves,
+than those very things which we are so grieved or angry for.
+Ninthly, that meekness is a thing unconquerable, if it be true
+and natural, and not affected or hypocritical.  For how shall
+even the most fierce and malicious that thou shalt conceive,
+be able to hold on against thee, if thou shalt still continue meek
+and loving unto him; and that even at that time, when he is about
+to do thee wrong, thou shalt be well disposed, and in good temper,
+with all meekness to teach him, and to instruct him better?
+As for example; My son, we were not born for this, to hurt
+and annoy one another; it will be thy hurt not mine, my son:
+and so to show him forcibly and fully, that it is so in very deed:
+and that neither bees do it one to another, nor any other creatures
+that are naturally sociable.  But this thou must do, not scoffingly,
+not by way of exprobation, but tenderly without any harshness of words.
+Neither must thou do it by way of exercise, or ostentation,
+that they that are by and hear thee, may admire thee:
+but so always that nobody be privy to it, but himself alone:
+yea, though there be more present at the same time.
+These nine particular heads, as so many gifts from the Muses,
+see that thou remember well:  and begin one day, whilest thou art
+yet alive, to be a man indeed.  But on the other side thou must
+take heed, as much to flatter them, as to be angry with them:
+for both are equally uncharitable, and equally hurtful.
+And in thy passions, take it presently to thy consideration,
+that to be angry is not the part of a man, but that to be meek
+and gentle, as it savours of more humanity, so of more manhood.
+That in this, there is strength and nerves, or vigour and fortitude:
+whereof anger and indignation is altogether void.  For the nearer
+everything is unto unpassionateness, the nearer it is unto power.
+And as grief doth proceed from weakness, so doth anger.
+For both, both he that is angry and that grieveth, have received
+a wound, and cowardly have as it were yielded themselves unto
+their affections.  If thou wilt have a tenth also, receive this
+tenth gift from Hercules the guide and leader of the Muses:
+that is a mad man's part, to look that there should be no wicked
+men in the world, because it is impossible.  Now for a man to
+brook well enough, that there should be wicked men in the world,
+but not to endure that any should transgress against himself,
+is against all equity, and indeed tyrannical.
+
+XVII.  Four several dispositions or inclinations there be of the mind
+and understanding, which to be aware of, thou must carefully observe:
+and whensoever thou doest discover them, thou must rectify them, saying to
+thyself concerning every one of them, This imagination is not necessary;
+this is uncharitable:  this thou shalt speak as another man's slave,
+or instrument; than which nothing can be more senseless and absurd:
+for the fourth, thou shalt sharply check and upbraid thyself;
+for that thou doest suffer that more divine part in thee, to become
+subject and obnoxious to that more ignoble part of thy body, and the gross
+lusts and concupiscences thereof.  XVIII.  What portion soever,
+either of air or fire there be in thee, although by nature it
+tend upwards, submitting nevertheless to the ordinance of the universe,
+it abides here below in this mixed body.  So whatsoever is in thee,
+either earthy, or humid, although by nature it tend downwards, yet is it
+against its nature both raised upwards, and standing, or consistent.
+So obedient are even the elements themselves to the universe, abiding
+patiently wheresoever (though against their nature) they are placed,
+until the sound as it were of their retreat, and separation.
+Is it not a grievous thing then, that thy reasonable part only
+should be disobedient, and should not endure to keep its place:
+yea though it be nothing enjoined that is contrary unto it, but that
+only which is according to its nature?  For we cannot say of it when it
+is disobedient, as we say of the fire, or air, that it tends upwards
+towards its proper element, for then goes it the quite contrary way.
+For the motion of the mind to any injustice, or incontinency,
+or to sorrow, or to fear, is nothing else but a separation from nature.
+Also when the mind is grieved for anything that is happened by
+the divine providence, then doth it likewise forsake its own place.
+For it was ordained unto holiness and godliness, which specially consist
+in an humble submission to God and His providence in all things;
+as well as unto justice:  these also being part of those duties,
+which as naturally sociable, we are bound unto; and without which we
+cannot happily converse one with another:  yea and the very ground
+and fountain indeed of all just actions.
+
+XIX.  He that hath not one and the self-same general end always as long as
+he liveth, cannot possibly be one and the self-same man always.  But this
+will not suffice except thou add also what ought to be this general end.
+For as the general conceit and apprehension of all those things which
+upon no certain ground are by the greater part of men deemed good,
+cannot be uniform and agreeable, but that only which is limited and
+restrained by some certain proprieties and conditions, as of community:
+that nothing be conceived good, which is not commonly and publicly good:
+so must the end also that we propose unto ourselves, be common
+and sociable.  For he that doth direct all his own private motions
+and purposes to that end, all his actions will be agreeable and uniform;
+and by that means will be still the same man.
+
+XX.  Remember the fable of the country mouse and the city mouse,
+and the great fright and terror that this was put into.
+
+XXI.  Socrates was wont to call the common conceits and opinions of men,
+the common bugbears of the world : the proper terror of silly children.
+
+XXII.  The Lacedaemonians at their public spectacles were wont
+to appoint seats and forms for their strangers in the shadow,
+they themselves were content to sit anywhere.
+
+XXIII.  What Socrates answered unto Perdiccas, why he did not come
+unto him, Lest of all deaths I should die the worst kind of death,
+said he:  that is, not able to requite the good that hath been done
+unto me.  XXIV.  In the ancient mystical letters of the Ephesians,
+there was an item, that a man should always have in his mind
+some one or other of the ancient worthies.  XXV.  The Pythagoreans
+were wont betimes in the morning the first thing they did,
+to look up unto the heavens, to put themselves in mind of them
+who constantly and invariably did perform their task:
+as also to put themselves in mind of orderliness, or good order,
+and of purity, and of naked simplicity.  For no star or planet
+hath any cover before it.
+
+XXVI.  How Socrates looked, when he was fain to gird himself
+with a skin, Xanthippe his wife having taken away his clothes,
+and carried them abroad with her, and what he said to his fellows
+and friends, who were ashamed; and out of respect to him,
+did retire themselves when they saw him thus decked.
+
+XXVII.  In matter of writing or reading thou must needs be taught
+before thou can do either:  much more in matter of life.
+'For thou art born a mere slave, to thy senses and brutish affections;'
+destitute without teaching of all true knowledge and sound reason.
+
+XXVIII.  'My heart smiled within me.'  'They will accuse even
+virtue herself; with heinous and opprobrious words.'
+
+XXIX.  As they that long after figs in winter when they cannot be had;
+so are they that long after children, before they be granted them.
+
+XXX.  'As often as a father kisseth his child, he should say secretly
+with himself' (said Epictetus,) 'tomorrow perchance shall he die.'
+But these words be ominous.  No words ominous (said he)
+that signify anything that is natural:  in very truth and deed not
+more ominous than this, 'to cut down grapes when they are ripe.'
+Green grapes, ripe grapes, dried grapes, or raisins:
+so many changes and mutations of one thing, not into that which was
+not absolutely, but rather so many several changes and mutations,
+not into that which hath no being at all, but into that which is
+not yet in being.
+
+XXXI.  'Of the free will there is no thief or robber:'
+out of Epictetus; Whose is this also:  that we should find a certain
+art and method of assenting; and that we should always observe
+with great care and heed the inclinations of our minds, that they may
+always be with their due restraint and reservation, always charitable,
+and according to the true worth of every present object.
+And as for earnest longing, that we should altogether avoid it:
+and to use averseness in those things only, that wholly depend of
+our own wills.  It is not about ordinary petty matters, believe it,
+that all our strife and contention is, but whether, with the vulgar,
+we should be mad, or by the help of philosophy wise and sober,
+said he.  XXXII.  Socrates said, 'What will you have? the souls
+of reasonable, or unreasonable creatures?  Of reasonable.  But what?
+Of those whose reason is sound and perfect? or of those whose reason
+is vitiated and corrupted?  Of those whose reason is sound and perfect.
+Why then labour ye not for such?  Because we have them already.
+What then do ye so strive and contend between you?'
+
+
+THE TWELFTH BOOK
+
+I. Whatsoever thou doest hereafter aspire unto, thou mayest even now
+enjoy and possess, if thou doest not envy thyself thine own happiness.
+And that will be, if thou shalt forget all that is past, and for
+the future, refer thyself wholly to the Divine Providence, and shalt
+bend and apply all thy present thoughts and intentions to holiness
+and righteousness.  To holiness, in accepting willingly whatsoever is sent
+by the Divine Providence, as being that which the nature of the universe
+hath appointed unto thee, which also hath appointed thee for that,
+whatsoever it be.  To righteousness, in speaking the truth freely,
+and without ambiguity; and in doing all things justly and discreetly.
+Now in this good course, let not other men's either wickedness,
+or opinion, or voice hinder thee:  no, nor the sense of this thy
+pampered mass of flesh:  for let that which suffers, look to itself.
+If therefore whensoever the time of thy departing shall come,
+thou shalt readily leave all things, and shalt respect thy mind only,
+and that divine part of thine, and this shall be thine only fear,
+not that some time or other thou shalt cease to live, but thou shalt
+never begin to live according to nature : then shalt thou be a
+man indeed, worthy of that world, from which thou hadst thy beginning;
+then shalt thou cease to be a stranger in thy country, and to wonder
+at those things that happen daily, as things strange and unexpected,
+and anxiously to depend of divers things that are not in thy power.
+
+II.  God beholds our minds and understandings, bare and naked
+from these material vessels, and outsides, and all earthly dross.
+For with His simple and pure understanding, He pierceth
+into our inmost and purest parts, which from His, as it
+were by a water pipe and channel, first flowed and issued.
+This if thou also shalt use to do, thou shalt rid thyself of that
+manifold luggage, wherewith thou art round about encumbered.
+For he that does regard neither his body, nor his clothing,
+nor his dwelling, nor any such external furniture, must needs gain
+unto himself great rest and ease.  Three things there be in all,
+which thou doest consist of; thy body, thy life, and thy mind.
+Of these the two former, are so far forth thine, as that thou art
+bound to take care for them.  But the third alone is that which
+is properly thine.  If then thou shalt separate from thyself,
+that is from thy mind, whatsoever other men either do or say,
+or whatsoever thou thyself hast heretofore either done or said;
+and all troublesome thoughts concerning the future, and whatsoever,
+(as either belonging to thy body or life:)  is without the
+jurisdiction of thine own will, and whatsoever in the ordinary
+course of human chances and accidents doth happen unto thee;
+so that thy mind (keeping herself loose and free from all outward
+coincidental entanglements; always in a readiness to depart:)
+shall live by herself, and to herself, doing that which is just,
+accepting whatsoever doth happen, and speaking the truth always;
+if, I say, thou shalt separate from thy mind, whatsoever by sympathy
+might adhere unto it, and all time both past and future, and shalt
+make thyself in all points and respects, like unto Empedocles
+his allegorical sphere, 'all round and circular,' &c., and shalt
+think of no longer life than that which is now present:
+then shalt thou be truly able to pass the remainder of thy days
+without troubles and distractions; nobly and generously disposed,
+and in good favour and correspondency, with that spirit which
+is within thee.
+
+III.  I have often wondered how it should come to pass,
+that every man loving himself best, should more regard
+other men's opinions concerning himself than his own.
+For if any God or grave master standing by, should command any
+of us to think nothing by himself but what he should presently
+speak out; no man were able to endure it, though but for one day.
+Thus do we fear more what our neighbours will think of us,
+than what we ourselves.
+
+IV.  how come it to pass that the Gods having ordered all other
+things so well and so lovingly, should be overseen in this
+one only thing, that whereas then.  hath been some very good
+men that have made many covenants as it were with God and
+by many holy actions and outward services contracted a kind
+of familiarity with Him; that these men when once they are dead,
+should never be restored to life, but be extinct for ever.
+But this thou mayest be sure of, that this (if it be
+so indeed) would never have been so ordered by the Gods,
+had it been fit otherwise.  For certainly it was possible,
+had it been more just so and had it been according to nature,
+the nature of the universe would easily have borne it.
+But now because it is not so, (if so be that it be not so indeed)
+be therefore confident that it was not fit it should be so.
+for thou seest thyself, that now seeking after this matter,
+how freely thou doest argue and contest with God.
+But were not the Gods both just and good in the highest degree,
+thou durst not thus reason with them.  Now if just and good,
+it could not be that in the creation of the world, they should
+either unjustly or unreasonably oversee anything.  V. Use thyself
+even unto those things that thou doest at first despair of.
+For the left hand we see, which for the most part hieth idle
+because not used; yet doth it hold the bridle with more strength
+than the right, because it hath been used unto it.
+
+VI.  Let these be the objects of thy ordinary meditation:
+to consider, what manner of men both for soul and body
+we ought to be, whensoever death shall surprise us:
+the shortness of this our mortal life:  the immense vastness
+of the time that hath been before, and will he after us:
+the frailty of every worldly material object:
+all these things to consider, and behold clearly in themselves,
+all disguisement of external outside being removed and taken away.
+Again, to consider the efficient causes of all things:
+the proper ends and references of all actions:  what pain
+is in itself; what pleasure, what death:  what fame or honour,
+how every man is the true and proper ground of his own rest
+and tranquillity, and that no man can truly be hindered by any other:
+that all is but conceit and opinion.  As for the use of
+thy dogmata, thou must carry thyself in the practice of them,
+rather like unto a pancratiastes, or one that at the same time
+both fights and wrestles with hands and feet, than a gladiator.
+For this, if he lose his sword that he fights with, he is gone:
+whereas the other hath still his hand free, which he may easily
+turn and manage at his will.
+
+VII.  All worldly things thou must behold and consider, dividing them
+into matter, form, and reference, or their proper end.
+
+VIII.  How happy is man in this his power that hath been granted
+unto him:  that he needs not do anything but what God shall approve,
+and that he may embrace contentedly, whatsoever God doth
+send unto him?  IX.  Whatsoever doth happen in the ordinary
+course and consequence of natural events, neither the Gods,
+(for it is not possible, that they either wittingly or unwittingly
+should do anything amiss) nor men, (for it is through ignorance,
+and therefore against their wills that they do anything amiss)
+must he accused.  None then must be accused.
+
+X. How ridiculous and strange is he, that wonders at anything
+that happens in this life in the ordinary course of nature!
+
+XI.  Either fate, (and that either an absolute necessity,
+and unavoidable decree; or a placable and flexible Providence)
+or all is a mere casual confusion, void of all order and government.
+If an absolute and unavoidable necessity, why doest thou resist?
+If a placable and exorable Providence, make thyself worthy
+of the divine help and assistance.  If all be a mere confusion
+without any moderator, or governor, then hast thou reason
+to congratulate thyself; that in such a general flood of
+confusion thou thyself hast obtained a reasonable faculty,
+whereby thou mayest govern thine own life and actions.
+But if thou beest carried away with the flood, it must be thy
+body perchance, or thy life, or some other thing that belongs unto
+them that is carried away:  thy mind and understanding cannot.
+Or should it be so, that the light of a candle indeed is still
+bright and lightsome until it be put out : and should truth,
+and righteousness, and temperance cease to shine in thee whiTest
+thou thyself bast any being?
+
+XII.  At the conceit and apprehension that such and such a one
+hath sinned, thus reason with thyself; What do I know whether
+this be a sin indeed, as it seems to be?  But if it be, what do I
+know but that he himself hath already condemned himself for it?
+And that is all one as if a man should scratch and tear his own face,
+an object of compassion rather than of anger.  Again, that he that
+would not have a vicious man to sin, is like unto him that would not
+have moisture in the fig, nor children to welp nor a horse to neigh,
+nor anything else that in the course of nature is necessary.
+For what shall he do that hath such an habit?  If thou therefore
+beest powerful and eloquent, remedy it if thou canst.  XIII.  If it
+be not fitting, do it not.  If it be not true, speak it not.
+Ever maintain thine own purpose and resolution free from all compulsion
+and necessity.  XIV.  Of everything that presents itself unto thee,
+to consider what the true nature of it is, and to unfold it, as it were,
+by dividing it into that which is formal : that which is material:
+the true use or end of it, and the just time that it is appointed to last.
+
+XV.  It is high time for thee, to understand that there is somewhat
+in thee, better and more divine than either thy passions,
+or thy sensual appetites and affections.  What is now the object
+of my mind, is it fear, or suspicion, or lust, or any such thing?
+To do nothing rashly without some certain end; let that be thy
+first care.  The next, to have no other end than the common good.
+For, alas! yet a little while, and thou art no more:
+no more will any, either of those things that now thou seest,
+or of those men that now are living, be any more.  For all things
+are by nature appointed soon to be changed, turned, and corrupted,
+that other things might succced in their room.
+
+XVI.  Remember that all is but opinion, and all opinion depends of
+the mind.  Take thine opinion away, and then as a ship that hath stricken
+in within the arms and mouth of the harbour, a present calm; all things
+safe and steady:  a bay, not capable of any storms and tempests:
+as the poet hath it.
+
+XVII.  No operation whatsoever it he, ceasing for a while,
+can be truly said to suffer any evil, because it is at an end.
+Neither can he that is the author of that operation;
+for this very respect, because his operation is at an end,
+be said to suffer any evil.  Likewise then, neither can the whole
+body of all our actions (which is our life) if in time it cease,
+be said to suffer any evil for this very reason, because it
+is at an end; nor he truly be said to have been ill affected,
+that did put a period to this series of actions.  Now this time
+or certain period, depends of the determination of nature:
+sometimes of particular nature, as when a man dieth old;
+but of nature in general, however; the parts whereof thus changing
+one after another, the whole world still continues fresh and new.
+Now that is ever best and most seasonable, which is for the good
+of the whole.  Thus it appears that death of itself can neither
+be hurtful to any in particular, because it is not a shameful thing
+(for neither is it a thing that depends of our own will,
+nor of itself contrary to the common good) and generally,
+as it is both expedient and seasonable to the whole, that in that
+respect it must needs be good.  It is that also, which is brought
+unto us by the order and appointment of the Divine Providence;
+so that he whose will and mind in these things runs along
+with the Divine ordinance, and by this concurrence of his will
+and mind with the Divine Providence, is led and driven along,
+as it were by God Himself; may truly be termed and esteemed
+the *OEo~p7poc*, or divinely led and inspired.
+
+XVIII.  These three things thou must have always in a readiness:
+first concerning thine own actions, whether thou doest nothing
+either idly, or otherwise, than justice and equity do require:
+and concerning those things that happen unto thee externally,
+that either they happen unto thee by chance, or by providence;
+of which two to accuse either, is equally against reason.
+Secondly, what like unto our bodies are whilest yet rude
+and imperfect, until they be animated:  and from their animation,
+until their expiration:  of what things they are compounded,
+and into what things they shall be dissolved.  Thirdly, how vain
+all things will appear unto thee when, from on high as it were,
+looking down thou shalt contemplate all things upon earth,
+and the wonderful mutability, that they are subject unto:
+considering withal, the infinite both greatness and variety
+of things aerial and things celestial that are round about it.
+And that as often as thou shalt behold them, thou shalt still see
+the same:  as the same things, so the same shortness of continuance
+of all those things.  And, behold, these be the things that we
+are so proud and puffed up for.
+
+XIX.  Cast away from thee opinion, and thou art safe.
+And what is it that hinders thee from casting of it away?
+When thou art grieved at anything, hast thou forgotten that
+all things happen according to the nature of the universe;
+and that him only it concerns, who is in fault; and moreover,
+that what is now done, is that which from ever hath been done
+in the world, and will ever be done, and is now done everywhere:
+how nearly all men are allied one to another by a kindred
+not of blood, nor of seed, but of the same mind.  Thou hast
+also forgotten that every man's mind partakes of the Deity,
+and issueth from thence; and that no man can properly call anything
+his own, no not his son, nor his body, nor his life; for that they
+all proceod from that One who is the giver of all things:
+that all things are but opinion; that no man lives properly,
+but that very instant of time which is now present.
+And therefore that no man whensoever he dieth can properly
+be said to lose any more, than an instant of time.
+
+XX.  Let thy thoughts ever run upon them, who once for some one thing
+or other, were moved with extraordinary indignation; who were once in the
+highest pitch of either honour, or calamity; or mutual hatred and enmity;
+or of any other fortune or condition whatsoever.  Then consider
+what's now become of all those things.  All is turned to smoke;
+all to ashes, and a mere fable; and perchance not so much as a fable.
+As also whatsoever is of this nature, as Fabius Catulinus in the field;
+Lucius Lupus, and Stertinius, at Baiae Tiberius at Caprem:
+and Velius Rufus, and all such examples of vehement prosecution
+in worldly matters; let these also run in thy mind at the same time;
+and how vile every object of such earnest and vehement prosecution is;
+and how much more agreeable to true philosophy it is, for a man to carry
+himself in every matter that offers itself; justly, and moderately,
+as one that followeth the Gods with all simplicity.  For, for a man
+to be proud and high conceited, that he is not proud and high conceited,
+is of all kind of pride and presumption, the most intolerable.
+
+XXI.  To them that ask thee, Where hast thou seen the Gods,
+or how knowest thou certainly that there be Gods, that thou
+art so devout in their worship?  I answer first of all,
+that even to the very eye, they are in some manner visible
+and apparent.  Secondly, neither have I ever seen mine own soul,
+and yet I respect and honour it.  So then for the Gods,
+by the daily experience that I have of their power and providence
+towards myself and others, I know certainly that they are,
+and therefore worship them.
+
+XXII.  Herein doth consist happiness of life, for a man to know
+thoroughly the true nature of everything; what is the matter,
+and what is the form of it:  with all his heart and soul,
+ever to do that which is just, and to speak the truth.
+What then remaineth but to enjoy thy life in a course and coherence
+of good actions, one upon another immediately succeeding,
+and never interrupted, though for never so little a while?
+
+XXIII.  There is but one light of the sun, though it be
+intercepted by walls and mountains, and other thousand objects.
+There is but one common substance of the whole world, though it
+be concluded and restrained into several different bodies,
+in number infinite.  There is but one common soul, though divided
+into innumerable particular essences and natures.  So is there
+but one common intellectual soul, though it seem to be divided.
+And as for all other parts of those generals which we have mentioned,
+as either sensitive souls or subjects, these of themselves
+(as naturally irrational) have no common mutual reference one
+unto another, though many of them contain a mind, or reasonable
+faculty in them, whereby they are ruled and governed.
+But of every reasonable mind, this the particular nature,
+that it hath reference to whatsoever is of her own kind,
+and desireth to be united:  neither can this common affection,
+or mutual unity and correspondency, be here intercepted or divided,
+or confined to particulars as those other common things are.
+
+XXIV.  What doest thou desire?  To live long.  What?  To enjoy
+the operations of a sensitive soul; or of the appetitive
+faculty? or wouldst thou grow, and then decrease again?
+Wouldst thou long be able to talk, to think and reason with thyself?
+Which of all these seems unto thee a worthy object of thy desire?
+Now if of all these thou doest find that they be but little
+worth in themselves, proceed on unto the last, which is,
+in all things to follow God and reason.  But for a man to grieve
+that by death he shall be deprived of any of these things,
+is both against God and reason.
+
+XXV.  What a small portion of vast and infinite eternity it is, that is
+allowed unto every one of us, and how soon it vanisheth into the general
+age of the world:  of the common substance, and of the common soul
+also what a small portion is allotted unto us:  and in what a little
+clod of the whole earth (as it were) it is that thou doest crawl.
+After thou shalt rightly have considered these things with thyself;
+fancy not anything else in the world any more to be of any weight and
+moment but this, to do that only which thine own nature doth require;
+and to conform thyself to that which the common nature doth afford.
+
+XXVI.  What is the present estate of my understanding?
+For herein lieth all indeed.  As for all other things,
+they are without the compass of mine own will:  and if without
+the compass of my will, then are they as dead things unto me,
+and as it were mere smoke.
+
+XXVII.  To stir up a man to the contempt of death this among
+other things, is of good power and efficacy, that even they
+who esteemed pleasure to be happiness, and pain misery,
+did nevertheless many of them contemn death as much as any.
+And can death be terrible to him, to whom that only seems good,
+which in the ordinary course of nature is seasonable? to him,
+to whom, whether his actions be many or few, so they be all good,
+is all one; and who whether he behold the things of the world
+being always the same either for many years, or for few
+years only, is altogether indifferent?  O man! as a citizen
+thou hast lived, and conversed in this great city the world.
+Whether just for so many years, or no, what is it unto thee?
+Thou hast lived (thou mayest be sure) as long as the laws and orders
+of the city required; which may be the common comfort of all.
+Why then should it be grievous unto thee, if (not a tyrant,
+nor an unjust judge, but) the same nature that brought thee in,
+doth now send thee out of the world?  As if the praetor
+should fairly dismiss him from the stage, whom he had taken
+in to act a while.  Oh, but the play is not yet at an end,
+there are but three acts yet acted of it?  Thou hast well said:
+for in matter of life, three acts is the whole play.
+Now to set a certain time to every man's acting, belongs unto
+him only, who as first he was of thy composition, so is now
+the cause of thy dissolution.  As for thyself; thou hast to do
+with neither.  Go thy ways then well pleased and contented:
+for so is He that dismisseth thee.
+
+APPENDIX
+
+CORRESPONDENCE OF M. AURELIUS ANTONINUS AND M. CORNELIUS FRONTO'
+
+M. CORNELIUS FRONTO(1) was a Roman by descent, but of provincial birth,
+being native to Cirta, in Numidia.  Thence he migrated to Rome in the
+reign of Hadrian, and became the most famous rhetorician of his day.
+As a pleader and orator he was counted by his contemporaries hardly
+inferior to Tully himself, and as a teacher his aid was sought for
+the noblest youths of Rome.  To him was entrusted the education of M.
+
+Aurelius and of his colleague L. Verus in their boyhood; and he was
+rewarded for his efforts by a seat in the Senate and the consular rank
+(A.D. 143).  By the exercise of his profession he became wealthy;
+and if he speaks of his means as not great,(2) he must be comparing
+his wealth with the grandees of Rome, not with the ordinary citizen.
+
+Before the present century nothing was known of the works of Fronto,
+except a grammatical treatise; but in 1815 Cardinal Mai published
+a number of letters and
+
+some short essays of Fronto, which he had discovered in a palimpsest
+at Milan.  Other parts of the same MS.  he found later in the Vatican,
+the whole being collected (1) References are made to the edition
+of Naber, Leipzig (Trübner), 1867.
+
+(2) Ad Verum imp.  Aur.  Caes., ii, 7.
+
+and edited in the year 1823.  We now possess parts of his
+correspondence with Antoninus Pius, with M. Aurelius,
+with L. Verus, and with certain of his friends,
+and also several rhetorical and historical fragments.
+Though none of the more ambitious works of Fronto
+have survived, there are enough to give proof of his powers.
+Never was a great literary reputation less deserved.
+It would be bard to conceive of anything more vapid than
+the style and conception of these letters; clearly the man was
+a pedant without imagination or taste.  Such indeed was the age
+he lived in, and it is no marvel that he was like to his age.
+But there must have been more in him than mere pedantry;
+there was indeed a heart in the man, which Marcus found,
+arid he found also a tongue which could speak the truth.
+Fronto's letters are by no means free from exaggeration
+and laudation, but they do not show that loathsome flattery
+which filled the Roman court.  He really admires what he praises,
+and his way of saying so is not unlike what often passes for
+criticism at the present day.  He is not afraid to reprove what
+he thinks amiss; and the astonishment of Marcus at this will prove,
+if proof were needed, that he was not used to plain dealing.
+"How happy I am," he writes, "that my friend Marcus Cornelius,
+so distinguished as an orator and so noble as a man,
+thinks me worth praising and blaming."(1) In another place
+he deems himself blest because Pronto had taught him to speak
+the truth(2) although the context shows him to be speaking
+of expression, it is still a point in favour of Pronto.
+A sincere heart is better than literary taste; and if Fronto
+had not done his duty by the young prince, it is not easy
+to understand the friendship which remained between them up
+to the last.
+
+An example of the frankness which was between them is given
+by a difference they had over the case of Herodes Atticus.
+Herodes was a Greek rhetorician who had a school at Rome,
+and Marcus Aurelius was among his pupils.  Both Marcus
+and the Emperor (1) Ad M. Caes iii.  17 (2) Ad M. Caes iii.
+12 Antoninus had a high opinion of Herodes; and all we know goes
+to prove he was a man of high character and princely generosity.
+When quite young he was made administrator of the free cities
+in Asia, nor is it surprising to find that he made bitter
+enemies there; indeed, a just ruler was sure to make enemies.
+The end of it was that an Athenian deputation, headed by the orators
+Theodotus and Demostratus, made serious accusations against his honour.
+There is no need to discuss the merits of the case here;
+suffice it to say, Herodes succeeded in defending himself to
+the satisfaction of the emperor.  Pronto appears to have taken
+the delegates' part, and to have accepted a brief for the prosecution,
+urged to some extent by personal considerations; and in this cause
+Marcus Aurelius writes to Fronto as follows 'AURELIUS CAESAR to his
+friend FRONTO, greeting.(1) 'I know you have often told me you
+were anxious to find how you might best please me.  Now is the time;
+now you can increase my love towards you, if it can be increased.
+A trial is at hand, in which people seem likely not only to hear your
+speech with pleasure, but to see your indignation with impatience.
+I see no one who dares give you a hint in the matter; for those who
+are less friendly, prefer to see you act with some inconsistency;
+and those who are more frIendly, fear to seem too friendly to
+your opponent if they should dissuade you from your accusation;
+then again, in case you have prepared something neat for the occasion,
+they cannot endure to rob you of your harangue by silencing you.
+Therefore, whether you think me a rash counsellor, or a bold boy,
+or too kind to your opponent, not because I think it better,
+I will offer my counsel with some caution.  But why have I said,
+offer my counsel?  No, I demand it from you; I demand it boldly,
+and if I succeed, I promise to remain under your obligation.
+What? you will say if I am attackt, shall I not pay tit for tat ?
+Ah, but you will get greater glory, if even when attackt
+you answer nothing.  Indeed, if he begins it, answer as you
+will and you will have fair excuse; but I have demanded of him
+that he shall not begin, and I think I have succeeded.
+I love each of you according to your merits and I know that lie was
+educated in the house of P. Calvisius, my gran(l-father, and that I
+was educated by you; therefore I am full of anxiety that this most
+disagreeable business shall be managed as honourably as possible.
+I trust you may approve my advice, for my intention you will approve.
+At least I prefer to write unwisely rather than to be silent unkindly.'
+
+(1) Ad M. Caes ii., 2.
+
+Fronto replied, thanking the prince for his advice, and promising
+that he will confine himself to the facts of the case.
+But he points out that the charges brought against Herodes
+were such, that they can hardly be made agreeable; amongst them
+being spoliation, violence, and murder.  However, he is willing
+even to let some of these drop if it be the prince's pleasure.
+To this Marcus returned the following answer:-(1) 'This one thing,
+my dearest Fronto, is enough to make me truly grateful to you,
+that so far from rejecting my counsel, you have even approved it.
+As to the question you raise in your kind letter, my opinion is this:
+all that concerns the case which you are supporting must
+be clearly brought forward ; what concerns your own feelings,
+though you may have had just provocation, should be left unsaid.'
+The story does credit to both.  Fronto shows no loss of temper at
+the interference, nor shrinks from stating his case with frankness;
+and Marcus, with forbearance remarkable in a prince, does not
+command that his friend be left unmolested, but merely stipulates
+for a fair trial on the merits of the case.
+
+Another example may he given from a letter of Fronto's (2) Here is
+something else quarrelsome and querulous.  I have sometimes found
+fault with you in your absence somewhat seriously in the company
+of a few of my most intimate friends : at times, for example,
+when you mixt in society with a more solemn look than was fitting,
+or would read books in the theatre or in a banquet ;
+nor did I absent myself from theatre or banquet when you
+did(3). Then I used to call you a hard man, no good company,
+even disagreeable, sometimes, when anger got the better of me.
+But did any one else in the same banquet speak against you, I could
+not endure to hear it with equanimity.  Thus it was easier for me to say
+something to your disadvantage myself, than to hear others do it;
+just as I could more easily bear to chastise my daughter Gratia,
+than to see her chastised by another.'
+
+1.  Ad.  M. Caes., iii.  5.  2.  iv.  12.
+
+3 The text is obscure
+
+The affection between them is clear from every page
+of the correspondence.  A few instances are now given,
+which were written at different periods To MY MASTER.(1)
+'This is how I have past the last few days.  My sister was
+suddenly seized with an internal pain, so violent that I
+was horrified at her looks; my mother in her trepidation
+on that account accidentally bruised her side on a corner
+of the wall; she and we were greatly troubled about that blow.
+For myself; on going to rest I found a scorpion in my bed;
+but I did not lie down upon him, I killed him first.
+If you are getting on better, that is a consolation.
+My mother is easier now, thanks be to God.  Good-bye, best and
+sweetest master.  My lady sends you greeting.'
+
+(2)'What words can I find to fit my had luck, or how shall I
+upbraid as it deserves the hard constraint which is laid upon me?
+It ties me fast here, troubled my heart is, and beset by such anxiety;
+nor does it allow me to make haste to my Fronto, my life and delight,
+to be near him at such a moment of ill-health in particular,
+to hold his hands, to chafe gently that identical foot, so far
+as may be done without discomfort, to attend him in the bath,
+to support his steps with my arm.'
+
+(3)'This morning I did not write to you, because I heard you
+were better, and because I was myself engaged in other business,
+and I cannot ever endure to write anything to you unless with mind
+at ease and untroubled and free.  So if we are all right, let me know:
+what I desire, you know, and how properly I desire it, I know.
+Farewell, my master, always in every chance first in my mind,
+as you deserve to be.  My master, see I am not asleep, and I
+compel myself to sleep, that you may not be angry with me.
+You gather I am writing this late at night.'
+
+(1) Ad M. Caes., v.  8.  (2) i.  2.  (3) iii.  21.
+
+(1)'What spirit do you suppose is in me, when I remember how long
+it is since I have seen you, and why I have not seen you 1
+and it may be I shall not see you for a few days yet, while you
+are strengthening yourself; as you must.  So while you lie on
+the sick-bed, my spirit also will lie low anti, whenas,(2) by God's
+mercy you shall stand upright, my spirit too will stand firm,
+which is now burning- with the strongest desire for you.
+Farewell, soul of your prince, your (3)0 my dear Fronto,
+most distinguished Consul!  I yield, you have conquered:
+all who have ever loved before, you have conquered out and out
+in love's contest.  Receive the victor's wreath ; and the herald
+shall proclaim your victory aloud before your own tribunal:
+"M. Cornelius Fronto, Consul, wins, and is crowned victor
+in the Open International Love-race."(4) But beaten though
+I may be, I shall neither slacken nor relax my own zeal.
+Well, you shall love me more than any man loves any other man;
+but I, who possess a faculty of loving less strong, shall love
+you more than any one else loves you; more indeed than you
+love yourself.  Gratia and I will have to fight for it;
+I doubt I shall not get the better of her.  For, as Plautus says,
+her love is like rain, whose big drops not only penetrate
+the dress, but drench to the very marrow.'
+
+Marcus Aurelius seems to have been about eighteen years of age when
+the correspondence begins, Fronto being some thirty years older.(5)
+The systematic education of the young prince seems to have been finisht,
+and Pronto now acts more as his adviser than his tutor.
+He recommends the prince to use simplicity in his public speeches,
+and to avoid affectation.(6) Marcus devotes his attention to the old
+authors who then had a great vogue at Rome:  Ennius, Plautus, Nawius,
+and such orators as Cato and Gracchus.(7) Pronto urges on him
+the study of Cicero, whose letters, he says, are all worth reading.
+1 Ad M. Caes., iii.  19.
+
+2 The writer sometimes uses archaisms such as quom, which I
+
+render 'whenas.
+
+3 Ad M. Caes., ii.  2.
+
+4 The writer parodies the proclamation at the Greek games; the
+
+words also are Greek.
+
+5 From internal evidence:  the letters are not arranged in order
+
+of time.  See Naher's Prolegomena, p.  xx.  foil.
+
+6 Ad M. Caes., iii.  x.
+
+7 Ad M. Caes ii.  10,; iii.  18,; ii.  4.
+
+When he wishes to compliment Marcus he declares one
+or other of his letters has the true Tullian ring.
+Marcus gives his nights to reading when he ought to be sleeping.
+He exercises himself in verse composition and on rhetorical themes.
+
+'It is very nice of you,' he writes to Fronto,(1) 'to ask for my
+hexameters ; I would have sent them at once if I had them by me.
+The fact is my secretary, Anicetus-you know who I mean-did not
+pack up any of my compositions for me to take away with me.
+He knows my weakness; he was afraid that if I got hold of them I might,
+as usual, make smoke of them.  However, there was no fear for
+the hexameters.  I must confess the truth to my master:  I love them.
+I study at night, since the day is taken up with the theatre.  I am weary
+of an evening, and sleepy in the daylight, and so I don't do much.
+Yet I have made extracts from sixty books, five volumes of them,
+in these latter days.  But when you read remember that the "sixty"
+includes plays of Novius, and farces, and some little speeches of Scipio;
+don't be too much startled at the number.  You remember your Polemon;
+but I pray you do not remember Horace, who has died with Pollio as far
+as I am concerned.(2) Farewell, my dearest and most affectionate friend,
+most distinguished consul and my beloved master, whom I have not
+seen these two years.  Those who say two months, count the days.
+Shall I ever see you again?'
+
+Sometimes Fronto sends him a theme to work up, as thus:
+'M. Lucilius tribune of the people violently throws into prison
+a free Roman citizen, against the opinion of his colleagues who
+demand his release.  For this act he is branded by the censor.
+Analyse the case, and then take both sides in turn,
+attacking and defending.'(3) Or again:  'A Roman consul,
+doffing his state robe, dons the gauntlet and kills a lion amongst
+the young men at the Quinquatrus in full view of the people of Rome.
+Denunciation before the censors.'(4) The prince has a fair
+knowledge of Greek, and quotes from 1 Ad M. Caes., ii.  10.
+
+2 He implies, as in i.  6, that he has ceased to study Horace.
+
+3 Pollio was a grammarian, who taught Marcus.
+
+4 Ad M. Caes., v.  27,; V. 22.
+
+Homer, Plato, Euripides, but for some reason Fronto dissuaded
+him from this study.(5) His Meditations are written in Greek.
+He continued his literary studies throughout his life,
+and after he became emperor we still find him asking his
+adviser for copies of Cicero's Letters, by which he hopes
+to improve his vocabulary.(6) Pronto Helps him with a supply
+of similes, which, it seems, he did not think of readily.
+It is to be feared that the fount of Marcus's eloquence was
+pumped up by artificial means.
+
+1 Ad M. Caes., ii.  10.
+
+2 He implies, as in i.  6, that he has ceased to study Horace.
+
+3 Pollio was a grammarian, who taught Marcus.
+
+4 Ad M. Caes., v.  27,; V. 22.
+
+5 Ep.  Gracae, 6.
+
+6 Ad Anton.  Imp., 1I.  4.
+
+Some idea of his literary style may he gathered from the letter
+which follows:(1) 'I heard Polemo declaim the other day,
+to say something of things sublunary.  If you ask what I
+thought of him, listen.  He seems to me an industrious farmer,
+endowed with the greatest skill, who has cultivated a large
+estate for corn and vines only, and indeed with a rich
+return of fine crops.  But yet in that land of his there
+is no Pompeian fig or Arician vegetable, no Tarentine rose,
+or pleasing coppice, or thick grove, or shady plane tree;
+all is for use rather than for pleasure, such as one ought
+rather to commend, but cares not to love.
+
+A pretty bold idea, is it not, and rash judgment, to pass censure on a man
+of such reputation?  But whenas I remember that I am writing to you,
+I think I am less bold than you would have me.
+
+'In that point I am wholly undecided.
+
+'There's an unpremeditated hendecasyllable for you.  So before I begin
+to poetize, i'll take an easy with you.  Farewell, my heart's desire,
+your Verus's best beloved, most distinguisht consul, master most sweet.
+Farewell I ever pray, sweetest soul.
+
+What a letter do you think you have written me I could make bold to say,
+that never did she who bore me and nurst me, write anything SO delightful,
+so honey-sweet. And this does not come of your fine style and eloquence:
+otherwise not my mother only, but all who breathe.'  1 Ad M. Caes, ii.  5.
+
+To the pupil, never was anything on earth so fine as his master's
+eloquence ; on this theme Marcus fairly bubbles over with enthusiasm.
+
+(1)'Well, if the ancient Greeks ever wrote anything like this,
+let those who know decide it:  for me, if I dare say so,
+I never read any invective of Cato's so fine as your encomtum.
+O if my Lord(2) could be sufficiently praised, sufficiently praised
+he would have been undoubtedly by you!  This kind of thing is not
+done nowadays.(3) It were easier to match Pheidias, easier to
+match Apelles, easier in a word to match Demosthenes himself,
+or Cato himself; than to match this finisht and perfect work.
+Never have I read anything more refined, anything more after
+the ancient type, anything more delicious, anything more Latin.
+0 happy you, to be endowed with eloquence so great! 0 happy I,
+to be tinder the charge of such a master! 0 arguments,(4)
+O arrangement, 0 elegance, 0 wit, 0 beauty, 0 words,
+0 brilliancy, 0 subtilty, 0 grace, 0 treatment, 0 everything!
+Mischief take me, if you ought not to have a rod put in your
+hand one day, a diadem on your brow, a tribunal raised for you;
+then the herald would summon us all-why do I say "us"?
+Would summnon all, those scholars and orators:  one by one you
+would beckon them forward with your rod and admonish them.
+Hitherto I have had no fear of this admonition;
+many things help me to enter within your school.  I write this
+in the utmost haste; for whenas I am sending you so kindly
+a letter from my Lord, what needs a longer letter of mine?
+Farewell then, glory of Roman eloquence, boast of your friends,
+magnifico, most delightful man, most distinguished consul,
+master most sweet.
+
+'After this you will take care not to tell so many fibs of me,
+especially in the Senate.  A monstrous fine speech this is! 0 if 1
+could kiss your head at every heading of it!  You have looked
+down on all with a vengeance.  This oration once read, in vain
+shall we study, in vain shall we toil, in vain strain every nerve.
+Farewell always, most sweet master.'
+
+1 Ad M. Caes., ii.  3.
+
+2 The Emperor Antoninus Pius is spoken of as dominus vieus.
+
+3 This sentence is written in Greek.
+
+4 Several of these words are Greek, and the meaning is not quite
+
+clear.
+
+Sometimes Fronto descends from the heights of eloquence
+to offer practical advice; as when he suggests how Marcus
+should deal with his suite.  It is more difficult, he admits,
+to keep courtiers in harmony than to tame lions with a lute;
+but if it is to be done, it must be by eradicating jealousy.
+' Do not let your friends,' says Fronto,'(1) 'envy each other,
+or think that what you give to another is filched from them.
+
+Keep away envy from your suite, and you will find your friends
+kindly and harmonious.'
+
+Here and there we meet with allusions to his daily life, which we could
+wish to be more frequent.  He goes to the theatre or the law-courts,(2)
+or takes part in court ceremony, but his heart is always with his books.
+The vintage season, with its religious rites, was always spent by
+Antoninus Pius in the country.  The following letters give sonic notion
+of a day's occupation at that time:(3) 'MY DEAREST MASTER, -I am well.
+To-day I studied from the ninth hour of the night to the second
+hour of day, after taking food.  I then put on my slippers,
+and from time second to the third hour had a most enjoyable walk
+up and down before my chamber.  Then booted and cloaked-for so we
+were commanded to appear-I went to wait upon my lord the emperor.
+We went a-hunting, did doughty deeds, heard a rumour that boars
+had been caught, but there was nothing to see.  However, we climbed
+a pretty steep hill, and in the afternoon returned home.
+I went straight to my books.  Off with the boots, down with the cloak;
+I spent a couple of hours in bed.  I read Cato's speech on the Property
+of Pulchra, and another in which he impeaches a tribune.  Ho, ho!
+I hear you cry to your man, Off with you as fast as you can,
+and bring me these speeches from the library of Apollo.
+No use to send:  I have those books with me too.  You must get round
+the Tiberian librarian; you will have to spend something on the matter;
+and when I return to town, I shall expect to go shares with him.
+Well, after reading these speeches I wrote a wretched trifle,
+destined for drowning or burning.  No, indeed my attempt at writing did
+not come off at all to-day; the composition of a hunter or a vintager,
+whose shouts are echoing through my chamber, hateful and wearisome
+as the law-courts. What have I said?  Yes, it was rightly said,
+for my master is an orator.  I think I have caught cold,
+whether from walking in slippers or from writing badly, I do not know.
+I am always annoyed with phlegm, but to-day I seem to snivel more
+than usual.  Well, I will pour oil on my head and go off to sleep.
+I don't mean to put one drop in my lamp to-day, so weary am I from
+riding and sneezing.  Farewell, dearest and most beloved master,
+whom I miss, I may say, more than Rome it~dL'
+
+1 Ad M Caes., iv.  1.
+
+2 ii.  14
+
+3 iv.  5,6.
+
+'MY BELOVED MASTER,-I am well.  I slept a little more than
+usual for my slight cold, which seems to be well again.
+So I spent the time from the eleventh hour of the night to
+the third of the day partly in reading in Cato's Agriculture,
+partly in writing, not quite so badly as yesterday indeed.
+Then, after waiting upon my father, I soothed my throat
+with honey-water, ejecting it without swallowing:  I might
+say gargle, but I won't, though I think the word is found in Novius
+and elsewhere.  After attending to my throat I went to my father,
+and stood by his side as he sacrificed.  Then to luncheon.
+What do you think I had to eat?  A bit of bread so big, while I
+watched others gobbling boiled beans, onions, and fish full of roe.
+Then we set to work at gathering the grapes, with plenty
+of sweat and shouting, and, as the quotation runs, "A few
+high-hanging clusters did we leave survivors of the vintage."
+After the sixth hour we returned home.  I did a little work,
+and poor work at that.  Then I had a long gossip with my
+dear mother sitting on the bed.  My conversation was:
+What do you think my friend Fronto is doing just now?  She said:
+And what do you think of my friend Gratia?'(1) My turn now:
+And what of our little Gratia,(2) the sparrowkin?  After this kind
+of talk, and an argument as to which of you loved the other most,
+the gong sounded, the signal that my father had gone to the bath.
+We supped, after ablutions in the oil-cellar-I mean we supped
+after ablutions, not after ablutions in the oil-cellar;
+and listened with enjoyment to the rustics gibing.
+After returning, before turning on my side to snore, I do my
+task and give an account of the day to my delightful master,
+whom if I could long for a little more, I should not mind
+growing a trifle thinner.  Farewell, Fronto, wherever you are,
+honey-sweet, my darling, my delight.  Why do I want you?
+I can love you while far away.'
+
+One anecdote puts Marcus before us in a new light:(3)
+1 Fronto's wife.
+
+2 Fronto's daughter
+
+3 Ad M. Caes ii.  12.
+
+'When my father returned home from the vineyards, I mounted
+my horse as usual, and rode on ahead some little way.
+Well, there on the road was a herd of sheep, standing all
+crowded together as though the place were a desert,
+with four dogs and two shepherds, but nothing else.
+Then one shepherd said to another shepherd, on seeing a number
+of horsemen:  'I say,' says he, 'look you at those horsemen;
+they do a deal of robbery.'  When I heard this, I clap
+spurs to my horse, and ride straight for the sheep.
+In consternation the sheep scatter; hither and thither they
+are fleeting and bleating.  A shepherd throws his fork,
+and the fork falls on the horseman who came next to me.
+We make our escape.'  We like Marcus none the worse for this
+spice of mischief.
+
+Another letter(1) describes a visit to a country town,
+and shows the antiquarian spirit of the writer 'M. CAESAR
+to his MASTER M. FRONTO, greeting.
+
+'After I entered the carriage, after I took leave of you,
+we made a journey comfortable enough, but we had a few drops
+of rain to wet us.  But before coming to the country-house,
+we broke our journey at Anagnia, a mile or so from the highroad.
+Then we inspected that ancient town, a miniature it is, but has in it
+many antiquities, temples, and religious ceremonies quite out of the way.
+There is not a corner without its shrine, or fane, or temple;
+besides, many books written on linen, which belongs to things sacred.
+Then on the gate as we came out was written twice, as follows : "Priest
+don the fell.'(2) I asked one of the inhabitants what that word was.
+He said it was the word in the Hernican dialect for the victim's skin,
+which the priest puts over his conical cap when he enters the city.
+I found out many other things which I desired to know, but the only
+thing I do not desire is that you should he absent from me;
+that is my chief anxiety.  Now for yourself, when you left that place,
+did you go to Aurelia or to Campania?  Be sure to write to me,
+and say whether you have opened the vintage, or carried a host
+of books to the country-house; this also, whether you miss me;
+I am foolish to ask it, whenas you tell it me of yourself.
+Now if you miss me and if you love me, send me your letters often,
+which is a comfort and consolation to me.  Indeed I should prefer
+ten times to read your letters than all the vines of Gaurus or
+the Marsians; for these Signian vines have grapes too rank and fruit
+too sharp in the taste, but I prefer wine to must for drinking.
+Besides, those grapes are nicer to eat dried than fresh-ripe;
+I vow I would rather tread them under foot than put my teeth in them.
+But I pray they may be gracious and forgiving, and grant me free
+pardon for these jests of mine.  Farewell, best friend, dearest,
+most l~rned, sweetest master.  When you see the must ferment
+in the vat, remember that just so in my heart the longing for you
+is gushing and flowing and bubbling.  Good-bye.' 1 Ad Verum.
+Imp ii.  1, s.  fin.
+
+2 Santentum
+
+Making all allowances for conventional exaggerations, it is clear
+from the correspondence that there was deep love between Marcus and
+his preceptor.  The letters cover several years in succession, but soon
+after the birth of Marcus's daughter, Faustina, there is a large gap.
+It does not follow that the letters ceased entirely, because we know
+part of the collection is lost; but there was probably less intercourse
+between Marcus and Fronto after Marcus took to the study of philosophy
+under the guidance of Rusticus.
+
+When Marcus succeeded to the throne in 161, the letters
+begin again, with slightly increased formality on Fronto's part,
+and they go on for some four years, when Fronto, who has been
+continually complaining of ill-health, appears to have died.
+One letter of the later period gives some interesting particulars
+of the emperor's public life, which are worth quoting.
+Fronto speaks of Marcus's victories and eloquence in the usual
+strain of high praise, and then continues.(1) 'The army
+when you took it in hand was sunk in luxury and revelry,
+and corrupted with long inactivity.  At Antiochia the soldiers
+had been Wont to applaud at the stage plays, knew more of
+the gardens at the nearest restaurant than of the battlefield.
+Horses were hairy from lack of grooming, horsemen smooth
+because their hairs had been pulled out by the roots(2)
+a rare thing it was to see a soldier with hair on arm or leg.
+Moreover, they were better drest than armed; so much so,
+that Laelianus Pontius.  a strict man of the old discipline,
+broke the cuirasses of some of them with his finger-tips,
+and observed cushions on the horses' backs.  At his direction
+the tufts were cut through, and out of the horsemnen's
+saddles came what appeared to be feathers pluckt from geese.
+Few of the men could vault on horseback, the rest clambered up
+with difficulty by aid of heel and knee and leg not many could
+throw a lance hurtling, most did it without force or power,
+as though they were things of wool.  dicing was common in the camp,
+sleep lasted all night, or if they kept watch it was over the winecup.
+By what regulations to restrain such soldiers as these,
+and to turn them to honesty and industry, did you not learn
+from Hannibal's sternness, the discipline of Africanus,
+the acts of Metellus recorded in history 1 Ad Verum.
+imp., ii.  I, s.fin.
+
+2 A common mark of the effeminate at Rome.
+
+After the preceptorial letters cease the others are concerned
+with domestic events, health and sickness, visits or introductions,
+birth or death.  Thus the emp-peror writes to his old friend,
+who had shown some diffidence in seeking an interview :(1)
+'To MY MASTER.
+
+'I have a serious grievance against you, my dear master, yet indeed
+my grief is more than my grievance, because after so long a time I
+neither embraced you nor spoke to you, though you visited the palace,
+and the moment after I had left the prince my brother.  I reproached
+my brother severc]y for not recalling me; nor durst he deny the fault.'
+Fronto again writes on one occasion:  'I have seen your daughter.
+It was like seeing you and Faustina in infancy, so much that is charming
+her face has taken from each of yours.'  Or again, at a later date:(2)
+I have seen your chicks, most delightful sight that ever I saw in my life,
+so like you that nothing is more like than the likeness. . . . By
+the mercy of Heaven they have a healthy colour and strong lungs.
+One held a piece of white bread, like a little prince, the other
+a common piece, like a true philosophers son.'
+
+1 Ad Verum.  Imp.  Aur.  Caes., i.  3.
+
+2 Ad Ant.  Imp i., 3.
+
+Marcus, we know, was devoted to his children.  They were delicate
+in health, in spite of Fronto's assurance, and only one son
+survived the father.  We find echoes of this affection now
+and again in the letters.  'We have summer heat here still,'
+writes Marcus, 'but since my little girls are pretty well, if I
+may say so, it is like the bracing climate of spring to us.'(1)
+When little Faustina came back from the valley of the shadow of death,
+her father at once writes to inform Fronto.(2) The sympathy he asks
+he also gives, and as old age brings more and more infirmity,
+Marcus becomes even more solicitous for his beloved teacher.
+The poor old man suffered a heavy blow in the death of his grandson,
+on which Marcus writes:(3) 'I have just heard of your misfortune.
+Feeling grieved as I do when one of your joints gives you pain,
+what do you think I feel, dear master, when you have pain of mind?'
+The old man's reply, in spite of a certain self-consciousness,
+is full of pathos.  He recounts with pride the events of a long
+and upright life, in which he has wronged no man, and lived
+in harmony with his friends and family.  His affectations fall
+away from him, as the cry of pain is forced from his heart:-
+(4)'Many such sorrows has fortune visited me with all my life long.
+To pass by my other afflictions, I have lost five children under
+the most pitiful conditions possible:  for the five I lost one by one
+when each was my only child, suffering these blows of bereavement
+in such a manner that each child was born to one already bereaved.
+Thus I ever lost my children without solace, and got them
+amidst fresh grief.....'
+
+The letter continues with reflections on the nature of death,
+'more to be rejoiced at than bewailed, the younger one dies,'
+and an arraignment of Providence not without dignity,
+wrung from him as it were by this last culminating misfortune.
+It concludes with a summing-up of his life in protest against
+the blow which has fallen on his grey head.
+
+1 Ad M. Caes., v.  19
+
+2 iv.  11
+
+3 De Nepote Amissa
+
+4 De Nepote Amissa 2
+
+'Through my long life I have committed nothing which might
+bring dishonour, or disgrace, or shame:  no deed of avarice or
+treachery have I done in all my day's: nay, but much generosity,
+much kindness, much truth and faithfulness have I shown,
+often at the risk of my own life.  I have lived in amity
+with my good brother, whom I rejoice to see in possession
+of the highest office by your father's goodness, and by your
+friendship at peace and perfect rest.  Th~ offices which I
+have myself obtained I never strove for by any underhand means.
+I have cultivated my mind rather than my body; the pursuit
+of learning I have preferred to increasing my wealth.
+I preferred to he poor rather than bound by any'
+man's obligation, even to want rather than to beg.
+I have never been extravagant in spending money, I have earned
+it sometimes because I must.  I have scrupulously spoken
+the truth, and have been glad to hear it spoken to me.
+I have thought it better to be neglected than to fawn,
+to be dumb than to feign, to be seldom a friend than to be often
+a flatterer.  1 have sought little, deserved not little.
+So far as I could, I have assisted each according to my means.
+I have given help readily to the deserving, fearlessly to
+the undeserving.  No one by proving to be ungrateful
+has made me more slow to bestow promptly all benefits I
+could give, nor have I ever been harsh to ingratitude.
+(A fragmentary passage follows, in which he appears to speak of
+his desire for a peaceful end, and the desolation of his house.)
+I have suffered long and painful sickness, my beloved Marcus.
+Then I was visited by pitiful misfortunes:  my wife I
+have lost, my grandson I have lost in Germany:(1) woe is me!
+I have lost my Decimanus.  If I were made of iron, at this
+tine I could write no more.'  It is noteworthy that in his
+meditations Marcus Aurelius mentions Fronto only once.(2)
+All his literary studies, his oratory and criticism
+(such as it was) is forgotten; and, says he, 'Fronto taught
+me not to expect natural affection from the highly-born.'
+Fronto really said more than this:  that 'affection'
+is not a Roman quality, nor has it a Latin name.(3)
+Roman or not Roman, Marcus found affection in Fronto;
+and if he outgrew his master's intellectual training,
+he never lost touch with the true heart of the man it
+is that which Fronto's name brings up to his remembrance,
+not dissertations on compound verbs or fatuous criticisms of style.
+1 In the war against the Catti.
+
+2 Book I., 8.
+
+3 Ad Verum, ii.  7
+
+NOTES
+
+THIS being neither a critical edition of the text nor an emended
+edition of Casaubon's translation, it has not been thought
+necessary to add full notes.  Casaubon's own notes have
+been omitted, because for the most part they are discursive,
+and not necessary to an understanding of what is written.
+In those which here follow, certain emendations of his are mentioned,
+which he proposes in his notes, and follows in the translation.
+In addition, one or two corrections are made where he has
+mistaken the Greek, and the translation might be misleading.
+Those which do not come under these two heads will explain themselves.
+
+The text itself has been prepared by a comparison of the editions
+of 1634 and 1635.  It should he borne in mind that Casaubon's is often
+rather a paraphrase than a close translation; and it did not seem worth
+while to notice every variation or amplification of the original.
+In the original editions all that Casauhon conceives as understood,
+but not expressed, is enclosed in square brackets.  These brackets are
+here omitted, as they interfere with the comfort of the reader; and so
+have some of the alternative renderings suggested by the translator.
+In a few cases, Latin words in the text have been replaced by English.
+
+Numbers in brackets refer to the Teubner text of Stich,
+but the divisions of the text are left unaltered.
+For some of the references identified I am indebted to
+Mr. G. H. Rendall's Marcus Aurelius.
+
+BOOK I I "Both to frequent" (4). Gr.  to mh, C. conjectures to me.
+The text is probably right:  "I did not frequent public lectures,
+and I was taught at home."
+
+VI Idiots. . . . philosophers (9). The reading is doubtful,
+but the meaning seems to be:  "simple and unlearned men"
+
+XII "Claudius Maximus" (15). The reading of the Palatine MS.
+(now lost) was paraklhsiz Maximon, which C. supposes to conceal
+the letters kl as an abbreviation of Claudius.
+
+XIII "Patient hearing. . . He would not"
+(16). C. translates his conjectural reading epimonon ollan.
+on proapsth Stich suggests a reading with much the same sense:
+.....epimonon all antoi "Strict and rigid dealing"
+(16). C. translates tonvn (Pal. MS.)  as though from tonoz,
+in the sense of "strain." "rigour." The reading of other MSS.
+tonvn is preferable.
+
+XIII "Congiaries" (13). dianomais, "doles."
+
+XIV "Cajeta" (17). The passage is certainly corrupt.
+C. spies a reference to Chryses praying by the sea-shore
+in the Illiad, and supposes M. Aurelius to have done the like.
+None of the emendations suggested is satisfactory.  At § XV.
+Book II.  is usually reckoned to begin.  BOOK II III.  Do, soul"
+(6). If the received reading be right, it must be sarcastic;
+but there are several variants which show how unsatisfactory
+it is.  C. translates "en gar o bioz ekasty so par eanty "
+which I do not understand.  The sense required is:
+"Do not violence to thyself, for thou hast not long to use
+self-respect. Life is not (v. 1.  so) <long> for each,
+and this life for thee is all but done."
+
+X. "honour and credit do proceed" (12). The verb has dropt out
+of the text, but C. has supplied one of the required meaning.
+
+XI.  "Consider," etc.  (52). This verb is not in the Greek, which means:
+"(And reason also shows) how man, etc."
+
+BOOK IV XV.  "Agathos" (18): This is probably not a proper name,
+but the text seems to be unsound.  The meaning may be "the
+good man ought"
+
+XVI.  oikonomian (16) is a "practical benefit,"
+a secondary end.  XXXIX.  "For herein lieth all...."
+(~3). C. translates his conjecture olan for ola.
+
+BOOK V XIV.  katorqwseiz (15): Acts of "rightness"
+or "straightness." XXIII.  "Roarer" (28): Gr.  "tragedian." Ed.
+1 has whoremonger,' ed.  2 corrects to "harlot," but omits to alter'
+the word at its second occurrence.
+
+XXV.  "Thou hast . . . them" (33): A quotation from
+Homer, Odyssey, iv.  690.
+
+XXVII.  " One of the poets" (33) : Hesiod, Op.  et Dies, 197.
+XXIX and XXX.  (36). The Greek appears to contain quotations
+from sources not known, and the translation is a paraphrase.
+(One or two alterations are here made on the authority of
+the second edition.)  BOOK VI XIII.  "Affected and qualified"
+(i4): exis, the power of cohesion shown in things inanimate;
+fusiz, power of growth seen in plants and the like.
+
+XVII.  "Wonder at them" (18) : i.e. mankind.
+
+XXXVII.  "Chrysippus" (42): C. refers to a passage of
+Plutarch De Communibus Notitiis (c. xiv.), where Chrysippus
+is represented as saying that a coarse phrase may be vile
+in itself, yet have due place in a comedy as contributing
+to a certain effect.
+
+XL.  "Man or men . . ." There is no hiatus in the Greek, which means:
+"Whatever (is beneficial) for a man is so for other men also."
+
+XLII.  There is no hiatus in the Greek.
+
+BOOK VII IX.  C. translates his conjecture mh for h.
+The Greek means " straight, or rectified," with a play on
+the literal and metaphorical meaning of ortoz.
+
+XIV.  endaimonia.  contains the word daimwn in composition.
+XXII.The text is corrupt, but the words "or if it be but few "
+should be "that is little enough."
+
+XXIII.  "Plato": Republic, vi.  p.  486 A.
+
+XXV.  "It will," etc.  Euripides, Belerophon, frag.  287 (Nauck).
+
+"Lives," etc.  Euripides, Hypsipyle, frag.  757 (Nauck). "As long," etc.
+Aristophanes, Acharne, 66 i.
+
+"Plato" Apology, p.  28 B.
+
+"For thus" Apology, p.  28 F.
+
+XXVI.  "But, 0 noble sir," etc.  Plato, Gorgias, 512 D. XXVII.
+"And as for those parts," etc.  A quotation from
+Euripides, Chryssipus, frag.  839 (Nauck).
+
+"With meats," etc.  From Euripides, Supplices, 1110.  XXXIII.
+"They both," i.e. life and wrestling.
+
+"Says he" (63): Plato, quoted by Epictetus, Arr.  i.  28, 2 and 22.
+
+XXXVII.  "How know we," etc.  The Greek means:
+"how know we whether Telauges were not nobler in character
+than Sophocles?"  The allusion is unknown.
+
+XXVII.  "Frost" The word is written by Casaubon as a proper name, " Pagus.'
+
+"The hardihood of Socrates was famous"; see Plato, Siymposium, p.  220.
+
+BOOK X XXII.  The Greek means, "paltry breath bearing up corpses,
+so that the tale of Dead Man's Land is clearer."
+
+XXII.  "The poet" (21) : Euripides, frag.  898 (Nauck);
+compare Aeschylus, Danaides, frag.  44.
+
+XXIV.  "Plato" (23): Theaetetus, p.  174 D.
+
+XXXIV.  "The poet" (34): Homer, Iliad, vi.  147.
+
+XXXIV.  "Wood": A translation of ulh, "matter."
+
+XXXVIII.  "Rhetoric" (38): Rather "the gift of speech";
+or perhaps the "decree" of the reasoning faculty.
+
+BOOK XI V. "Cithaeron" (6) : Oedipus utters this cry after discovering
+that he has fulfilled his awful doom, he was exposed on Cithaeron as an
+infant to die, and the cry implies that he wishes he had died there.
+Sophocles, Oedipus Tyrannus, 1391.
+
+V. "New Comedy . . .," etc.  C. has here strayed from
+the Greek rather widely.  Translate:  "and understand
+to what end the New Comedy was adopted, which by small
+degrees degenerated into a mere show of skill in mimicry."
+C. writes Comedia Vetus, Media, Nova.  XII.  "Phocion" (13): When
+about to be put to death he charged his son to bear no malice
+against the Athenians.
+
+XXVIII.  " My heart," etc.  (31): From Homer, Odyssey ix.  413.
+"They will" From Hesiod, Opera et Dies, 184.
+
+"Epictetus" Arr.  i.  II, 37.
+
+XXX.  "Cut down grapes" (35): Correct "ears of corn."
+"Epictetus"(36): Arr.  3, 22, 105.
+
+GLOSSARY
+
+This Glossary includes all proper names (excepting a few which are
+insignificant or unknown) and all obsolete or obscure words.
+ADRIANUS, or Hadrian (76-138 A. D.), i4th Roman Emperor.
+
+Agrippa, M. Vipsanius (63-12 B.C.), a distinguished
+soldier under Augustus.
+
+Alexander the Great, King of Macedonia, and Conqueror of
+the East, 356-323 B.C.
+
+Antisthenes of Athens, founder of the sect of Cynic philosophers,
+and an opponent of Plato, 5th century B.C Antoninus Pius,
+15th Roman Emperor, 138-161 AD.  one of the best princes that ever
+mounted a throne.
+
+Apathia:  the Stoic ideal was calmness in all circumstance
+an insensibility to pain, and absence of all exaltation at,
+pleasure or good fortune.
+
+Apelles, a famous painter of antiquity.
+
+Apollonius of Alexandria, called Dyscolus, or the 'ill-tempered,'
+
+a great grammarian.
+
+Aposteme, tumour, excrescence.
+
+Archimedes of Syracuse 287-212 B.C., the most famous
+mathematician of antiquity.
+
+Athos, a mountain promontory at the N. of the Aegean Sea.
+
+Augustus, first Roman Emperor (ruled 31 B.C.-14 AD.).
+
+Avoid, void.
+
+BACCHIUS:  there Were several persons of this name, and the one meant
+is perhaps the musician.
+
+Brutus (1) the liberator of the Roman people from their kings, and (2)
+the murderer of Caesar.
+
+Both names were household words.
+
+Caesar, Caius, Julius, the Dictator and Conqueror.
+
+Caieta, a town in Latium.
+
+Camillus, a famous dictator in the early days of the Roman Republic.
+
+Carnuntum, a town on the Danube in Upper Pannonia.
+
+Cato, called of Utica, a Stoic who died by his own hand after the battle
+of Thapsus, 46 B.C. His name was proverbial for virtue and courage.
+
+Cautelous, cautious.
+
+Cecrops, first legendary King of Athens.
+
+Charax, perhaps the priestly historian of that name, whose date
+is unknown, except that it must be later than Nero.
+
+Chirurgeon, surgeon.
+
+Chrysippus, 280-207 B.C., a Stoic philosopher, and the founder
+of Stoicism as a systematic philosophy.
+
+Circus, the Circus Maximus at Rome, where games were held.
+
+There were four companies who contracted to provide horses, drivers, etc.
+These were called Factiones, and each had its distinguishing colour:
+russata (red), albata (white), veneta (blue), prasina (green). There
+was high rivalry between them, and riots and bloodshed not infrequently.
+
+Cithaeron, a mountain range N.
+
+of Attica.
+
+Comedy, ancient; a term applied to the Attic comedy
+of Aristophanes and his time, which criticised persons
+and politics, like a modern comic journal, such as Punck.
+See New Comedy.
+
+Compendious, short.
+
+Conceit, opinion.
+
+Contentation, contentment.
+
+Crates, a Cynic philosopher of the 4th century B.C.
+
+Croesus, King of Lydia, proverbial for wealth; he reigned 560-546 B.C.
+
+Cynics, a school of philosophers, founded by Antisthenes.
+Their texts were a kind of caricature of Socraticism.
+Nothing was good but virtue, nothing bad but vice.
+The Cynics repudiated all civil and social claims,
+and attempted to return to what they called a state of nature.
+Many of them were very disgusting in their manners.
+
+DEMETRIUS of Phalerum, an Athenian orator, statesman, philosopher,
+and poet.  Born 345 B.C.
+
+Democritus of Abdera (460-361 B.C.), celebrated as the 'laughing
+philosopher,' whose constant thought was 'What fools these mortals be.'
+He invented the Atomic Theory.
+
+Dio of Syracuse, a disciple of Plato, and afterwards tyrant of Syracuse.
+Murdered 353 B.C.
+
+Diogenes, the Cynic, born about 412 B.C., renowned for his rude-
+
+ness and hardihood.
+
+Diognetus, a painter.
+
+Dispense with, put up with.
+
+Dogmata, pithy sayings, or philosophical rules of life.
+
+EMPEDOCLES of Agrigentum, fl.
+
+5th century B.C., a philosopher, who first laid down that there
+were "four elements."  He believed in the transmigration of souls,
+and the indestructibility of matter.
+
+Epictetus, a famous Stoic philosopher.  He was of Phrygia,
+at first a slave, then freedman, lame, poor, and contented.
+
+The work called Encheiridion was compiled by a pupil from his discourses.
+
+Epicureans, a sect of philosophers founded by Epicurus,
+who "combined the physics of Democritus," i.e. the atomic theory,
+"with the ethics of Aristippus."
+
+They proposed to live for happiness, but the word did not bear
+that coarse and vulgar sense originally which it soon took.
+
+Epicurus of Samos, 342-270 B.C.
+
+Lived at Athens in his "gardens," an urbane and kindly,
+if somewhat useless, life.  His character was simple and temperate,
+and had none of the vice or indulgence which was afterwards
+associated with the name of Epicurean.
+
+Eudoxus of Cnidus, a famous astronomer and physician of the 4th
+century B. C.
+
+FATAL, fated.
+
+Fortuit, chance (adj.).
+
+Fronto, M. Cornelius, a rhetorician and pleader, made consul in 143
+A.D. A number of his letters to M, Aur.  and others are extant.
+
+GRANUA, a tributary of the Danube.
+
+HELICE, ancient capital city of Achaia, swallowed up by
+an earthquake, 373 B.C.
+
+Helvidius Priscus, son-in-law of Thrasea Paetus, a noble man and a lover
+of liberty.  He was banished by Nero, and put to death by Vespasian.
+
+Heraclitus of Ephesus, who lived in the 6th century B.C. He wrote
+on philosophy and natural science.
+
+Herculaneum, near Mount Vesuvius, buried by the eruption of 79 AD.
+
+Hercules, p.  167, should be Apollo.  See Muses.
+
+Hiatus, gap.
+
+Hipparchus of Bithynia, an astronomer of the 2nd century B.C.,
+"The true father of astronomy."
+
+Hippocrates of Cos, about 460-357 B.C. One of the most famous
+physicians of antiquity.
+
+IDIOT, means merely the non-proficient in anything, the "layman,"
+he who was not technically trained in any art, craft, or calling.
+
+LEONNATUS, a distinguished general under Alexander the Great.
+
+Lucilla, daughter of M. Aurelius, and wife of Verus, whom she survived.
+
+MAECENAS, a trusted adviser of Augustus, and a munificent patron
+of wits and literary men.
+
+Maximus, Claudius, a Stoic philosopher.
+
+Menippus, a Cynic philosopher.
+
+Meteores, ta metewrologika, "high philosophy," used specially of astronomy
+and natural philosophy, which were bound up with other speculations.
+
+Middle Comedy, something midway between the Old and New Comedy.
+See Comedy, Ancient, and New Comedy.
+
+Middle things, Book 7, XXV.  The Stoics divided all things
+into virtue, vice, and indifferent things; but as "indifferent"
+they regarded most of those things which tbe world regards as good or bad,
+such as wealth or poverty.  Of these, some were "to be desired,"
+some "to be rejected."
+
+Muses, the nine deities who presided over various kinds of poesy,
+music, etc.  Their leader was Apollo, one of whose titles is Musegetes,
+the Leader of the Muses.
+
+NERVES, strings.
+
+New Comedy, the Attic Comedy of Menander and his school,
+which criticised not persons but manners, like a modern comic opera.
+See Comedy, Ancient.
+
+PALESTRA, wrestling school.
+
+Pancratiast, competitor in the pancratium, a combined contest
+which comprised boxing and wrestling.
+
+Parmularii, gladiators armed with a small round shield (parma).
+
+Pheidias, the most famous sculptor of antiquity.
+
+Philippus, founder of the Macedonian supremacy, and father
+of Alexander the Great.
+
+Phocion, an Athenian general and statesman, a noble and high-minded man,
+4th century B.C.
+
+He was called by Demosthenes, "the pruner of my periods."
+
+He was put to death by the State in 317, on a false suspicion, and left
+a message for his son "to bear no grudge against the Athenians."
+
+Pine, torment.
+
+Plato of Athens, 429-347 B.C. He used the dialectic method invented
+by his master Socrates.
+
+He was, perhaps, as much poet as philosopher.
+He is generally identified with the Theory of Ideas, that things
+are what they are by participation with our eternal Idea.
+His "Commonwealth" was a kind of Utopia.
+
+Platonics, followers of Plato.
+
+Pompeii, near Mount Vesuvius, buried in the eruption of 79 A. D.
+
+Pompeius, C. Pompeius Magnus, a very successful general at the end
+of the Roman Republic (106-48 B.C.).
+
+Prestidigitator, juggler.
+
+Pythagoras of Samos, a philosopher, scientist, and moralist
+of the 6th century B.C.
+
+QUADI, a tribe of S. Germany.
+
+M. Aurelius carried on war against them, and part of this book
+was written in the field.
+
+RICTUS, gape, jaws.
+
+Rusticus, Q. Junius, or Stoic philosopher, twice made consul
+by M. Aurelius.
+
+SACRARY, shrine.
+
+Salaminius, Book 7, XXXVII.  Leon of Sala-mis. Socrates was ordered
+by the Thirty Tyrants to fetch him before them, and Socrates,
+at his own peril, refused.
+
+Sarmatae, a tribe dwelling in Poland.
+
+Sceletum, skeleton.
+
+Sceptics, a school of philosophy founded by Pyrrho
+(4th contury B.C.). He advocated "suspension of judgment,"
+and taught the relativity of knowledge and impossibility of proof.
+The school is not unlike the Agnostic school.
+
+Scipio, the name of two great soldiers, P. Corn.  Scipio Africanus,
+conqueror of Hannibal, and P.
+
+Corn.  Sc.  Afr.  Minor, who came into the family by adoption,
+who destroyed Carthage.
+
+Secutoriani (a word coined by C.), the Sececutores,
+light-armed gladiators, who were pitted against others with
+net and trident.
+
+Sextus of Chaeronea, a Stoic philosopher, nephew of Plutarch.
+
+Silly, simple, common.
+
+Sinuessa, a town in Latium.
+
+Socrates, an Athenian philosopher (469-399 B.C.), founder of
+the dialectic method.  Put to death on a trumped-up charge
+by his countrymen.
+
+Stint, limit (without implying niggardliness).
+
+Stoics, a philosophic system founded,by Zeno (4th century B.C.),
+and systematised by Chrysippus (3rd century B.C.). Their physical theory
+was a pantheistic materialism, their summum bonum "to live according
+to nature."  Their wise man needs nothing, he is sufficient to himself;
+virtue is good, vice bad, external things indifferent.
+
+THEOPHRASTUS, a philosopher, pupil of Aristotle,
+and his successor as president of the Lyceum.  He wrote
+a large number of works on philosophy and natural history.
+Died 287 B.C.
+
+Thrasea, P. Thrasea Pactus, a senator and Stoic philosopher,
+a noble and courageous man.
+
+He was condemned to death by Nero.
+
+Tiberius, 2nd Roman Emperor (14-31 AD.). He spent the latter part
+of his life at Capreae (Capri), off Naples, in luxury or debauchery,
+neglecting his imperial duties.
+
+To-torn, torn to pieces.
+
+Trajan, 13th Roman Emperor, 52-117 A.D.
+
+VERUS, Lucius Aurelius, colleague of M. Aurelius in the Empire.
+
+He married Lucilla, daughter of M. A., and died 169 A.D.
+
+Vespasian, 9th Roman Emperor XENOCRATES of Chalcedon, 396-314 B.C.,
+a philosopher, and president of the Academy.
+
+
+
+
+
+End of The Project Gutenberg Etext of Meditations, by Marcus Aurelius
+
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+Title: Meditations <br>
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+Author: Marcus Aurelius <br>
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+June, 2001 [Etext #2680] <br>
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+The Project Gutenberg Etext of Meditations, by Marcus Aurelius
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+ETEXTS*Ver.04.29.93*END*<br>
+<br>
+ <br>
+ </p>
+
+<p><font>NOTES</font></p>
+
+<p><font>INTRODUCTION</font></p>
+
+<p><font>FIRST BOOK</font></p>
+
+<p><font>SECOND BOOK</font></p>
+
+<p><font>THIRD BOOK</font></p>
+
+<p><font>FOURTH BOOK</font></p>
+
+<p><font>FIFTH BOOK</font></p>
+
+<p><font>SIXTH BOOK</font></p>
+
+<p><font>SEVENTH BOOK</font></p>
+
+<p><font>EIGHTH BOOK</font></p>
+
+<p><font>NINTH BOOK</font></p>
+
+<p><font>TENTH BOOK</font></p>
+
+<p><font>ELEVENTH BOOK</font></p>
+
+<p><font>TWELFTH BOOK</font></p>
+
+<p><font>APPENDIX</font></p>
+
+<p><font>GLOSSARY</font></p>
+
+<p><font>NOTES</font></p>
+
+This text was scanned by J. Boulton using Textbridge OCR. The
+Greek portions of the text have been added by hand and they will
+require the standard "Symbol" font "symbol.ttf" to be installed
+in the system fonts folder. This is a standard Windows font, so
+should be present on most systems. To contact the scanner e-mail:
+magicjon@ic24.net 
+
+<p>INTRODUCTION</p>
+
+<p>MARCUS AURELIUS ANTONINUS was born on April 26, A.D. 121. His
+real name was M. Annius Verus, and he was sprung of a noble
+family which claimed descent from Numa, second King of Rome. Thus
+the most religious of emperors came of the blood of the most
+pious of early kings. His father, Annius Verus, had held high
+office in Rome, and his grandfather, of the same name, had been
+thrice Consul. Both his parents died young, but Marcus held them
+in loving remembrance. On his father's death Marcus was adopted
+by his grandfather, the consular Annius Verus, and there was deep
+love between these two. On the very first page of his book Marcus
+gratefully declares how of his grandfather he had learned to be
+gentle and meek, and to refrain from all anger and passion. The
+Emperor Hadrian divined the fine character of the lad, whom he
+used to call not Verus but Verissimus, more Truthful than his own
+name. He advanced Marcus to equestrian rank when six years of
+age, and at the age of eight made him a member of the ancient
+Salian priesthood. The boy's aunt, Annia Galeria Faustina, was
+married to Antoninus Pius, afterwards emperor. Hence it came
+about that Antoninus, having no son, adopted Marcus, changing his
+name to that which he is known by, and betrothed him to his
+daughter Faustina. His education was conducted with all care. The
+ablest teachers were engaged for him, and he was trained in the
+strict doctrine of the Stoic philosophy, which was his great
+delight. He was taught to dress plainly and to live simply, to
+avoid all softness and luxury. His body was trained to hardihood
+by wrestling, hunting, and outdoor games; and though his
+constitution was weak, he showed great personal courage to
+encounter the fiercest boars. At the same time he was kept from
+the extravagancies of his day. The great excitement in Rome was
+the strife of the Factions, as they were called, in the circus.
+The racing drivers used to adopt one of four colours - red, blue,
+white, or green - and their partisans showed an eagerness in
+supporting them which nothing could surpass. Riot and corruption
+went in the train of the racing chariots; and from all these
+things Marcus held severely aloof.</p>
+
+<p>In 140 Marcus was raised to the consulship, and in 145 his
+betrothal was consummated by marriage. Two years later Faustina
+brought him a daughter; and soon after the tribunate and other
+imperial honours were conferred upon him.</p>
+
+<p>Antoninus Pius died in 161, and Marcus assumed the imperial
+state. He at once associated with himself L. Ceionius Commodus,
+whom Antoninus had adopted as a younger son at the same time with
+Marcus, giving him the name of Lucius Aurelius Verus. Henceforth
+the two are colleagues in the empire, the junior being trained as
+it were to succeed. No sooner was Marcus settled upon the throne
+than wars broke out on all sides. In the east, Vologeses III. of
+Parthia began a long-meditated revolt by destroying a whole Roman
+Legion and invading Syria (162). Verus was sent off in hot haste
+to quell this rising; and he fulfilled his trust by plunging into
+drunkenness and debauchery, while the war was left to his
+officers. Soon after Marcus had to face a more serious danger at
+home in the coalition of several powerful tribes on the northern
+frontier. Chief among those were the Marcomanni or Marchmen, the
+Quadi (mentioned in this book), the Sarmatians, the Catti, the
+Jazyges. In Rome itself there was pestilence and starvation, the
+one brought from the east by Verus's legions, the other caused by
+floods which had destroyed vast quantities of grain. After all
+had been done possible to allay famine and to supply pressing
+needs - Marcus being forced even to sell the imperial jewels to
+find money - both emperors set forth to a struggle which was to
+continue more or less during the rest of Marcus's reign. During
+these wars, in 169, Verus died. We have no means of following the
+campaigns in detail; but thus much is certain, that in the end
+the Romans succeeded in crushing the barbarian tribes, and
+effecting a settlement which made the empire more secure. Marcus
+was himself comanander-in-chief, and victory was due no less to
+his own ability than to his wisdom in choice of lieutenants,
+shown conspicuously in the case of Pertinax. There were several
+important battles fought in these campaigns; and one of them has
+become celebrated for the legend of the Thundering Legion. In a
+battle against the Quadi in 174, the day seemed to he going in
+favour of the foe, when on a sudden arose a great storm of
+thunder and rain the lightning struck the barbarians with terror,
+and they turned to rout. In later days this storm was said to
+have been sent in answer to the prayers of a legion which
+contained many Christians, and the name Thundering Legion should
+he given to it on this account. The title of Thundering Legion is
+known at an earlier date, so this part of the story at least
+cannot be true; but the aid of the storm is acknowledged by one
+of the scenes carved on Antonine's Column at Rome, which
+commemorates these wars.</p>
+
+<p>The settlement made after these troubles might have been more
+satisfactory but for an unexpected rising in the east. Avidius
+Cassius, an able captain who had won renown in the Parthian wars,
+was at this time chief governor of the eastern provinces. By
+whatever means induced, he had conceived the project of
+proclaiming himself emperor as soon as Marcus, who was then in
+feeble health, should die; and a report having been conveyed to
+him that Marcus was dead, Cassius did as he had planned. Marcus,
+on hearing the news, immediately patched up a peace and returned
+home to meet this new peril. The emperors great grief was that he
+must needs engage in the horrors of civil strife. He praised the
+qualities of Cassius, and expressed a heartfelt wish that Cassius
+might not be driven to do himself a hurt before he should have
+the opportunity to grant a free pardon. But before he could come
+to the east news had come to Cassius that the emperor still
+lived; his followers fell away from him, and he was assassinated.
+Marcus now went to the east, and while there the murderers
+brought the head of Cassius to him; but the emperor indignantly
+refused their gift, nor would he admit the men to his
+presence.</p>
+
+<p>On this journey his wife, Faustina, died. At his return the
+emperor celebrated a triumph (176). Immediately afterwards he
+repaired to Germany, and took up once more the burden of war. His
+operations were followed by complete success; but the troubles of
+late years had been too much for his constitution, at no time
+robust, and on March 17, 180, he died in Pannonia.</p>
+
+<p>The good emperor was not spared domestic troubles. Faustina
+had borne him several children, of whom he was passionately fond.
+Their innocent faces may still be seen in many a sculpture
+gallery, recalling with odd effect the dreamy countenance of
+their father. But they died one by one, and when Marcus came to
+his own end only one of his sons still lived - the weak and
+worthless Commodus. On his father's death Commodus, who succeeded
+him, undid the work of many campaigns by a hasty and unwise
+peace; and his reign of twelve years proved him to be a ferocious
+and bloodthirsty tyrant. Scandal has made free with the name of
+Faustina herself, who is accused not only of unfaithfulness, but
+of intriguing with Cassius and egging him on to his fatal
+rebellion, it must be admitted that these charges rest on no sure
+evidence; and the emperor, at all events, loved her dearly, nor
+ever felt the slightest qualm of suspicion.</p>
+
+<p>As a soldier we have seen that Marcus was both capable and
+successful; as an administrator he was prudent and conscientious.
+Although steeped in the teachings of philosophy, he did not
+attempt to remodel the world on any preconceived plan. He trod
+the path beaten by his predecessors, seeking only to do his duty
+as well as he could, and to keep out corruption. He did some
+unwise things, it is true. To create a compeer in empire, as he
+did with Verus, was a dangerous innovation which could only
+succeed if one of the two effaced himself; and under Diocletian
+this very precedent caused the Roman Empire to split into halves.
+He erred in his civil administration by too much centralising.
+But the strong point of his reign was the administration of
+justice. Marcus sought by-laws to protect the weak, to make the
+lot of the slaves less hard, to stand in place of father to the
+fatherless. Charitable foundations were endowed for rearing and
+educating poor children. The provinces were protected against
+oppression, and public help was given to cities or districts
+which might be visited by calamity. The great blot on his name,
+and one hard indeed to explain, is his treatment of the
+Christians. In his reign Justin at Rome became a martyr to his
+faith, and Polycarp at Smyrna, and we know of many outbreaks of
+fanaticism in the provinces which caused the death of the
+faithful. It is no excuse to plead that he knew nothing about the
+atrocities done in his name: it was his duty to know, and if he
+did not he would have been the first to confess that he had
+failed in his duty. But from his own tone in speaking of the
+Christians it is clear he knew them only from calumny; and we
+hear of no measures taken even to secure that they should have a
+fair hearing. In this respect Trajan was better than he.</p>
+
+<p>To a thoughtful mind such a religion as that of Rome would
+give small satisfaction. Its legends were often childish or
+impossible; its teaching had little to do with morality. The
+Roman religion was in fact of the nature of a bargain: men paid
+certain sacrifices and rites, and the gods granted their favour,
+irrespective of right or wrong. In this case all devout souls
+were thrown back upon philosophy, as they had been, though to a
+less extent, in Greece. There were under the early empire two
+rival schools which practically divided the field between them,
+Stoicism and Epicureanism. The ideal set before each was
+nominally much the same. The Stoics aspired to the repression of
+all emotion, and the Epicureans to freedom from all disturbance;
+yet in the upshot the one has become a synonym of stubborn
+endurance, the other for unbridled licence. With Epicureanism we
+have nothing to do now; but it will be worth while to sketch the
+history and tenets of the Stoic sect. Zeno, the founder of
+Stoicism, was born in Cyprus at some date unknown, but his life
+may be said roughly to be between the years 350 and 250 B.C.
+Cyprus has been from time immemorial a meeting-place of the East
+and West, and although we cannot grant any importance to a
+possible strain of Phoenician blood in him (for the Phoenicians
+were no philosophers), yet it is quite likely that through Asia
+Minor he may have come in touch with the Far East. He studied
+under the cynic Crates, but he did not neglect other
+philosophical systems. After many years' study he opened his own
+school in a colonnade in Athens called the Painted Porch, or
+Stoa, which gave the Stoics their name. Next to Zeno, the School
+of the Porch owes most to Chrysippus (280 - 207 b.c.), who
+organised Stoicism into a system. Of him it was said,</p>
+
+<p>'But for Chrysippus, there had been no Porch.'</p>
+
+<p>The Stoics regarded speculation as a means to an end and that
+end was, as Zeno put it, to live consistently <font face=
+"Symbol">omologonuenws zhn</font> <font>or as it was later
+explained, to live in conformity with nature. This conforming of
+the life to nature</font> <font face="Symbol">oralogoumenwz th
+fusei zhn.</font> <font>was the Stoic idea of Virtue.</font></p>
+
+<p><font>This dictum might easily be taken to mean that virtue
+consists in yielding to each natural impulse; but that was very
+far from the Stoic meaning. In order to live in accord with
+nature, it is necessary to know what nature is; and to this end a
+threefold division of philosophy is made - into Physics, dealing
+with the universe and its laws, the problems of divine government
+and teleology; Logic, which trains the mind to discern true from
+false; and Ethics, which applies the knowledge thus gained and
+tested to practical life. The Stoic system of physics was
+materialism with an infusion of pantheism. In contradiction to
+Plato's view that the Ideas, or Prototypes, of phenomena alone
+really exist, the Stoics held that material objects alone
+existed; but immanent in the material universe was a spiritual
+force which acted through them, manifesting itself under many
+forms, as fire, aether, spirit, soul, reason, the ruling
+principle. The universe, then, is God, of whom the popular gods
+are manifestations; while legends and myths are allegorical. The
+soul of man is thus an emanation from the godhead, into whom it
+will eventually be re-absorbed. The divine ruling principle makes
+all things work together for good, but for the good of the whole.
+The highest good of man is consciously to work with God for the
+common good, and this is the sense in which the Stoic tried to
+live in accord with nature. In the individual it is virtue alone
+which enables him to do this; as Providence rules the universe,
+so virtue in the soul must rule man.</font></p>
+
+<p><font>In Logic, the Stoic system is noteworthy for their
+theory as to the test of truth, the Criterion. They compared the
+new-born soul to a sheet of paper ready for writing. Upon this
+the senses write their impressions,</font> <font face=
+"Symbol">fantasias</font> <font>and by experience of a number of
+these the soul unconsciously conceives general notions</font>
+<font face="Symbol">koinai eunoiai</font> <font>or
+anticipations.</font></p>
+
+<p><font><font face="Symbol">prolhyeis</font> <font>When the
+impression was such as to be irresistible it was called</font>
+<font face="Symbol">(katalnptikh fantasia)</font> <font>one that
+holds fast, or as they explained it, one proceeding from truth.
+Ideas and inferences artificially produced by deduction or the
+like were tested by this 'holding perception.' Of the Ethical
+application I have already spoken. The highest good was the
+virtuous life. Virtue alone is happiness, and vice is
+unhappiness. Carrying this theory to its extreme, the Stoic said
+that there could be no gradations between virtue and vice, though
+of course each has its special manifestations. Moreover, nothing
+is good but virtue, and nothing but vice is bad. Those outside
+things which are commonly called good or bad, such as health and
+sickness, wealth and poverty, pleasure and pain, are to him
+indifferent</font> <font face="Symbol">adiofora</font><font>. All
+these things are merely the sphere in which virtue may act. The
+ideal Wise Man is sufficient unto himself in all things,</font>
+<font face="Symbol">autarkhs</font> <font>and knowing these
+truths, he will be happy even when stretched upon the rack. It is
+probable that no Stoic claimed for himself that he was this Wise
+Man, but that each strove after it as an ideal much as the
+Christian strives after a likeness to Christ. The exaggeration in
+this statement was, however, so obvious, that the later Stoics
+were driven to make a further subdivision of things indifferent
+into what is preferable</font> <font face=
+"Symbol">(prohgmena)</font> <font>and what is undesirable. They
+also held that for him who had not attained to the perfect
+wisdom, certain actions were proper.</font></font></p>
+
+<p><font><font><font face="Symbol">(kaqhkonta)</font> <font>These
+were neither virtuous nor vicious, but, like the indifferent
+things, held a middle place. Two points in the Stoic system
+deserve special mention. One is a careful distinction between
+things which are in our power and things which are not. Desire
+and dislike, opinion and affection, are within the power of the
+will; whereas health, wealth, honour, and other such are
+general1y not so. The Stoic was called upon to control his
+desires and affections, and to guide his opinion; to bring his
+whole being under the sway of the will or leading principle, just
+as the universe is guided and governed by divine Providence. This
+is a special application of the favourite Greek virtue of
+moderation,</font> <font face="Symbol">(swfrosuum)</font> and has
+also its parallel in Christian ethics. The second point is a
+strong insistence on the unity of the universe, and on man's duty
+as part of a great whole. Public spirit was the most splendid
+political virtue of the ancient world, and it is here made
+cosmopolitan. It is again instructive to note that Christian
+sages insisted on the same thing. Christians are taught that they
+are members of a worldwide brotherhood, where is neither Greek
+nor Hebrew, bond nor free and that they live their lives as
+fellowworkers with God. Such is the system which underlies the
+Meditations of Marcus Aurelius. Some knowledge of it is necessary
+to the right understanding of the book, but for us the chief
+interest lies elsewhere. We do not come to Marcus Aurelius for a
+treatise on Stoicism. He is no head of a school to lay down a
+body of doctrine for students; he does not even contemplate that
+others should read what he writes. His philosophy is not an eager
+intellectual inquiry, but more what we should call religious
+feeling. The uncompromising stiffness of Zeno or Chrysippus is
+softened and transformed by passing through a nature reverent and
+tolerant, gentle and free from guile; the grim resignation which
+made life possible to the Stoic sage becomes in him almost a mood
+of aspiration. His book records the innermost thoughts of his
+heart, set down to ease it, with such moral maxims and
+reflections as may help him to bear the burden of duty and the
+countless annoyances of a busy life.</font></font></p>
+
+<p><font><font>It is instructive to compare the Meditations with
+another famous book, the Imitation of Christ. There is the same
+ideal of self-control in both. It should be a man's task, says
+the Imitation, 'to overcome himself, and every day to be stronger
+than himself.' 'In withstanding of the passions standeth very
+peace of heart.' 'Let us set the axe to the root, that we being
+purged of our passions may have a peaceable mind.' To this end
+there must be continual self-examination. 'If thou may not
+continually gather thyself together, namely sometimes do it, at
+least once a day, the morning or the evening. In the morning
+purpose, in the evening discuss the manner, what thou hast been
+this day, in word, work, and thought.' But while the Roman's
+temper is a modest self-reliance, the Christian aims at a more
+passive mood, humbleness and meekness, and reliance on the
+presence and personal friendship of God. The Roman scrutinises
+his faults with severity, but without the self-contempt which
+makes the Christian 'vile in his own sight.' The Christian, like
+the Roman, bids 'study to withdraw thine heart from the love of
+things visible'; but it is not the busy life of duty he has in
+mind so much as the contempt of all worldly things, and the
+'cutting away of all lower delectations.' Both rate men's praise
+or blame at their real worthlessness; 'Let not thy peace,' says
+the Christian, 'be in the mouths of men.' But it is to God's
+censure the Christian appeals, the Roman to his own soul. The
+petty annoyances of injustice or unkindness are looked on by each
+with the same magnanimity. 'Why doth a little thing said or done
+against thee make thee sorry? It is no new thing; it is not the
+first, nor shall it be the last, if thou live long. At best
+suffer patiently, if thou canst not suffer joyously.' The
+Christian should sorrow more for other men's malice than for our
+own wrongs; but the Roman is inclined to wash his hands of the
+offender. 'Study to be patient in suffering and bearing other
+men's defaults and all manner infirmities,' says the Christian;
+but the Roman would never have thought to add, 'If all men were
+perfect, what had we then to suffer of other men for God?' The
+virtue of suffering in itself is an idea which does not meet us
+in the Meditations. Both alike realise that man is one of a great
+community. 'No man is sufficient to himself,' says the Christian;
+'we must bear together, help together, comfort together.' But
+while he sees a chief importance in zeal, in exalted emotion that
+is, and avoidance of lukewarmness, the Roman thought mainly of
+the duty to be done as well as might be, and less of the feeling
+which should go with the doing of it. To the saint as to the
+emperor, the world is a poor thing at best. 'Verily it is a
+misery to live upon the earth,' says the Christian; few and evil
+are the days of man's life, which passeth away suddenly as a
+shadow.</font></font></p>
+
+<p><font><font>But there is one great difference between the two
+books we are considering. The Imitation is addressed to others,
+the Meditations by the writer to himself. We learn nothing from
+the Imitation of the author's own life, except in so far as he
+may be assumed to have practised his own preachings; the
+Meditations reflect mood by mood the mind of him who wrote them.
+In their intimacy and frankness lies their great charm. These
+notes are not sermons; they are not even confessions. There is
+always an air of self-consciousness in confessions; in such
+revelations there is always a danger of unctuousness or of
+vulgarity for the best of men. St. Augustine is not always clear
+of offence, and John Bunyan himself exaggerates venial
+peccadilloes into heinous sins. But Marcus Aurelius is neither
+vulgar nor unctuous; he extenuates nothing, but nothing sets down
+in malice. He never poses before an audience; he may not be
+profound, he is always sincere. And it is a lofty and serene soul
+which is here disclosed before us. Vulgar vices seem to have no
+temptation for him; this is not one tied and bound with chains
+which he strives to break. The faults he detects in himself are
+often such as most men would have no eyes to see. To serve the
+divine spirit which is implanted within him, a man must 'keep
+himself pure from all violent passion and evil affection, from
+all rashness and vanity, and from all manner of discontent,
+either in regard of the gods or men': or, as he says elsewhere,
+'unspotted by pleasure, undaunted by pain.' Unwavering courtesy
+and consideration are his aims. 'Whatsoever any man either doth
+or saith, thou must be good;' 'doth any man offend? It is against
+himself that he doth offend: why should it trouble thee?' The
+offender needs pity, not wrath; those who must needs be
+corrected, should be treated with tact and gentleness; and one
+must be always ready to learn better. 'The best kind of revenge
+is, not to become like unto them.' There are so many hints of
+offence forgiven, that we may believe the notes followed sharp on
+the facts. Perhaps he has fallen short of his aim, and thus seeks
+to call his principles to mind, and to strengthen himself for the
+future. That these sayings are not mere talk is plain from the
+story of Avidius Cassius, who would have usurped his imperial
+throne. Thus the emperor faithfully carries out his own
+principle, that evil must be overcome with good. For each fault
+in others, Nature (says he) has given us a counteracting virtue;
+'as, for example, against the unthankful, it hath given goodness
+and meekness, as an antidote.'</font></font></p>
+
+<p><font><font>One so gentle towards a foe was sure to be a good
+friend; and indeed his pages are full of generous gratitude to
+those who had served him. In his First Book he sets down to
+account all the debts due to his kinsfolk and teachers. To his
+grandfather he owed his own gentle spirit, to his father
+shamefastness and courage; he learnt of his mother to be
+religious and bountiful and single-minded. Rusticus did not work
+in vain, if he showed his pupil that his life needed amending.
+Apollonius taught him simplicity, reasonableness, gratitude, a
+love of true liberty. So the list runs on; every one he had
+dealings with seems to have given him something good, a sure
+proof of the goodness of his nature, which thought no
+evil.</font></font></p>
+
+<p><font><font>If his was that honest and true heart which is the
+Christian ideal, this is the more wonderful in that he lacked the
+faith which makes Christians strong. He could say, it is true,
+'either there is a God, and then all is well; or if all things go
+by chance and fortune, yet mayest thou use thine own providence
+in those things that concern thee properly; and then art thou
+well.' Or again, 'We must needs grant that there is a nature that
+doth govern the universe.' But his own part in the scheme of
+things is so small, that he does not hope for any personal
+happiness beyond what a serene soul may win in this mortal life.
+'0 my soul, the time I trust will be, when thou shalt be good,
+simple, more open and visible, than that body by which it is
+enclosed;' but this is said of the calm contentment with human
+lot which he hopes to attain, not of a time when the trammels of
+the body shall be cast off. For the rest, the world and its fame
+and wealth, 'all is vanity.' The gods may perhaps have a
+particular care for him, but their especial care is for the
+universe at large: thus much should suffice. His gods are better
+than the Stoic gods, who sit aloof from all human things,
+untroubled and uncaring, but his personal hope is hardly
+stronger. On this point he says little, though there are many
+allusions to death as the natural end; doubtless he expected his
+soul one day to be absorbed into the universal soul, since
+nothing comes out of nothing, and nothing can be annihilated. His
+mood is one of strenuous weariness; he does his duty as a good
+soldier, waiting for the sound of the trumpet which shall sound
+the retreat; he has not that cheerful confidence which led
+Socrates through a life no less noble, to a death which was to
+bring him into the company of gods he had worshipped and men whom
+he had revered.</font></font></p>
+
+<p><font><font>But although Marcus Aurelius may have held
+intellectually that his soul was destined to be absorbed, and to
+lose consciousness of itself, there were times when he felt, as
+all who hold it must sometimes feel, how unsatisfying is such a
+creed. Then he gropes blindly after something less empty and
+vain. 'Thou hast taken ship,' he says, 'thou hast sailed, thou
+art come to land, go out, if to another life, there also shalt
+thou find gods, who are everywhere.' There is more in this than
+the assumption of a rival theory for argument's sake. If worldly
+things 'be but as a dream, the thought is not far off that there
+may be an awakening to what is real. When he speaks of death as a
+necessary change, and points out that nothing useful and
+profitable can be brought about without change, did he perhaps
+think of the change in a corn of wheat, which is not quickened
+except it die? Nature's marvellous power of recreating out of
+Corruption is surely not confined to bodily things. Many of his
+thoughts sound like far-off echoes of St. Paul; and it is strange
+indeed that this most Christian of emperors has nothing good to
+say of the Christians. To him they are only sectaries 'violently
+and passionately set upon opposition. Profound as philosophy
+these Meditations certainly are not; but Marcus Aurelius was too
+sincere not to see the essence of such things as came within his
+experience. Ancient religions were for the most part concerned
+with outward things. Do the necessary rites, and you propitiate
+the gods; and these rites were often trivial, sometimes violated
+right feeling or even morality. Even when the gods stood on the
+side of righteousness, they were concerned with the act more than
+with the intent. But Marcus Aurelius knows that what the heart is
+full of, the man will do. 'Such as thy thoughts and ordinary
+cogitations are,' he says, 'such will thy mind be in time.' And
+every page of the book shows us that he knew thought was sure to
+issue in act. He drills his soul, as it were, in right
+principles, that when the time comes, it may be guided by them.
+To wait until the emergency is to be too late. He sees also the
+true essence of happiness. 'If happiness did consist in pleasure,
+how came notorious robbers, impure abominable livers, parricides,
+and tyrants, in so large a measure to have their part of
+pleasures?' He who had all the world's pleasures at command can
+write thus 'A happy lot and portion is, good inclinations of the
+soul, good desires, good actions.'</font></font></p>
+
+<p><font><font>By the irony of fate this man, so gentle and good,
+so desirous of quiet joys and a mind free from care, was set at
+the head of the Roman Empire when great dangers threatened from
+east and west. For several years he himself commanded his armies
+in chief. In camp before the Quadi he dates the first book of his
+Meditations, and shows how he could retire within himself amid
+the coarse clangour of arms. The pomps and glories which he
+despised were all his; what to most men is an ambition or a
+dream, to him was a round of weary tasks which nothing but the
+stern sense of duty could carry him through. And he did his work
+well. His wars were slow and tedious, but successful. With a
+statesman's wisdom he foresaw the danger to Rome of the barbarian
+hordes from the north, and took measures to meet it. As it was,
+his settlement gave two centuries of respite to the Roman Empire;
+had he fulfilled the plan of pushing the imperial frontiers to
+the Elbe, which seems to have been in his mind, much more might
+have been accomplished. But death cut short his
+designs.</font></font></p>
+
+<p><font><font>Truly a rare opportunity was given to Marcus
+Aurelius of showing what the mind can do in despite of
+circumstances. Most peaceful of warriors, a magnificent monarch
+whose ideal was quiet happiness in home life, bent to obscurity
+yet born to greatness, the loving father of children who died
+young or turned out hateful, his life was one paradox. That
+nothing might lack, it was in camp before the face of the enemy
+that he passed away and went to his own place.</font></font></p>
+
+<p><font><font>Translations</font></font></p>
+
+<p><font><font>THE following is a list of the chief English
+translations of Marcus Aurelius: (1) By Meric Casaubon, 1634; (2)
+Jeremy Collier, 1701; (3) James Thomson, 1747; (4) R. Graves,
+1792; (5) H. McCormac, 1844; (6) George Long, 1862; (7) G. H.
+Rendall, 1898; and (8) J. Jackson, 1906. Renan's
+"Marc-Aur&egrave;le"--in his "History of the Origins of
+Christianity," which appeared in 1882 - is the most vital and
+original book to be had relating to the time of Marcus Aurelius.
+Pater's "Marius the Epicurean" forms another outside commentary,
+which is of service in the imaginative attempt to create again
+the period.</font></font></p>
+
+<p><font><font>MARCUS AURELIUS ANTONINUS THE ROMAN EMPEROR HIS
+FIRST BOOK concerning HIMSELF:</font></font></p>
+
+<p><font><font>Wherein Antoninus recordeth, What and of whom,
+whether Parents, Friends, or Masters; by their good examples, or
+good advice and counsel, he had learned:</font></font></p>
+
+<p><font><font>Divided into Numbers or
+Sections.</font></font></p>
+
+<p><font><font>ANTONINUS Book vi. Num. xlviii. Whensoever thou
+wilt rejoice thyself, think and meditate upon those good parts
+and especial gifts, which thou hast observed in any of them that
+live with thee: as industry in one, in another modesty, in
+another bountifulness, in another some other thing. For nothing
+can so much rejoice thee, as the resemblances and parallels of
+several virtues, eminent in the dispositions of them that live
+with thee, especially when all at once, as it were, they
+represent themselves unto thee. See therefore, that thou have
+them always in a readiness</font></font></p>
+
+<p><font><font>THE FIRST BOOK I. Of my grandfather Verus I have
+learned to be gentle and meek, and to refrain from all anger and
+passion. From the fame and memory of him that begot me I have
+learned both shamefastness and manlike behaviour. Of my mother I
+have learned to be religious, and bountiful; and to forbear, not
+only to do, but to intend any evil; to content myself with a
+spare diet, and to fly all such excess as is incidental to great
+wealth. Of my great-grandfather, both to frequent public schools
+and auditories, and to get me good and able teachers at home; and
+that I ought not to think much, if upon such occasions, I were at
+excessive charges.</font></font></p>
+
+<p><font><font>II. Of him that brought me up, not to be fondly
+addicted to either of the two great factions of the coursers in
+the circus, called Prasini, and Veneti: nor in the amphitheatre
+partially to favour any of the gladiators, or fencers, as either
+the Parmularii, or the Secutores. Moreover, to endure labour; nor
+to need many things; when I have anything to do, to do it myself
+rather than by others; not to meddle with many businesses; and
+not easily to admit of any slander.</font></font></p>
+
+<p><font><font>III. Of Diognetus, not to busy myself about vain
+things, and not easily to believe those things, which are
+commonly spoken, by such as take upon them to work wonders, and
+by sorcerers, or prestidigitators, and impostors; concerning the
+power of charms, and their driving out of demons, or evil
+spirits; and the like. Not to keep quails for the game; nor to be
+mad after such things. Not to be offended with other men's
+liberty of speech, and to apply myself unto philosophy. Him also
+I must thank, that ever I heard first Bacchius, then Tandasis and
+Marcianus, and that I did write dialogues in my youth; and that I
+took liking to the philosophers' little couch and skins, and such
+other things, which by the Grecian discipline are proper to those
+who profess philosophy.</font></font></p>
+
+<p><font><font>IV. To Rusticus I am beholding, that I first
+entered into the conceit that my life wanted some redress and
+cure. And then, that I did not fall into the ambition of ordinary
+sophists, either to write tracts concerning the common theorems,
+or to exhort men unto virtue and the study of philosophy by
+public orations; as also that I never by way of ostentation did
+affect to show myself an active able man, for any kind of bodily
+exercises. And that I gave over the study of rhetoric and poetry,
+and of elegant neat language. That I did not use to walk about
+the house in my long robe, nor to do any such things. Moreover I
+learned of him to write letters without any affectation, or
+curiosity; such as that was, which by him was written to my
+mother from Sinuessa: and to be easy and ready to be reconciled,
+and well pleased again with them that had offended me, as soon as
+any of them would be content to seek unto me again. To read with
+diligence; not to rest satisfied with a light and superficial
+knowledge, nor quickly to assent to things commonly spoken of:
+whom also I must thank that ever I lighted upon Epictetus his
+Hypomnemata, or moral commentaries and commonefactions: which
+also he gave me of his own.</font></font></p>
+
+<p><font><font>V. From Apollonius, true liberty, and unvariable
+steadfastness, and not to regard anything at all, though never so
+little, but right and reason: and always, whether in the sharpest
+pains, or after the loss of a child, or in long diseases, to be
+still the same man; who also was a present and visible example
+unto me, that it was possible for the same man to be both
+vehement and remiss: a man not subject to be vexed, and offended
+with the incapacity of his scholars and auditors in his lectures
+and expositions; and a true pattern of a man who of all his good
+gifts and faculties, least esteemed in himself, that his
+excellent skill and ability to teach and persuade others the
+common theorems and maxims of the Stoic philosophy. Of him also I
+learned how to receive favours and kindnesses (as commonly they
+are accounted:) from friends, so that I might not become
+obnoxious unto them, for them, nor more yielding upon occasion,
+than in right I ought; and yet so that I should not pass them
+neither, as an unsensible and unthankful man.</font></font></p>
+
+<p><font><font>VI. Of Sextus, mildness and the pattern of a
+family governed with paternal affection; and a purpose to live
+according to nature: to be grave without affectation: to observe
+carefully the several dispositions of my friends, not to be
+offended with idiots, nor unseasonably to set upon those that are
+carried with the vulgar opinions, with the theorems, and tenets
+of philosophers: his conversation being an example how a man
+might accommodate himself to all men and companies; so that
+though his company were sweeter and more pleasing than any
+flatterer's cogging and fawning; yet was it at the same time most
+respected and reverenced: who also had a proper happiness and
+faculty, rationally and methodically to find out, and set in
+order all necessary determinations and instructions for a man's
+life. A man without ever the least appearance of anger, or any
+other passion; able at the same time most exactly to observe the
+Stoic Apathia, or unpassionateness, and yet to be most
+tender-hearted: ever of good credit; and yet almost without any
+noise, or rumour: very learned, and yet making little
+show.</font></font></p>
+
+<p><font><font>Vii. From Alexander the Grammarian, to be
+unreprovable myself, and not reproachfully to reprehend any man
+for a barbarism, or a solecism, or any false pronunciation, but
+dextrously by way of answer, or testimony, or confirmation of the
+same matter (taking no notice of the word) to utter it as it
+should have been spoken; or by some other such close and indirect
+admonition, handsomely and civilly to tell him of
+it.</font></font></p>
+
+<p><font><font>VIII. Of Fronto, to how much envy and fraud and
+hypocrisy the state of a tyrannous king is subject unto, and how
+they who are commonly called [Eupatridas Gk.], i.e. nobly born,
+are in some sort incapable, or void of natural
+affection.</font></font></p>
+
+<p><font><font>IX. Of Alexander the Platonic, not often nor
+without great necessity to say, or to write to any man in a
+letter, 'I am not at leisure'; nor in this manner still to put
+off those duties, which we owe to our friends and acquaintances
+(to every one in his kind) under pretence of urgent
+affairs.</font></font></p>
+
+<p><font><font>X. Of Catulus, not to contemn any friend's
+expostulation, though unjust, but to strive to reduce him to his
+former disposition: freely and heartily to speak well of all my
+masters upon any occasion, as it is reported of Domitius, and
+Athenodotus: and to love my children with true
+affection.</font></font></p>
+
+<p><font><font>XI. From my brother Severus, to be kind and loving
+to all them of my house and family; by whom also I came to the
+knowledge of Thrasea and Helvidius, and Cato, and Dio, and
+Brutus. He it was also that did put me in the first conceit and
+desire of an equal commonwealth, administered by justice and
+equality; and of a kingdom wherein should be regarded nothing
+more than the good and welfare of the subjects. Of him also, to
+observe a constant tenor, (not interrupted, with any other cares
+and distractions,) in the study and esteem of philosophy: to be
+bountiful and liberal in the largest measure; always to hope the
+best; and to be confident that my friends love me. In whom I
+moreover observed open dealing towards those whom he reproved at
+any time, and that his friends might without all doubt or much
+observation know what he would, or would not, so open and plain
+was he.</font></font></p>
+
+<p><font><font>XII. From Claudius Maximus, in all things to
+endeavour to have power of myself, and in nothing to be carried
+about; to be cheerful and courageous in all sudden chances and
+accidents, as in sicknesses: to love mildness, and moderation,
+and gravity: and to do my business, whatsoever it be, thoroughly,
+and without querulousness. Whatsoever he said, all men believed
+him that as he spake, so he thought, and whatsoever he did, that
+he did it with a good intent. His manner was, never to wonder at
+anything; never to be in haste, and yet never slow: nor to be
+perplexed, or dejected, or at any time unseemly, or excessively
+to laugh: nor to be angry, or suspicious, but ever ready to do
+good, and to forgive, and to speak truth; and all this, as one
+that seemed rather of himself to have been straight and right,
+than ever to have been rectified or redressed; neither was there
+any man that ever thought himself undervalued by him, or that
+could find in his heart, to think himself a better man than he.
+He would also be very pleasant and gracious.</font></font></p>
+
+<p><font><font>XIII. In my father, I observed his meekness; his
+constancy without wavering in those things, which after a due
+examination and deliberation, he had determined. How free from
+all vanity he carried himself in matter of honour and dignity,
+(as they are esteemed:) his laboriousness and assiduity, his
+readiness to hear any man, that had aught to say tending to any
+common good: how generally and impartially he would give every
+man his due; his skill and knowledge, when rigour or extremity,
+or when remissness or moderation was in season; how he did
+abstain from all unchaste love of youths; his moderate
+condescending to other men's occasions as an ordinary man,
+neither absolutely requiring of his friends, that they should
+wait upon him at his ordinary meals, nor that they should of
+necessity accompany him in his journeys; and that whensoever any
+business upon some necessary occasions was to be put off and
+omitted before it could be ended, he was ever found when he went
+about it again, the same man that he was before. His accurate
+examination of things in consultations, and patient hearing of
+others. He would not hastily give over the search of the matter,
+as one easy to be satisfied with sudden notions and
+apprehensions. His care to preserve his friends; how neither at
+any time he would carry himself towards them with disdainful
+neglect, and grow weary of them; nor yet at any time be madly
+fond of them. His contented mind in all things, his cheerful
+countenance, his care to foresee things afar off, and to take
+order for the least, without any noise or clamour. Moreover how
+all acclamations and flattery were repressed by him: how
+carefully he observed all things necessary to the government, and
+kept an account of the common expenses, and how patiently he did
+abide that he was reprehended by some for this his strict and
+rigid kind of dealing. How he was neither a superstitious
+worshipper of the gods, nor an ambitious pleaser of men, or
+studious of popular applause; but sober in all things, and
+everywhere observant of that which was fitting; no affecter of
+novelties: in those things which conduced to his ease and
+convenience, (plenty whereof his fortune did afford him,) without
+pride and bragging, yet with all freedom and liberty: so that as
+he did freely enjoy them without any anxiety or affectation when
+they were present; so when absent, he found no want of them.
+Moreover, that he was never commended by any man, as either a
+learned acute man, or an obsequious officious man, or a fine
+orator; but as a ripe mature man, a perfect sound man; one that
+could not endure to be flattered; able to govern both himself and
+others. Moreover, how much he did honour all true philosophers,
+without upbraiding those that were not so; his sociableness, his
+gracious and delightful conversation, but never unto satiety; his
+care of his body within bounds and measure, not as one that
+desired to live long, or over-studious of neatness, and elegancy;
+and yet not as one that did not regard it: so that through his
+own care and providence, he seldom needed any inward physic, or
+outward applications: but especially how ingeniously he would
+yield to any that had obtained any peculiar faculty, as either
+eloquence, or the knowledge of the laws, or of ancient customs,
+or the like; and how he concurred with them, in his best care and
+endeavour that every one of them might in his kind, for that
+wherein he excelled, be regarded and esteemed: and although he
+did all things carefully after the ancient customs of his
+forefathers, yet even of this was he not desirous that men should
+take notice, that he did imitate ancient customs. Again, how he
+was not easily moved and tossed up and down, but loved to be
+constant, both in the same places and businesses; and how after
+his great fits of headache he would return fresh and vigorous to
+his wonted affairs. Again, that secrets he neither had many, nor
+often, and such only as concerned public matters: his discretion
+and moderation, in exhibiting of the public sights and shows for
+the pleasure and pastime of the people: in public buildings.
+congiaries, and the like. In all these things, having a respect
+unto men only as men, and to the equity of the things themselves,
+and not unto the glory that might follow. Never wont to use the
+baths at unseasonable hours; no builder; never curious, or
+solicitous, either about his meat, or about the workmanship, or
+colour of his clothes, or about anything that belonged to
+external beauty. In all his conversation, far from all
+inhumanity, all boldness, and incivility, all greediness and
+impetuosity; never doing anything with such earnestness, and
+intention, that a man could say of him, that he did sweat about
+it: but contrariwise, all things distinctly, as at leisure;
+without trouble; orderly, soundly, and agreeably. A man might
+have applied that to him, which is recorded of Socrates, that he
+knew how to want, and to enjoy those things, in the want whereof,
+most men show themselves weak; and in the fruition, intemperate:
+but to hold out firm and constant, and to keep within the compass
+of true moderation and sobriety in either estate, is proper to a
+man, who hath a perfect and invincible soul; such as he showed
+himself in the sickness of Maximus.</font></font></p>
+
+<p><font><font>XIV. From the gods I received that I had good
+grandfathers, and parents, a good sister, good masters, good
+domestics, loving kinsmen, almost all that I have; and that I
+never through haste and rashness transgressed against any of
+them, notwithstanding that my disposition was such, as that such
+a thing (if occasion had been) might very well have been
+committed by me, but that It was the mercy of the gods, to
+prevent such a concurring of matters and occasions, as might make
+me to incur this blame. That I was not long brought up by the
+concubine of my father; that I preserved the flower of my youth.
+That I took not upon me to be a man before my time, but rather
+put it off longer than I needed. That I lived under the
+government of my lord and father, who would take away from me all
+pride and vainglory, and reduce me to that conceit and opinion
+that it was not impossible for a prince to live in the court
+without a troop of guards and followers, extraordinary apparel,
+such and such torches and statues, and other like particulars of
+state and magnificence; but that a man may reduce and contract
+himself almost to the state of a private man, and yet for all
+that not to become the more base and remiss in those public
+matters and affairs, wherein power and authority is requisite.
+That I have had such a brother, who by his own example might stir
+me up to think of myself; and by his respect and love, delight
+and please me. That I have got ingenuous children, and that they
+were not born distorted, nor with any other natural deformity.
+That I was no great proficient in the study of rhetoric and
+poetry, and of other faculties, which perchance I might have
+dwelt upon, if I had found myself to go on in them with success.
+That I did by times prefer those, by whom I was brought up, to
+such places and dignities, which they seemed unto me most to
+desire; and that I did not put them off with hope and
+expectation, that (since that they were yet but young) I would do
+the same hereafter. That I ever knew Apollonius and Rusticus, and
+Maximus. That I have had occasion often and effectually to
+consider and meditate with myself, concerning that life which is
+according to nature, what the nature and manner of it is: so that
+as for the gods and such suggestions, helps and inspirations, as
+might be expected from them, nothing did hinder, but that I might
+have begun long before to live according to nature; or that even
+now that I was not yet partaker and in present possession of that
+life, that I myself (in that I did not observe those inward
+motions, and suggestions, yea and almost plain and apparent
+instructions and admonitions of the gods,) was the only cause of
+it. That my body in such a life, hath been able to hold out so
+long. That I never had to do with Benedicta and Theodotus, yea
+and afterwards when I fell into some fits of love, I was soon
+cured. That having been often displeased with Rusticus, I never
+did him anything for which afterwards I had occasion to repent.
+That it being so that my mother was to die young, yet she lived
+with me all her latter years. That as often as I had a purpose to
+help and succour any that either were poor, or fallen into some
+present necessity, I never was answered by my officers that there
+was not ready money enough to do it; and that I myself never had
+occasion to require the like succour from any other. That I have
+such a wife, so obedient, so loving, so ingenuous. That I had
+choice of fit and able men, to whom I might commit the bringing
+up of my children. That by dreams I have received help, as for
+other things, so in particular, how I might stay my casting of
+blood, and cure my dizziness, as that also that happened to thee
+in Cajeta, as unto Chryses when he prayed by the seashore. And
+when I did first apply myself to philosophy, that I did not fall
+into the hands of some sophists, or spent my time either in
+reading the manifold volumes of ordinary philosophers, nor in
+practising myself in the solution of arguments and fallacies, nor
+dwelt upon the studies of the meteors, and other natural
+curiosities. All these things without the assistance of the gods,
+and fortune, could not have been.</font></font></p>
+
+<p><font><font>XV. In the country of the Quadi at Granua, these.
+Betimes in the morning say to thyself, This day I shalt have to
+do with an idle curious man, with an unthankful man, a railer, a
+crafty, false, or an envious man; an unsociable uncharitable man.
+All these ill qualities have happened unto them, through
+ignorance of that which is truly good and truly bad. But I that
+understand the nature of that which is good, that it only is to
+be desired, and of that which is bad, that it only is truly
+odious and shameful: who know moreover, that this transgressor,
+whosoever he be, is my kinsman, not by the same blood and seed,
+but by participation of the same reason, and of the same divine
+particle; How can I either be hurt by any of those, since it is
+not in their power to make me incur anything that is truly
+reproachful? or angry, and ill affected towards him, who by
+nature is so near unto me? for we are all born to be
+fellow-workers, as the feet, the hands, and the eyelids; as the
+rows of the upper and under teeth: for such therefore to be in
+opposition, is against nature; and what is it to chafe at, and to
+be averse from, but to be in opposition?</font></font></p>
+
+<p><font><font>XVI. Whatsoever I am, is either flesh, or life, or
+that which we commonly call the mistress and overruling part of
+man; reason. Away with thy books, suffer not thy mind any more to
+be distracted, and carried to and fro; for it will not be; but as
+even now ready to die, think little of thy flesh: blood, bones,
+and a skin; a pretty piece of knit and twisted work, consisting
+of nerves, veins and arteries; think no more of it, than so. And
+as for thy life, consider what it is; a wind; not one constant
+wind neither, but every moment of an hour let out, and sucked in
+again. The third, is thy ruling part; and here consider; Thou art
+an old man; suffer not that excellent part to be brought in
+subjection, and to become slavish: suffer it not to be drawn up
+and down with unreasonable and unsociable lusts and motions, as
+it were with wires and nerves; suffer it not any more, either to
+repine at anything now present, or to fear and fly anything to
+come, which the destiny hath appointed thee.</font></font></p>
+
+<p><font><font>XVII. Whatsoever proceeds from the gods
+immediately, that any man will grant totally depends from their
+divine providence. As for those things that are commonly said to
+happen by fortune, even those must be conceived to have
+dependence from nature, or from that first and general
+connection, and concatenation of all those things, which more
+apparently by the divine providence are administered and brought
+to pass. All things flow from thence: and whatsoever it is that
+is, is both necessary, and conducing to the whole (part of which
+thou art), and whatsoever it is that is requisite and necessary
+for the preservation of the general, must of necessity for every
+particular nature, be good and behoveful. And as for the whole,
+it is preserved, as by the perpetual mutation and conversion of
+the simple elements one into another, so also by the mutation,
+and alteration of things mixed and compounded. Let these things
+suffice thee; let them be always unto thee, as thy general rules
+and precepts. As for thy thirst after books, away with it with
+all speed, that thou die not murmuring and complaining, but truly
+meek and well satisfied, and from thy heart thankful unto the
+gods.</font></font></p>
+
+<p><font><font>THE SECOND BOOK</font></font></p>
+
+<p><font><font>I. Remember how long thou hast already put off
+these things, and how often a certain day and hour as it were,
+having been set unto thee by the gods, thou hast neglected it. It
+is high time for thee to understand the true nature both of the
+world, whereof thou art a part; and of that Lord and Governor of
+the world, from whom, as a channel from the spring, thou thyself
+didst flow: and that there is but a certain limit of time
+appointed unto thee, which if thou shalt not make use of to calm
+and allay the many distempers of thy soul, it will pass away and
+thou with it, and never after return.</font></font></p>
+
+<p><font><font>II. Let it be thy earnest and incessant care as a
+Roman and a man to perform whatsoever it is that thou art about,
+with true and unfeigned gravity, natural affection, freedom and
+justice: and as for all other cares, and imaginations, how thou
+mayest ease thy mind of them. Which thou shalt do; if thou shalt
+go about every action as thy last action, free from all vanity,
+all passionate and wilful aberration from reason, and from all
+hypocrisy, and self-love, and dislike of those things, which by
+the fates or appointment of God have happened unto thee. Thou
+seest that those things, which for a man to hold on in a
+prosperous course, and to live a divine life, are requisite and
+necessary, are not many, for the gods will require no more of any
+man, that shall but keep and observe these
+things.</font></font></p>
+
+<p><font><font>III. Do, soul, do; abuse and contemn thyself; yet
+a while and the time for thee to respect thyself, will be at an
+end. Every man's happiness depends from himself, but behold thy
+life is almost at an end, whiles affording thyself no respect,
+thou dost make thy happiness to consist in the souls, and
+conceits of other men.</font></font></p>
+
+<p><font><font>IV Why should any of these things that happen
+externally, so much distract thee? Give thyself leisure to learn
+some good thing, and cease roving and wandering to and fro. Thou
+must also take heed of another kind of wandering, for they are
+idle in their actions, who toil and labour in this life, and have
+no certain scope to which to direct all their motions, and
+desires.</font></font></p>
+
+<p><font><font>V. For not observing the state of another man's
+soul, scarce was ever any man known to be unhappy. tell whosoever
+they be that intend not, and guide not by reason and discretion
+the motions of their own souls, they must of necessity be
+unhappy.</font></font></p>
+
+<p><font><font>VI. These things thou must always have in mind:
+What is the nature of the universe, and what is mine - in
+particular: This unto that what relation it hath: what kind of
+part, of what kind of universe it is: And that there is nobody
+that can hinder thee, but that thou mayest always both do and
+speak those things which are agreeable to that nature, whereof
+thou art a part.</font></font></p>
+
+<p><font><font>VII. Theophrastus, where he compares sin with sin
+(as after a vulgar sense such things I grant may be compared:)
+says well and like a philosopher, that those sins are greater
+which are committed through lust, than those which are committed
+through anger. For he that is angry seems with a kind of grief
+and close contraction of himself, to turn away from reason; but
+he that sins through lust, being overcome by pleasure, doth in
+his very sin bewray a more impotent, and unmanlike disposition.
+Well then and like a philosopher doth he say, that he of the two
+is the more to be condemned, that sins with pleasure, than he
+that sins with grief. For indeed this latter may seem first to
+have been wronged, and so in some manner through grief thereof to
+have been forced to be angry, whereas he who through lust doth
+commit anything, did of himself merely resolve upon that
+action.</font></font></p>
+
+<p><font><font>VIII. Whatsoever thou dost affect, whatsoever thou
+dost project, so do, and so project all, as one who, for aught
+thou knowest, may at this very present depart out of this life.
+And as for death, if there be any gods, it is no grievous thing
+to leave the society of men. The gods will do thee no hurt, thou
+mayest be sure. But if it be so that there be no gods, or that
+they take no care of the world, why should I desire to live in a
+world void of gods, and of all divine providence? But gods there
+be certainly, and they take care for the world; and as for those
+things which be truly evil, as vice and. wickedness, such things
+they have put in a man s own power, that he might avoid them if
+he would: and had there been anything besides that had been truly
+bad and evil, they would have had a care of that also, that a man
+might have avoided it. But why should that be thought to hurt and
+prejudice a man's life in this world, which cannot any ways make
+man himself the better, or the worse in his own person? Neither
+must we think that the nature of the universe did either through
+ignorance pass these things, or if not as ignorant of them, yet
+as unable either to prevent, or better to order and dispose them.
+It cannot be that she through want either of power or skill,
+should have committed such a thing, so as to suffer all things
+both good and bad, equally and promiscuously, to happen unto all
+both good and bad. As for life therefore, and death, honour and
+dishonour, labour and pleasure, riches and poverty, all these
+things happen unto men indeed, both good and bad, equally; but as
+things which of themselves are neither good nor bad; because of
+themselves, neither shameful nor praiseworthy.</font></font></p>
+
+<p><font><font>IX. Consider how quickly all things are dissolved
+and resolved: the bodies and substances themselves, into the
+matter and substance of the world: and their memories into the
+general age and time of the world. Consider the nature of all
+worldly sensible things; of those especially, which either
+ensnare by pleasure, or for their irksomeness are dreadful, or
+for their outward lustre and show are in great esteem and
+request, how vile and contemptible, how base and corruptible, how
+destitute of all true life and being they are.</font></font></p>
+
+<p><font><font>X. It is the part of a man endowed with a good
+understanding faculty, to consider what they themselves are in
+very deed, from whose bare conceits and voices, honour and credit
+do proceed: as also what it is to die, and how if a man shall
+consider this by itself alone, to die, and separate from it in
+his mind all those things which with it usually represent
+themselves unto us, he can conceive of it no otherwise, than as
+of a work of nature, and he that fears any work of nature, is a
+very child. Now death, it is not only a work of nature, but also
+conducing to nature.</font></font></p>
+
+<p><font><font>XI. Consider with thyself how man, and by what
+part of his, is joined unto God, and how that part of man is
+affected, when it is said to be diffused. There is nothing more
+wretched than that soul, which in a kind of circuit compasseth
+all things, searching (as he saith) even the very depths of the
+earth; and by all signs and conjectures prying into the very
+thoughts of other men's souls; and yet of this, is not sensible,
+that it is sufficient for a man to apply himself wholly, and to
+confine all his thoughts and cares to the tendance of that spirit
+which is within him, and truly and really to serve him. His
+service doth consist in this, that a man keep himself pure from
+all violent passion and evil affection, from all rashness and
+vanity, and from all manner of discontent, either in regard of
+the gods or men. For indeed whatsoever proceeds from the gods,
+deserves respect for their worth and excellency; and whatsoever
+proceeds from men, as they are our kinsmen, should by us be
+entertained, with love, always; sometimes, as proceeding from
+their ignorance, of that which is truly good and bad, (a
+blindness no less, than that by which we are not able to discern
+between white and black:) with a kind of pity and compassion
+also.</font></font></p>
+
+<p><font><font>XII. If thou shouldst live three thousand, or as
+many as ten thousands of years, yet remember this, that man can
+part with no life properly, save with that little part of life,
+which he now lives: and that which he lives, is no other, than
+that which at every instant he parts with. That then which is
+longest of duration, and that which is shortest, come both to one
+effect. For although in regard of that which is already past
+there may be some inequality, yet that time which is now present
+and in being, is equal unto all men. And that being it which we
+part with whensoever we die, it doth manifestly appear, that it
+can be but a moment of time, that we then part with. For as for
+that which is either past or to come, a man cannot be said
+properly to part with it. For how should a man part with that
+which he hath not? These two things therefore thou must remember.
+First, that all things in the world from all eternity, by a
+perpetual revolution of the same times and things ever continued
+and renewed, are of one kind and nature; so that whether for a
+hundred or two hundred years only, or for an infinite space of
+time, a man see those things which are still the same, it can be
+no matter of great moment. And secondly, that that life which any
+the longest liver, or the shortest liver parts with, is for
+length and duration the very same, for that only which is
+present, is that, which either of them can lose, as being that
+only which they have; for that which he hath not, no man can
+truly be said to lose.</font></font></p>
+
+<p><font><font>XIII. Remember that all is but opinion and
+conceit, for those things are plain and apparent, which were
+spoken unto Monimus the Cynic; and as plain and apparent is the
+use that may be made of those things, if that which is true and
+serious in them, be received as well as that which is sweet and
+pleasing.</font></font></p>
+
+<p><font><font>XIV. A man's soul doth wrong and disrespect itself
+first and especially, when as much as in itself lies it becomes
+an aposteme, and as it were an excrescency of the world, for to
+be grieved and displeased with anything that happens in the
+world, is direct apostacy from the nature of the universe; part
+of which, all particular natures of the world, are. Secondly,
+when she either is averse from any man, or led by contrary
+desires or affections, tending to his hurt and prejudice; such as
+are the souls of them that are angry. Thirdly, when she is
+overcome by any pleasure or pain. Fourthly, when she doth
+dissemble, and covertly and falsely either doth or saith
+anything. Fifthly, when she doth either affect or endeavour
+anything to no certain end, but rashly and without due
+ratiocination and consideration, how consequent or inconsequent
+it is to the common end. For even the least things ought not to
+be done, without relation unto the end; and the end of the
+reasonable creatures is, to follow and obey him, who is the
+reason as it were, and the law of this great city, and ancient
+commonwealth.</font></font></p>
+
+<p><font><font>XV. The time of a man's life is as a point; the
+substance of it ever flowing, the sense obscure; and the whole
+composition of the body tending to corruption. His soul is
+restless, fortune uncertain, and fame doubtful; to be brief, as a
+stream so are all things belonging to the body; as a dream, or as
+a smoke, so are all that belong unto the soul. Our life is a
+warfare, and a mere pilgrimage. Fame after life is no better than
+oblivion. What is it then that will adhere and follow? Only one
+thing, philosophy. And philosophy doth consist in this, for a man
+to preserve that spirit which is within him, from all manner of
+contumelies and injuries, and above all pains or pleasures; never
+to do anything either rashly, or feignedly, or hypocritically:
+wholly to depend from himself and his own proper actions: all
+things that happen unto him to embrace contentedly, as coming
+from Him from whom he himself also came; and above all things,
+with all meekness and a calm cheerfulness, to expect death, as
+being nothing else but the resolution of those elements, of which
+every creature is composed. And if the elements themselves suffer
+nothing by this their perpetual conversion of one into another,
+that dissolution, and alteration, which is so common unto all,
+why should it be feared by any? Is not this according to nature?
+But nothing that is according to nature can be
+evil.</font></font></p>
+
+<p><font><font>whilst I was at Carnuntzim.
+**************************</font></font></p>
+
+<p><font><font>THE THIRD BOOK</font></font></p>
+
+<p><font><font>I. A man must not only consider how daily his life
+wasteth and decreaseth, but this also, that if he live long, he
+cannot be certain, whether his understanding shall continue so
+able and sufficient, for either discreet consideration, in matter
+of businesses; or for contemplation: it being the thing, whereon
+true knowledge of things both divine and human, doth depend. For
+if once he shall begin to dote, his respiration, nutrition, his
+imaginative, and appetitive, and other natural faculties, may
+still continue the same: he shall find no want of them. But how
+to make that right use of himself that he should, how to observe
+exactly in all things that which is right and just, how to
+redress and rectify all wrong, or sudden apprehensions and
+imaginations, and even of this particular, whether he should live
+any longer or no, to consider duly; for all such things, wherein
+the best strength and vigour of the mind is most requisite; his
+power and ability will be past and gone. Thou must hasten
+therefore; not only because thou art every day nearer unto death
+than other, but also because that intellective faculty in thee,
+whereby thou art enabled to know the true nature of things, and
+to order all thy actions by that knowledge, doth daily waste and
+decay: or, may fail thee before thou die.</font></font></p>
+
+<p><font><font>II. This also thou must observe, that whatsoever
+it is that naturally doth happen to things natural, hath somewhat
+in itself that is pleasing and delightful: as a great loaf when
+it is baked, some parts of it cleave as it were, and part
+asunder, and make the crust of it rugged and unequal, and yet
+those parts of it, though in some sort it be against the art and
+intention of baking itself, that they are thus cleft and parted,
+which should have been and were first made all even and uniform,
+they become it well nevertheless, and have a certain peculiar
+property, to stir the appetite. So figs are accounted fairest and
+ripest then, when they begin to shrink, and wither as it were. So
+ripe olives, when they are next to putrefaction, then are they in
+their proper beauty. The hanging down of grapes - the brow of a
+lion, the froth of a foaming wild boar, and many other like
+things, though by themselves considered, they are far from any
+beauty, yet because they happen naturally, they both are comely,
+and delightful; so that if a man shall with a profound mind and
+apprehension, consider all things in the world, even among all
+those things which are but mere accessories and natural
+appendices as it were, there will scarce appear anything unto
+him, wherein he will not find matter of pleasure and delight. So
+will he behold with as much pleasure the true rictus of wild
+beasts, as those which by skilful painters and other artificers
+are imitated. So will he be able to perceive the proper ripeness
+and beauty of old age, whether in man or woman: and whatsoever
+else it is that is beautiful and alluring in whatsoever is, with
+chaste and continent eyes he will soon find out and discern.
+Those and many other things will he discern, not credible unto
+every one, but unto them only who are truly and familiarly
+acquainted, both with nature itself, and all natural
+things.</font></font></p>
+
+<p><font><font>III. Hippocrates having cured many sicknesses,
+fell sick himself and died. The Chaldeans and Astrologians having
+foretold the deaths of divers, were afterwards themselves
+surprised by the fates. Alexander and Pompeius, and Caius Caesar,
+having destroyed so many towns, and cut off in the field so many
+thousands both of horse and foot, yet they themselves at last
+were fain to part with their own lives. Heraclitus having written
+so many natural tracts concerning the last and general
+conflagration of the world, died afterwards all filled with water
+within, and all bedaubed with dirt and dung without. Lice killed
+Democritus; and Socrates, another sort of vermin, wicked ungodly
+men. How then stands the case? Thou hast taken ship, thou hast
+sailed, thou art come to land, go out, if to another life, there
+also shalt thou find gods, who are everywhere. If all life and
+sense shall cease, then shalt thou cease also to be subject to
+either pains or pleasures ; and to serve and tend this vile
+cottage; so much the viler, by how much that which ministers unto
+it doth excel ; the one being a rational substance, and a spirit,
+the other nothing but earth and blood.</font></font></p>
+
+<p><font><font>IV. Spend not the remnant of thy days in thoughts
+and fancies concerning other men, when it is not in relation to
+some common good, when by it thou art hindered from some other
+better work. That is, spend not thy time in thinking, what such a
+man doth, and to what end: what he saith, and what he thinks, and
+what he is about, and such other things or curiosities, which
+make a man to rove and wander from the care and observation of
+that part of himself, which is rational, and overruling. See
+therefore in the whole series and connection of thy thoughts,
+that thou be careful to prevent whatsoever is idle and
+impertinent: but especially, whatsoever is curious and malicious:
+and thou must use thyself to think only of such things, of which
+if a man upon a sudden should ask thee, what it is that thou art
+now thinking, thou mayest answer This, and That, freely and
+boldly, that so by thy thoughts it may presently appear that in
+all thee is sincere, and peaceable; as becometh one that is made
+for society, and regards not pleasures, nor gives way to any
+voluptuous imaginations at all: free from all contentiousness,
+envy, and suspicion, and from whatsoever else thou wouldest blush
+to confess thy thoughts were set upon. He that is such, is he
+surely that doth not put off to lay hold on that which is best
+indeed, a very priest and minister of the gods, well acquainted
+and in good correspondence with him especially that is seated and
+placed within himself, as in a temple and sacrary: to whom also
+he keeps and preserves himself unspotted by pleasure, undaunted
+by pain; free from any manner of wrong, or contumely, by himself
+offered unto himself: not capable of any evil from others: a
+wrestler of the best sort, and for the highest prize, that he may
+not be cast down by any passion or affection of his own; deeply
+dyed and drenched in righteousness, embracing and accepting with
+his whole heart whatsoever either happeneth or is allotted unto
+him. One who not often, nor without some great necessity tending
+to some public good, mindeth what any other, either speaks, or
+doth, or purposeth: for those things only that are in his own
+power, or that are truly his own, are the objects of his
+employments, and his thoughts are ever taken up with those
+things, which of the whole universe are by the fates or
+Providence destinated and appropriated unto himself. Those things
+that are his own, and in his own power, he himself takes order,
+for that they be good: and as for those that happen unto him, he
+believes them to be so. For that lot and portion which is
+assigned to every one, as it is unavoidable and necessary, so is
+it always profitable. He remembers besides that whatsoever
+partakes of reason, is akin unto him, and that to care for all
+men generally, is agreeing to the nature of a man: but as for
+honour and praise, that they ought not generally to be admitted
+and accepted of from all, but from such only, who live according
+to nature. As for them that do not, what manner of men they be at
+home, or abroad; day or night, how conditioned themselves with
+what manner of conditions, or with men of what conditions they
+moil and pass away the time together, he knoweth, and remembers
+right well, he therefore regards not such praise and approbation,
+as proceeding from them, who cannot like and approve
+themselves.</font></font></p>
+
+<p><font><font>V. Do nothing against thy will, nor contrary to
+the community, nor without due examination, nor with reluctancy.
+Affect not to set out thy thoughts with curious neat language. Be
+neither a great talker, nor a great undertaker. Moreover, let thy
+God that is in thee to rule over thee, find by thee, that he hath
+to do with a man; an aged man; a sociable man; a Roman; a prince;
+one that hath ordered his life, as one that expecteth, as it
+were, nothing but the sound of the trumpet, sounding a retreat to
+depart out of this life with all expedition. One who for his word
+or actions neither needs an oath, nor any man to be a
+witness.</font></font></p>
+
+<p><font><font>VI. To be cheerful, and to stand in no need,
+either of other men's help or attendance, or of that rest and
+tranquillity, which thou must be beholding to others for. Rather
+like one that is straight of himself, or hath ever been straight,
+than one that hath been rectified.</font></font></p>
+
+<p><font><font>VII. If thou shalt find anything in this mortal
+life better than righteousness, than truth, temperance,
+fortitude, and in general better than a mind contented both with
+those things which according to right and reason she doth, and in
+those, which without her will and knowledge happen unto thee by
+the providence; if I say, thou canst find out anything better
+than this, apply thyself unto it with thy whole heart, and that
+which is best wheresoever thou dost find it, enjoy freely. But if
+nothing thou shalt find worthy to be preferred to that spirit
+which is within thee; if nothing better than to subject unto thee
+thine own lusts and desires, and not to give way to any fancies
+or imaginations before thou hast duly considered of them, nothing
+better than to withdraw thyself (to use Socrates his words) from
+all sensuality, and submit thyself unto the gods, and to have
+care of all men in general: if thou shalt find that all other
+things in comparison of this, are but vile, and of little moment;
+then give not way to any other thing, which being once though but
+affected and inclined unto, it will no more be in thy power
+without all distraction as thou oughtest to prefer and to pursue
+after that good, which is thine own and thy proper good. For it
+is not lawful, that anything that is of another and inferior kind
+and nature, be it what it will, as either popular applause, or
+honour, or riches, or pleasures; should be suffered to confront
+and contest as it were, with that which is rational, and
+operatively good. For all these things, if once though but for a
+while, they begin to please, they presently prevail, and pervert
+a man's mind, or turn a man from the right way. Do thou therefore
+I say absolutely and freely make choice of that which is best,
+and stick unto it. Now, that they say is best, which is most
+profitable. If they mean profitable to man as he is a rational
+man, stand thou to it, and maintain it; but if they mean
+profitable, as he is a creature, only reject it; and from this
+thy tenet and conclusion keep off carefully all plausible shows
+and colours of external appearance, that thou mayest be able to
+discern things rightly.</font></font></p>
+
+<p><font><font>VIII. Never esteem of anything as profitable,
+which shall ever constrain thee either to break thy faith, or to
+lose thy modesty; to hate any man, to suspect, to curse, to
+dissemble, to lust after anything, that requireth the secret of
+walls or veils. But he that preferreth before all things his
+rational part and spirit, and the sacred mysteries of virtue
+which issueth from it, he shall never lament and exclaim, never
+sigh; he shall never want either solitude or company: and which
+is chiefest of all, he shall live without either desire or fear.
+And as for life, whether for a long or short time he shall enjoy
+his soul thus compassed about with a body, he is altogether
+indifferent. For if even now he were to depart, he is as ready
+for it, as for any other action, which may be performed with
+modesty and decency. For all his life long, this is his only
+care, that his mind may always be occupied in such intentions and
+objects, as are proper to a rational sociable
+creature.</font></font></p>
+
+<p><font><font>IX. In the mind that is once truly disciplined and
+purged, thou canst not find anything, either foul or impure, or
+as it were festered: nothing that is either servile, or affected:
+no partial tie; no malicious averseness; nothing obnoxious;
+nothing concealed. The life of such an one, death can never
+surprise as imperfect; as of an actor, that should die before he
+had ended, or the play itself were at an end, a man might
+speak.</font></font></p>
+
+<p><font><font>X. Use thine opinative faculty with all honour and
+respect, for in her indeed is all: that thy opinion do not beget
+in thy understanding anything contrary to either nature, or the
+proper constitution of a rational creature. The end and object of
+a rational constitution is, to do nothing rashly, to be kindly
+affected towards men, and in all things willingly to submit unto
+the gods. Casting therefore all other things aside, keep thyself
+to these few, and remember withal that no man properly can be
+said to live more than that which is now present, which is but a
+moment of time. Whatsoever is besides either is already past, or
+uncertain. The time therefore that any man doth live, is but a
+little, and the place where he liveth, is but a very little
+corner of the earth, and the greatest fame that can remain of a
+man after his death, even that is but little, and that too, such
+as it is whilst it is, is by the succession of silly mortal men
+preserved, who likewise shall shortly die, and even whiles they
+live know not what in very deed they themselves are: and much
+less can know one, who long before is dead and
+gone.</font></font></p>
+
+<p><font><font>XI. To these ever-present helps and mementoes, let
+one more be added, ever to make a particular description and
+delineation as it were of every object that presents itself to
+thy mind, that thou mayest wholly and throughly contemplate it,
+in its own proper nature, bare and naked; wholly, and severally;
+divided into its several parts and quarters: and then by thyself
+in thy mind, to call both it, and those things of which it doth
+consist, and in which it shall be resolved, by their own proper
+true names, and appellations. For there is nothing so effectual
+to beget true magnanimity, as to be able truly and methodically
+to examine and consider all things that happen in this life, and
+so to penetrate into their natures, that at the same time, this
+also may concur in our apprehensions: what is the true use of it?
+and what is the true nature of this universe, to which it is
+useful? how much in regard of the universe may it be esteemed?
+how much in regard of man, a citizen of the supreme city, of
+which all other cities in the world are as it were but houses and
+families?</font></font></p>
+
+<p><font><font>XII. What is this, that now my fancy is set upon ?
+of what things doth it consist? how long can it last? which of
+all the virtues is the proper virtue for this present use? as
+whether meekness, fortitude, truth, faith, sincerity,
+contentation, or any of the rest? Of everything therefore thou
+must use thyself to say, This immediately comes from God, this by
+that fatal connection, and concatenation of things, or (which
+almost comes to one) by some coincidental casualty. And as for
+this, it proceeds from my neighbour, my kinsman, my fellow:
+through his ignorance indeed, because he knows not what is truly
+natural unto him: but I know it, and therefore carry myself
+towards him according to the natural law of fellowship; that is
+kindly, and justly. As for those things that of themselves are
+altogether indifferent, as in my best judgment I conceive
+everything to deserve more or less, so I carry myself towards
+it.</font></font></p>
+
+<p><font><font>XIII. If thou shalt intend that which is present,
+following the rule of right and reason carefully, solidly,
+meekly, and shalt not intermix any other businesses, but shall
+study this only to preserve thy spirit impolluted, and pure, and
+shall cleave unto him without either hope or fear of anything, in
+all things that thou shalt either do or speak, contenting thyself
+with heroical truth, thou shalt live happily; and from this,
+there is no man that can hinder thee.</font></font></p>
+
+<p><font><font>XIV. As physicians and chirurgeons have always
+their instruments ready at hand for all sudden cures; so have
+thou always thy dogmata in a readiness for the knowledge of
+things, both divine and human: and whatsoever thou dost, even in
+the smallest things that thou dost, thou must ever remember that
+mutual relation, and connection that is between these two things
+divine, and things human. For without relation unto God, thou
+shalt never speed in any worldly actions; nor on the other side
+in any divine, without some respect had to things
+human.</font></font></p>
+
+<p><font><font>XV. Be not deceived; for thou shalt never live to
+read thy moral commentaries, nor the acts of the famous Romans
+and Grecians; nor those excerpta from several books; all which
+thou hadst provided and laid up for thyself against thine old
+age. Hasten therefore to an end, and giving over all vain hopes,
+help thyself in time if thou carest for thyself, as thou oughtest
+to do.</font></font></p>
+
+<p><font><font>XVI. To steal, to sow, to buy, to be at rest, to
+see what is to be done (which is not seen by the eyes, but by
+another kind of sight:) what these words mean, and how many ways
+to be understood, they do not understand. The body, the soul, the
+understanding. As the senses naturally belong to the body, and
+the desires and affections to the soul, so do the dogmata to the
+understanding.</font></font></p>
+
+<p><font><font>XVII. To be capable of fancies and imaginations,
+is common to man and beast. To be violently drawn and moved by
+the lusts and desires of the soul, is proper to wild beasts and
+monsters, such as Phalaris and Nero were. To follow reason for
+ordinary duties and actions is common to them also, who believe
+not that there be any gods, and for their advantage would make no
+conscience to betray their own country; and who when once the
+doors be shut upon them, dare do anything. If therefore all
+things else be common to these likewise, it follows, that for a
+man to like and embrace all things that happen and are destinated
+unto him, and not to trouble and molest that spirit which is
+seated in the temple of his own breast, with a multitude of vain
+fancies and imaginations, but to keep him propitious and to obey
+him as a god, never either speaking anything contrary to truth,
+or doing anything contrary to justice, is the only true property
+of a good man. And such a one, though no man should believe that
+he liveth as he doth, either sincerely and conscionably, or
+cheerful and contentedly; yet is he neither with any man at all
+angry for it, nor diverted by it from the way that leadeth to the
+end of his life, through which a man must pass pure, ever ready
+to depart, and willing of himself without any compulsion to fit
+and accommodate himself to his proper lot and
+portion.</font></font></p>
+
+<p><font><font>THE FOURTH BOOK</font></font></p>
+
+<p><font><font>I. That inward mistress part of man if it be in
+its own true natural temper, is towards all worldly chances and
+events ever so disposed and affected, that it will easily turn
+and apply itself to that which may be, and is within its own
+power to compass, when that cannot be which at first it intended.
+For it never doth absolutely addict and apply itself to any one
+object, but whatsoever it is that it doth now intend and
+prosecute, it doth prosecute it with exception and reservation;
+so that whatsoever it is that falls out contrary to its first
+intentions, even that afterwards it makes its proper object. Even
+as the fire when it prevails upon those things that are in his
+way; by which things indeed a little fire would have been
+quenched, but a great fire doth soon turn to its own nature, and
+so consume whatsoever comes in his way: yea by those very things
+it is made greater and greater.</font></font></p>
+
+<p><font><font>II. Let nothing be done rashly, and at random, but
+all things according to the most exact and perfect rules of
+art.</font></font></p>
+
+<p><font><font>III. They seek for themselves private retiring
+places, as country villages, the sea-shore, mountains; yea thou
+thyself art wont to long much after such places. But all this
+thou must know proceeds from simplicity in the highest degree. At
+what time soever thou wilt, it is in thy power to retire into
+thyself, and to be at rest, and free from all businesses. A man
+cannot any whither retire better than to his own soul; he
+especially who is beforehand provided of such things within,
+which whensoever he doth withdraw himself to look in, may
+presently afford unto him perfect ease and tranquillity. By
+tranquillity I understand a decent orderly disposition and
+carriage, free from all confusion and tumultuousness. Afford then
+thyself this retiring continually, and thereby refresh and renew
+thyself. Let these precepts be brief and fundamental, which as
+soon as thou dost call them to mind, may suffice thee to purge
+thy soul throughly, and to send thee away well pleased with those
+things whatsoever they be, which now again after this short
+withdrawing of thy soul into herself thou dost return unto. For
+what is it that thou art offended at? Can it be at the wickedness
+of men, when thou dost call to mind this conclusion, that all
+reasonable creatures are made one for another? and that it is
+part of justice to bear with them? and that it is against their
+wills that they offend? and how many already, who once likewise
+prosecuted their enmities, suspected, hated, and fiercely
+contended, are now long ago stretched out, and reduced unto
+ashes? It is time for thee to make an end. As for those things
+which among the common chances of the world happen unto thee as
+thy particular lot and portion, canst thou be displeased with any
+of them, when thou dost call that our ordinary dilemma to mind,
+either a providence, or Democritus his atoms; and with it,
+whatsoever we brought to prove that the whole world is as it were
+one city? And as for thy body, what canst thou fear, if thou dost
+consider that thy mind and understanding, when once it hath
+recollected itself, and knows its own power, hath in this life
+and breath (whether it run smoothly and gently, or whether
+harshly and rudely), no interest at all, but is altogether
+indifferent: and whatsoever else thou hast heard and assented
+unto concerning either pain or pleasure? But the care of thine
+honour and reputation will perchance distract thee? How can that
+be, if thou dost look back, and consider both how quickly all
+things that are, are forgotten, and what an immense chaos of
+eternity was before, and will follow after all things: and the
+vanity of praise, and the inconstancy and variableness of human
+judgments and opinions, and the narrowness of the place, wherein
+it is limited and circumscribed? For the whole earth is but as
+one point; and of it, this inhabited part of it, is but a very
+little part; and of this part, how many in number, and what
+manner of men are they, that will commend thee? What remains
+then, but that thou often put in practice this kind of retiring
+of thyself, to this little part of thyself; and above all things,
+keep thyself from distraction, and intend not anything
+vehemently, but be free and consider all things, as a man whose
+proper object is Virtue, as a man whose true nature is to be kind
+and sociable, as a citizen, as a mortal creature. Among other
+things, which to consider, and look into thou must use to
+withdraw thyself, let those two be among the most obvious and at
+hand. One, that the things or objects themselves reach not unto
+the soul, but stand without still and quiet, and that it is from
+the opinion only which is within, that all the tumult and all the
+trouble doth proceed. The next, that all these things, which now
+thou seest, shall within a very little while be changed, and be
+no more: and ever call to mind, how many changes and alterations
+in the world thou thyself hast already been an eyewitness of in
+thy time. This world is mere change, and this life,
+opinion.</font></font></p>
+
+<p><font><font>IV. If to understand and to be reasonable be
+common unto all men, then is that reason, for which we are termed
+reasonable, common unto all. If reason is general, then is that
+reason also, which prescribeth what is to be done and what not,
+common unto all. If that, then law. If law, then are we
+fellow-citizens. If so, then are we partners in some one
+commonweal. If so, then the world is as it were a city. For which
+other commonweal is it, that all men can be said to be members
+of? From this common city it is, that understanding, reason, and
+law is derived unto us, for from whence else? For as that which
+in me is earthly I have from some common earth; and that which is
+moist from some other element is imparted; as my breath and life
+hath its proper fountain; and that likewise which is dry and
+fiery in me: (for there is nothing which doth not proceed from
+something; as also there is nothing that can be reduced unto mere
+nothing:) so also is there some common beginning from whence my
+understanding bath proceeded.</font></font></p>
+
+<p><font><font>V. As generation is, so also death, a secret of
+nature's wisdom: a mixture of elements, resolved into the same
+elements again, a thing surely which no man ought to be ashamed
+of: in a series of other fatal events and consequences, which a
+rational creature is subject unto, not improper or incongruous,
+nor contrary to the natural and proper constitution of man
+himself.</font></font></p>
+
+<p><font><font>VI. Such and such things, from such and such
+causes, must of necessity proceed. He that would not have such
+things to happen, is as he that would have the fig-tree grow
+without any sap or moisture. In sum, remember this, that within a
+very little while, both thou and he shall both be dead, and after
+a little while more, not so much as your names and memories shall
+be remaining.</font></font></p>
+
+<p><font><font>VII. Let opinion be taken away, and no man will
+think himself wronged. If no man shall think himself wronged,
+then is there no more any such thing as wrong. That which makes
+not man himself the worse, cannot make his life the worse,
+neither can it hurt him either inwardly or outwardly. It was
+expedient in nature that it should be so, and therefore
+necessary.</font></font></p>
+
+<p><font><font>VIII. Whatsoever doth happen in the world, doth
+happen justly, and so if thou dost well take heed, thou shalt
+find it. I say not only in right order by a series of inevitable
+consequences, but according to justice and as it were by way of
+equal distribution, according to the true worth of everything.
+Continue then to take notice of it, as thou hast begun, and
+whatsoever thou dost, do it not without this proviso, that it be
+a thing of that nature that a good man (as the word good is
+properly taken) may do it. This observe carefully in every
+action.</font></font></p>
+
+<p><font><font>IX. Conceit no such things, as he that wrongeth
+thee conceiveth, or would have thee to conceive, but look into
+the matter itself, and see what it is in very
+truth.</font></font></p>
+
+<p><font><font>X. These two rules, thou must have always in a
+readiness. First, do nothing at all, but what reason proceeding
+from that regal and supreme part, shall for the good and benefit
+of men, suggest unto thee. And secondly, if any man that is
+present shall be able to rectify thee or to turn thee from some
+erroneous persuasion, that thou be always ready to change thy
+mind, and this change to proceed, not from any respect of any
+pleasure or credit thereon depending, but always from some
+probable apparent ground of justice, or of some public good
+thereby to be furthered; or from some other such
+inducement.</font></font></p>
+
+<p><font><font>XI. Hast thou reason? I have. Why then makest thou
+not use of it? For if thy reason do her part, what more canst
+thou require?</font></font></p>
+
+<p><font><font>XII. As a part hitherto thou hast had a particular
+subsistence: and now shalt thou vanish away into the common
+substance of Him, who first begot thee, or rather thou shalt be
+resumed again into that original rational substance, out of which
+all others have issued, and are propagated. Many small pieces of
+frankincense are set upon the same altar, one drops first and is
+consumed, another after; and it comes all to
+one.</font></font></p>
+
+<p><font><font>XIII. Within ten days, if so happen, thou shalt be
+esteemed a god of them, who now if thou shalt return to the
+dogmata and to the honouring of reason, will esteem of thee no
+better than of a mere brute, and of an ape.</font></font></p>
+
+<p><font><font>XIV. Not as though thou hadst thousands of years
+to live. Death hangs over thee: whilst yet thou livest, whilst
+thou mayest, be good.</font></font></p>
+
+<p><font><font>XV. Now much time and leisure doth he gain, who is
+not curious to know what his neighbour hath said, or hath done,
+or hath attempted, but only what he doth himself, that it may be
+just and holy? or to express it in Agathos' words, Not to look
+about upon the evil conditions of others, but to run on straight
+in the line, without any loose and extravagant
+agitation.</font></font></p>
+
+<p><font><font>XVI. He who is greedy of credit and reputation
+after his death, doth not consider, that they themselves by whom
+he is remembered, shall soon after every one of them be dead; and
+they likewise that succeed those; until at last all memory, which
+hitherto by the succession of men admiring and soon after dying
+hath had its course, be quite extinct. But suppose that both they
+that shall remember thee, and thy memory with them should be
+immortal, what is that to thee? I will not say to thee after thou
+art dead; but even to thee living, what is thy praise? But only
+for a secret and politic consideration, which we call<font face=
+"Symbol">oikonomian</font> <font>or dispensation. For as for
+that, that it is the gift of nature, whatsoever is commended in
+thee, what might be objected from thence, let that now that we
+are upon another consideration be omitted as unseasonable. That
+which is fair and goodly, whatsoever it be, and in what respect
+soever it be, that it is fair and goodly, it is so of itself, and
+terminates in itself, not admitting praise as a part or member:
+that therefore which is praised, is not thereby made either
+better or worse. This I understand even of those things, that are
+commonly called fair and good, as those which are commended
+either for the matter itself, or for curious workmanship. As for
+that which is truly good, what can it stand in need of more than
+either justice or truth ; or more than either kindness and
+modesty? Which of all those, either becomes good or fair, because
+commended; or dispraised suffers any damage? Doth the emerald
+become worse in itself, or more vile if it be not commended? Doth
+gold, or ivory, or purple? Is there anything that doth though
+never so common, as a knife, a flower, or a
+tree?</font></font></font></p>
+
+<p><font><font><font>XVII. If so be that the souls remain after
+death (say they that will not believe it); how is the air from
+all eternity able to contain them? How is the earth (say I) ever
+from that time able to Contain the bodies of them that are
+buried? For as here the change and resolution of dead bodies into
+another kind of subsistence (whatsoever it be;) makes place for
+other dead bodies : so the souls after death transferred into the
+air, after they have conversed there a while, are either by way
+of transmutation, or transfusion, or conflagration, received
+again into that original rational substance, from which all
+others do proceed: and so give way to those souls, who before
+coupled and associated unto bodies, now begin to subsist single.
+This, upon a supposition that the souls after death do for a
+while subsist single, may be answered. And here, (besides the
+number of bodies, so buried and contained by the earth), we may
+further consider the number of several beasts, eaten by us men,
+and by other creatures. For notwithstanding that such a multitude
+of them is daily consumed, and as it were buried in the bodies of
+the eaters, yet is the same place and body able to contain them,
+by reason of their conversion, partly into blood, partly into air
+and fire. What in these things is the speculation of truth? to
+divide things into that which is passive and material; and that
+which is active and formal.</font></font></font></p>
+
+<p><font><font><font>XVIII. Not to wander out of the way, but
+upon every motion and desire, to perform that which is just: and
+ever to be careful to attain to the true natural apprehension of
+every fancy, that presents itself.</font></font></font></p>
+
+<p><font><font><font>XIX. Whatsoever is expedient unto thee, O
+World, is expedient unto me; nothing can either be 'unseasonable
+unto me, or out of date, which unto thee is seasonable.
+Whatsoever thy seasons bear, shall ever by me be esteemed as
+happy fruit, and increase. O Nature! from thee are all things, in
+thee all things subsist, and to thee all tend. Could he say of
+Athens, Thou lovely city of Cecrops; and shalt not thou say of
+the world, Thou lovely city of God?</font></font></font></p>
+
+<p><font><font><font>XX. They will say commonly, Meddle not with
+many things, if thou wilt live cheerfully. Certainly there is
+nothing better, than for a man to confine himself to necessary
+actions; to such and so many only, as reason in a creature that
+knows itself born for society, will command and enjoin. This will
+not only procure that cheerfulness, which from the goodness, but
+that also, which from the paucity of actions doth usually
+proceed. For since it is so, that most of those things, which we
+either speak or do, are unnecessary; if a man shall cut them off,
+it must needs follow that he shall thereby gain much leisure, and
+save much trouble, and therefore at every action a man must
+privately by way of admonition suggest unto himself, What? may
+not this that now I go about, be of the number of unnecessary
+actions? Neither must he use himself to cut off actions only, but
+thoughts and imaginations also, that are unnecessary for so will
+unnecessary consequent actions the better be prevented and cut
+off.</font></font></font></p>
+
+<p><font><font><font>XXI. Try also how a good man's life; (of
+one, who is well pleased with those things whatsoever, which
+among the common changes and chances of this world fall to his
+own lot and share; and can live well contented and fully
+satisfied in the justice of his own proper present action, and in
+the goodness of his disposition for the future:) will agree with
+thee. Thou hast had experience of that other kind of life : make
+now trial of this also. Trouble not thyself any more henceforth,
+reduce thyself unto perfect simplicity. Doth any man offend? It
+is against himself that he doth offend: why should it trouble
+thee? Hath anything happened unto thee ? It is well, whatsoever
+it be, it is that which of all the common chances of the world
+from the very beginning in the series of all other things that
+have, or shall happen, was destinated and appointed unto thee. To
+comprehend all in a few words, our life is short; we must
+endeavour to gain the present time with best discretion and
+justice. Use recreation with sobriety.</font></font></font></p>
+
+<p><font><font><font>XXII. Either this world is a</font> <font
+face="Symbol">kosmoz</font> <font>or comely piece, because all
+disposed and governed by certain order: or if it be a mixture,
+though confused, yet still it is a comely piece. For is it
+possible that in thee there should be any beauty at all, and that
+in the whole world there should be nothing but disorder and
+confusion? and all things in it too, by natural different
+properties one from another differenced and distinguished; and
+yet all through diffused, and by natural sympathy, one to another
+united, as they are?</font></font></font></p>
+
+<p><font><font><font>XXIII. A black or malign disposition, an
+effeminate disposition; an hard inexorable disposition, a wild
+inhuman disposition, a sheepish disposition, a childish
+disposition; a blockish, a false, a scurril, a fraudulent, a
+tyrannical: what then? If he be a stranger in the world, that
+knows not the things that are in it; why not he a stranger as
+well, that wonders at the things that are done in
+it?</font></font></font></p>
+
+<p><font><font><font>XXIV. He is a true fugitive, that flies from
+reason, by which men are sociable. He blind, who cannot see with
+the eyes of his understanding. He poor, that stands in need of
+another, and hath not in himself all things needful for this
+life. He an aposteme of the world, who by being discontented with
+those things that happen unto him in the world, doth as it were
+apostatise, and separate himself from common nature's rational
+administration. For the same nature it is that brings this unto
+thee, whatsoever it be, that first brought thee into the world.
+He raises sedition in the city, who by irrational actions
+withdraws his own soul from that one and common soul of all
+rational creatures.</font></font></font></p>
+
+<p><font><font><font>XXV. There is, who without so much as a
+coat; and there is, who without so much as a book, doth put
+philosophy in practice. I am half naked, neither have I bread to
+eat, and yet I depart not from reason, saith one. But I say; I
+want the food of good teaching, and instructions, and yet I
+depart not from reason.</font></font></font></p>
+
+<p><font><font><font>XXVI. What art and profession soever thou
+hast learned, endeavour to affect it, and comfort thyself in it;
+and pass the remainder of thy life as one who from his whole
+heart commits himself and whatsoever belongs unto him, unto the
+gods: and as for men, carry not thyself either tyrannically or
+servilely towards any.</font></font></font></p>
+
+<p><font><font><font>XXVII. Consider in my mind, for example's
+sake, the times of Vespasian: thou shalt see but the same things:
+some marrying, some bringing up children, some sick, some dying,
+some fighting, some feasting, some merchandising, some tilling,
+some flattering, some boasting, some suspecting, some
+undermining, some wishing to die, some fretting and murmuring at
+their present estate, some wooing, some hoarding, some seeking
+after magistracies, and some after kingdoms. And is not that
+their age quite over, and ended? Again, consider now the times of
+Trajan. There likewise thou seest the very self-same things, and
+that age also is now over and ended. In the like manner consider
+other periods, both of times and of whole nations, and see how
+many men, after they had with all their might and main intended
+and prosecuted some one worldly thing or other did soon after
+drop away, and were resolved into the elements. But especially
+thou must call to mind them, whom thou thyself in thy lifetime
+hast known much distracted about vain things, and in the meantime
+neglecting to do that, and closely and unseparably (as fully
+satisfied with it) to adhere unto it, which their own proper
+constitution did require. And here thou must remember, that thy
+carriage in every business must be according to the worth and due
+proportion of it, for so shalt thou not easily be tired out and
+vexed, if thou shalt not dwell upon small matters longer than is
+fitting.</font></font></font></p>
+
+<p><font><font><font>XXVIII. Those words which once were common
+and ordinary, are now become obscure and obsolete; and so the
+names of men once commonly known and famous, are now become in a
+manner obscure and obsolete names. Camillus, Cieso, Volesius,
+Leonnatus; not long after, Scipio, Cato, then Augustus, then
+Adrianus, then Antoninus Pius: all these in a short time will be
+out of date, and, as things of another world as it were, become
+fabulous. And this I say of them, who once shined as the wonders
+of their ages, for as for the rest, no sooner are they expired,
+than with them all their fame and memory. And what is it then
+that shall always be remembered? all is vanity. What is it that
+we must bestow our care and diligence upon? even upon this only:
+that our minds and wills be just; that our actions be charitable;
+that our speech be never deceitful, or that our understanding be
+not subject to error; that our inclination be always set to
+embrace whatsoever shall happen unto us, as necessary, as usual,
+as ordinary, as flowing from such a beginning, and such a
+fountain, from which both thou thyself and all things are.
+Willingly therefore, and wholly surrender up thyself unto that
+fatal concatenation, yielding up thyself unto the fates, to be
+disposed of at their pleasure.</font></font></font></p>
+
+<p><font><font><font>XXIX. Whatsoever is now present, and from
+day to day hath its existence; all objects of memories, and the
+minds and memories themselves, incessantly consider, all things
+that are, have their being by change and alteration. Use thyself
+therefore often to meditate upon this, that the nature of the
+universe delights in nothing more, than in altering those things
+that are, and in making others like unto them. So that we may
+say, that whatsoever is, is but as it were the seed of that which
+shall be. For if thou think that that only is seed, which either
+the earth or the womb receiveth, thou art very
+simple.</font></font></font></p>
+
+<p><font><font><font>XXX. Thou art now ready to die, and yet hast
+thou not attained to that perfect simplicity: thou art yet
+subject to many troubles and perturbations; not yet free from all
+fear and suspicion of external accidents; nor yet either so
+meekly disposed towards all men, as thou shouldest; or so
+affected as one, whose only study and only wisdom is, to be just
+in all his actions.</font></font></font></p>
+
+<p><font><font><font>XXXI. Behold and observe, what is the state
+of their rational part; and those that the world doth account
+wise, see what things they fly and are afraid of; and what things
+they hunt after.</font></font></font></p>
+
+<p><font><font><font>XXXII. In another man's mind and
+understanding thy evil Cannot subsist, nor in any proper temper
+or distemper of the natural constitution of thy body, which is
+but as it were the coat or cottage of thy soul. Wherein then, but
+in that part of thee, wherein the conceit, and apprehension of
+any misery can subsist? Let not that part therefore admit any
+such conceit, and then all is well. Though thy body which is so
+near it should either be cut or burnt, or suffer any corruption
+or putrefaction, yet let that part to which it belongs to judge
+of these, be still at rest; that is, let her judge this, that
+whatsoever it is, that equally may happen to a wicked man, and to
+a good man, is neither good nor evil. For that which happens
+equally to him that lives according to nature, and to him that
+doth not, is neither according to nature, nor against it; and by
+consequent, neither good nor bad.</font></font></font></p>
+
+<p><font><font><font>XXXIII. Ever consider and think upon the
+world as being but one living substance, and having but one soul,
+and how all things in the world, are terminated into one
+sensitive power; and are done by one general motion as it were,
+and deliberation of that one soul; and how all things that are,
+concur in the cause of one another's being, and by what manner of
+connection and concatenation all things
+happen.</font></font></font></p>
+
+<p><font><font><font>XXXIV. What art thou, that better and divine
+part excepted, but as Epictetus said well, a wretched soul,
+appointed to carry a carcass up and
+down?</font></font></font></p>
+
+<p><font><font><font>XXXV. To suffer change can be no hurt; as no
+benefit it is, by change to attain to being. The age and time of
+the world is as it were a flood and swift current, consisting of
+the things that are brought to pass in the world. For as soon as
+anything hath appeared, and is passed away, another succeeds, and
+that also will presently out of sight.</font></font></font></p>
+
+<p><font><font><font>XXXVI. Whatsoever doth happen in the world,
+is, in the course of nature, as usual and ordinary as a rose in
+the spring, and fruit in summer. Of the same nature is sickness
+and death; slander, and lying in wait, and whatsoever else
+ordinarily doth unto fools use to be occasion either of joy or
+sorrow. That, whatsoever it is, that comes after, doth always
+very naturally, and as it were familiarly, follow upon that which
+was before. For thou must consider the things of the world, not
+as a loose independent number, consisting merely of necessary
+events; but as a discreet connection of things orderly and
+harmoniously disposed. There is then to be seen in the things of
+the world, not a bare succession, but an admirable correspondence
+and affinity.</font></font></font></p>
+
+<p><font><font><font>XXXVII. Let that of Heraclitus never be out
+of thy mind, that the death of earth, is water, and the death of
+water, is air; and the death of air, is fire; and so on the
+contrary. Remember him also who was ignorant whither the way did
+lead, and how that reason being the thing by which all things in
+the world are administered, and which men are continually and
+most inwardly conversant with: yet is the thing, which ordinarily
+they are most in opposition with, and how those things which
+daily happen among them, cease not daily to be strange unto them,
+and that we should not either speak, or do anything as men in
+their sleep, by opinion and bare imagination: for then we think
+we speak and do, and that we must not be as children, who follow
+their father's example; for best reason alleging their bare
+successive tradition from our forefathers we have received
+it.</font></font></font></p>
+
+<p><font><font><font>XXXVIII. Even as if any of the gods should
+tell thee, Thou shalt certainly die to-morrow, or next day, thou
+wouldst not, except thou wert extremely base and pusillanimous,
+take it for a great benefit, rather to die the next day after,
+than to-morrow; (for alas, what is the difference!) so, for the
+same reason, think it no great matter to die rather many years
+after, than the very next day.</font></font></font></p>
+
+<p><font><font><font>XXXIX. Let it be thy perpetual meditation,
+how many physicians who once looked so grim, and so tetrically
+shrunk their brows upon their patients, are dead and gone
+themselves. How many astrologers, after that in great ostentation
+they had foretold the death of some others, how many philosophers
+after so many elaborate tracts and volumes concerning either
+mortality or immortality; how many brave captains and commanders,
+after the death and slaughter of so many; how many kings and
+tyrants, after they had with such horror and insolency abused
+their power upon men's lives, as though themselves had been
+immortal; how many, that I may so speak, whole cities both men
+and towns: Helice, Pompeii, Herculaneum, and others innumerable
+are dead and gone. Run them over also, whom thou thyself, one
+after another, hast known in thy time to drop away. Such and such
+a one took care of such and such a one's burial, and soon after
+was buried himself. So one, so another: and all things in a short
+time. For herein lieth all indeed, ever to look upon all worldly
+things, as things for their continuance, that are but for a day:
+and for their worth, most vile, and contemptible, as for example,
+What is man? That which but the other day when he was conceived
+was vile snivel; and within few days shall be either an embalmed
+carcass, or mere ashes. Thus must thou according to truth and
+nature, throughly consider how man's life is but for a very
+moment of time, and so depart meek and contented: even as if a
+ripe olive falling should praise the ground that bare her, and
+give thanks to the tree that begat her.</font></font></font></p>
+
+<p><font><font><font>XL. Thou must be like a promontory of the
+sea, against which though the waves beat continually, yet it both
+itself stands, and about it are those swelling waves stilled and
+quieted.</font></font></font></p>
+
+<p><font><font><font>XLI. Oh, wretched I, to whom this mischance
+is happened! nay, happy I, to whom this thing being happened, I
+can continue without grief; neither wounded by that which is
+present, nor in fear of that which is to come. For as for this,
+it might have happened unto any man, but any man having such a
+thing befallen him, could not have continued without grief. Why
+then should that rather be an unhappiness, than this a happiness?
+But however, canst thou, 0 man! term that unhappiness, which is
+no mischance to the nature of man I Canst thou think that a
+mischance to the nature of man, which is not contrary to the end
+and will of his nature? What then hast thou learned is the will
+of man's nature? Doth that then which hath happened unto thee,
+hinder thee from being just? or magnanimous? or temperate? or
+wise? or circumspect? or true? or modest? or free? or from
+anything else of all those things in the present enjoying and
+possession whereof the nature of man, (as then enjoying all that
+is proper unto her,) is fully satisfied? Now to conclude; upon
+all occasion of sorrow remember henceforth to make use of this
+dogma, that whatsoever it is that hath happened unto thee, is in
+very deed no such thing of itself, as a misfortune; but that to
+bear it generously, is certainly great
+happiness.</font></font></font></p>
+
+<p><font><font><font>XLII. It is but an ordinary coarse one, yet
+it is a good effectual remedy against the fear of death, for a
+man to consider in his mind the examples of such, who greedily
+and covetously (as it were) did for a long time enjoy their
+lives. What have they got more, than they whose deaths have been
+untimely? Are not they themselves dead at the last? as
+Cadiciant's, Fabius, Julianus Lepidus, or any other who in their
+lifetime having buried many, were at the last buried themselves.
+The whole space of any man's life, is but little; and as little
+as it is, with what troubles, with what manner of dispositions,
+and in the society of how wretched a body must it be passed! Let
+it be therefore unto thee altogether as a matter of indifferency.
+For if thou shalt look backward; behold, what an infinite chaos
+of time doth present itself unto thee; and as infinite a chaos,
+if thou shalt look forward. In that which is so infinite, what
+difference can there be between that which liveth but three days,
+and that which liveth three ages?</font></font></font></p>
+
+<p><font><font><font>XLIII. Let thy course ever be the most
+compendious way. The most compendious, is that which is according
+to nature: that is, in all both words and deeds, ever to follow
+that which is most sound and perfect. For such a resolution will
+free a man from all trouble, strife, dissembling, and
+ostentation</font></font></font></p>
+
+<p><font><font><font>THE FIFTH BOOK</font></font></font></p>
+
+<p><font><font><font>I. In the morning when thou findest thyself
+unwilling to rise, consider with thyself presently, it is to go
+about a man's work that I am stirred up. Am I then yet unwilling
+to go about that, for which I myself was born and brought forth
+into this world? Or was I made for this, to lay me down, and make
+much of myself in a warm bed? 'O but this is pleasing.' And was
+it then for this that thou wert born, that thou mightest enjoy
+pleasure? Was it not in very truth for this, that thou mightest
+always be busy and in action? Seest thou not how all things in
+the world besides, how every tree md plant, how sparrows and
+ants, spiders and bees: how all in their kind are intent as it
+were orderly to perform whatsoever (towards the preservation of
+this orderly universe) naturally doth become and belong unto
+thin? And wilt not thou do that, which belongs unto a man to do?
+Wilt not thou run to do that, which thy nature doth require? 'But
+thou must have some rest.' Yes, thou must. Nature hath of that
+also, as well as of eating and drinking, allowed thee a certain
+stint. But thou guest beyond thy stint, and beyond that which
+would suffice, and in matter of action, there thou comest short
+of that which thou mayest. It must needs be therefore, that thou
+dost not love thyself, for if thou didst, thou wouldst also love
+thy nature, and that which thy nature doth propose unto herself
+as her end. Others, as many as take pleasure in their trade and
+profession, can even pine themselves at their works, and neglect
+their bodies and their food for it; and doest thou less honour
+thy nature, than an ordinary mechanic his trade; or a good dancer
+his art? than a covetous man his silver, and vainglorious man
+applause? These to whatsoever they take an affection, can be
+content to want their meat and sleep, to further that every one
+which he affects: and shall actions tending to the common good of
+human society, seem more vile unto thee, or worthy of less
+respect and intention?</font></font></font></p>
+
+<p><font><font><font>II. How easy a thing is it for a man to put
+off from him all turbulent adventitious imaginations, and
+presently to be in perfect rest and
+tranquillity!</font></font></font></p>
+
+<p><font><font><font>III. Think thyself fit and worthy to speak,
+or to do anything that is according to nature, and let not the
+reproach, or report of some that may ensue upon it, ever deter
+thee. If it be right and honest to be spoken or done, undervalue
+not thyself so much, as to be discouraged from it. As for them,
+they have their own rational over-ruling part, and their own
+proper inclination: which thou must not stand and look about to
+take notice of, but go on straight, whither both thine own
+particular, and the common nature do lead thee; and the way of
+both these, is but one.</font></font></font></p>
+
+<p><font><font><font>IV. I continue my course by actions
+according to nature, until I fall and cease, breathing out my
+last breath into that air, by which continually breathed in I did
+live; and falling upon that earth, out of whose gifts and fruits
+my father gathered his seed, my mother her blood, and my nurse
+her milk, out of which for so many years I have been provided,
+both of meat and drink. And lastly, which beareth me that tread
+upon it, and beareth with me that so many ways do abuse it, or so
+freely make use of it, so many ways to so many
+ends.</font></font></font></p>
+
+<p><font><font><font>V. No man can admire thee for thy sharp
+acute language, such is thy natural disability that way. Be it
+so: yet there be many other good things, for the want of which
+thou canst not plead the want or natural ability. Let them be
+seen in thee, which depend wholly from thee; sincerity, gravity,
+laboriousness, contempt of pleasures; be not querulous, be
+Content with little, be kind, be free; avoid all superfluity, all
+vain prattling; be magnanimous. Doest not thou perceive, how many
+things there be, which notwithstanding any pretence of natural
+indisposition and unfitness, thou mightest have performed and
+exhibited, and yet still thou doest voluntarily continue drooping
+downwards? Or wilt thou say. that it is through defect of thy
+natural constitution, that thou art constrained to murmur, to be
+base and wretched to flatter; now to accuse, and now to please,
+and pacify thy body: to be vainglorious, to be so giddy-headed.,
+and unsettled in thy thoughts? nay (witnesses be the Gods) of all
+these thou mightest have been rid long ago: only, this thou must
+have been contented with, to have borne the blame of one that is
+somewhat slow and dull. wherein thou must so exercise thyself, as
+one who neither doth much take to heart this his natural defect,
+nor yet pleaseth himself in it.</font></font></font></p>
+
+<p><font><font><font>Vi. Such there be, who when they have done a
+good turn to any, are ready to set them on the score for it, and
+to require retaliation. Others there be, who though they stand
+not upon retaliation, to require any, yet they think with
+themselves nevertheless, that such a one is their debtor, and
+they know as their word is what they have done. Others again
+there be, who when they have done any such thing, do not so much
+as know what they have done; but are like unto the vine, which
+beareth her grapes, and when once she hath borne her own proper
+fruit, is contented and seeks for no further recompense. As a
+horse after a race, and a hunting dog when he hath hunted, and a
+bee when she hath made her honey, look not for applause and
+commendation; so neither doth that man that rightly doth
+understand his own nature when he hath done a good turn: but from
+one doth proceed to do another, even as the vine after she hath
+once borne fruit in her own proper season, is ready for another
+time. Thou therefore must be one of them, who what they do,
+barely do it without any further thought, and are in a manner
+insensible of what they do. 'Nay but,' will some reply perchance,
+'this very thing a rational man is bound unto, to understand what
+it is, that he doeth.' For it is the property, say they, of one
+that is naturally sociable, to be sensible, that he doth operate
+sociably: nay, and to desire, that the party him self that is
+sociably dealt with, should be sensible of it too. I answer, That
+which thou sayest is true indeed, but the true meaning of that
+which is said, thou dost not understand. And therefore art thou
+one of those first, whom I mentioned. For they also are led by a
+probable appearance of reason. But if thou dost desire to
+understand truly what it is that is said, fear not that thou
+shalt therefore give over any sociable
+action.</font></font></font></p>
+
+<p><font><font><font>VII. The form of the Athenians' prayer did
+run thus: '0 rain, rain, good Jupiter, upon all the grounds and
+fields that belong to the Athenians.' Either we should not pray
+at all, or thus absolutely and freely; and not every one for
+himself in particular alone.</font></font></font></p>
+
+<p><font><font><font>VIII. As we say commonly, The physician hath
+prescribed unto this man, riding; unto another, cold baths; unto
+a third, to go barefoot: so it is alike to say, The nature of the
+universe hath prescribed unto this man sickness, or blindness, or
+some loss, or damage or some such thing. For as there, when we
+say of a physician, that he hath prescribed anything, our meaning
+is, that he hath appointed this for that, as subordinate and
+conducing to health: so here, whatsoever doth happen unto any, is
+ordained unto him as a thing subordinate unto the fates, and
+therefore do we say of such things, that they do happen, or fall
+together; as of square stones, when either in walls, or pyramids
+in a certain position they fit one another, and agree as it were
+in an harmony, the masons say, that they do</font> <font face=
+"Symbol">(sumbainein) as if thou shouldest say, fall together: so
+that in the general, though the things be divers that make it,
+yet the consent or harmony itself is but one. And as the whole
+world is made up of all the particular bodies of the world, one
+perfect and complete body, of the same nature that particular
+bodies; so is the destiny of particular causes and events one
+general one, of the same nature that particular causes are. What
+I now say, even they that are mere idiots are not ignorant of:
+for they say commonly</font> <font face="Symbol">(touto eferen
+autw)</font> <font>that is, This his destiny hath brought upon
+him. This therefore is by the fates properly and particularly
+brought upon this, as that unto this in particular is by the
+physician prescribed. These therefore let us accept of in like
+manner, as we do those that are prescribed unto us our
+physicians. For them also in themselves shall We find to contain
+many harsh things, but we nevertheless, in hope of health, and
+recovery, accept of them. Let. the fulfilling' and accomplishment
+of those things which the common nature bath determined, be unto
+thee as thy health. Accept then, and be pleased with whatsoever
+doth happen, though otherwise harsh and unpleasing, as tending to
+that end, to the health and welfare of the universe, and to
+Jove's happiness and prosperity. For this whatsoever it be,
+should not have been produced, had it not conduced to the good of
+the universe. For neither doth any ordinary particular nature
+bring anything to pass, that is not to whatsoever is within the
+sphere of its own proper administration and government agreeable
+and subordinate. For these two considerations then thou must be
+well pleased with anything that doth happen unto thee. First,
+because that for thee properly it was brought to pass, and unto
+thee it was prescribed; and that from the very beginning by the
+series and connection of the first causes, it hath ever had a
+reference unto thee. And secondly, because the good success and
+perfect welfare, and indeed the very continuance of Him, that is
+the Administrator of the whole, doth in a manner depend on it.
+For the whole (because whole, therefore entire and perfect) is
+maimed, and mutilated, if thou shalt cut off anything at all,
+whereby the coherence, and contiguity as of parts, so of causes,
+is maintained and preserved. Of which certain it is, that thou
+doest (as much as lieth in thee) cut off, and in some sort
+violently take somewhat away, as often as thou art displeased
+with anything that happeneth.</font></font></font></p>
+
+<p><font><font><font>IX. Be not discontented, be not
+disheartened, be not out of hope, if often it succeed not so well
+with thee punctually and precisely to do all things according to
+the right dogmata, but being once cast off, return unto them
+again: and as for those many and more frequent occurrences,
+either of worldly distractions, or human infirmities, which as a
+man thou canst not but in some measure be subject unto, be not
+thou discontented with them; but however, love and affect that
+only which thou dust return unto: a philosopher's life, and
+proper occupation after the most exact manner. And when thou dust
+return to thy philosophy, return not unto it as the manner of
+some is, after play and liberty as it were, to their
+schoolmasters and pedagogues; but as they that have sore eyes to
+their sponge and egg: or as another to his cataplasm; or as
+others to their fomentations: so shalt not thou make it a matter
+of ostentation at all to obey reason but of ease and comfort. And
+remember that philosophy requireth nothing of thee, but what thy
+nature requireth, and wouldest thou thyself desire anything that
+is not according to nature? for which of these sayest thou; that
+which is according to nature or against it, is of itself more
+kind and pleasing? Is it not for that respect especially, that
+pleasure itself is to so many men's hurt and overthrow, most
+prevalent, because esteemed commonly most kind, and natural? But
+consider well whether magnanimity rather, and true liberty, and
+true simplicity, and equanimity, and holiness; whether these be
+not most kind and natural? And prudency itself, what more kind
+and amiable than it, when thou shalt truly consider with thyself,
+what it is through all the proper objects of thy rational
+intellectual faculty currently to go on without any fall or
+stumble? As for the things of the world, their true nature is in
+a manner so involved with obscurity, that unto many philosophers,
+and those no mean ones, they seemed altogether incomprehensible.
+and the Stoics themselves, though they judge them not altogether
+incomprehensible, yet scarce and not without much difficulty,
+comprehensible, so that all assent of ours is fallible, for who
+is he that is infallible in his conclusions? &gt;From the nature
+of things, pass now unto their subjects and matter: how
+temporary, how vile are they I such as may be in the power and
+possession of some abominable loose liver, of some common
+strumpet, of some notorious oppressor and extortioner. Pass from
+thence to the dispositions of them that thou doest ordinarily
+converse with, how hardly do we bear, even with the most loving
+and amiable! that I may not say, how hard it is for us to bear
+even with our own selves, in such obscurity, and impurity of
+things: in such and so continual a flux both of the substances
+and time; both of the motions themselves, and things moved; what
+it is that we can fasten upon; either to honour, and respect
+especially; or seriously, and studiously to seek after; I cannot
+so much as conceive For indeed they are things
+contrary.</font></font></font></p>
+
+<p><font><font><font>X. Thou must comfort thyself in the
+expectation of thy natural dissolution, and in the meantime not
+grieve at the delay; but rest contented in those two things.
+First, that nothing shall happen unto thee, which is not
+according to the nature of the universe. Secondly, that it is in
+thy power, to do nothing against thine own proper God, and inward
+spirit. For it is not in any man's power to constrain thee to
+transgress against him.</font></font></font></p>
+
+<p><font><font><font>XI. What is the use that now at this present
+I make of my soul? Thus from time to time and upon all occasions
+thou must put this question to thyself; what is now that part of
+mine which they call the rational mistress part, employed about?
+Whose soul do I now properly possess? a child's? or a youth's? a
+woman's? or a tyrant's? some brute, or some wild beast's
+soul?</font></font></font></p>
+
+<p><font><font><font>XII. What those things are in themselves,
+which by the greatest part are esteemed good, thou mayest gather
+even from this. For if a man shall hear things mentioned as good,
+which are really good indeed, such as are prudence, temperance,
+justice, fortitude, after so much heard and conceived, he cannot
+endure to hear of any more, for the word good is properly spoken
+of them. But as for those which by the vulgar are esteemed good,
+if he shall hear them mentioned as good, he doth hearken for
+more. He is well contented to hear, that what is spoken by the
+comedian, is but familiarly and popularly spoken, so that even
+the vulgar apprehend the difference. For why is it else, that
+this offends not and needs not to be excused, when virtues are
+styled good: but that which is spoken in commendation of wealth,
+pleasure, or honour, we entertain it only as merrily and
+pleasantly spoken? Proceed therefore, and inquire further,
+whether it may not be that those things also which being
+mentioned upon the stage were merrily, and with great applause of
+the multitude, scoffed at with this jest, that they that
+possessed them had not in all the world of their own, (such was
+their affluence and plenty) so much as a place where to avoid
+their excrements. Whether, I say, those ought not also in very
+deed to be much respected, and esteemed of, as the only things
+that are truly good.</font></font></font></p>
+
+<p><font><font><font>XIII. All that I consist of, is either form
+or matter. No corruption can reduce either of these unto nothing:
+for neither did I of nothing become a subsistent creature. Every
+part of mine then. will by mutation be disposed into a certain
+part of the whole world, and that in time into another part; and
+so in infinitum; by which kind of mutation, I also became what I
+am, and so did they that begot me, and they before them, and so
+upwards in infinitum. For so we may be allowed to speak, though
+the age and government of the world, be to some certain periods
+of time limited, and confined.</font></font></font></p>
+
+<p><font><font><font>XIV. Reason, and rational power, are
+faculties which content themselves with themselves, and their own
+proper operations. And as for their first inclination and motion,
+that they take from themselves. But their progress is right to
+the end and object, which is in their way, as it were, and lieth
+just before them: that is, which is feasible and possible,
+whether it be that which at the first they proposed to
+themselves, or no. For which reason also such actions are
+termed</font> <font face="Symbol">katorqwseiz</font> <font>to
+intimate the directness of the way, by which they are achieved.
+Nothing must be thought to belong to a man, which doth not belong
+unto him as he is a man. These, the event of purposes, are not
+things required in a man. The nature of man doth not profess any
+such things. The final ends and consummations of actions are
+nothing at all to a man's nature. The end therefore of a man, or
+the summum bonum whereby that end is fulfilled, cannot consist in
+the consummation of actions purposed and intended. Again,
+concerning these outward worldly things, were it so that any of
+them did properly belong unto man, then would it not belong unto
+man, to condemn them and to stand in opposition with them.
+Neither would he be praiseworthy that can live without them; or
+he good, (if these were good indeed) who of his own accord doth
+deprive himself of any of them. But we see contrariwise, that the
+more a man doth withdraw himself from these wherein external pomp
+and greatness doth consist, or any other like these; or the
+better he doth bear with the loss of these, the better he is
+accounted.</font></font></font></p>
+
+<p><font><font><font>XV. Such as thy thoughts and ordinary
+cogitations are, such will thy mind be in time. For the soul doth
+as it were receive its tincture from the fancies, and
+imaginations. Dye it therefore and thoroughly soak it with the
+assiduity of these cogitations. As for example. Wheresoever thou
+mayest live, there it is in thy power to live well and happy. But
+thou mayest live at the Court, there then also mayest thou live
+well and happy. Again, that which everything is made for, he is
+also made unto that, and cannot but naturally incline unto it.
+That which anything doth naturally incline unto, therein is his
+end. Wherein the end of everything doth consist, therein also
+doth his good and benefit consist. Society therefore is the
+proper good of a rational creature. For that we are made for
+society, it hath long since been demonstrated. Or can any man
+make any question of this, that whatsoever is naturally worse and
+inferior, is ordinarily subordinated to that which is better? and
+that those things that are best, are made one for another? And
+those things that have souls, are better than those that have
+none? and of those that have, those best that have rational
+souls?</font></font></font></p>
+
+<p><font><font><font>XVI. To desire things impossible is the part
+of a mad man. But it is a thing impossible, that wicked man
+should not commit some such things. Neither doth anything happen
+to any man, which in the ordinary course of nature as natural
+unto him doth not happen. Again, the same things happen unto
+others also. And truly, if either he that is ignorant that such a
+thing hath happened unto him, or he that is ambitious to be
+commended for his magnanimity, can be patient, and is not
+grieved: is it not a grievous thing, that either ignorance, or a
+vain desire to please and to be commended, should be more
+powerful and effectual than true prudence? As for the things
+themselves, they touch not the soul, neither can they have any
+access unto it: neither can they of themselves any ways either
+affect it, or move it. For she herself alone can affect and move
+herself, and according as the dogmata and opinions are, which she
+doth vouchsafe herself; so are those things which, as
+accessories, have any co-existence with
+her.</font></font></font></p>
+
+<p><font><font><font>XVII. After one consideration, man is
+nearest unto us; as we are bound to do them good, and to bear
+with them. But as he may oppose any of our true proper actions,
+so man is unto me but as a thing indifferent: even as the sun, or
+the wind, or some wild beast. By some of these it may be, that
+some operation or other of mine, may be hindered; however, of my
+mind and resolution itself, there can be no let or impediment, by
+reason of that ordinary constant both exception (or reservation
+wherewith it inclineth) and ready conversion of objects; from
+that which may not be, to that which may be, which in the
+prosecution of its inclinations, as occasion serves, it doth
+observe. For by these the mind doth turn and convert any
+impediment whatsoever, to be her aim and purpose. So that what
+before was the impediment, is now the principal object of her
+working; and that whihch before was in her way, is now her
+readiest way.</font></font></font></p>
+
+<p><font><font><font>XVIII. Honour that which is chiefest and
+most powerful in the world, and that is it, which makes use of
+all things, and governs all things. So also in thyself; honour
+that which is chiefest, and most powerful; and is of one kind and
+nature with that which we now spake of. For it is the very same,
+which being in thee, turneth all other things to its own use, and
+by whom also thy life is governed.</font></font></font></p>
+
+<p><font><font><font>XIX. That which doth not hurt the city
+itself; cannot hurt any citizen. This rule thou must remember to
+apply and make use of upon every conceit and apprehension of
+wrong. If the whole city be not hurt by this, neither am I
+certainly. And if the whole be not, why should I make it my
+private grievance? consider rather what it is wherein he is
+overseen that is thought to have done the wrong. Again, often
+meditate how swiftly all things that subsist, and all things that
+are done in the world, are carried away, and as it were conveyed
+out of sight: for both the substance themselves, we see as a
+flood, are in a continual flux; and all actions in a perpetual
+change; and the causes themselves, subject to a thousand
+alterations, neither is there anything almost, that may ever be
+said to be now settled and constant. Next unto this, and which
+follows upon it, consider both the infiniteness of the time
+already past, and the immense vastness of that which is to come,
+wherein all things are to be resolved and annihilated. Art not
+thou then a very fool, who for these things, art either puffed up
+with pride, or distracted with cares, or canst find in thy heart
+to make such moans as for a thing that would trouble thee for a
+very long time? Consider the whole universe whereof thou art but
+a very little part, and the whole age of the world together,
+whereof but a short and very momentary portion is allotted unto
+thee, and all the fates and destinies together, of which how much
+is it that comes to thy part and share! Again: another doth
+trespass against me. Let him look to that. He is master of his
+own disposition, and of his own operation. I for my part am in
+the meantime in possession of as much, as the common nature would
+have me to possess: and that which mine own nature would have me
+do, I do.</font></font></font></p>
+
+<p><font><font><font>XX. Let not that chief commanding part of
+thy soul be ever subject to any variation through any corporal
+either pain or pleasure, neither suffer it to be mixed with
+these, but let it both circumscribe itself, and confine those
+affections to their own proper parts and members. But if at any
+time they do reflect and rebound upon the mind and understanding
+(as in an united and compacted body it must needs;) then must
+thou not go about to resist sense and feeling, it being natural.
+However let not thy understanding to this natural sense and
+feeling, which whether unto our flesh pleasant or painful, is
+unto us nothing properly, add an opinion of either good or bad
+and all is well.</font></font></font></p>
+
+<p><font><font><font>XXI. To live with the Gods. He liveth with
+the Gods, who at all times affords unto them the spectacle of a
+soul, both contented and well pleased with whatsoever is
+afforded, or allotted unto her; and performing whatsoever is
+pleasing to that Spirit, whom (being part of himself) Jove hath
+appointed to every man as his overseer and
+governor.</font></font></font></p>
+
+<p><font><font><font>XXII. Be not angry neither with him whose
+breath, neither with him whose arm holes, are offensive. What can
+he do? such is his breath naturally, and such are his arm holes;
+and from such, such an effect, and such a smell must of necessity
+proceed. 'O, but the man (sayest thou) hath understanding in him,
+and might of himself know, that he by standing near, cannot
+choose but offend.' And thou also (God bless thee!) hast
+understanding. Let thy reasonable faculty, work upon his
+reasonable faculty; show him his fault, admonish him. If he
+hearken unto thee, thou hast cured him, and there will be no more
+occasion of anger.</font></font></font></p>
+
+<p><font><font><font>XXIII. 'Where there shall neither roarer be,
+nor harlot.' Why so? As thou dost purpose to live, when thou hast
+retired thyself to some such place, where neither roarer nor
+harlot is: so mayest thou here. And if they will not suffer thee,
+then mayest thou leave thy life rather than thy calling, but so
+as one that doth not think himself anyways wronged. Only as one
+would say, Here is a smoke; I will out of it. And what a great
+matter is this! Now till some such thing force me out, I will
+continue free; neither shall any man hinder me to do what I will,
+and my will shall ever be by the proper nature of a reasonable
+and sociable creature, regulated and
+directed.</font></font></font></p>
+
+<p><font><font><font>XXIV. That rational essence by which the
+universe is governed, is for community and society; and therefore
+hath it both made the things that are worse, for the best, and
+hath allied and knit together those which are best, as it were in
+an harmony. Seest thou not how it hath sub-ordinated, and
+co-ordinated? and how it hath distributed unto everything
+according to its worth? and those which have the pre-eminency and
+superiority above all, hath it united together, into a mutual
+consent and agreement.</font></font></font></p>
+
+<p><font><font><font>XXV. How hast thou carried thyself hitherto
+towards the Gods? towards thy parents? towards thy brethren?
+towards thy wife? towards thy children? towards thy masters? thy
+foster-fathers? thy friends? thy domestics? thy servants? Is it
+so with thee, that hitherto thou hast neither by word or deed
+wronged any of them? Remember withal through how many things thou
+hast already passed, and how many thou hast been able to endure;
+so that now the legend of thy life is full, and thy charge is
+accomplished. Again, how many truly good things have certainly by
+thee been discerned? how many pleasures, how many pains hast thou
+passed over with contempt? how many things eternally glorious
+hast thou despised? towards how many perverse unreasonable men
+hast thou carried thyself kindly, and
+discreetly?</font></font></font></p>
+
+<p><font><font><font>XXVI. Why should imprudent unlearned souls
+trouble that which is both learned, and prudent? And which is
+that that is so? she that understandeth the beginning and the
+end, and hath the true knowledge of that rational essence, that
+passeth through all things subsisting, and through all ages being
+ever the same, disposing and dispensing as it were this universe
+by certain periods of time.</font></font></font></p>
+
+<p><font><font><font>XXVII. Within a very little while, thou wilt
+be either ashes, or a sceletum; and a name perchance; and
+perchance, not so much as a name. And what is that but an empty
+sound, and a rebounding echo? Those things which in this life are
+dearest unto us, and of most account, they are in themselves but
+vain, putrid, contemptible. The most weighty and serious, if
+rightly esteemed, but as puppies, biting one another: or untoward
+children, now laughing and then crying. As for faith, and
+modesty, and justice, and truth, they long since, as one of the
+poets hath it, have abandoned this spacious earth, and retired
+themselves unto heaven. What is it then that doth keep thee here,
+if things sensible be so mutable and unsettled? and the senses so
+obscure, and so fallible? and our souls nothing but an exhalation
+of blood? and to be in credit among such, be but vanity? What is
+it that thou dost stay for? an extinction, or a translation;
+either of them with a propitious and contented mind. But still
+that time come, what will content thee? what else, but to worship
+and praise the Gods; and to do good unto men. To bear with them,
+and to forbear to do them any wrong. And for all external things
+belonging either to this thy wretched body, or life, to remember
+that they are neither thine, nor in thy
+power.</font></font></font></p>
+
+<p><font><font><font>XXVIII. Thou mayest always speed, if thou
+wilt but make choice of the right way; if in the course both of
+thine opinions and actions, thou wilt observe a true method.
+These two things be common to the souls, as of God, so of men,
+and of every reasonable creature, first that in their own proper
+work they cannot be hindered by anything: and secondly, that
+their happiness doth consist in a disposition to, and in the
+practice of righteousness; and that in these their desire is
+terminated.</font></font></font></p>
+
+<p><font><font><font>XXIX. If this neither be my wicked act, nor
+an act anyways depending from any wickedness of mine, and that by
+it the public is not hurt; what doth it concern me? And wherein
+can the public be hurt? For thou must not altogether be carried
+by conceit and common opinion: as for help thou must afford that
+unto them after thy best ability, and as occasion shall require,
+though they sustain damage, but in these middle or worldly
+things; but however do not thou conceive that they are truly hurt
+thereby: for that is not right. But as that old foster-father in
+the comedy, being now to take his leave doth with a great deal of
+ceremony, require his foster-child's rhombus, or rattle-top,
+remembering nevertheless that it is but a rhombus; so here also
+do thou likewise. For indeed what is all this pleading and public
+bawling for at the courts? O man, hast thou forgotten what those
+things are! yea but they are things that others much care for,
+and highly esteem of. Wilt thou therefore be a fool too ? Once I
+was ; let that suffice.</font></font></font></p>
+
+<p><font><font><font>XXX. Let death surprise rue when it will,
+and where it will, I may be a happy man, nevertheless. For he is
+a happy man, who in his lifetime dealeth unto himself a happy lot
+and portion. A happy lot and portion is, good inclinations of the
+soul, good desires, good actions.</font></font></font></p>
+
+<p><font><font><font>THE SIXTH BOOK</font></font></font></p>
+
+<p><font><font><font>I. The matter itself, of which the universe
+doth consist, is of itself very tractable and pliable. That
+rational essence that doth govern it, bath in itself no cause to
+do evil. It bath no evil in itsell; neither can it do anything
+that is evil: neither can anything be hurt by it. And all things
+are done and determined according to its will and
+prescript.</font></font></font></p>
+
+<p><font><font><font>II. Be it all one unto thee, whether half
+frozen or well warm; whether only slumbering, or after a full
+sleep; whether discommended or commended thou do thy duty: or
+whether dying or doing somewhat else; for that also 'to die,'
+must among the rest be reckoned as one of the duties and actions
+of our lives.</font></font></font></p>
+
+<p><font><font><font>III. Look in, let not either the proper
+quality, or the true worth of anything pass thee, before thou
+hast fully apprehended it.</font></font></font></p>
+
+<p><font><font><font>IV. All substances come soon to their
+change, and either they shall be resolved by way of exhalation
+(if so be that all things shall be reunited into one substance),
+or as others maintain, they shall be scattered and dispersed. As
+for that Rational Essence by which all things are governed, as it
+best understandeth itself, both its own disposition, and what it
+doth, and what matter it hath to do with and accordingly doth all
+things; so we that do not, no wonder, if we wonder at many
+things, the reasons whereof we cannot
+comprehend.</font></font></font></p>
+
+<p><font><font><font>V. The best kind of revenge is, not to
+become like unto them.</font></font></font></p>
+
+<p><font><font><font>VI. Let this be thy only joy, and thy only
+comfort, from one sociable kind action without intermission to
+pass unto another, God being ever in thy
+mind.</font></font></font></p>
+
+<p><font><font><font>VII. The rational commanding part, as it
+alone can stir up and turn itself; so it maketh both itself to
+be, and everything that happeneth, to appear unto itself, as it
+will itself.</font></font></font></p>
+
+<p><font><font><font>VIII. According to the nature of the
+universe all things particular are determined, not according to
+any other nature, either about compassing and containing; or
+within, dispersed and contained; or without, depending. Either
+this universe is a mere confused mass, and an intricate context
+of things, which shall in time be scattered and dispersed again:
+or it is an union consisting of order, and administered by
+Providence. If the first, why should I desire to continue any
+longer in this fortuit confusion and commixtion? or why should I
+take care for anything else, but that as soon as may be I may be
+earth again? And why should I trouble myself any more whilst I
+seek to please the Gods? Whatsoever I do, dispersion is my end,
+and will come upon me whether I will or no. But if the latter be,
+then am not I religious in vain; then will I be quiet and
+patient, and put my trust in Him, who is the Governor of
+all.</font></font></font></p>
+
+<p><font><font><font>IX. Whensoever by some present hard
+occurrences thou art constrained to be in some sort troubled and
+vexed, return unto thyself as soon as may be, and be not out of
+tune longer than thou must needs. For so shalt thou be the better
+able to keep thy part another time, and to maintain the harmony,
+if thou dost use thyself to this continually; once out, presently
+to have recourse unto it, and to begin
+again.</font></font></font></p>
+
+<p><font><font><font>X. If it were that thou hadst at one time
+both a stepmother, and a natural mother living, thou wouldst
+honour and respect her also; nevertheless to thine own natural
+mother would thy refuge, and recourse be continually. So let the
+court and thy philosophy be unto thee. Have recourse unto it
+often, and comfort thyself in her, by whom it is that those other
+things are made tolerable unto thee, and thou also in those
+things not intolerable unto others.</font></font></font></p>
+
+<p><font><font><font>XI. How marvellous useful it is for a man to
+represent unto himself meats, and all such things that are for
+the mouth, under a right apprehension and imagination! as for
+example: This is the carcass of a fish; this of a bird; and this
+of a hog. And again more generally; This phalernum, this
+excellent highly commended wine, is but the bare juice of an
+ordinary grape. This purple robe, but sheep's hairs, dyed with
+the blood of a shellfish. So for coitus, it is but the attrition
+of an ordinary base entrail, and the excretion of a little vile
+snivel, with a certain kind of convulsion: according to
+Hippocrates his opinion. How excellent useful are these lively
+fancies and representations of things, thus penetrating and
+passing through the objects, to make their true nature known and
+apparent! This must thou use all thy life long, and upon all
+occasions: and then especially, when matters are apprehended as
+of great worth and respect, thy art and care must be to uncover
+them, and to behold their vileness, and to take away from them
+all those serious circumstances and expressions, under which they
+made so grave a show. For outward pomp and appearance is a great
+juggler; and then especially art thou most in danger to be
+beguiled by it, when (to a man's thinking) thou most seemest to
+be employed about matters of moment.</font></font></font></p>
+
+<p><font><font><font>XII. See what Crates pronounceth concerning
+Xenocrates himself.</font></font></font></p>
+
+<p><font><font><font>XIII. Those things which the common sort of
+people do admire, are most of them such things as are very
+general, and may be comprehended under things merely natural, or
+naturally affected and qualified: as stones, wood, figs, vines,
+olives. Those that be admired by them that are more moderate and
+restrained, are comprehended under things animated: as flocks and
+herds. Those that are yet more gentle and curious, their
+admiration is commonly confined to reasonable creatures only; not
+in general as they are reasonable, but as they are capable of
+art, or of some craft and subtile invention: or perchance barely
+to reasonable creatures; as they that delight in the possession
+of many slaves. But he that honours a reasonable soul in general,
+as it is reasonable and naturally sociable, doth little regard
+anything else: and above all things is careful to preserve his
+own, in the continual habit and exercise both of reason and
+sociableness: and thereby doth co-operate with him, of whose
+nature he doth also participate; God.</font></font></font></p>
+
+<p><font><font><font>XIV. Some things hasten to be, and others to
+he no more. And even whatsoever now is, some part thereof bath
+already perished. Perpetual fluxes and alterations renew the
+world, as the perpetual course of time doth make the age of the
+world (of itself infinite) to appear always fresh and new. In
+such a flux and course of all things, what of these things that
+hasten so fast away should any man regard, since among all there
+is not any that a man may fasten and fix upon? as if a man would
+settle his affection upon some ordinary sparrow living by him,
+who is no sooner seen, than out of sight. For we must not think
+otherwise of our lives, than as a mere exhalation of blood, or of
+an ordinary respiration of air. For what in our common
+apprehension is, to breathe in the air and to breathe it out
+again, which we do daily: so much is it and no more, at once to
+breathe out all thy respirative faculty into that common air from
+whence but lately (as being but from yesterday, and to-day), thou
+didst first breathe it in, and with it,
+life.</font></font></font></p>
+
+<p><font><font><font>XV. Not vegetative spiration, it is not
+surely (which plants have) that in this life should be so dear
+unto us; nor sensitive respiration, the proper life of beasts,
+both tame and wild; nor this our imaginative faculty; nor that we
+are subject to be led and carried up and down by the strength of
+our sensual appetites; or that we can gather, and live together;
+or that we can feed: for that in effect is no better, than that
+we can void the excrements of our food. What is it then that
+should be dear unto us? to hear a clattering noise? if not that,
+then neither to be applauded by the tongues of men. For the
+praises of many tongues, is in effect no better than the
+clattering of so many tongues. If then neither applause, what is
+there remaining that should be dear unto thee? This I think: that
+in all thy motions and actions thou be moved, and restrained
+according to thine own true natural constitution and Construction
+only. And to this even ordinary arts and professions do lead us.
+For it is that which every art doth aim at, that whatsoever it
+is, that is by art effected and prepared, may be fit for that
+work that it is prepared for. This is the end that he that
+dresseth the vine, and he that takes upon him either to tame
+colts, or to train up dogs, doth aim at. What else doth the
+education of children, and all learned professions tend unto?
+Certainly then it is that, which should be dear unto us also. If
+in this particular it go well with thee, care not for the
+obtaining of other things. But is it so, that thou canst not but
+respect other things also? Then canst not thou truly be free?
+then canst thou not have self-content: then wilt thou ever be
+subject to passions. For it is not possible, but that thou must
+be envious, and jealous, and suspicious of them whom thou knowest
+can bereave thee of such things; and again, a secret underminer
+of them, whom thou seest in present possession of that which is
+dear unto thee. To be short, he must of necessity be full of
+confusion within himself, and often accuse the Gods, whosoever
+stands in need of these things. But if thou shalt honour and
+respect thy mind only, that will make thee acceptable towards
+thyself, towards thy friends very tractable; and conformable and
+concordant with the Gods; that is, accepting with praises
+whatsoever they shall think good to appoint and allot unto
+thee.</font></font></font></p>
+
+<p><font><font><font>XVI. Under, above, and about, are the
+motions of the elements; but the motion of virtue, is none of
+those motions, but is somewhat more excellent and divine. Whose
+way (to speed and prosper in it) must be through a way, that is
+not easily comprehended.</font></font></font></p>
+
+<p><font><font><font>XVII. Who can choose but wonder at them?
+They will not speak well of them that are at the same time with
+them, and live with them; yet they themselves are very ambitious,
+that they that shall follow, whom they have never seen, nor shall
+ever see, should speak well of them. As if a man should grieve
+that he hath not been commended by them, that lived before
+him.</font></font></font></p>
+
+<p><font><font><font>XVIII. Do not ever conceive anything
+impossible to man, which by thee cannot, or not without much
+difficulty be effected; but whatsoever in general thou canst
+Conceive possible and proper unto any man, think that very
+possible unto thee also.</font></font></font></p>
+
+<p><font><font><font>XIX. Suppose that at the palestra somebody
+hath all to-torn thee with his nails, and hath broken thy head.
+Well, thou art wounded. Yet thou dost not exclaim; thou art not
+offended with him. Thou dost not suspect him for it afterwards,
+as one that watcheth to do thee a mischief. Yea even then, though
+thou dost thy best to save thyself from him, yet not from him as
+an enemy. It is not by way of any suspicious indignation, but by
+way of gentle and friendly declination. Keep the same mind and
+disposition in other parts of thy life also. For many things
+there be, which we must conceit and apprehend, as though we had
+had to do with an antagonist at the palestra. For as I said, it
+is very possible for us to avoid and decline, though we neither
+suspect, nor hate.</font></font></font></p>
+
+<p><font><font><font>XX. If anybody shall reprove me, and shall
+make it apparent unto me, that in any either opinion or action of
+mine I do err, I will most gladly retract. For it is the truth
+that I seek after, by which I am sure that never any man was
+hurt; and as sure, that he is hurt that continueth in any error,
+or ignorance whatsoever.</font></font></font></p>
+
+<p><font><font><font>XXI. I for my part will do what belongs unto
+me; as for other things, whether things unsensible or things
+irrational; or if rational, yet deceived and ignorant of the true
+way, they shall not trouble or distract me. For as for those
+creatures which are not endued with reason and all other things
+and-matters of the world whatsoever I freely, and generously, as
+one endued with reason, of things that have none, make use of
+them. And as for men, towards them as naturally partakers of the
+same reason, my care is to carry myself sociably. But whatsoever
+it is that thou art about, remember to call upon the Gods. And as
+for the time how long thou shalt live to do these things, let it
+be altogether indifferent unto thee, for even three such hours
+are sufficient.</font></font></font></p>
+
+<p><font><font><font>XXII. Alexander of Macedon, and he that
+dressed his mules, when once dead both came to one. For either
+they were both resumed into those original rational essences from
+whence all things in the world are propagated; or both after one
+fashion were scattered into atoms.</font></font></font></p>
+
+<p><font><font><font>XXIII Consider how many different things,
+whether they concern our bodies, or our souls, in a moment of
+time come to pass in every one of us, and so thou wilt not wonder
+if many more things or rather all things that are done, can at
+one time subsist, and coexist in that both one and general, which
+we call the world.</font></font></font></p>
+
+<p><font><font><font>XXIV. if any should put this question unto
+thee, how this word Antoninus is written, wouldst thou not
+presently fix thine intention upon it, and utter out in order
+every letter of it? And if any shall begin to gainsay thee, and
+quarrel with thee about it; wilt thou quarrel with him again, or
+rather go on meekly as thou hast begun, until thou hast numbered
+out every letter? Here then likewise remember, that every duty
+that belongs unto a man doth consist of some certain letters or
+numbers as it were, to which without any noise or tumult keeping
+thyself thou must orderly proceed to thy proposed end, forbearing
+to quarrel with him that would quarrel and fall out with
+thee.</font></font></font></p>
+
+<p><font><font><font>XXV. Is it not a cruel thing to forbid men
+to affect those things, which they conceive to agree best with
+their own natures, and to tend most to their own proper good and
+behoof? But thou after a sort deniest them this liberty, as often
+as thou art angry with them for their sins. For surely they are
+led unto those sins whatsoever they be, as to their proper good
+and commodity. But it is not so (thou wilt object perchance).
+Thou therefore teach them better, and make it appear unto them:
+but be not thou angry with them.</font></font></font></p>
+
+<p><font><font><font>XXVI. Death is a cessation from the
+impression of the senses, the tyranny of the passions, the errors
+of the mind, and the servitude of the
+body.</font></font></font></p>
+
+<p><font><font><font>XXVII. If in this kind of life thy body be
+able to hold out, it is a shame that thy soul should faint first,
+and give over. take heed, lest of a philosopher thou become a
+mere Caesar in time, and receive a new tincture from the court.
+For it may happen if thou dost not take heed. Keep thyself
+therefore, truly simple, good, sincere, grave, free from all
+ostentation, a lover of that which is just, religious, kind,
+tender-. hearted, strong and vigorous to undergo anything that
+becomes thee. Endeavour to continue such, as philosophy (hadst
+thou wholly and constantly applied thyself unto it) would have
+made, and secured thee. Worship the Gods, procure the welfare of
+men, this life is short. Charitable actions, and a holy
+disposition, is the only fruit of this earthly
+life.</font></font></font></p>
+
+<p><font><font><font>XXVIII. Do all things as becometh the
+disciple of Antoninus Pius. Remember his resolute constancy in
+things that were done by him according to reason, his equability
+in all things, his sanctity; the cheerfulness of his countenance,
+his sweetness, and how free he was from all vainglory; how
+careful to come to the true and exact knowledge of matters in
+hand, and how he would by no means give over till he did fully,
+and plainly understand the whole state of the business; and how
+patiently, and without any contestation he would bear with them,
+that did unjustly condemn him: how he would never be over-hasty
+in anything, nor give ear to slanders and false accusations, but
+examine and observe with best diligence the several actions and
+dispositions of men. Again, how he was no backbiter, nor easily
+frightened, nor suspicious, and in his language free from all
+affectation and curiosity: and how easily he would content
+himself with few things, as lodging, bedding, clothing, and
+ordinary nourishment, and attendance. How able to endure labour,
+how patient; able through his spare diet to continue from morning
+to evening without any necessity of withdrawing before his
+accustomed hours to the necessities of nature: his uniformity and
+constancy in matter of friendship. How he would bear with them
+that with all boldness and liberty opposed his opinions; and even
+rejoice if any man could better advise him: and lastly, how
+religious he was without superstition. All these things of him
+remember, that whensoever thy last hour shall come upon thee, it
+may find thee, as it did him, ready for it in the possession of a
+good conscience.</font></font></font></p>
+
+<p><font><font><font>XXIX. Stir up thy mind, and recall thy wits
+again from thy natural dreams, and visions, and when thou art
+perfectly awoken, and canst perceive that they were but dreams
+that troubled thee, as one newly awakened out of another kind of
+sleep look upon these worldly things with the same mind as thou
+didst upon those, that thou sawest in thy
+sleep.</font></font></font></p>
+
+<p><font><font><font>XXX. I consist of body and soul. Unto my
+body all things are indifferent, for of itself it cannot affect
+one thing more than another with apprehension of any difference;
+as for my mind, all things which are not within the verge of her
+own operation, are indifferent unto her, and for her own
+operations, those altogether depend of her; neither does she busy
+herself about any, but those that are present; for as for future
+and past operations, those also are now at this present
+indifferent unto her.</font></font></font></p>
+
+<p><font><font><font>XXXI. As long as the foot doth that which
+belongeth unto it to do, and the hand that which belongs unto it,
+their labour, whatsoever it be, is not unnatural. So a man as
+long as he doth that which is proper unto a man, his labour
+cannot be against nature; and if it be not against nature, then
+neither is it hurtful unto him. But if it were so that happiness
+did consist in pleasure: how came notorious robbers, impure
+abominable livers, parricides, and tyrants, in so large a measure
+to have their part of pleasures?</font></font></font></p>
+
+<p><font><font><font>XXXII. Dost thou not see, how even those
+that profess mechanic arts, though in some respect they be no
+better than mere idiots, yet they stick close to the course of
+their trade, neither can they find in their heart to decline from
+it: and is it not a grievous thing that an architect, or a
+physician shall respect the course and mysteries of their
+profession, more than a man the proper course and condition of
+his own nature, reason, which is common to him and to the
+Gods?</font></font></font></p>
+
+<p><font><font><font>XXXIII. Asia, Europe; what are they, but as
+corners of the whole world; of which the whole sea, is but as one
+drop; and the great Mount Athos, but as a clod, as all present
+time is but as one point of eternity. All, petty things; all
+things that are soon altered, soon perished. And all things come
+from one beginning; either all severally and particularly
+deliberated and resolved upon, by the general ruler and governor
+of all; or all by necessary consequence. So that the dreadful
+hiatus of a gaping lion, and all poison, and all hurtful things,
+are but (as the thorn and the mire) the necessary consequences of
+goodly fair things. Think not of these therefore, as things
+contrary to those which thou dost much honour, and respect; but
+consider in thy mind. the true fountain of
+all.</font></font></font></p>
+
+<p><font><font><font>XXXIV He that seeth the things that are now,
+hath Seen all that either was ever, or ever shall be, for all
+things are of one kind; and all like one unto another. Meditate
+often upon the connection of all things in the world; and upon
+the mutual relation that they have one unto another. For all
+things are after a sort folded and involved one within another,
+and by these means all agree well together. For one thing is
+consequent unto another, by local motion, by natural conspiration
+and agreement, and by substantial union, or, reduction of all
+substances into one.</font></font></font></p>
+
+<p><font><font><font>XXXV. Fit and accommodate thyself to that
+estate and to those occurrences, which by the destinies have been
+annexed unto thee; and love those men whom thy fate it is to live
+with; but love them truly. An instrument, a tool, an utensil,
+whatsoever it be, if it be fit for the purpose it was made for,
+it is as it should be though he perchance that made and fitted
+it, be out of sight and gone. But in things natural, that power
+which hath framed and fitted them, is and abideth within them
+still: for which reason she ought also the more to be respected,
+and we are the more obliged (if we may live and pass our time
+according to her purpose and intention) to think that all is well
+with us, and according to our own minds. After this manner also,
+and in this respect it is, that he that is all in all doth enjoy
+his happiness.</font></font></font></p>
+
+<p><font><font><font>XXXVI. What things soever are not within the
+proper power and jurisdiction of thine own will either to compass
+or avoid, if thou shalt propose unto thyself any of those things
+as either good, or evil; it must needs be that according as thou
+shalt either fall into that which thou dost think evil, or miss
+of that which thou dost think good, so wilt thou be ready both to
+complain of the Gods, and to hate those men, who either shall be
+so indeed, or shall by thee be suspected as the cause either of
+thy missing of the one, or falling into the other. And indeed we
+must needs commit many evils, if we incline to any of these
+things, more or less, with an opinion of any difference. But if
+we mind and fancy those things only, as good and bad, which
+wholly depend of our own wills, there is no more occasion why we
+should either murmur against the Gods, or be at enmity with any
+man.</font></font></font></p>
+
+<p><font><font><font>XXXVII. We all work to one effect, some
+willingly, and with a rational apprehension of what we do: others
+without any such knowledge. As I think Heraclitus in a place
+speaketh of them that sleep, that even they do work in their
+kind, and do confer to the general operations of the world. One
+man therefore doth co-operate after one sort, and another after
+another sort; but even he that doth murmur, and to his power doth
+resist and hinder; even he as much as any doth co-operate. For of
+such also did the world stand in need. Now do thou consider among
+which of these thou wilt rank thyself. For as for him who is the
+Administrator of all, he will make good use of thee whether thou
+wilt or no, and make thee (as a part and member of the whole) so
+to co-operate with him, that whatsoever thou doest, shall turn to
+the furtherance of his own counsels, and resolutions. But be not
+thou for shame such a part of the whole, as that vile and
+ridiculous verse (which Chrysippus in a place doth mention) is a
+part of the comedy.</font></font></font></p>
+
+<p><font><font><font>XXXVIII. Doth either the sun take upon him
+to do that which belongs to the rain? or his son Aesculapius
+that, which unto the earth doth properly belong? How is it with
+every one of the stars in particular? Though they all differ one
+from another, and have their several charges and functions by
+themselves, do they not all nevertheless concur and co-operate to
+one end?</font></font></font></p>
+
+<p><font><font><font>XXXIX. If so be that the Gods have
+deliberated in particular of those things that should happen unto
+me, I must stand to their deliberation, as discrete and wise. For
+that a God should be an imprudent God, is a thing hard even to
+conceive: and why should they resolve to do me hurt? for what
+profit either unto them or the universe (which they specially
+take care for) could arise from it? But if so be that they have
+not deliberated of me in particular, certainly they have of the
+whole in general, and those things which in consequence and
+coherence of this general deliberation happen unto me in
+particular, I am bound to embrace and accept of. But if so be
+that they have not deliberated at all (which indeed is very
+irreligious for any man to believe: for then let us neither
+sacrifice, nor pray, nor respect our oaths, neither let us any
+more use any of those things, which we persuaded of the presence
+and secret conversation of the Gods among us, daily use and
+practise:) but, I say, if so be that they have not indeed either
+in general, or particular deliberated of any of those things,
+that happen unto us in this world; yet God be thanked, that of
+those things that concern myself, it is lawful for me to
+deliberate myself, and all my deliberation is but concerning that
+which may be to me most profitable. Now that unto every one is
+most profitable, which is according to his own constitution and
+nature. And my nature is, to be rational in all my actions and as
+a good, and natural member of a city and commonwealth, towards my
+fellow members ever to be sociably and kindly disposed and
+affected. My city and country as I am Antoninus, is Rome; as a
+man, the whole world. Those things therefore that are expedient
+and profitable to those cities, are the only things that are good
+and expedient for me.</font></font></font></p>
+
+<p><font><font><font>XL. Whatsoever in any kind doth happen to
+any one, is expedient to the whole. And thus much to content us
+might suffice, that it is expedient for the whole in general. But
+yet this also shalt thou generally perceive, if thou dost
+diligently take heed, that whatsoever doth happen to any one man
+or men. . . . And now I am content that the word expedient,
+should more generally be understood of those things which we
+otherwise call middle things, or things indifferent; as health,
+wealth, and the like.</font></font></font></p>
+
+<p><font><font><font>XLI. As the ordinary shows of the theatre
+and of other such places, when thou art presented with them,
+affect thee; as the same things still seen, and in the same
+fashion, make the sight ingrateful and tedious; so must all the
+things that we see all our life long affect us. For all things,
+above and below, are still the same, and from the same causes.
+When then will there be an end?</font></font></font></p>
+
+<p><font><font><font>XLII. Let the several deaths of men of all
+sorts, and of all sorts of professions, and of all sort of
+nations, be a perpetual object of thy thoughts, . . . so that
+thou mayst even come down to Philistio, Phoebus, and Origanion.
+Pass now to other generations. Thither shall we after many
+changes, where so many brave orators are; where so many grave
+philosophers; Heraclitus, Pythagoras, Socrates. Where so many
+heroes of the old times; and then so many brave captains of the
+latter times; and so many kings. After all these, where Eudoxus,
+Hipparchus, Archimedes; where so many other sharp, generous,
+industrious, subtile, peremptory dispositions; and among others,
+even they, that have been the greatest scoffers and deriders of
+the frailty and brevity of this our human life; as Menippus, and
+others, as many as there have been such as he. Of all these
+consider, that they long since are all dead, and gone. And what
+do they suffer by it! Nay they that have not so much as a name
+remaining, what are they the worse for it? One thing there is,
+and that only, which is worth our while in this world, and ought
+by us much to be esteemed; and that is, according to truth and
+righteousness, meekly and lovingly to converse with false, and
+unrighteous men.</font></font></font></p>
+
+<p><font><font><font>XLIII. When thou wilt comfort and cheer
+thyself, call to mind the several gifts and virtues of them, whom
+thou dost daily converse with; as for example, the industry of
+the one; the modesty of another; the liberality of a third; of
+another some other thing. For nothing can so much rejoice thee,
+as the resemblances and parallels of several virtues, visible and
+eminent in the dispositions of those who live with thee;
+especially when, all at once, as near as may be, they represent
+themselves unto thee. And therefore thou must have them always in
+a readiness.</font></font></font></p>
+
+<p><font><font><font>XLIV. Dost thou grieve that thou dost weigh
+but so many pounds, and not three hundred rather? Just as much
+reason hast thou to grieve that thou must live but so many years,
+and not longer. For as for bulk and substance thou dost content
+thyself with that proportion of it that is allotted unto thee, so
+shouldst thou for time.</font></font></font></p>
+
+<p><font><font><font>XLV. Let us do our best endeavours to
+persuade them ; but however, if reason and justice lead thee to
+it, do it, though they be never so much against it. But if any
+shall by force withstand thee, and hinder thee in it, convert thy
+virtuous inclination from one object unto another, from justice
+to contented equanimity, and cheerful patience: so that what in
+the one is thy hindrance, thou mayst make use of it for the
+exercise of another virtue: and remember that it was with due
+exception, and reservation, that thou didst at first incline and
+desire. For thou didst not set thy mind upon things impossible.
+Upon what then? that all thy desires might ever be moderated with
+this due kind of reservation. And this thou hast, and mayst
+always obtain, whether the thing desired be in thy power or no.
+And what do I care for more, if that for which I was born and
+brought forth into the world (to rule all my desires with reason
+and discretion) may be?</font></font></font></p>
+
+<p><font><font><font>XLVI. The ambitious supposeth another man's
+act, praise and applause, to be his own happiness; the voluptuous
+his own sense and feeling; but he that is wise, his own
+action.</font></font></font></p>
+
+<p><font><font><font>XLVII. It is in thy power absolutely to
+exclude all manner of conceit and opinion, as concerning this
+matter; and by the same means, to exclude all grief and sorrow
+from thy soul. For as for the things and objects themselves, they
+of themselves have no such power, whereby to beget and force upon
+us any opinion at all.</font></font></font></p>
+
+<p><font><font><font>XLVIII. Use thyself when any man speaks unto
+thee, so to hearken unto him, as that in the interim thou give
+not way to any other thoughts; that so thou mayst (as far as is
+possible) seem fixed and fastened to his very soul, whosoever he
+be that speaks unto thee.</font></font></font></p>
+
+<p><font><font><font>XLIX. That which is not good for the
+bee-hive, cannot be good for the bee.</font></font></font></p>
+
+<p><font><font><font>L. Will either passengers, or patients, find
+fault and complain, either the one if they be well carried, or
+the others if well cured? Do they take care for any more than
+this; the one, that their shipmaster may bring them safe to land,
+and the other, that their physician may effect their
+recovery?</font></font></font></p>
+
+<p><font><font><font>LI. How many of them who came into the world
+at the same time when I did, are already gone out of
+it?</font></font></font></p>
+
+<p><font><font><font>LII. To them that are sick of the jaundice,
+honey seems bitter; and to them that are bitten by a mad dog, the
+water terrible; and to children, a little ball seems a fine
+thing. And why then should I be angry? or do I think that error
+and false opinion is less powerful to make men transgress, than
+either choler, being immoderate and excessive, to cause the
+jaundice; or poison, to cause rage?</font></font></font></p>
+
+<p><font><font><font>LIII. No man can hinder thee to live as thy
+nature doth require. Nothing can happen unto thee, but what the
+common good of nature doth require.</font></font></font></p>
+
+<p><font><font><font>LIV. What manner of men they be whom they
+seek to please, and what to get, and by what actions: how soon
+time will cover and bury all things, and how many it hath already
+buried!</font></font></font></p>
+
+<p><font><font><font>THE SEVENTH BOOK</font></font></font></p>
+
+<p><font><font><font>I. What is wickedness ? It is that which
+many time and often thou hast already seen and known in the
+world. And so oft as anything doth happen that might otherwise
+trouble thee, let this memento presently come to thy mind, that
+it is that which thou hast already often Seen and known.
+Generally, above and below, thou shalt find but the same things.
+The very same things whereof ancient stories, middle age stories,
+and fresh stories are full whereof towns are full, and houses
+full. There is nothing that is new. All things that are, are both
+usual and of little continuance.</font></font></font></p>
+
+<p><font><font><font>II. What fear is there that thy dogmata, or
+philosophical resolutions and conclusions, should become dead in
+thee, and lose their proper power and efficacy to make thee live
+happy, as long as those proper and correlative fancies, and
+representations of things on which they mutually depend (which
+continually to stir up and revive is in thy power,) are still
+kept fresh and alive? It is in my power concerning this thing
+that is happened, what soever it be, to conceit that which is
+right and true. If it be, why then am I troubled? Those things
+that are without my understanding, are nothing to it at all: and
+that is it only, which doth properly concern me. Be always in
+this mind, and thou wilt be right.</font></font></font></p>
+
+<p><font><font><font>Ill. That which most men would think
+themselves most happy for, and would prefer before all things, if
+the Gods would grant it unto them after their deaths, thou mayst
+whilst thou livest grant unto thyself; to live again. See the
+things of the world again, as thou hast already seen them. For
+what is it else to live again? Public shows and solemnities with
+much pomp and vanity, stage plays, flocks and herds; conflicts
+and con tentions: a bone thrown to a company of hungry curs; a
+bait for greedy fishes; the painfulness, and continual
+burden-bearing of wretched ants, the running to and fro of
+terrified mice: little puppets drawn up and down with wires and
+nerves: these be the objects of the world. among all these thou
+must stand steadfast, meekly affected, and free from all manner
+of indignation; with this right ratiocination and apprehension;
+that as the worth is of those things which a man doth affect, so
+is in very deed every man's worth more or
+less.</font></font></font></p>
+
+<p><font><font><font>IV. Word after word, every one by itself,
+must the things that are spoken be conceived and understood; and
+so the things that are done, purpose after purpose, every one by
+itself likewise. And as in matter of purposes and actions, we
+must presently see what is the proper use and relation of every
+one; so of words must we be as ready, to consider of every one
+what is the true meaning, and signification of it according to
+truth and nature, however it be taken in common
+use.</font></font></font></p>
+
+<p><font><font><font>V. Is my reason, and understanding
+sufficient for this, or no? If it be sufficient, without any
+private applause, or public ostentation as of an instrument,
+which by nature I am provided of, I will make use of it for the
+work in hand, as of an instrument, which by nature I am provided
+of. if it be not, and that otherwise it belong not unto me
+particularly as a private duty, I will either give it over, and
+leave it to some other that can better effect it: or I will
+endeavour it; but with the help of some other, who with the joint
+help of my reason, is able to bring somewhat to pass, that will
+now be seasonable and useful for the common good. For whatsoever
+I do either by myself, or with some other, the only thing that I
+must intend, is, that it be good and expedient for the public.
+For as for praise, consider how many who once were much
+commended, are now already quite forgotten, yea they that
+commended them, how even they themselves are long since dead and
+gone. Be not therefore ashamed, whensoever thou must use the help
+of others. For whatsoever it be that lieth upon thee to effect,
+thou must propose it unto thyself, as the scaling of walls is
+unto a soldier. And what if thou through either lameness or some
+other impediment art not able to reach unto the top of the
+battlements alone, which with the help of another thou mayst;
+wilt thou therefore give it over, or go about it with less
+courage and alacrity. because thou canst not effect it all
+alone?</font></font></font></p>
+
+<p><font><font><font>VI. Let not things future trouble thee. For
+if necessity so require that they come to pass, thou shalt
+(whensoever that is) be provided for them with the same reason,
+by which whatsoever is now present, is made both tolerable and
+acceptable unto thee. All things are linked and knitted together,
+and the knot is sacred, neither is there anything in the world,
+that is not kind and natural in regard of any other thing, or,
+that hath not some kind of reference and natural correspondence
+with whatsoever is in the world besides. For all things are
+ranked together, and by that decency of its due place and order
+that each particular doth observe, they all concur together to
+the making of one and the same ["Kosmos" ed] or world: as if you
+said, a comely piece, or an orderly composition. For all things
+throughout, there is but one and the same order; and through all
+things, one and the same God, the same substance and the same
+law. There is one common reason, and one common truth, that
+belongs unto all reasonable creatures, for neither is there save
+one perfection of all creatures that are of the same kind, and
+partakers of the same reason.</font></font></font></p>
+
+<p><font><font><font>VII. Whatsoever is material, doth soon
+vanish away into the common substance of the whole; and
+whatsoever is formal, or, whatsoever doth animate that which is
+material, is soon resumed into the common reason of the whole;
+and the fame and memory of anything, is soon swallowed up by the
+general age and duration of the whole.</font></font></font></p>
+
+<p><font><font><font>VIII. To a reasonable creature, the same
+action is both according to nature, and according to
+reason.</font></font></font></p>
+
+<p><font><font><font>IX. Straight of itself, not made
+straight.</font></font></font></p>
+
+<p><font><font><font>X. As several members in one body united, so
+are reasonable creatures in a body divided and dispersed, all
+made and prepared for one common operation. And this thou shalt
+apprehend the better, if thou shalt use thyself often to say to
+thyself, I am</font> <font face="Symbol">meloz</font><font>, or a
+member of the mass and body of reasonable substances. But if thou
+shalt say I am</font> <font face="Symbol">meroz</font><font>, or
+a part, thou dost not yet love men from thy heart. The joy that
+thou takest in the exercise of bounty, is not yet grounded upon a
+due ratiocination and right apprehension of the nature of things.
+Thou dost exercise it as yet upon this ground barely, as a thing
+convenient and fitting; not, as doing good to thyself, when thou
+dost good unto others.</font></font></font></p>
+
+<p><font><font><font>XI. Of things that are external, happen what
+will to that which can suffer by external accidents. Those things
+that suffer let them complain themselves, if they will; as for
+me, as long as I conceive no such thing, that that which is
+happened is evil, I have no hurt; and it is in my power not to
+conceive any such thing.</font></font></font></p>
+
+<p><font><font><font>XII. Whatsoever any man either doth or
+saith, thou must be good; not for any man's sake, but for thine
+own nature's sake; as if either gold, or the emerald, or purple,
+should ever be saying to themselves, Whatsoever any man either
+doth or saith, I must still be an emerald, and I must keep my
+colour.</font></font></font></p>
+
+<p><font><font><font>XIII. This may ever be my comfort and
+security: my understanding, that ruleth over all, will not of
+itself bring trouble and vexation upon itself. This I say; it
+will not put itself in any fear, it will not lead itself into any
+concupiscence. If it be in the power of any other to compel it to
+fear, or to grieve, it is free for him to use his power. But sure
+if itself do not of itself, through some false opinion or
+supposition incline itself to any such disposition; there is no
+fear. For as for the body, why should I make the grief of my
+body, to be the grief of my mind? If that itself can either fear
+or complain, let it. But as for the soul, which indeed, can only
+be truly sensible of either fear or grief; to which only it
+belongs according to its different imaginations and opinions, to
+admit of either of these, or of their contraries; thou mayst look
+to that thyself, that it suffer nothing. Induce her not to any
+such opinion or persuasion. The understanding is of itself
+sufficient unto itself, and needs not (if itself doth not bring
+itself to need) any other thing besides itself, and by consequent
+as it needs nothing, so neither can it be troubled or hindered by
+anything, if itself doth not trouble and hinder
+itself.</font></font></font></p>
+
+<p><font><font><font>XIV. What is rv&amp;nfLovia, or happiness:
+but a7~o~ &amp;d~wv, or, a good da~rnon, or spirit? What then
+dost thou do here, O opinion? By the Gods I adjure thee, that
+thou get thee gone, as thou earnest: for I need thee not. Thou
+earnest indeed unto me according to thy ancient wonted manner. It
+is that, that all men have ever been subject unto. That thou
+camest therefore I am not angry with thee, only begone, now that
+I have found thee what thou art.</font></font></font></p>
+
+<p><font><font><font>XV. Is any man so foolish as to fear change,
+to which all things that once were not owe their being? And what
+is it, that is more pleasing and more familiar to the nature of
+the universe? How couldst thou thyself use thy ordinary hot
+baths, should not the wood that heateth them first be changed?
+How couldst thou receive any nourishment from those things that
+thou hast eaten, if they should not be changed? Can anything else
+almost (that is useful and profitable) be brought to pass without
+change? How then dost not thou perceive, that for thee also, by
+death, to come to change, is a thing of the very same nature, and
+as necessary for the nature of the
+universe?</font></font></font></p>
+
+<p><font><font><font>XVI. Through the substance of the universe,
+as through a torrent pass all particular bodies, being all of the
+same nature, and all joint workers with the universe itself as in
+one of our bodies so many members among themselves. How many such
+as Chrysippus, how many such as Socrates, how many such as
+Epictetus, hath the age of the world long since swallowed up and
+devoured? Let this, be it either men or businesses, that thou
+hast occasion to think of, to the end that thy thoughts be not
+distracted and thy mind too earnestly set upon anything, upon
+every such occasion presently come to thy mind. Of all my
+thoughts and cares, one only thing shall be the object, that I
+myself do nothing which to the proper constitution of man,
+(either in regard of the thing itself, or in regard of the
+manner, or of the time of doing,) is contrary. The time when thou
+shalt have forgotten all things, is at hand. And that time also
+is at hand, when thou thyself shalt be forgotten by all. Whilst
+thou art, apply thyself to that especially which unto man as he
+is a mart, is most proper and agreeable, and that is, for a man
+even to love them that transgress against him. This shall be, if
+at the same time that any such thing doth happen, thou call to
+mind, that they are thy kinsmen; that it is through ignorance and
+against their wills that they sin; and that within a very short
+while after, both thou and he shall be no more. But above all
+things, that he hath not done thee any hurt; for that by him thy
+mind and understanding is not made worse or more vile than it was
+before.</font></font></font></p>
+
+<p><font><font><font>XVII. The nature of the universe, of the
+common substance of all things as it were of so much wax hath now
+perchance formed a horse; and then, destroying that figure, hath
+new tempered and fashioned the matter of it into the form and
+substance of a tree: then that again into the form and substance
+of a man: and then that again into some other. Now every one of
+these doth subsist but for a very little while. As for
+dissolution, if it be no grievous thing to the chest or trunk, to
+be joined together; why should it be more grievous to be put
+asunder?</font></font></font></p>
+
+<p><font><font><font>XVIII. An angry countenance is much against
+nature, and it is oftentimes the proper countenance of them that
+are at the point of death. But were it so, that all anger and
+passion were so thoroughly quenched in thee, that it were
+altogether impossible to kindle it any more, yet herein must not
+thou rest satisfied, but further endeavour by good consequence of
+true ratiocination, perfectly to conceive and understand, that
+all anger and passion is against reason. For if thou shalt not be
+sensible of thine innocence; if that also shall be gone from
+thee, the comfort of a good conscience, that thou doest all
+things according to reason: what shouldest thou live any longer
+for? All things that now thou seest, are but for a moment. That
+nature, by which all things in the world are administered, will
+soon bring change and alteration upon them, and then of their
+substances make other things like unto them : and then soon after
+others again of the matter and substance of these: that so by
+these means, the world may still appear fresh and
+new.</font></font></font></p>
+
+<p><font><font><font>XIX. Whensoever any man doth trespass
+against other, presently consider with thyself what it was that
+he did suppose to be good, what to be evil, when he did trespass.
+For this when thou knowest, thou wilt pity him thou wilt have no
+occasion either to wonder, or to be angry. For either thou
+thyself dust yet live in that error and ignorance, as that thou
+dust suppose either that very thing that he doth, or some other
+like worldly thing, to be good; and so thou art bound to pardon
+him if he have done that which thou in the like case wouldst have
+done thyself. Or if so be that thou dost not any more suppose the
+same things to be good or evil, that he doth; how canst thou but
+be gentle unto him that is in an error?</font></font></font></p>
+
+<p><font><font><font>XX. Fancy not to thyself things future, as
+though they were present but of those that are present, take some
+aside, that thou takest most benefit of, and consider of them
+particularly, how wonderfully thou wouldst want them, if they
+were not present. But take heed withal, lest that whilst thou
+dust settle thy contentment in things present, thou grow in time
+so to overprize them, as that the want of them (whensoever it
+shall so fall out) should be a trouble and a vexation unto thee.
+Wind up thyself into thyself. Such is the nature of thy
+reasonable commanding part, as that if it exercise justice, and
+have by that means tranquillity within itself, it doth rest fully
+satisfied with itself without any other
+thing.</font></font></font></p>
+
+<p><font><font><font>XXI. Wipe off all opinion stay the force and
+violence of unreasonable lusts and affections: circumscribe the
+present time examine whatsoever it be that is happened, either to
+thyself or to another: divide all present objects, either in that
+which is formal or material think of the last hour. That which
+thy neighbour bath committed, where the guilt of it lieth, there
+let it rest. Examine in order whatsoever is spoken. Let thy mind
+penetrate both into the effects, and into the causes. Rejoice
+thyself with true simplicity, and modesty; and that all middle
+things between virtue and vice are indifferent unto thee.
+Finally, love mankind; obey God.</font></font></font></p>
+
+<p><font><font><font>XXII. All things (saith he) are by certain
+order and appointment. And what if the elements only. It will
+suffice to remember, that all things in general are by certain
+order and appointment: or if it be but few. And as concerning
+death, that either dispersion, or the atoms, or annihilation, or
+extinction, or translation will ensue. And as concerning pain,
+that that which is intolerable is soon ended by death; and that
+which holds long must needs be tolerable; and that the mind in
+the meantime (which is all in all) may by way of jnterclusion, or
+interception, by stopping all manner of commerce and sympathy
+with the body, still retain its own tranquillity. Thy
+understanding is not made worse by it. As for those parts that
+suffer, let them, if they can, declare their grief themselves. As
+for praise and commendation, view their mind and understanding,
+what estate they are in; what kind of things they fly, and what
+things they seek after: and that as in the seaside, whatsoever
+was before to be seen, is by the continual succession of new
+heaps of sand cast up one upon another, soon hid and covered; so
+in this life, all former things by those which immediately
+succeed.</font></font></font></p>
+
+<p><font><font><font>XXIII. Out of Plato. 'He then whose mind is
+endowed with true magnanimity, who hath accustomed himself to the
+contemplation both of all times, and of all things in general;
+can this mortal life (thinkest thou) seem any great matter unto
+him? It is not possible, answered he. Then neither will such a
+one account death a grievous thing? By no
+means.'</font></font></font></p>
+
+<p><font><font><font>XXIV. Out of Antisthenes. 'It is a princely
+thing to do well, and to be ill-spoken of. It is a shameful thing
+that the face should be subject unto the mind, to be put into
+what shape it will, and to be dressed by it as it will; and that
+the mind should not bestow so much care upon herself, as to
+fashion herself, and to dress herself as best becometh
+her.'</font></font></font></p>
+
+<p><font><font><font>XXV. Out of several poets and comics. 'It
+will but little avail thee, to turn thine anger and indignation
+upon the things themselves that have fallen across unto thee. For
+as for them, they are not sensible of it, &amp;c. Thou shalt but
+make thyself a laughing-stock; both unto the Gods and men,
+&amp;c. Our life is reaped like a ripe ear of corn; one is yet
+standing and another is down, &amp;c. But if so be that I and my
+children be neglected by the gods, there is some reason even for
+that, &amp;c. As long as right and equity is of my side, &amp;c.
+Not to lament with them, not to tremble,
+&amp;c'</font></font></font></p>
+
+<p><font><font><font>XXVI. Out of Plato. 'My answer, full of
+justice and equity, should be this: Thy speech is not right, O
+man! if thou supposest that he that is of any worth at all,
+should apprehend either life or death, as a matter of great
+hazard and danger; and should not make this rather his only care,
+to examine his own actions, whether just or unjust: whether
+actions of a good, or of a wicked man, &amp;c. For thus in very
+truth stands the case, O ye men of Athens. What place or station
+soever a man either hath chosen to himself, judging it best for
+himself; or is by lawful authority put and settled in, therein do
+I think (all appearance of danger notwithstanding) that he should
+continue, as one who feareth neither death, nor anything else, so
+much as he feareth to commit anything that is vicious and
+shameful, &amp;c. But, O noble sir, consider I pray, whether true
+generosity and true happiness, do not consist in somewhat else
+rather, than in the preservation either of our, or other men's
+lives. For it is not the part of a man that is a man indeed, to
+desire to live long or to make much of his life whilst he Iiveth:
+but rather (he that is such) will in these things wholly refer
+himself unto the Gods, and believing that which every woman can
+tell him, that no man can escape death; the only thing that he
+takes thought and care for is this, that what time he liveth, he
+may live as well and as virtuously as he can possibly, &amp;c. To
+look about, and with the eyes to follow the course of the stars
+and planets as though thou wouldst run with them; and to mind
+perpetually the several changes of the elements one into another.
+For such fancies and imaginations, help much to purge away the
+dross and filth of this our earthly life,' &amp;c. That also is a
+fine passage of Plato's, where he speaketh of worldly things in
+these words: 'Thou must also as from some higher place look down,
+as it were, upon the things of this world, as flocks, armies,
+husbandmen's labours, marriages, divorces, generations, deaths:
+the tumults of courts and places of judicatures; desert places;
+the several nations of barbarians, public festivals, mournmgs,
+fairs, markets.' How all things upon earth are pell-mell; and how
+miraculously things contrary one to another, concur to the beauty
+and perfection of this universe.</font></font></font></p>
+
+<p><font><font><font>XXVII. To look back upon things of former
+ages, as upon the manifold changes and conversions of several
+monarchies and commonwealths. We may also foresee things future,
+for they shall all be of the same kind; neither is it possible
+that they should leave the tune, or break the concert that is now
+begun, as it were, by these things that are now done and brought
+to pass in the world. It comes all to one therefore, whether a
+man be a spectator of the things of this life but forty years, or
+whether he see them ten thousand years together: for what shall
+he see more? 'And as for those parts that came from the earth,
+they shall return unto the earth again; and those that came from
+heaven, they also shall return unto those heavenly places.'
+Whether it be a mere dissolution and unbinding of the manifold
+intricacies and entanglements of the confused atoms; or some such
+dispersion of the simple and incorruptible elements . . . 'With
+meats and drinks and divers charms, they seek to divert the
+channel, that they might not die. Yet must we needs endure that
+blast of wind that cometh from above, though we toil and labour
+never so much.'</font></font></font></p>
+
+<p><font><font><font>XXVIII. He hath a stronger body, and is a
+better wrestler than I. What then? Is he more bountiful? is he
+more modest? Doth he bear all adverse chances with more
+equanimity: or with his neighbour's offences with more meekness
+and gentleness than I?</font></font></font></p>
+
+<p><font><font><font>XXIX. Where the matter may be effected
+agreeably to that reason, which both unto the Gods and men is
+common, there can be no just cause of grief or sorrow. For where
+the fruit and benefit of an action well begun and prosecuted
+according to the proper constitution of man may be reaped and
+obtained, or is sure and certain, it is against reason that any
+damage should there be suspected. In all places, and at all
+times, it is in thy power religiously to embrace whatsoever by
+God's appointment is happened unto thee, and justly to converse
+with those men, whom thou hast to do with, and accurately to
+examine every fancy that presents itself, that nothing may slip
+and steal in, before thou hast rightly apprehended the true
+nature of it.</font></font></font></p>
+
+<p><font><font><font>XXX. Look not about upon other men's minds
+and understandings; but look right on forwards whither nature,
+both that of the universe, in those things that happen unto thee;
+and thine in particular, in those things that are done by thee:
+doth lead, and direct thee. Now every one is bound to do that,
+which is consequent and agreeable to that end which by his true
+natural constitution he was ordained unto. As for all other
+things, they are ordained for the use of reasonable creatures: as
+in all things we see that that which is worse and inferior, is
+made for that which is better. Reasonable creatures, they are
+ordained one for another. That therefore which is chief in every
+man's constitution, is, that he intend the common good. The
+second is, that he yield not to any lusts and motions of the
+flesh. For it is the part and privilege of the reasonable and
+intellective faculty, that she can so bound herself, as that
+neither the sensitive, nor the appetitive faculties, may not
+anyways prevail upon her. For both these are brutish. And
+therefore over both she challengeth mastery, and cannot anyways
+endure, if in her right temper, to be subject unto either. And
+this indeed most justly. For by nature she was ordained to
+command all in the body. The third thing proper to man by his
+constitution, is, to avoid all rashness and precipitancy; and not
+to be subject to error. To these things then, let the mind apply
+herself and go straight on, without any distraction about other
+things, and she hath her end, and by consequent her
+happiness.</font></font></font></p>
+
+<p><font><font><font>XXXI. As one who had lived, and were now to
+die by right, whatsoever is yet remaining, bestow that wholly as
+a gracious overplus upon a virtuous life. Love and affect that
+only, whatsoever it be that happeneth, and is by the fates
+appointed unto thee. For what can be more reasonable? And as
+anything doth happen unto thee by way of cross, or calamity, call
+to mind presently and set before thine eyes, the examples of some
+other men, to whom the self-same thing did once happen likewise.
+Well, what did they? They grieved; they wondered ; they
+complained. And where are they now? All dead and gone. Wilt thou
+also be like one of them? Or rather leaving to men of the world
+(whose life both in regard of themselves, and them that they
+converse with, is nothing but mere mutability; or men of as
+fickle minds, as fickle bodies; ever changing and soon changed
+themselves: let it be thine only care and study, how to make a
+right use of all such accidents. For there is good use to be made
+of them, and they will prove fit matter for thee to work upon, if
+it shall be both thy care and thy desire, that whatsoever thou
+doest, thou thyself mayst like and approve thyself for it. And
+both these, see, that thou remember well, according as the
+diversity of the matter of the action that thou art about shall
+require. Look within; within is the fountain of all good. Such a
+fountain, where springing waters can never fail, so thou dig
+still deeper and deeper.</font></font></font></p>
+
+<p><font><font><font>XXXII. Thou must use thyself also to keep
+thy body fixed and steady; free from all loose fluctuant either
+motion, or posture. And as upon thy face and looks, thy mind hath
+easily power over them to keep them to that which is grave and
+decent; so let it challenge the same power over the whole body
+also. But so observe all things in this kind, as that it be
+without any manner of affectation.</font></font></font></p>
+
+<p><font><font><font>XXXIII. The art of true living in this world
+is more like a wrestler's, than a dancer's practice. For in this
+they both agree, to teach a man whatsoever falls upon him, that
+he may be ready for it, and that nothing may cast him
+down.</font></font></font></p>
+
+<p><font><font><font>XXXIV. Thou must continually ponder and
+consider with thyself, what manner of men they be, and for their
+minds and understandings what is their present estate, whose good
+word and testimony thou dost desire. For then neither wilt thou
+see cause to complain of them that offend against their wills; or
+find any want of their applause, if once thou dost but penetrate
+into the true force and ground both of their opinions, and of
+their desires. 'No soul (saith he) is willingly bereft of the
+truth,' and by consequent, neither of justice, or temperance, or
+kindness, and mildness; nor of anything that is of the same kind.
+It is most needful that thou shouldst always remember this. For
+so shalt thou be far more gentle and moderate towards all
+men.</font></font></font></p>
+
+<p><font><font><font>XXXV. What pain soever thou art in, let this
+presently come to thy mind, that it is not a thing whereof thou
+needest to be ashamed, neither is it a thing whereby thy
+understanding, that hath the government of all, can be made
+worse. For neither in regard of the substance of it, nor in
+regard of the end of it (which is, to intend the common good) can
+it alter and corrupt it. This also of Epicurus mayst thou in most
+pains find some help of, that it is 'neither intolerable, nor
+eternal;' so thou keep thyself to the true bounds and limits of
+reason and give not way to opinion. This also thou must consider,
+that many things there be, which oftentimes unsensibly trouble
+and vex thee, as not armed against them with patience, because
+they go not ordinarily under the name of pains, which in very
+deed are of the same nature as pain; as to slumber unquietly, to
+suffer heat, to want appetite: when therefore any of these things
+make thee discontented, check thyself with these words: Now hath
+pain given thee the foil; thy courage hath failed
+thee.</font></font></font></p>
+
+<p><font><font><font>XXXVI. Take heed lest at any time thou stand
+so affected, though towards unnatural evil men, as ordinary men
+are commonly one towards another.</font></font></font></p>
+
+<p><font><font><font>XXXVII. How know we whether Socrates were so
+eminent indeed, and of so extraordinary a disposition? For that
+he died more gloriously, that he disputed with the Sophists more
+subtilly; that he watched in the frost more assiduously; that
+being commanded to fetch innocent Salaminius, he refused to do it
+more generously; all this will not serve. Nor that he walked in
+the streets, with much gravity and majesty, as was objected unto
+him by his adversaries: which nevertheless a man may well doubt
+of, whether it were so or no, or, which above all the rest, if so
+be that it were true, a man would well consider of, whether
+commendable, or discommendable. The thing therefore that we must
+inquire into, is this; what manner of soul Socrates had: whether
+his disposition was such; as that all that he stood upon, and
+sought after in this world, was barely this, that he might ever
+carry himself justly towards men, and holily towards the Gods.
+Neither vexing himself to no purpose at the wickedness of others,
+nor yet ever condescending to any man's evil fact, or evil
+intentions, through either fear, or engagement of friendship.
+Whether of those things that happened unto him by God's
+appointment, he neither did wonder at any when it did happen, or
+thought it intolerable in the trial of it. And lastly, whether he
+never did suffer his mind to sympathise with the senses, and
+affections of the body. For we must not think that Nature hath so
+mixed and tempered it with the body, as that she hath not power
+to circumscribe herself, and by herself to intend her own ends
+and occasions.</font></font></font></p>
+
+<p><font><font><font>XXXVIII. For it is a thing very possible,
+that a man should be a very divine man, and yet be altogether
+unknown. This thou must ever be mindful of, as of this also, that
+a man's true happiness doth consist in very few things. And that
+although thou dost despair, that thou shalt ever be a good either
+logician, or naturalist, yet thou art never the further off by it
+from being either liberal, or modest, or charitable, or obedient
+unto God.</font></font></font></p>
+
+<p><font><font><font>XXXIX. Free from all compulsion in all
+cheerfulness and alacrity thou mayst run out thy time, though men
+should exclaim against thee never so much, and the wild beasts
+should pull in sunder the poor members of thy pampered mass of
+flesh. For what in either of these or the like cases should
+hinder the mind to retain her own rest and tranquillity,
+consisting both in the right judgment of those things that happen
+unto her, and in the ready use of all present matters and
+occasions? So that her judgment may say, to that which is
+befallen her by way of cross: this thou art in very deed, and
+according to thy true nature: notwithstanding that in the
+judgment of opinion thou dust appear otherwise: and her
+discretion to the present object; thou art that, which I sought
+for. For whatsoever it be, that is now present, shall ever be
+embraced by me as a fit and seasonable object, both for my
+reasonable faculty, and for my sociable, or charitable
+inclination to work upon. And that which is principal in this
+matter, is that it may be referred either unto the praise of God,
+or to the good of men. For either unto God or man, whatsoever it
+is that doth happen in the world hath in the ordinary course of
+nature its proper reference; neither is there anything, that in
+regard of nature is either new, or reluctant and intractable, but
+all things both usual and easy.</font></font></font></p>
+
+<p><font><font><font>XL. Then hath a man attained to the estate
+of perfection in his life and conversation, when he so spends
+every day, as if it were his last day: never hot and vehement in
+his affections, nor yet so cold and stupid as one that had no
+sense; and free from all manner of
+dissimulation.</font></font></font></p>
+
+<p><font><font><font>XLI. Can the Gods, who are immortal, for the
+continuance of so many ages bear without indignation with such
+and so many sinners, as have ever been, yea not only so, but also
+take such care for them, that they want nothing; and dust thou so
+grievously take on, as one that could bear with them no longer;
+thou that art but for a moment of time? yea thou that art one of
+those sinners thyself? A very ridiculous thing it is, that any
+man should dispense with vice and wickedness in himself, which is
+in his power to restrain; and should go about to suppress it in
+others, which is altogether impossible.</font></font></font></p>
+
+<p><font><font><font>XLII. What object soever, our reasonable and
+sociable faculty doth meet with, that affords nothing either for
+the satisfaction of reason, or for the practice of charity, she
+worthily doth think unworthy of herself.</font></font></font></p>
+
+<p><font><font><font>XLIII. When thou hast done well, and another
+is benefited by thy action, must thou like a very fool look for a
+third thing besides, as that it may appear unto others also that
+thou hast done well, or that thou mayest in time, receive one
+good turn for another? No man useth to be weary of that which is
+beneficial unto him. But every action according to nature, is
+beneficial. Be not weary then of doing that which is beneficial
+unto thee, whilst it is so unto others.</font></font></font></p>
+
+<p><font><font><font>XLIV. The nature of the universe did once
+certainly before it was created, whatsoever it hath done since,
+deliberate and so resolve upon the creation of the world. Now
+since that time, whatsoever it is, that is and happens in the
+world, is either but a consequent of that one and first
+deliberation: or if so be that this ruling rational part of the
+world, takes any thought and care of things particular, they are
+surely his reasonable and principal creatures, that are the
+proper object of his particular care and providence. This often
+thought upon, will much conduce to thy
+tranquillity.</font></font></font></p>
+
+<p><font><font><font>THE EIGHTH BOOK</font></font></font></p>
+
+<p><font><font><font>I. This also, among other things, may serve
+to keep thee from vainglory; if thou shalt consider, that thou
+art now altogether incapable of the commendation of one, who all
+his life long, or from his youth at least, hath lived a
+philosopher's life. For both unto others, and to thyself
+especially, it is well known, that thou hast done many things
+contrary to that perfection of life. Thou hast therefore been
+confounded in thy course, and henceforth it will be hard for thee
+to recover the title and credit of a philosopher. And to it also
+is thy calling and profession repugnant. If therefore thou dost
+truly understand, what it is that is of moment indeed; as for thy
+fame and credit, take no thought or care for that: let it suffice
+thee if all the rest of thy life, be it more or less, thou shalt
+live as thy nature requireth, or accoring to the true and natural
+end of thy making. Take pains therefore to know what it is that
+thy nature requireth, and let nothing else distract thee. Thou
+hast already had sufficient experience, that of those many things
+that hitherto thou hast erred and wandered about, thou couldst
+not find happiness in any of them. Not in syllogisms, and logical
+subtilties, not in wealth, not in honour and reputation, not in
+pleasure. In none of all these. Wherein then is it to be found?
+In the practice of those things, which the nature of man, as he
+is a man, doth require. How then shall he do those things? if his
+dogmata, or moral tenets and opinions (from which all motions and
+actions do proceed), be right and true. Which be those dogmata?
+Those that concern that which is good or evil, as that there is
+nothing truly good and beneficial unto man, but that which makes
+him just, temperate, courageous, liberal; and that there is
+nothing truly evil and hurtful unto man, but that which causeth
+the contrary effects.</font></font></font></p>
+
+<p><font><font><font>II. Upon every action that thou art about,
+put this question to thyself; How will this when it is done agree
+with me? Shall I have no occasion to repent of it? Yet a very
+little while and I am dead and gone; and all things are at end.
+What then do I care for more than this, that my present action
+whatsoever it be, may be the proper action of one that is
+reasonable; whose end is, the common good; who in all things is
+ruled and governed by the same law of right and reason, by which
+God Himself is.</font></font></font></p>
+
+<p><font><font><font>III. Alexander, Caius, Pompeius; what are
+these to Diogenes, Heraclitus, and Socrates? These penetrated
+into the true nature of things; into all causes, and all
+subjects: and upon these did they exercise their power and
+authority. But as for those, as the extent of their error was, so
+far did their slavery extend.</font></font></font></p>
+
+<p><font><font><font>IV. What they have done, they will still do,
+although thou shouldst hang thyself. First; let it not trouble
+thee. For all things both good and evil: come to pass according
+to the nature and general condition of the universe, and within a
+very little while, all things will be at an end; no man will be
+remembered: as now of Africanus (for example) and Augustus it is
+already come to pass. Then secondly; fix thy mind upon the thing
+itself; look into it, and remembering thyself, that thou art
+bound nevertheless to be a good man, and what it is that thy
+nature requireth of thee as thou art a man, be not diverted from
+what thou art about, and speak that which seemeth unto thee most
+just: only speak it kindly, modestly, and without
+hypocrisy.</font></font></font></p>
+
+<p><font><font><font>V. That which the nature of the universe
+dotb busy herself about, is; that which is here, to transfer it
+thither, to change it, and thence again to take it away, and to
+carry it to another place. So that thou needest not fear any new
+thing. For all things are usual and ordinary; and all things are
+disposed by equality.</font></font></font></p>
+
+<p><font><font><font>VI. Every particular nature hath content,
+when in its own proper course it speeds. A reasonable nature doth
+then speed, when first in matter of fancies and imaginations, it
+gives no consent to that which is either false uncertain.
+Secondly, when in all its motions and resolutions it takes its
+level at the common good only, and that it desireth nothing, and
+flieth from nothing, bet what is in its own power to compass or
+avoid. And lastly, when it willingly and gladly embraceth,
+whatsoever is dealt and appointed unto it by the common nature.
+For it is part of it; even as the nature of any one leaf, is part
+of the common nature of all plants and trees. But that the nature
+of a leaf, is part of a nature both unreasonable and unsensibIe,
+and which in its proper end may be hindered; or, which is servile
+and slavish : whereas the nature of man is part of a common
+nature which cannot be hindered, and which is both reasonable and
+just. From whence also it is, that accord ing to the worth of
+everything, she doth make such equal distribution of all things,
+as of duration, substance form, operation, and of events and
+accidents. But herein consider not whether thou shalt find this
+equality rn everything abu;oluteiy and by itself; but whether in
+all the particulars of some one thing taken together, and
+compared with all the particulars of some other thing, and them
+together likewise. VII. Thou hast no time nor opportunity to
+read. What then? Hast thou not time and opportunity to exercise
+thyself, not to wrong thyself; to strive against all carnal
+pleasures and pains, and to aet the upper hand of them; to
+contemn honour and vainglory; and not only, not to be angry with
+them, whom towards thee thou doest find unsensible and
+unthankful; but also to have a care of them still, and of their
+welfare?</font></font></font></p>
+
+<p><font><font><font>VIII. Forbear henceforth to complain of the
+trouble of a courtly life, either in public before others, or in
+private by thyself.</font></font></font></p>
+
+<p><font><font><font>IX. Repentance is an inward and
+self-reprehension for the neglect or omission of somewhat that
+was profitable. Now whatsoever is good, is also profltable, and
+it is the part of an honest virtuous man to set by it, and to
+make reckoning of it accordingly. But never did any honest
+virtuous man repent of the neglect or omission of any carnal
+pleasure : no carnal pleasure then is either good or
+profitable.</font></font></font></p>
+
+<p><font><font><font>X. This, what is it in itself, and by
+itself, according to its proper constitution? What is the
+substance of it? What is the matter, or proper use ? What is the
+form or efflcient cause? What is it for in this world, and how
+long will it abide? Thus must thou examine all things, that
+present themselves unto thee.</font></font></font></p>
+
+<p><font><font><font>XI. When thou art hard to he stirred up and
+awaked out of thy sleep, admonish thyself and call to mind, that,
+to perform actions tending to the common good is that which thine
+own proper constitution, and that which the nature of man do
+require. ]3ut to sleep, is common to unreasonable creatures also.
+And what more proper and natural, yea what more kind and
+pleasing, than that which is according to
+nature?</font></font></font></p>
+
+<p><font><font><font>XII. As every fancy and imagination presents
+itself unto thee, consider (if it be possible) the true nature,
+and the proper qualities of it, and reason with thyself about
+it.</font></font></font></p>
+
+<p><font><font><font>XIII. At thy first encounter with any one,
+say presently to thyself: This man, what are his opinions
+concerning that which is good or evil? as concerning pain,
+pleasure, and the causes of both; concerning honour, and
+dishonour, concerning life and death? thus and thus. Now if it be
+no wonder that a man should have such and such opinions, how can
+it be a wonder that he should do such and such things ? I will
+remember then, that he cannot but do as he doth, holding those
+opinions that he doth. Remember, that as it is a shame for any
+man to wonder that a fig tree should bear figs, so also to wonder
+that the world should bear anything, whatsoever it is which in
+the ordinary course of nature it may bear. To a physician also
+and to a pilot it is a shame either for the one to wonder, that
+such and such a one should have an ague; or for the other, that
+the winds should prove Contrary.</font></font></font></p>
+
+<p><font><font><font>XIV. Remember, that to change thy mind upon
+occasion, and to follow him that is able to rectify thee, is
+equally ingenuous, as to find out at the first, what is right and
+just, without help. For of thee nothing is required, ti, is
+beyond the extent of thine own deliberation and jun. merit, arid
+of thine own understanding.</font></font></font></p>
+
+<p><font><font><font>XV. If it were thine act and in thine own
+power, wi: wouldcst thou do it ? If it were not, whom dost tin
+accuse? the atoms, or the Gods? For to do either, the part of a
+mad man. Thou must therefore blame nobody, but if it be in thy
+power, redress what is amiss; if it be not, to what end is it to
+complain? For nothing should be done but to some certain
+end.</font></font></font></p>
+
+<p><font><font><font>XVI. Whatsoever dieth and falleth, however
+and wheresoever it die and fall, it cannot fall out of the world.
+here it have its abode and change, here also shall it have its
+dissolution into its proper elements. The same are the world's
+elements, and the elements of which thou dost consist. And they
+when they are changed, they murmur not; why shouldest
+thou?</font></font></font></p>
+
+<p><font><font><font>XVII. Whatsoever is, was made for something:
+as a horse, a vine. Why wonderest thou? The sun itself will say
+of itself, I was made for something; and so hath every god its
+proper function. What then were then made for? to disport and
+delight thyself? See how even common sense and reason cannot
+brook it.</font></font></font></p>
+
+<p><font><font><font>XVIII. Nature hath its end as well in the
+end and final consummation of anything that is, as in the
+beginnine and continuation of it.</font></font></font></p>
+
+<p><font><font><font>XIX. As one that tosseth up a ball. And what
+is a. ball the better, if the motion of it be upwards; or the
+worse if it be downwards; or if it chance to fall upon the
+ground? So for the bubble; if it continue, what it the better?
+and if it dissolve, what is it the worse And so is it of a candle
+too. And so must thou reason with thyself, both in matter of
+fame, and in matter of death. For as for the body itself, (the
+subject of death) wouldest thou know the vileness of it ? Turn it
+about that thou mayest behold it the worst sides upwards as well,
+as in its more ordinary pleasant shape; how doth it look, when it
+is old and withered? when sick and pained? when in the act of
+lust, and fornication? And as for fame. This life is short. Both
+he that praiseth, and he that is praised; he that remembers, and
+he that is remembered, will soon be dust and ashes. Besides, it
+is but in one corner of this part of the world that thou art
+praised; and yet in this corner, thou hast not the joint praises
+of all men; no nor scarce of any one constantly. And yet the
+whole earth itself, what is it but as one point, in regard of the
+whole world?</font></font></font></p>
+
+<p><font><font><font>XX. That which must be the subject of thy
+consideration, is either the matter itself, or the dogma, or the
+operation, or the true sense and
+signification.</font></font></font></p>
+
+<p><font><font><font>XXI. Most justly have these things happened
+unto thee: why dost not thou amend? O but thou hadst rather
+become good to-morrow, than to be so
+to-day.</font></font></font></p>
+
+<p><font><font><font>XXII. Shall I do it? I will; so the end of
+my action be to do good unto men. Doth anything by way of cross
+or adversity happen unto me? I accept it, with reference unto the
+Gods, and their providence; the fountain of all things, from
+which whatsoever comes to pass, doth hang and
+depend.</font></font></font></p>
+
+<p><font><font><font>XXIII. By one action judge of the rest: this
+bathing which usually takes up so much of our time, what is it?
+Oil, sweat, filth; or the sordes of the body: an excrementitious
+viscosity, the excrements of oil and other ointments used about
+the body, and mixed with the sordes of the body: all base and
+loathsome. And such almost is every part of our life; and every
+worldly object.</font></font></font></p>
+
+<p><font><font><font>XXIV. Lucilla buried Verus; then was Lucilla
+herself buried by others. So Secunda Maximus, then Secunda
+herself. So Epitynchanus, Diotimus; then Epitynchanus himself. So
+Antoninus Pius, Faustina his wife; then Antoninus himself. This
+is the course of the world. First Celer, Adrianus; then Adrianus
+himself. And those austere ones; those that foretold other men's
+deaths; those that were so proud and stately, where are they now?
+Those austere ones I mean, such as were Charax, and Demetrius the
+Platonic, and Eudaemon, and others like unto those. They were all
+but for one day; all dead and gone long since. Some of them no
+sooner dead, than forgotten. Others soon turned into fables. Of
+others, even that which was fabulous, is now long since
+forgotten. This thereafter thou must remember, that whatsoever
+thou art compounded of, shall soon be dispersed, and that thy
+life and breath, or thy soul, shall either he no more or shall
+ranslated, and appointed to some certain place and
+station.</font></font></font></p>
+
+<p><font><font><font>XXV. The true joy of a man, is to do that
+which properly belongs unto a man. That which is most proper unto
+a man, is, first, to he kindly affected towards them that are of
+the same kind and nature as he is himself to contemn all sensual
+motions and appetites, to discern rightly all plausible fancies
+and imaginations, to contemplate the nature of the universe; both
+it, and things that are done in it. In which kind of con
+templation three several relations are to be observed The first,
+to the apparent secondary cause. The Second to the first original
+cause, God, from whom originally proceeds whatsoever doth happen
+in the world. The third and last, to them that we live and
+converse with: what use may be made of it, to their use and
+benefit</font></font></font></p>
+
+<p><font><font><font>XXVI. If pain be an evil, either it is in
+regard of the body; (and that cannot be, because the body of
+itself is altogether insensible:) or in regard of the soul But it
+is in the power of the soul, to preserve her own peace and
+tranquillity, and not to suppose that pain is evil. For all
+judgment and deliberation; all prosecution, or aversation is from
+within, whither the sense of evil (except it be let in by
+opinion) cannot penetrate.</font></font></font></p>
+
+<p><font><font><font>XXVII. Wipe off all idle fancies, and say
+unto thyselF incessantly; Now if I will, it is in my power to
+keep out of this my soul all wickedness, all lust, and
+concupiscences, all trouble and confusion. But on the contrary to
+behold and consider all things according to their true nature,
+and to carry myself towards everything according to its true
+worth. Remember then this thy power that nature hath given
+thee.</font></font></font></p>
+
+<p><font><font><font>XXVIII. Whether thou speak in the Senate or
+whether thou speak to any particular, let thy speech In always
+grave and modest. But thou must not openly and vulgarly observe
+that sound and exact form of speaking, concerning that which is
+truly good and truly civil; the vanity of the world, and of
+worldly men: which otherwise truth and reason doth
+prescribe.</font></font></font></p>
+
+<p><font><font><font>XXIX. Augustus his court; his wife, his
+daughter, his nephews, his sons-in-law his sister, Agrippa, his
+kinsmen, his domestics, his friends; Areus, Maecenas, his slayers
+of beasts for sacrifice and divination: there thou hast the death
+of a whole court together. Proceed now on to the rest that have
+been since that of Augustus. Hath death dwelt with them
+otherwise, though so many and so stately whilst they lived, than
+it doth use to deal with any one particular man? Consider now the
+death of a whole kindred and family, as of that of the Pompeys,
+as that also that useth to be written upon some monuments, HE
+WASS THE LAST OF HIS OWN KINDRED. O what care did his
+predecessors take, that they might leave a successor, yet behold
+at last one or other must of necessity be THE LAST. Here again
+therefore consider the death of a whole
+kindred.</font></font></font></p>
+
+<p><font><font><font>XXX. Contract thy whole life to the measure
+and proportion of one single action. And if in every particular
+action thou dost perform what is fitting to the utmost of thy
+power, let it suffice thee. And who can hinder thee, but that
+thou mayest perform what is fitting? But there may be some
+outward let and impediment. Not any, that can hinder thee, but
+that whatsoever thou dost, thou may do it, justly, temperately,
+and with the praise of God. Yea, but there may be somewhat,
+whereby some operation or other of thine may he hindered. And
+then, with that very thing that doth hinder, thou mayest he well
+pleased, and so by this gentle and equanimious conversion of thy
+mind unto that which may be, instead of that which at first thou
+didst intend, in the room of that former action there succeedeth
+another, which agrees as well with this contraction of thy life,
+that we now speak of.</font></font></font></p>
+
+<p><font><font><font>XXXI. Receive temporal blessings without
+ostentation, when they are sent and thou shalt be able to part
+with them with all readiness and facility when they are taken
+from thee again.</font></font></font></p>
+
+<p><font><font><font>XXXII. If ever thou sawest either a hand, or
+a foot, or a head lying by itself, in some place or other, as cut
+off from the rest of the body, such must thou conceive him to
+make himself, as much as in him lieth, that either is offended
+with anything that is happened, (whatsoever it be) and as it were
+divides himself from it: or that commits anything against the
+natural law of mutual correspondence, and society among men: or,
+he that, commits any act of uncharitableness. Whosoever thou art,
+thou art such, thou art cast forth I know not whither out of the
+general unity, which is according to nature. Thou went born
+indeed a part, but now thou hast cut thyself off. However, herein
+is matter of joy and exultation, that thou mayst be united again.
+God bath not granted it unto any other part, that once separated
+and cut off, it might be reunited, and come together again. But,
+behold, that GOODNESS how great and immense it is! which hath so
+much esteemed MAN. As at first be was so made, that he needed
+not, except he would himself, have divided himself from the
+whole; so once divided and cut off, IT hath so provided and
+ordered it, that if he would himself, he might return, and grow
+together again, and be admitted into its former rank and place of
+a part, as he was before.</font></font></font></p>
+
+<p><font><font><font>XXXIII. As almost all her other faculties
+and properties the nature of the universe bath imparted unto
+every reasonable creature, so this in particular we have received
+from her, that as whatsoever doth oppose itself unto her, and
+doth withstand her in her purposes and intentions, she doth,
+though against its will and intention, bring it about to herself,
+to serve herself of it in the execution of her own destinated
+ends; and so by this though not intended co-operation of it with
+herself makes it part of herself whether it will or no. So may
+every reasonable creature, what crosses and impediments soever it
+meets with in the course of this mortal life, it may use them as
+fit and proper objects, to the furtherance of whatsoever it
+intended and absolutely proposed unto itself as its natural end
+and happiness.</font></font></font></p>
+
+<p><font><font><font>XXXIV. Let not the general representation
+unto thyself of the wretchedness of this our mortal life, trouble
+thee. Let not thy mind wander up and down, and heap together in
+her thoughts the many troubles and grievous calamities which thou
+art as subject unto as any other. But as everything in particular
+doth happen, put this question unto thyself, and say: What is it
+that in this present matter, seems unto thee so intolerable? For
+thou wilt be ashamed to confess it. Then upon this presently call
+to mind, that neither that which is future, nor that which is
+past can hurt thee; but that only which is present. (And that
+also is much lessened, if thou dost lightly circumscribe it:) and
+then check thy mind if for so little a while, (a mere instant),
+it cannot hold out with patience.</font></font></font></p>
+
+<p><font><font><font>XXXV. What? are either Panthea or Pergamus
+abiding to this day by their masters' tombs? or either Chabrias
+or Diotimus by that of Adrianus? O foolery! For what if they did,
+would their masters be sensible of It? or if sensible, would they
+be glad of it? or if glad, were these immortal? Was not it
+appointed unto them also (both men and women,) to become old in
+time, and then to die? And these once dead, what would become of
+these former? And when all is done, what is all this for, but for
+a mere bag of blood and corruption?</font></font></font></p>
+
+<p><font><font><font>XXXVI. If thou beest quick-sighted, be so in
+matter of judgment, and best discretion, saith
+he.</font></font></font></p>
+
+<p><font><font><font>XXXVII. In the whole constitution of man, I
+see not any virtue contrary to justice, whereby it may be
+resisted and opposed. But one whereby pleasure and voluptuousness
+may be resisted and opposed, I see:
+continence.</font></font></font></p>
+
+<p><font><font><font>XXXVIII. If thou canst but withdraw conceit
+and opinion concerning that which may seem hurtful and offensive,
+thou thyself art as safe, as safe may be. Thou thyself? and who
+is that? Thy reason. 'Yea, but I am not reason.' Well, be it so.
+However, let not thy reason or understanding admit of grief, and
+if there be anything in thee that is grieved, let that,
+(whatsoever it be,) conceive its own grief, if it
+can.</font></font></font></p>
+
+<p><font><font><font>XXXIX. That which is a hindrance of the
+senses, is an evil to the sensitive nature. That which is a
+hindrance of the appetitive and prosecutive faculty, is an evil
+to the sensitive nature. As of the sensitive, so of the
+vegetative constitution, whatsoever is a hindrance unto it, is
+also in that respect an evil unto the same. And so likewise,
+whatsoever is a hindrance unto the mind and understanding, must
+needs be the proper evil of the reasonable nature. Now apply all
+those things unto thyself. Do either pain or pleasure seize on
+thee? Let the senses look to that. Hast thou met with Some
+obstacle or other in thy purpose and intention? If thou didst
+propose without due reservation and exception now hath thy
+reasonable part received a blow indeed But if in general thou
+didst propose unto thyself what soever might be, thou art not
+thereby either hurt, nor properly hindered. For in those things
+that properly belong unto the mind, she cannot be hindered by any
+man. It is not fire, nor iron; nor the power of a tyrant nor the
+power of a slandering tongue; nor anything else that can
+penetrate into her.</font></font></font></p>
+
+<p><font><font><font>XL. If once round and solid, there is no
+fear that ever it will change.</font></font></font></p>
+
+<p><font><font><font>XLI. Why should I grieve myself; who never
+did willingly grieve any other! One thing rejoices one and
+another thing another. As for me, this is my joy , if my
+understanding be right and sound, as neither averse from any man,
+nor refusing any of those things which as a man I am) subject
+unto; if I can look upon all things in the world meekly and
+kindly; accept all things and carry myself towards everything
+according to to true worth of the thing
+itself.</font></font></font></p>
+
+<p><font><font><font>XLII. This time that is now present, bestow
+thou upon thyself. They that rather hunt for fame after death, do
+not consider, that those men that shall be hereafter, will be
+even such, as these whom now they can so hardly bear with. And
+besides they also will be mortal men. But to consider the thing
+in itself, if so many with so many voices, shall make such and
+such a sound, or shall have such and such an opinion concerning
+thee, what is it to thee?</font></font></font></p>
+
+<p><font><font><font>XLIII. Take me and throw me where thou wilt:
+I am indifferent. For there also I shall have that spirit which
+is within me propitious; that is well pleased and fully contented
+both in that constant disposition, and with those particular
+actions, which to its own proper constitution are suitable and
+agreeable.</font></font></font></p>
+
+<p><font><font><font>XLIV. Is this then a thing of that worth,
+that for it my soul should suffer, and become worse than it was?
+as either basely dejected, or disordinately affected, or
+confounded within itself, or terrified? What can there be, that
+thou shouldest so much esteem?</font></font></font></p>
+
+<p><font><font><font>XLV. Nothing can happen unto thee, which is
+not incidental unto thee, as thou art a man. As nothing can
+happen either to an ox, a vine, or to a stone, which is not
+incidental unto them; unto every one in his own kind. If
+therefore nothing can happen unto anything, which is not both
+usual and natural; why art thou displeased? Sure the common
+nature of all would not bring anything upon any, that were
+intolerable. If therefore it be a thing external that causes thy
+grief, know, that it is not that properly that doth cause it, but
+thine own conceit and opinion concerning the thing: which thou
+mayest rid thyself of, when thou wilt. But if it be somewhat that
+is amiss in thine own disposition, that doth grieve thee, mayest
+thou not rectify thy moral tenets and opinions. But if it grieve
+thee, that thou doest not perform that which seemeth unto thee
+right and just, why doest not thou choose rather to perform it
+than to grieve? But somewhat that is stronger than thyself doth
+hinder thee. Let it not grieve thee then, if it be not thy fault
+that the thing is not performed. 'Yea but it is a thing of that
+nature, as that thy life is not worth the while, except it may be
+performed.' If it be so, upon condition that thou be kindly and
+lovingly disposed towards all men, thou mayest be gone. For even
+then, as much as at any time, art thou in a very good estate of
+performance, when thou doest die in charity with those, that are
+an obstacle unto thy performance.</font></font></font></p>
+
+<p><font><font><font>XLVI. Remember that thy mind is of that
+nature as that it becometh altogether unconquerable, when once
+recollected in herself, she seeks no other content than this,
+that she cannot be forced: yea though it so fall out, that it be
+even against reason itself, that it cloth bandy. How much less
+when by the help of reason she is able to judge of things with
+discretion? And therefore let thy chief fort and place of defence
+be, a mind free from passions. A stronger place, (whereunto to
+make his refuge, and so to bccome impregnable) and better
+fortified than this, bath no man. He that seeth not this is
+unlearned. He that seeth it, and betaketh not himself to this
+place of refuge, is unhappy.</font></font></font></p>
+
+<p><font><font><font>XLVII. Keep thyself to the first bare and
+naked apprehensions of things, as they present themselves unto
+thee, and add not unto them. It is reported unto thee, that such
+a one speaketh ill of thee. Well; that he speaketh ill of thee,
+so much is reported. But that thou art hurt thereby, is not
+reported: that is the addition of opinion, which thou must
+exclude. I see that my child is sick. That he is sick, I see, but
+that he is in danger of his life also, I see it not. Thus thou
+must use to keep thyself to the first motions and apprehensions
+of things, as they present themselves outwardly; and add not unto
+them from within thyself through mere conceit and opinion. Or
+rather add unto them: hut as one that understandeth the true
+nature of all things that happen in the
+world.</font></font></font></p>
+
+<p><font><font><font>XLVIII. Is the cucumber bitter? set it away.
+Brambles are in the way? avoid them. Let this suffice. Add not
+presently speaking unto thyself, What serve these things for in
+the world? For, this, one that is acquainted with the mysteries
+of nature, will laugh at thee for it; as a carpenter would or a
+shoemaker, if meeting in either of their shops with some
+shavings, or small remnants of their work, thou shouldest blame
+them for it. And yet those men, it is not for want of a place
+where to throw them that they keep them in their shops for a
+while: but the nature of the universe hath no such out-place; but
+herein doth consist the wonder of her art and skill, that she
+having once circumscribed herself within some certain bounds and
+limits, whatsoever is within her that seems either corrupted, or
+old, or unprofitable, she can change it into herself, and of
+these very things can make new things; so that she needeth not to
+seek elsewhere out of herself either for a new supply of matter
+and substance, or for a place where to throw out whatsoever is
+irrecoverably putrid and corrupt. Thus she, as for place, so for
+matter and art, is herself sufficient unto
+herself.</font></font></font></p>
+
+<p><font><font><font>XLIX. Not to be slack and negligent; or
+loose, and wanton in thy actions; nor contentious, and
+troublesome in thy conversation; nor to rove and wander in thy
+fancies and imaginations. Not basely to contract thy soul; nor
+boisterously to sally out with it, or furiously to launch out as
+it were, nor ever to want employment.</font></font></font></p>
+
+<p><font><font><font>L. 'They kill me, they cut- my flesh; they
+persecute my person with curses.' What then? May not thy mind for
+all this continue pure, prudent, temperate, just? As a fountain
+of sweet and clear water, though she be cursed by some stander
+by, yet do her springs nevertheless still run as sweet and clear
+as before; yea though either dirt or dung be thrown in, yet is it
+no sooner thrown, than dispersed, and she cleared. She cannot be
+dyed or infected by it. What then must I do, that I may have
+within myself an overflowing fountain, and not a well? Beget
+thyself by continual pains and endeavours to true liberty with
+charity, and true simplicity and
+modesty.</font></font></font></p>
+
+<p><font><font><font>LI. He that knoweth not what the world is,
+knoweth not where he himself is. And he that knoweth not what the
+world was made for, cannot possibly know either what are the
+qualities, or what is the nature of the world. Now he that in
+either of these is to seek, for what he himself was made is
+ignorant also. What then dost thou think of that man, who
+proposeth unto himself, as a matter of great moment, the noise
+and applause of men, who both where they are, and what they are
+themselves, are altogether ignorant? Dost thou desire to be
+commended of that man, who thrice in one hour perchance, doth
+himself curse himself? Dost thou desire to please him, who
+pleaseth not himself? or dost thou think that he pleaseth
+himself, who doth use to repent himself almost of everything that
+he doth?</font></font></font></p>
+
+<p><font><font><font>LII. Not only now henceforth to have a
+common. breath, or to hold correspondency of breath, with that
+air, that compasseth us about; but to have a common mind, or to
+hold correspondency of mind also with that rational substance,
+which compasseth all things. For, that also is of itself, and of
+its own nature (if a man can but draw it in as he should)
+everywhere diffused; and passeth through all things, no less than
+the air doth, if a man can but suck it
+in.</font></font></font></p>
+
+<p><font><font><font>LIII. Wickedness in general doth not hurt
+the world. Particular wickedness doth not hurt any other: only
+unto him it is hurtful, whosoever he be that offends, unto whom
+in great favour and mercy it is granted, that whensoever he
+himself shall but first desire it, he may be presently delivered
+of it. Unto my free-will my neighbour's free-will, whoever he be,
+(as his life, or his bode), is altogether indifferent. For though
+we are all made one for another, yet have our minds and
+understandings each of them their own proper and limited
+jurisdiction. For else another man's wickedness might be my evil
+which God would not have, that it might not be in another man's
+power to make me unhappy: which nothing now can do but mine own
+wickedness.</font></font></font></p>
+
+<p><font><font><font>LIV. The sun seemeth to be shed abroad. And
+indeed it is diffused but not effused. For that diffusion of it
+is a [-r~Jo-tc] or an extension. For therefore are the beams of
+it called [~i-~m'~] from the word [~KTEIVEO-Oa,,] to be stretched
+out and extended. Now what a sunbeam is, thou mayest know if thou
+observe the light of the sun, when through some narrow hole it
+pierceth into some room that is dark. For it is always in a
+direct line. And as by any solid body, that it meets with in the
+way that is not penetrable by air, it is divided and abrupted,
+and yet neither slides off, or falls down, but stayeth there
+nevertheless: such must the diffusion in the mind be; not an
+effusion, but an extension. What obstacles and impediments soever
+she meeteth within her way, she must not violently, and by way of
+an impetuous onset light upon them; neither must she fall down;
+but she must stand, and give light unto that which doth admit of
+it. For as for that which doth not, it is its own fault and loss,
+if it bereave itself of her light.</font></font></font></p>
+
+<p><font><font><font>LV. He that feareth death, either feareth
+that he shall have no sense at all, or that his senses will not
+be the same. Whereas, he should rather comfort himself, that
+either no sense at all, and so no sense of evil; or if any sense,
+then another life, and so no death
+properly.</font></font></font></p>
+
+<p><font><font><font>LVI. All men are made one for another:
+either then teach them better, or bear with
+them.</font></font></font></p>
+
+<p><font><font><font>LVII. The motion of the mind is not as the
+motion of a dart. For the mind when it is wary and cautelous, and
+by way of diligent circumspection turneth herself many ways, may
+then as well be said to go straight on to the object, as when it
+useth no such circumspection.</font></font></font></p>
+
+<p><font><font><font>LVIII. To pierce and penetrate into the
+estate of every one's understanding that thou hast to do with: as
+also to make the estate of thine own open, and penetrable to any
+other.</font></font></font></p>
+
+<p><font><font><font>THE NINTH BOOK</font></font></font></p>
+
+<p><font><font><font>I. He that is unjust, is also impious. For
+the nature of the universe, having made all reasonable creatures
+one for another, to the end that they should do one another good;
+more or less according to the several persons and occasions but
+in nowise hurt one another: it is manifest that he that doth
+transgress against this her will, is guilty of impiety towards
+the most ancient and venerable of all the deities. For the nature
+of the universe, is the nature the common parent of all, and
+therefore piously to be observed of all things that are, and that
+which now is, to whatsoever first was, and gave it its being,
+hath relation of blood and kindred. She is also called truth and
+is the first cause of all truths. He therefore that willingly and
+wittingly doth lie, is impious in that he doth receive, and so
+commit injustice: but he that against his will, in that he
+disagreeth from the nature of the universe, and in that striving
+with the nature of the world he doth in his particular, violate
+the general order of the world. For he doth no better than strive
+and war against it, who contrary to his own nature applieth
+himself to that which is contrary to truth. For nature had before
+furnished him with instincts and opportunities sufficient for the
+attainment of it ; which he having hitherto neglected, is not now
+able to discern that which is false from that which is true. He
+also that pursues after pleasures, as that which is truly good
+and flies from pains, as that which is truly evil: is impious.
+For such a one must of necessity oftentimes accuse that common
+nature, as distributing many things both unto the evil, and unto
+the good, not according to the deserts of either: as unto the bad
+oftentimes pleasures, and the causes of pleasures; so unto the
+good, pains, and the occasions of pains. Again, he that feareth
+pains and crosses in this world, feareth some of those things
+which some time or other must needs happen in the world. And that
+we have already showed to be impious. And he that pursueth after
+pleasures, will not spare, to compass his desires, to do that
+which is unjust, and that is manifestly impious. Now those things
+which unto nature are equally indifferent (for she had not
+created both, both pain and pleasure, if both had not been unto
+her equally indifferent): they that will live according to
+nature, must in those things (as being of the same mind and
+disposition that she is) be as equally indifferent. Whosoever
+therefore in either matter of pleasure and pain; death and life;
+honour and dishonour, (which things nature in the administration
+of the world, indifferently doth make use of), is not as
+indifferent, it is apparent that he is impious. When I say that
+common nature doth indifferently make use of them, my meaning is,
+that they happen indifferently in the ordinary course of things,
+which by a necessary consequence, whether as principal or
+accessory, come to pass in the world, according to that first and
+ancient deliberation of Providence, by which she from some
+certain beginning, did resolve upon the creation of such a world,
+conceiving then in her womb as it were some certain rational
+generative seeds and faculties of things future, whether
+subjects, changes, successions; both such and such, and just so
+many.</font></font></font></p>
+
+<p><font><font><font>II. It were indeed more happy and
+comfortable, for a man to depart out of this world, having lived
+all his life long clear from all falsehood, dissimulation,
+voluptuousness, and pride. But if this cannot be, yet it is some
+comfort for a man joyfully to depart as weary, and out of love
+with those; rather than to desire to live, and to continue long
+in those wicked courses. Hath not yet experience taught thee to
+fly from the plague? For a far greater plague is the corruption
+of the mind, than any certain change and distemper of the common
+air can be. This is a plague of creatures, as they are living
+creatures; but that of men as they are men or
+reasonable.</font></font></font></p>
+
+<p><font><font><font>III. Thou must not in matter of death carry
+thyself scornfully, but as one that is well pleased with it, as
+being one of those things that nature hath appointed. For what
+thou dost conceive of these, of a boy to become a young man, to
+wax old, to grow, to ripen, to get teeth, or a beard, or grey
+hairs to beget, to bear, or to be delivered; or what other action
+soever it be, that is natural unto man according to the several
+seasons of his life; such a thing is it also to he dissolved. It
+is therefore the part of a wise man, in matter of death, not in
+any wise to carry himself either violently, or proudly but
+patiently to wait for it, as one of nature's operations: that
+with the same mind as now thou dost expect when that which yet is
+but an embryo in thy wife's belly shall come forth, thou mayst
+expect also when thy soul shall fall off from that outward coat
+or skin: wherein as a child in the belly it lieth involved and
+shut up. But thou desirest a more popular, and though not so
+direct and philosophical, yet a very powerful and penetrative
+recipe against the fear of death, nothing can make they more
+willing to part with thy life, than if thou shalt consider, both
+what the subjects themselves are that thou shalt part with, and
+what manner of disposition thou shalt no more have to do with.
+True it is, that. offended with them thou must not be by no
+means, but take care of them, and meekly bear with them However,
+this thou mayst remember, that whensoever it happens that thou
+depart, it shall not be from men that held the same opinions that
+thou dost. For that indeed, (if it were so) is the only thing
+that might make thee averse from death, and willing to continue
+here, if it were thy hap to live with men that had obtained the
+same belief that thou hast. But now, what a toil it is for thee
+to live with men of different opinions, thou seest: so that thou
+hast rather occasion to say, Hasten, I thee pray, O Death; lest I
+also in time forget myself.</font></font></font></p>
+
+<p><font><font><font>IV. He that sinneth, sinneth unto himself.
+He that is unjust, hurts himself, in that he makes himself worse
+than he was before. Not he only that committeth, but he also that
+omitteth something, is oftentimes
+unjust.</font></font></font></p>
+
+<p><font><font><font>V. If my present apprehension of the object
+be right, and my present action charitable, and this, towards
+whatsoever doth proceed from God, be my present disposition, to
+be well pleased with it, it sufficeth.</font></font></font></p>
+
+<p><font><font><font>VI. To wipe away fancy, to use deliberation,
+to quench concupiscence, to keep the mind free to
+herself.</font></font></font></p>
+
+<p><font><font><font>VII. Of all unreasonable creatures, there is
+but one unreasonable soul; and of all that are reasonable, but
+one reasonable soul, divided betwixt them all. As of all earthly
+things there is but one earth, and but one light that we see by;
+and but one air that we breathe in, as many as either breathe or
+see. Now whatsoever partakes of some common thing, naturally
+affects and inclines unto that whereof it is part, being of one
+kind and nature with it. Whatsoever is earthly, presseth
+downwards to the common earth. Whatsoever is liquid, would flow
+together. And whatsoever is airy, would be together likewise. So
+that without some obstacle, and some kind of violence, they
+cannot well be kept asunder. Whatsoever is fiery, doth not only
+by reason of the elementary fire tend upwards; but here also is
+so ready to join, and to burn together, that whatsoever doth want
+sufficient moisture to make resistance, is easily set on fire.
+Whatsoever therefore is partaker of that reasonable common
+nature, naturally doth as much and more long after his own kind.
+For by how much in its own nature it excels all other things, by
+so much more is it desirous to be joined and united unto that,
+which is of its own nature. As for unreasonable creatures then,
+they had not long been, but presently begun among them swarms,
+and flocks, and broods of young ones, and a kind of mutual love
+and affection. For though but unreasonable, yet a kind of soul
+these had, and therefore was that natural desire of union more
+strong and intense in them, as in creatures of a more excellent
+nature, than either in plants, or stones, or trees. But among
+reasonable creatures, begun commonwealths, friendships, families,
+public meetings, and even in their wars, conventions, and truces.
+Now among them that were yet of a more excellent nature, as the
+stars and planets, though by their nature far distant one from
+another, yet even among them began some mutual correspondency and
+unity. So proper is it to excellency in a high degree to affect
+unity, as that even in things so far distant, it could operate
+unto a mutual sympathy. But now behold, what is now come to pass.
+Those creatures that are reasonable, are now the only creatures
+that have forgotten their natural affection and inclination of
+one towards another. Among them alone of all other things that
+are of one kind, there is not to be found a general disposition
+to flow together. But though they fly from nature, yet are they
+stopt in their course, and apprehended. Do they what they can,
+nature doth prevail. And so shalt thou confess, if thou dost
+observe it. For sooner mayst thou find a thing earthly, where no
+earthly thing is, than find a man that naturally can live by
+himself alone.</font></font></font></p>
+
+<p><font><font><font>VIII. Man, God, the world, every one in
+their kind, bear some fruits. All things have their proper time
+to bear. Though by custom, the word itself is in a manner become
+proper unto the vine, and the like, yet is it so nevertheless, as
+we have said. As for reason, that beareth both common fruit for
+the use of others; and peculiar, which itself doth enjoy. Reason
+is of a diffusive nature, what itself is in itself, it begets in
+others, and so doth multiply.</font></font></font></p>
+
+<p><font><font><font>IX. Either teach them better if it be in thy
+power; or if it be not, remember that for this use, to bear with
+them patiently, was mildness and goodness granted unto thee. The
+Gods themselves are good unto such; yea and in some things, (as
+in matter of health, of wealth, of honour,) are content often to
+further their endeavours: so good and gracious are they. And
+mightest thou not be so too? or, tell me, what doth hinder
+thee?</font></font></font></p>
+
+<p><font><font><font>X. Labour not as one to whom it is appointed
+to be wretched, nor as one that either would be pitied, or
+admired; but let this be thine only care and desire; so always
+and in all things to prosecute or to forbear, as the law of
+charity, or mutual society doth require.</font></font></font></p>
+
+<p><font><font><font>XI. This day I did come out of all my
+trouble. Nay I have cast out all my trouble; it should rather be
+for that which troubled thee, whatsoever it was, was not without
+anywhere that thou shouldest come out of it, but within in thine
+own opinions, from whence it must be cast out, before thou canst
+truly and constantly be at ease.</font></font></font></p>
+
+<p><font><font><font>XII. All those things, for matter of
+experience are usual and ordinary; for their continuance but for
+a day; and for their matter, most base and filthy. As they were
+in the days of those whom we have buried, so are they now also,
+and no otherwise.</font></font></font></p>
+
+<p><font><font><font>XIII. The things themselves that affect us,
+they stand without doors, neither knowing anything themselves nor
+able to utter anything unto others concerning themselves. What
+then is it, that passeth verdict on them? The
+understanding</font></font></font></p>
+
+<p><font><font><font>XIV. As virtue and wickedness consist not in
+passion, but in action; so neither doth the true good or evil of
+a reasonable charitable man consist in passion, but in operation
+and action.</font></font></font></p>
+
+<p><font><font><font>XV. To the stone that is cast up, when it
+comes down it is no hurt unto it; as neither benefit, when it
+doth ascend.</font></font></font></p>
+
+<p><font><font><font>XVI. Sift their minds and understandings,
+and behold what men they be, whom thou dost stand in fear of what
+they shall judge of thee, what they themselves judge of
+themselves.</font></font></font></p>
+
+<p><font><font><font>XVII. All things that are in the world, are
+always in the estate of alteration. Thou also art in a perpetual
+change, yea and under corruption too, in some part: and so is the
+whole world.</font></font></font></p>
+
+<p><font><font><font>XVIII. it is not thine, but another man's
+sin. Why should it trouble thee? Let him look to it, whose sin it
+is.</font></font></font></p>
+
+<p><font><font><font>XIX. Of an operation and of a purpose there
+is an ending, or of an action and of a purpose we say commonly,
+that it is at an end: from opinion also there is an absolute
+cessation, which is as it were the death of it. In all this there
+is no hurt. Apply this now to a man's age, as first, a child;
+then a youth, then a young man, then an old man; every change
+from one age to another is a kind of death And all this while
+here no matter of grief yet. Pass now unto that life first, that
+which thou livedst under thy grandfather, then under thy mother,
+then under thy father. And thus when through the whole course of
+thy life hitherto thou hast found and observed many alterations,
+many changes, many kinds of endings and cessations, put this
+question to thyself What matter of grief or sorrow dost thou find
+in any of these? Or what doest thou suffer through any of these?
+If in none of these, then neither in the ending and consummation
+of thy whole life, which is also but a cessation and
+change.</font></font></font></p>
+
+<p><font><font><font>XX. As occasion shall require, either to
+thine own understanding, or to that of the universe, or to his,
+whom thou hast now to do with, let thy refuge be with all speed.
+To thine own, that it resolve upon nothing against justice. To
+that of the universe, that thou mayest remember, part of whom
+thou art. Of his, that thou mayest consider. whether in the
+estate of ignorance, or of knowledge. And then also must thou
+call to mind, that he is thy kinsman.</font></font></font></p>
+
+<p><font><font><font>XXI. As thou thyself, whoever thou art, were
+made for the perfection and consummation, being a member of it,
+of a common society; so must every action of thine tend to the
+perfection and consummation of a life that is truly sociable.
+What action soever of thine therefore that either immediately or
+afar off, hath not reference to the common good, that is an
+exorbitant and disorderly action; yea it is seditious; as one
+among the people who from such and such a consent and unity,
+should factiously divide and separate
+himself.</font></font></font></p>
+
+<p><font><font><font>XXII. Children's anger, mere babels;
+wretched souls bearing up dead bodies, that they may not have
+their fall so soon: even as it is in that common dirge
+song.</font></font></font></p>
+
+<p><font><font><font>XXIII. Go to the quality of the cause from
+which the effect doth proceed. Behold it by itself bare and
+naked, separated from all that is material. Then consider the
+utmost bounds of time that that cause, thus and thus qualified,
+can subsist and abide.</font></font></font></p>
+
+<p><font><font><font>XXIV. Infinite are the troubles and
+miseries, that thou hast already been put to, by reason of this
+only, because that for all happiness it did not suffice thee, or,
+that thou didst not account it sufficient happiness, that thy
+understanding did operate according to its natural
+constitution.</font></font></font></p>
+
+<p><font><font><font>XXV. When any shall either impeach thee with
+false accusations, or hatefully reproach thee, or shall use any
+such carriage towards thee, get thee presently to their minds and
+understandings, and look in them, and behold what manner of men
+they be. Thou shalt see, that there is no such occasion why it
+should trouble thee, what such as they are think of thee. Yet
+must thou love them still, for by nature they are thy friends.
+And the Gods themselves, in those things that they seek from them
+as matters of great moment, are well content, all manner of ways,
+as by dreams and oracles, to help them as well as
+others.</font></font></font></p>
+
+<p><font><font><font>XXVI. Up and down, from one age to another,
+go the ordinary things of the world; being still the same. And
+either of everything in particular before it come to pass, the
+mind of the universe doth consider with itself and deliberate:
+and if so, then submit for shame unto the determination of such
+an excellent understanding: or once for all it did resolve upon
+all things in general; and since that whatsoever happens, happens
+by a necessary consequence, and all things indivisibly in a
+manner and inseparably hold one of another. In sum, either there
+is a God, and then all is well; or if all things go by chance and
+fortune, yet mayest thou use thine own providence in those things
+that concern thee properly; and then art thou
+well.</font></font></font></p>
+
+<p><font><font><font>XXVII. Within a while the earth shall cover
+us all, and then she herself shall have her change. And then the
+course will be, from one period of eternity unto another, and so
+a perpetual eternity. Now can any man that shall consider with
+himself in his mind the several rollings or successions of so
+many changes and alterations, and the swiftness of all these
+rulings; can he otherwise but contemn in his heart and despise
+all worldly things? The cause of the universe is as it were a
+strong torrent, it carrieth all away.</font></font></font></p>
+
+<p><font><font><font>XXVIII. And these your professed
+politicians, the only true practical philosophers of the world,
+(as they think of themselves) so full of affected gravity, or
+such professed lovers of virtue and honesty, what wretches be
+they in very deed; how vile and contemptible in themselves? O
+man! what ado doest thou keep? Do what thy nature doth now
+require. Resolve upon it, if thou mayest: and take no thought,
+whether anybody shall know it or no. Yea, but sayest thou, I must
+not expect a Plato's commonwealth. If they profit though never so
+little, I must be content; and think much even of that little
+progress. Doth then any of them forsake their former false
+opinions that I should think they profit? For without a change of
+opinions, alas! what is all that ostentation, but mere
+wretchedness of slavish. minds, that groan privately, and yet
+would make a show of obedience to reason, and truth? Go too now
+and tell me of Alexander and Philippus, and Demetrius Phalereus.
+Whether they understood what the common nature requireth, and
+could rule themselves or no, they know best themselves. But if
+they kept a life, and swaggered; I (God be thanked) am not bound
+to imitate them. The effect of true philosophy is, unaffected
+simplicity and modesty. Persuade me not to ostentation and
+vainglory.</font></font></font></p>
+
+<p><font><font><font>XXIX. From some high place as it were to
+look down, and to behold here flocks, and there sacrifices,
+without number; and all kind of navigation; some in a rough and
+stormy sea, and some in a calm: the general differences, or
+different estates of things, some, that are now first upon being;
+the several and mutual relations of those things that are
+together; and some other things that are at their last. Their
+lives also, who were long ago, and theirs who shall be hereafter,
+and the present estate and life of those many nations of
+barbarians that are now in the world, thou must likewise consider
+in thy mind. And how many there be, who never so much as heard of
+thy name, how many that will soon forget it; how many who but
+even now did commend thee, within a very little while perchance
+will speak ill of tbee. So that neither fame, nor honour, nor
+anything else that this world doth afford, is worth the while.
+The sum then of all; whatsoever doth happen unto thee, whereof
+God is the cause, to accept it contentedly: whatsoever thou
+doest, whereof thou thyself art the cause, to do it justly: which
+will be, if both in thy resolution and in thy action thou have no
+further end, than to do good unto others, as being that, which by
+thy natural constitution, as a man, thou art bound
+unto.</font></font></font></p>
+
+<p><font><font><font>XXX. Many of those things that trouble and
+straiten thee, it is in thy power to cut off, as wholly depending
+from mere conceit and opinion; and then thou shalt have room
+enough.</font></font></font></p>
+
+<p><font><font><font>XXXI. To comprehend the whole world together
+in thy mind, and the whole course of this present age to
+represent it unto thyself, and to fix thy thoughts upon the
+sudden change of every particular object. How short the time is
+from the generation of anything, unto the dissolution of the
+same; but how immense and infinite both that which was before the
+generation, and that which after the generation of it shall be.
+All things that thou seest, will soon be perished, and they that
+see their corruptions, will soon vanish away themselves. He that
+dieth a hundred years old, and he that dieth young, shall come
+all to one.</font></font></font></p>
+
+<p><font><font><font>XXXII. What are their minds and
+understandings; and what the things that they apply themselves
+unto: what do they love, and what do they hate for? Fancy to
+thyself the estate of their souls openly to be seen. When they
+think they hurt them shrewdly, whom they speak ill of; and when
+they think they do them a very good turn, whom they commend and
+extol: O how full are they then of conceit, and
+opinion!</font></font></font></p>
+
+<p><font><font><font>XXXIII. Loss and corruption, is in very deed
+nothing else but change and alteration; and that is it, which the
+nature of the universe doth most delight in, by which, and
+according to which, whatsoever is done, is well done. For that
+was the estate of worldly things from the beginning, and so shall
+it ever be. Or wouldest. thou rather say, that all things in the
+world have gone ill from the beginning for so many ages, and
+shall ever go ill? And then among so many deities, could no
+divine power be found all this while, that could rectify the
+things of the world? Or is the world, to incessant woes and
+miseries, for ever condemned?</font></font></font></p>
+
+<p><font><font><font>XXXIV. How base and putrid, every common
+matter is! Water, dust, and from the mixture of these bones, and
+all that loathsome stuff that our bodies do consist of: so
+subject to be infected, and corrupted. And again those other
+things that are so much prized and admired, as marble stones,
+what are they, but as it were the kernels of the earth ? gold and
+silver, what are they, but as the more gross faeces of the earth?
+Thy most royal apparel, for matter, it is but as it were the hair
+of a silly sheep, and for colour, the very blood of a shell-fish;
+of this nature are all other things. Thy life itself, is some
+such thing too; a mere exhalation of blood: and it also, apt to
+be changed into some other common thing.</font></font></font></p>
+
+<p><font><font><font>XXXV. Will this querulousness, this
+murmuring, this complaining and dissembling never be at an end?
+What then is it, that troubleth thee? Doth any new thing happen
+unto thee? What doest thou so wonder at? At the cause, or the
+matter? Behold either by itself, is either of that weight and
+moment indeed? And besides these, there is not anything. But thy
+duty towards the Gods also, it is time thou shouldst acquit
+thyself of it with more goodness and
+simplicity.</font></font></font></p>
+
+<p><font><font><font>XXXVI. It is all one to see these things for
+a hundred of years together or but for three
+years.</font></font></font></p>
+
+<p><font><font><font>XXXVII. If he have sinned, his is the harm,
+not mine. But perchance he hath not.</font></font></font></p>
+
+<p><font><font><font>XXXVIII. Either all things by the providence
+of reason happen unto every particular, as a part of one general
+body ; and then it is against reason that a part should complain
+of anything that happens for the good of the whole; or if,
+according to Epicurus, atoms be the cause of all things and that
+life be nothing else but an accidentary confusion of things, and
+death nothing else, but a mere dispersion and so of all other
+things: what doest thou trouble thyself
+for?</font></font></font></p>
+
+<p><font><font><font>XXXIX. Sayest thou unto that rational part,
+Thou art dead; corruption hath taken hold on thee? Doth it then
+also void excrements? Doth it like either oxen, or sheep, graze
+or feed; that it also should be mortal, as well as the
+body?</font></font></font></p>
+
+<p><font><font><font>XL. Either the Gods can do nothing for us at
+all, or they can still and allay all the distractions and
+distempers of thy mind. If they can do nothing, why doest thou
+pray? If they can, why wouldst not thou rather pray, that they
+will grant unto thee, that thou mayst neither fear, nor lust
+after any of those worldly things which cause these distractions
+and distempers of it? Why not rather, that thou mayst not at
+either their absence or presence, be grieved and discontented:
+than either that thou mayst obtain them, or that thou mayst avoid
+them? For certainly it must needs be, that if the Gods can help
+us in anything, they may in this kind also. But thou wilt say
+perchance, 'In those things the Gods have given me my liberty:
+and it is in mine own power to do what I will.' But if thou mayst
+use this liberty, rather to set thy mind at true liberty, than
+wilfully with baseness and servility of mind to affect those
+things, which either to compass or to avoid is not in thy power,
+wert not thou better? And as for the Gods, who hath told thee,
+that they may not help us up even in those things that they have
+put in our own power? whether it be so or no, thou shalt soon
+perceive, if thou wilt but try thyself and pray. One prayeth that
+he may compass his desire, to lie with such or such a one, pray
+thou that thou mayst not lust to lie with her. Another how he may
+be rid of such a one; pray thou that thou mayst so patiently bear
+with him, as that thou have no such need to be rid of him.
+Another, that he may not lose his child. Pray thou that thou
+mayst not fear to lose him. To this end and purpose, let all thy
+prayer be, and see what will be the
+event.</font></font></font></p>
+
+<p><font><font><font>XLI. 'In my sickness' (saith Epicurus of
+himself:) 'my discourses were not concerning the nature of my
+disease, neither was that, to them that came to visit me, the
+subject of my talk; but in the consideration and contemplation of
+that, which was of especial weight and moment, was all my time
+bestowed and spent, and among others in this very thing, how my
+mind, by a natural and unavoidable sympathy partaking in some
+sort with the present indisposition of my body, might
+nevertheless keep herself free from trouble, and in present
+possession of her own proper happiness. Neither did I leave the
+ordering of my body to the physicians altogether to do with me
+what they would, as though I expected any great matter from them,
+or as though I thought it a matter of such great consequence, by
+their means to recover my health: for my present estate,
+methought, liked me very well, and gave me good content.' Whether
+therefore in sickness (if thou chance to sicken) or in what other
+kind of extremity soever, endeavour thou also to be in thy mind
+so affected, as he doth report of himself: not to depart from thy
+philosophy for anything that can befall thee, nor to give ear to
+the discourses of silly people, and mere
+naturalists.</font></font></font></p>
+
+<p><font><font><font>XLII. It is common to all trades and
+professions to mind and intend that only, which now they are
+about, and the instrument whereby they
+work.</font></font></font></p>
+
+<p><font><font><font>XLIII. When at any time thou art offended
+with any one's impudency, put presently this question to thyself:
+'What? Is it then possible, that there should not be any impudent
+men in the world! Certainly it is not possible.' Desire not then
+that which is impossible. For this one, (thou must think)
+whosoever he be, is one of those impudent ones, that the world
+cannot be without. So of the subtile and crafty, so of the
+perfidious, so of every one that offendeth, must thou ever be
+ready to reason with thyself. For whilst in general thou dost
+thus reason with thyself, that the kind of them must needs be in
+the world, thou wilt be the better able to use meekness towards
+every particular. This also thou shalt find of very good use,
+upon every such occasion, presently to consider with thyself,
+what proper virtue nature hath furnished man with, against such a
+vice, or to encounter with a disposition vicious in this kind. As
+for example, against the unthankful, it hath given goodness and
+meekness, as an antidote, and so against another vicious in
+another kind some other peculiar faculty. And generally, is it
+not in thy power to instruct him better, that is in an error? For
+whosoever sinneth, doth in that decline from his purposed end,
+and is certainly deceived, And again, what art thou the worse for
+his sin? For thou shalt not find that any one of these, against
+whom thou art incensed, hath in very deed done anything whereby
+thy mind (the only true subject of thy hurt and evil) can be made
+worse than it was. And what a matter of either grief or wonder is
+this, if he that is unlearned, do the deeds of one that is
+unlearned? Should not thou rather blame thyself, who, when upon
+very good grounds of reason, thou mightst have thought it very
+probable, that such a thing would by such a one be committed,
+didst not only not foresee it, but moreover dost wonder at it,
+that such a thing should be. But then especially, when thou dost
+find fault with either an unthankful, or a false man, must thou
+reflect upon thyself. For without all question, thou thyself art
+much in fault, if either of one that were of such a disposition,
+thou didst expect that he should be true unto thee: or when unto
+any thou didst a good turn, thou didst not there bound thy
+thoughts, as one that had obtained his end; nor didst not think
+that from the action itself thou hadst received a full reward of
+the good that thou hadst done. For what wouldst thou have more?
+Unto him that is a man, thou hast done a good turn: doth not that
+suffice thee? What thy nature required, that hast thou done. Must
+thou be rewarded for it? As if either the eye for that it seeth,
+or the feet that they go, should require satisfaction. For as
+these being by nature appointed for such an use, can challenge no
+more, than that they may work according to their natural
+constitution: so man being born to do good unto others whensoever
+he doth a real good unto any by helping them out of error; or
+though but in middle things, as in matter of wealth, life,
+preferment, and the like, doth help to further their desires he
+doth that for which he was made, and therefore can require no
+more.</font></font></font></p>
+
+<p><font><font><font>THE TENTH BOOK</font></font></font></p>
+
+<p><font><font><font>I. O my soul, the time I trust will be, when
+thou shalt be good, simple, single, more open and visible, than
+that body by which it is enclosed. Thou wilt one day be sensible
+of their happincss, whose end is love, and their affections dead
+to all worldly things. Thou shalt one day be full, and in want of
+no external thing: not seeking pleasure from anything, either
+living or insensible, that this world can afford; neither wanting
+time for the continuation of thy pleasure, nor place and
+opportunity, nor the favour either of the weather or of men. When
+thou shalt have content in thy present estate, and all things
+present shall add to thy content: when thou shalt persuade
+thyself, that thou hast all things; all for thy good, and all by
+the providence of the Gods: and of things future also shalt be as
+confident, that all will do well, as tending to the maintenance
+and preservation in some sort, of his perfect welfare and
+happiness, who is perfection of life, of goodness, and beauty;
+who begets all things, and containeth all things in himself, and
+in himself doth recollect all things from all places that are
+dissolved, that of them he may beget others again like unto them.
+Such one day shall be thy disposition, that thou shalt be able,
+both in regard of the Gods, and in regard of men, so to fit and
+order thy conversation, as neither to complain of them at any
+time, for anything that they do; nor to do anything thyself, for
+which thou mayest justly be condemned.</font></font></font></p>
+
+<p><font><font><font>II. As one who is altogether governed by
+nature, let it be thy care to observe what it is that thy nature
+in general doth require. That done, if thou find not that thy
+nature, as thou art a living sensible creature, will be the worse
+for it, thou mayest proceed. Next then thou must examine, what
+thy nature as thou art a living sensible creature, doth require.
+And that, whatsoever it be, thou mayest admit of and do it, if
+thy nature as thou art a reasonable living creature, will not be
+the worse for it. Now whatsoever is reasonable, is also sociable,
+Keep thyself to these rules, and trouble not thyself about idle
+things.</font></font></font></p>
+
+<p><font><font><font>III. Whatsoever doth happen unto thee, thou
+art naturally by thy natural constitution either able, or not
+able to bear. If thou beest able, be not offended, but bear it
+according to thy natural constitution, or as nature hath enabled
+thee. If thou beest not able, be not offended. For it will soon
+make an end of thee, and itself, (whatsoever it be) at the same
+time end with thee. But remember, that whatsoever by the strength
+of opinion, grounded upon a certain apprehension of both true
+profit and duty, thou canst conceive tolerable; that thou art
+able to bear that by thy natural
+constitution.</font></font></font></p>
+
+<p><font><font><font>IV. Him that offends, to teach with love and
+meek ness, and to show him his error. But if thou canst not, then
+to blame thyself; or rather not thyself neither, if thy will and
+endeavours have not been wanting.</font></font></font></p>
+
+<p><font><font><font>V. Whatsoever it be that happens unto thee,
+it is that which from all time was appointed unto thee. For by
+the same coherence of causes, by which thy substance from all
+eternity was appointed to be, was also whatsoever should happen
+unto it, destinated and appointed.</font></font></font></p>
+
+<p><font><font><font>VI. Either with Epicurus, we must fondly
+imagine the atoms to be the cause of all things, or we must needs
+grant a nature. Let this then be thy first ground, that thou art
+part of that universe, which is governed by nature. Then
+secondly, that to those parts that are of the same kind and
+nature as thou art, thou hast relation of kindred. For of these,
+if I shall always be mindful, first as I am a part, I shall never
+be displeased with anything, that falls to my particular share of
+the common chances of the world. For nothing that is behoveful
+unto the whole, can be truly hurtful to that which is part of it.
+For this being the common privilege of all natures, that they
+contain nothing in themselves that is hurtful unto them; it
+cannot be that the nature of the universe (whose privilege beyond
+other particular natures, is, that she cannot against her will by
+any higher external cause be constrained,) should beget anything
+and cherish it in her bosom that should tend to her own hurt and
+prejudice. As then I bear in mind that I am a part of such an
+universe, I shall not be displeased with anything that happens.
+And as I have relation of kindred to those parts that are of the
+same kind and nature that I am, so I shall be careful to do
+nothing that is prejudicial to the community, but in all my
+deliberations shall they that are of my kind ever be; and the
+common good, that, which all my intentions and resolutions shall
+drive unto, as that which is contrary unto it, I shall by all
+means endeavour to prevent and avoid. These things once so fixed
+and concluded, as thou wouldst think him a happy citizen, whose
+constant study and practice were for the good and benefit of his
+fellow citizens, and the carriage of the city such towards him,
+that he were well pleased with it ; so must it needs be with
+thee, that thou shalt live a happy life.</font></font></font></p>
+
+<p><font><font><font>VII. All parts of the world, (all things I
+mean that are contained within the whole world, must of necessity
+at some time or other come to corruption. Alteration I should
+say, to speak truly and properly; but that I may be the better
+understood, I am content at this time to use that more common
+word. Now say I, if so be that this be both hurtful unto them,
+and yet unavoidable, would not, thinkest thou, the whole itself
+be in a sweet case, all the parts of it being subject to
+alteration, yea and by their making itself fitted for corruption,
+as consisting of things different and contrary? And did nature
+then either of herself thus project and purpose the affliction
+and misery of her parts, and therefore of purpose so made them,
+not only that haply they might, but of necessity that they should
+fall into evil; or did not she know what she did, when she made
+them? For either of these two to say, is equally absurd. But to
+let pass nature in general, and to reason of things particular
+according to their own particular natures; how absurd and
+ridiculous is it, first to say that all parts of the whole are,
+by their proper natural constitution, subject to alteration; and
+then when any such thing doth happen, as when one doth fall sick
+and dieth, to take on and wonder as though some strange thing had
+happened? Though this besides might move not so grievously to
+take on when any such thing doth happen, that whatsoever is
+dissolved, it is dissolved into those things, whereof it was
+compounded. For every dissolution is either a mere dispersion, of
+the elements into those elements again whereof everything did
+consist, or a change, of that which is more solid into earth; and
+of that which is pure and subtile or spiritual, into air. So that
+by this means nothing is lost, but all resumed again into those
+rational generative seeds of the universe; and this universe,
+either after a certain period of time to lie consumed by fire, or
+by continual changes to be renewed, and so for ever to endure.
+Now that solid and spiritual that we speak of, thou must not
+conceive it to be that very same, which at first was, when thou
+wert born. For alas! all this that now thou art in either kind,
+either for matter of substance, or of life, hath but two or three
+days ago partly from meats eaten, and partly from air breathed
+in, received all its influx, being the same then in no other
+respect, than a running river, maintained by the perpetual influx
+and new supply of waters, is the same. That therefore which thou
+hast since received, not that which came from thy mother, is that
+which comes to change and corruption. But suppose that that for
+the general substance, and more solid part of it, should still
+cleave unto thee never so close, yet what is that to the proper
+qualities and affections of it, by which persons are
+distinguished, which certainly are quite
+different?</font></font></font></p>
+
+<p><font><font><font>VIII. Now that thou hast taken these names
+upon thee of good, modest, true; of</font> <font face=
+"Symbol">emfrwn, sumfrwn, uperfrwn; take heed lest at any times
+by doing anything that is contrary, thou be but improperly so
+called, and lose thy right to these appellations. Or if thou do,
+return unto them again with all possible speed. And remember,
+that the word</font> <font face="Symbol">emfrwn</font>
+<font>notes unto thee an intent and intelligent consideration of
+every object that presents itself unto thee, without distraction.
+And the word</font></font></font></p>
+
+<p><font><font><font><font face="Symbol">emfrwn</font> <font>a
+ready and contented acceptation of whatsoever by the appointment
+of the common nature, happens unto thee. And the word</font>
+<font face="Symbol">sumfrwn</font><font>, a superextension, or a
+transcendent, and outreaching disposition of thy mind, whereby it
+passeth by all bodily pains and pleasures, honour and credit,
+death and whatsoever is of the same nature, as matters of
+absolute indifferency, and in no wise to be stood upon by a wise
+man. These then if inviolably thou shalt observe, and shalt not
+be ambitious to be so called by others, both thou thyself shalt
+become a new man, and thou shalt begin a new life. For to
+continue such as hitherto thou hast been, to undergo those
+distractions and distempers as thou must needs for such a life as
+hitherto thou hast lived, is the part of one that is very
+foolish, and is overfond of his life. Whom a man might compare to
+one of those half-eaten wretches, matched in the amphitheatre
+with wild beasts; who as full as they are all the body over with
+wounds and blood, desire for a great favour, that they may be
+reserved till the next day, then also, and in the same estate to
+be exposed to the same nails and teeth as before. Away therefore,
+ship thyself; and from the troubles and distractions of thy
+former life convey thyself as it were unto these few names; and
+if thou canst abide in them, or be constant in the practice and
+possession of them, continue there as glad and joyful as one that
+were translated unto some such place of bliss and happiness as
+that which by Hesiod and Plato is called the Islands of the
+Blessed, by others called the Elysian Fields. And whensoever thou
+findest thyself; that thou art in danger of a relapse, and that
+thou art not able to master and overcome those difficulties and
+temptations that present themselves in thy present station: get
+thee into any private corner, where thou mayst be better able. Or
+if that will not serve forsake even thy life rather. But so that
+it be not in passion but in a plain voluntary modest way: this
+being the only commendable action of thy whole life that thus
+thou art departed, or this having been the main work and business
+of thy whole life, that thou mightest thus depart. Now for the
+better remembrance of those names that we have spoken of, thou
+shalt find it a very good help, to remember the Gods as often as
+may be: and that, the thing which they require at our hands of as
+many of us, as are by nature reasonable creation is not that with
+fair words, and outward show of piety and devotion we should
+flatter them, but that we should become like unto them: and that
+as all other natural creatures, the fig tree for example; the dog
+the bee: both do, all of them, and apply themselves unto that.
+which by their natural constitution, is proper unto them; so man
+likewise should do that, which by his nature, as he is a man,
+belongs unto him.</font></font></font></font></p>
+
+<p><font><font><font><font>IX. Toys and fooleries at home, wars
+abroad: sometimes terror, sometimes torpor, or stupid sloth :
+this is thy daily slavery. By little and little, if thou doest
+not better look to it, those sacred dogmata will be blotted out
+of thy mind. How many things be there, which when as a mere
+naturalist, thou hast barely considered of according to their
+nature, thou doest let pass without any further use? Whereas thou
+shouldst in all things so join action and contemplation, that
+thou mightest both at the same time attend all present occasions,
+to perform everything duly and carefully and yet so intend the
+contemplative part too, that no part of that delight and
+pleasure, which the contemplative knowledge of everything
+according to its true nature doth of itself afford, might be
+lost. Or, that the true and contemn plative knowledge of
+everything according to its own nature, might of itself, (action
+being subject to many lets and impediments) afford unto thee
+sufficient pleasure and happiness. Not apparent indeed, but not
+concealed. And when shalt thou attain to the happiness of true
+simplicity, and unaffected gravity? When shalt thou rejoice in
+the certain knowledge of every particular object according to its
+true nature: as what the matter and substance of it is; what use
+it is for in the world: how long it can subsist: what things it
+doth consist of: who they be that are capable of it, and who they
+that can give it, and take it
+away?</font></font></font></font></p>
+
+<p><font><font><font><font>X. As the spider, when it hath caught
+the fly that it hunted after, is not little proud, nor meanly
+conceited of herself: as he likewise that hath caught an hare, or
+hath taken a fish with his net: as another for the taking of a
+boar, and another of a bear: so may they be proud, and applaud
+themselves for their valiant acts against the Sarmatai, or
+northern nations lately defeated. For these also, these famous
+soldiers and warlike men, if thou dost look into their minds and
+opinions, what do they for the most part but hunt after
+prey?</font></font></font></font></p>
+
+<p><font><font><font><font>XI. To find out, and set to thyself
+some certain way and method of contemplation, whereby thou mayest
+clearly discern and represent unto thyself, the mutual change of
+all things, the one into the other. Bear it in thy mind evermore,
+and see that thou be throughly well exercised in this particular.
+For there is not anything more effectual to beget true
+magnanimity.</font></font></font></font></p>
+
+<p><font><font><font><font>XII. He hath got loose from the bonds
+of his body, and perceiving that within a very little while he
+must of necessity bid the world farewell, and leave all these
+things behind him, he wholly applied himself, as to righteousness
+in all his actions, so to the common nature in all things that
+should happen unto him. And contenting himself with these two
+things, to do all things justly, and whatsoever God doth send to
+like well of it: what others shall either say or think of him, or
+shall do against him, he doth not so much as trouble his thoughts
+with it. To go on straight, whither right and reason directed
+him, and by so doing to follow God, was the only thing that he
+did mind, that, his only business and
+occupation.</font></font></font></font></p>
+
+<p><font><font><font><font>XIII. What use is there of suspicion
+at all? or, why should thoughts of mistrust, and suspicion
+concerning that which is future, trouble thy mind at all? What
+now is to be done, if thou mayest search and inquiry into that,
+what needs thou care for more? And if thou art well able to
+perceive it alone, let no man divert thee from it. But if alone
+thou doest not so well perceive it, suspend thine action, and
+take advice from the best. And if there be anything else that
+doth hinder thee, go on with prudence and discretion, according
+to the present occasion and opportunity, still proposing that
+unto thyself, which thou doest conceive most right and just. For
+to hit that aright, and to speed in the prosecution of it, must
+needs be happiness, since it is that only which we can truly and
+properly be said to miss of, or miscarry
+in.</font></font></font></font></p>
+
+<p><font><font><font><font>XIV. What is that that is slow, and
+yet quick? merry, and yet grave? He that in all things doth
+follow reason for his guide.</font></font></font></font></p>
+
+<p><font><font><font><font>XV. In the morning as soon as thou art
+awaked, when thy judgment, before either thy affections, or
+external objects have wrought upon it, is yet most free and
+impartial: put this question to thyself, whether if that which is
+right and just be done, the doing of it by thyself, or by others
+when thou art not able thyself; be a thing material or no. For
+sure it is not. And as for these that keep such a life, and stand
+so much upon the praises, or dispraises of other men, hast thou
+forgotten what manner of men they be? that such and such upon
+their beds, and such at their board: what their ordinary actions
+are: what they pursue after, and what they fly from: what thefts
+and rapines they commit, if not with their hands and feet, yet
+with that more precious part of theirs, their minds: which (would
+it but admit of them) might enjoy faith, modesty, truth, justice,
+a good spirit.</font></font></font></font></p>
+
+<p><font><font><font><font>XVL Give what thou wilt, and take away
+what thou wilt, saith he that is well taught and truly modest, to
+Him that gives, and takes away. And it is not out of a stout and
+peremptory resolution, that he saith it, but in mere love, and
+humble submission.</font></font></font></font></p>
+
+<p><font><font><font><font>XVII. So live as indifferent to the
+world and all worldly objects, as one who liveth by himself alone
+upon some desert hill. For whether here, or there, if the whole
+world be but as one town, it matters not much for the place. Let
+them behold and see a man, that is a man indeed, living according
+to the true nature of man. If they cannot bear with me, let them
+kill me. For better were it to die, than so to live as they would
+have thee.</font></font></font></font></p>
+
+<p><font><font><font><font>XVIII. Make it not any longer a matter
+of dispute or discourse, what are the signs and proprieties of a
+good man, but really and actually to be
+such.</font></font></font></font></p>
+
+<p><font><font><font><font>XIX. Ever to represent unto thyself;
+and to set before thee, both the general age and time of the
+world, and the whole substance of it. And how all things
+particular in respect of these are for their substance, as one of
+the least seeds that is: and for their duration, as the turning
+of the pestle in the mortar once about. Then to fix thy mind upon
+every particular object of the world, and to conceive it, (as it
+is indeed,) as already being in the state of dissolution, and of
+change; tending to some kind of either putrefaction or
+dispersion; or whatsoever else it is, that is the death as it
+were of everything in his own
+kind.</font></font></font></font></p>
+
+<p><font><font><font><font>XX. Consider them through all actions
+and occupations, of their lives: as when they eat, and when they
+sleep: when they are in the act of necessary exoneration, and
+when in the act of lust. Again, when they either are in their
+greatest exultation; and in the middle of all their pomp and
+glory; or being angry and displeased, in great state and majesty,
+as from an higher place, they chide and rebuke. How base and
+slavish, but a little while ago, they were fain to be, that they
+might come to this; and within a very little while what will be
+their estate, when death hath once seized upon
+them.</font></font></font></font></p>
+
+<p><font><font><font><font>XXI. That is best for every one, that
+the common nature of all doth send unto every one, and then is it
+best, when she doth send it.</font></font></font></font></p>
+
+<p><font><font><font><font>XXII. The earth, saith the poet, doth
+often long after the rain. So is the glorious sky often as
+desirous to fall upon the earth, which argues a mutual kind of
+love between them. And so (say I) doth the world bear a certain
+affection of love to whatsoever shall come to pass With thine
+affections shall mine concur, O world. The same (and no other)
+shall the object of my longing be which is of thine. Now that the
+world doth love it is true indeed so is it as commonly said, and
+acknowledged ledged, when, according to the Greek phrase,
+imitated by the Latins, of things that used to be, we say
+commonly, that they love to be.</font></font></font></font></p>
+
+<p><font><font><font><font>XXIII. Either thou dost Continue in
+this kind of life and that is it, which so long thou hast been
+used unto and therefore tolerable: or thou doest retire, or leave
+the world, and that of thine own accord, and then thou hast thy
+mind: or thy life is cut off; and then mayst. thou rejoice that
+thou hast ended thy charge. One of these must needs be. Be
+therefore of good comfort.</font></font></font></font></p>
+
+<p><font><font><font><font>XXIV Let it always appear and be
+manifest unto thee that solitariness, and desert places, by many
+philosophers so much esteemed of and affected, are of themselves
+but thus and thus; and that all things are them to them that live
+in towns, and converse with others as they are the same nature
+everywhere to be seen and observed: to them that have retired
+themselves to the top of mountains, and to desert havens, or what
+other desert and inhabited places soever. For anywhere it thou
+wilt mayest thou quickly find and apply that to thyself; which
+Plato saith of his philosopher, in a place: as private and
+retired, saith he, as if he were shut up and enclosed about in
+some shepherd's lodge, on the top of a hill. There by thyself to
+put these questions to thyself. or to enter in these
+considerations: What is my chief and principal part, which hath
+power over the rest? What is now the present estate of it, as I
+use it; and what is it, that I employ it about? Is it now void of
+reason ir no ? Is it free, and separated; or so affixed, so
+congealed and grown together as it were with the flesh, that it
+is swayed by the motions and inclinations of
+it?</font></font></font></font></p>
+
+<p><font><font><font><font>XXV. He that runs away from his master
+is a fugitive. But the law is every man's master. He therefore
+that forsakes the law, is a fugitive. So is he, whosoever he be,
+that is either sorry, angry, or afraid, or for anything that
+either hath been, is, or shall be by his appointment, who is the
+Lord and Governor of the universe. For he truly and properly
+is</font> <font face="Symbol">Nomoz</font><font>, or the law, as
+the only</font> <font face="Symbol">nemwn</font><font>, or
+distributor and dispenser of all things that happen unto any one
+in his lifetime- Whatsoever then is either sorry, angry, or
+afraid, is a fugitive.</font></font></font></font></p>
+
+<p><font><font><font><font>XXVI. From man is the seed, that once
+cast into the womb man hath no more to do with it. Another cause
+succeedeth, and undertakes the work, and in time brings a child
+(that wonderful effect from such a beginning!) to perfection.
+Again, man lets food down through his throat; and that once down,
+he hath no more to do with it. Another cause succeedeth and
+distributeth this food into the senses, and the affections: into
+life, and into strength; and doth with it those other many and
+marvellous things, that belong unto man. These things therefore
+that are so secretly and invisibly wrought and brought to pass,
+thou must use to behold and contemplate; and not the things
+themselves only, but the power also by which they are effected;
+that thou mayst behold it, though not with the eyes of the body,
+yet as plainly and visibly as thou canst see and discern the
+outward efficient cause of the depression and elevation of
+anything.</font></font></font></font></p>
+
+<p><font><font><font><font>XXVII. Ever to mind and consider with
+thyself; how all things that now are, have been heretofore much
+after the same sort, and after the same fashion that now they
+are: and so to think of those things which shall be hereafter
+also. Moreover, whole dramata, and uniform scenes, or scenes that
+comprehend the lives and actions of men of one calling and
+profession, as many as either in thine own experience thou hast
+known, or by reading of ancient histories; (as the whole court of
+Adrianus, the whole court of Antoninus Pius, the whole court of
+Philippus, that of Alexander, that of Croesus): to set them all
+before thine eyes. For thou shalt find that they are all but
+after one sort and fashion: only that the actors were
+others.</font></font></font></font></p>
+
+<p><font><font><font><font>XXVIII. As a pig that cries and flings
+when his throat is cut, fancy to thyself every one to be, that
+grieves for any worldly thing and takes on. Such a one is he
+also, who upon his bed alone, doth bewail the miseries of this
+our mortal life. And remember this, that Unto reasonable
+creatures only it is granted that they may willingly and freely
+submit unto Providence: but absolutely to submit, is a necessity
+imposed upon all creatures
+equally.</font></font></font></font></p>
+
+<p><font><font><font><font>XXIX. Whatsoever it is that thou goest
+about, consider of it by thyself, and ask thyself, What? because
+I shall do this no more when I am dead, should therefore death
+seem grievous unto me?</font></font></font></font></p>
+
+<p><font><font><font><font>XXX. When thou art offended with any
+man's transgression, presently reflect upon thyself; and consider
+what thou thyself art guilty of in the same kind. As that thou
+also perchance dost think it a happiness either to be rich, or to
+live in pleasure, or to be praised and commended, and so of the
+rest in particular. For this if thou shalt call to mind, thou
+shalt soon forget thine anger; especially when at the same time
+this also shall concur in thy thoughts, that he was constrained
+by his error and ignorance so to do: for how can he choose as
+long as he is of that opinion? Do thou therefore if thou canst,
+take away that from him, that forceth him to do as he
+doth.</font></font></font></font></p>
+
+<p><font><font><font><font>XXXI. When thou seest Satyro, think of
+Socraticus and Eutyches, or Hymen, and when Euphrates, think of
+Eutychio, and Sylvanus, when Alciphron, of Tropaeophorus, when
+Xenophon, of Crito, or Severus. And when thou doest look upon
+thyself, fancy unto thyself some one or other of the Caasars; and
+so for every one, some one or other that hath been for estate and
+profession answerable unto him. Then let this come to thy mind at
+the same time; and where now are they all? Nowhere or anywhere?
+For so shalt thou at all time. be able to perceive how all
+worldly things are but as the smoke, that vanisheth away: or,
+indeed, mere nothing. Espccially when thou shalt call to mind
+this also, that whatsoever is once changed, shall never be again
+as long as the world endureth. And thou then, how long shalt thou
+endure? And why doth it not suffice thee, if virtuously, and as
+becometh thee, thou mayest pass that portion of time, how little
+soever it be, that is allotted unto
+thee?</font></font></font></font></p>
+
+<p><font><font><font><font>XXXII. What a subject, and what a
+course of life is it, that thou doest so much desire to be rid
+of. For all these things, what are they, but fit objects for an
+understanding, that beholdeth everything according to its true
+nature, to exercise itself upon? Be patient, therefore, until
+that (as a strong stomach that turns all things into his own
+nature; and as a great fire that turneth in flame and light,
+whatsoever thou doest cast into it) thou have made these things
+also familiar, and as it were natural unto
+thee.</font></font></font></font></p>
+
+<p><font><font><font><font>XXXIII. Let it not be in any man's
+power, to say truly of thee, that thou art not truly simple, or
+sincere and open, or not good. Let him be deceived whosoever he
+be that shall have any such opinion of thee. For all this doth
+depend of thee. For who is it that should hinder thee from being
+either truly simple or good? Do thou only resolve rather not to
+live, than not to be such. For indeed neither doth it stand with
+reason that he should live that is not such. What then is it that
+may upon this present occasion according to best reason and
+discretion, either be said or done? For whatsoever it be, it is
+in thy power either to do it, or to say it, and therefore seek
+not any pretences, as though thou wert hindered. Thou wilt never
+cease groaning and complaining, until such time as that, what
+pleasure is unto the voluptuous, be unto thee, to do in
+everything that presents itself, whatsoever may be done
+conformably and agreeably to the proper constitution of man, or,
+to man as he is a man. For thou must account that pleasure,
+whatsoever it be, that thou mayest do according to thine own
+nature. And to do this, every place will fit thee. Unto the
+cylindrus, or roller, it is not granted to move everywhere
+according to its own proper motion, as neither unto the water,
+nor unto the fire, nor unto any other thing, that either is
+merely natural, or natural and sensitive; but not rational. for
+many things there be that can hinder their operations. But of the
+mind and understanding this is the proper privilege, that
+according to its own nature, and as it will itself, it can pass
+through every obstacle that it finds, and keep straight on
+forwards. Setting therefore before thine eyes this happiness and
+felicity of thy mind, whereby it is able to pass through all
+things, and is capable of all motions, whether as the fire,
+upwards; or as the stone downwards, or as the cylindrus through
+that which is sloping: content thyself with it, and seek not
+after any other thing. For all other kind of hindrances that are
+not hindrances of thy mind either they are proper to the body, or
+merely proceed from the opinion, reason not making that
+resistance that it should, but basely, and cowardly suffering
+itself to be foiled; and of themselves can neither wound, nor do
+any hurt at all. Else must he of necessity, whosoever he be that
+meets with any of them, become worse than he was before. For so
+is it in all other subjects, that that is thought hurtful unto
+them, whereby they are made worse. But here contrariwise, man (if
+he make that good use of them that he should) is rather the
+better and the more praiseworthy for any of those kind of
+hindrances, than otherwise. But generally remember that nothing
+can hurt a natural citizen, that is not hurtful unto the city
+itself, nor anything hurt the city, that is not hurtful unto the
+law itself. But none of these casualties, or external hindrances,
+do hurt the law itself; or, are contrary to that course of
+justice and equity, by which public societies are maintained:
+neither therefore do they hurt either city or
+citizen.</font></font></font></font></p>
+
+<p><font><font><font><font>XXXIV. As he that is bitten by a mad
+dog, is afraid of everything almost that he seeth: so unto him,
+whom the dogmata have once bitten, or in whom true knowledge hath
+made an impression, everything almost that he sees or reads be it
+never so short or ordinary, doth afford a good memento; to put
+him out of all grief and fear, as that of the poet, 'The winds
+blow upon the trees, and their leaves fall upon the ground. Then
+do the trees begin to bud again, and by the spring-time they put
+forth new branches. So is the generation of men; some come into
+the world, and others go out of it.' Of these leaves then thy
+children are. And they also that applaud thee so gravely, or,
+that applaud thy speeches, with that their usual
+acclamation,</font> <font face="Symbol">axiopistwz</font><font>,
+O wisely spoken I and speak well of thee, as on the other side,
+they that stick not to curse thee, they that privately and
+secretly dispraise and deride thee, they also are but leaves. And
+they also that shall follow, in whose memories the names of men
+famous after death, is preserved, they are but leaves neither.
+For even so is it of all these worldly things. Their spring
+comes, and they are put forth. Then blows the wind, and they go
+down. And then in lieu of them grow others out of the wood or
+common matter of all things, like unto them. But, to endure but
+for a while, is common unto all. Why then shouldest thou so
+earnestly either seek after these things, or fly from them, as
+though they should endure for ever? Yet a little while, and thine
+eyes will be closed up, and for him that carries thee to thy
+grave shall another mourn within a while
+after.</font></font></font></font></p>
+
+<p><font><font><font><font>XXXV. A good eye must be good to see
+whatsoever is to be seen, and not green things only. For that is
+proper to sore eyes. So must a good ear, and a good smell be
+ready for whatsoever is either to be heard, or smelt: and a good
+stomach as indifferent to all kinds of food, as a millstone is,
+to whatsoever she was made for to grind. As ready therefore must
+a sound understanding be for whatsoever shall happen. But he that
+saith, O that my children might live! and, O that all men might
+commend me for whatsoever I do! is an eye that seeks after green
+things; or as teeth, after that which is
+tender.</font></font></font></font></p>
+
+<p><font><font><font><font>XXXVI. There is not any man that is so
+happy in his death, but that some of those that are by him when
+he dies, will be ready to rejoice at his supposed calamity. Is it
+one that was virtuous and wise indeed? will there not some one or
+other be found, who thus will say to himself; 'Well now at last
+shall I be at rest from this pedagogue. He did not indeed
+otherwise trouble us much: but I know well enough that in his
+heart, he did much condemn us.' Thus will they speak of the
+virtuous. But as for us, alas I how many things be there, for
+which there be many that glad would be to be rid of us. This
+therefore if thou shalt think of whensoever thou diest, thou
+shalt die the more willingly, when thou shalt think with thyself;
+I am now to depart from that world, wherein those that have been
+my nearest friends and acquaintances, they whom I have so much
+suffered for, so often prayed for, and for whom I have taken such
+care, even they would have me die, hoping that after my death
+they shall live happier, than they did before. What then should
+any man desire to continue here any longer? Nevertheless,
+whensoever thou diest, thou must not be less kind and loving unto
+them for it; but as before, see them, continue to be their
+friend, to wish them well, and meekly, and gently to carry
+thyself towards them, but yet so that on the other side, it make
+thee not the more unwilling to die. But as it fareth with them
+that die an easy quick death, whose soul is soon separated from
+their bodies, so must thy separation from them be. To these had
+nature joined and annexed me: now she parts us; I am ready to
+depart, as from friends and kinsmen, but yet without either
+reluctancy or compulsion. For this also is according to
+Nature.</font></font></font></font></p>
+
+<p><font><font><font><font>XXXVII. Use thyself; as often, as thou
+seest any man do anything, presently (if it be possible) to say
+unto thyself, What is this man's end in this his action? But
+begin this course with thyself first of all, and diligently
+examine thyself concerning whatsoever thou
+doest.</font></font></font></font></p>
+
+<p><font><font><font><font>XXXVIII. Remember, that that which
+sets a man at work, and hath power over the affections to draw
+them either one way, or the other way, is not any external thing
+properly, but that which is hidden within every man's dogmata,
+and opinions: That, that is rhetoric; that is life; that (to
+speak true) is man himself. As for thy body, which as a vessel,
+or a case, compasseth thee about, and the many and curious
+instruments that it hath annexed unto it, let them not trouble
+thy thoughts. For of themselves they are but as a carpenter's
+axe, but that they are born with us, and naturally sticking unto
+us. But otherwise, without the inward cause that hath power to
+move them, and to restrain them, those parts are of themselves of
+no more use unto us, than the shuttle is of itself to the weaver,
+or the pen to the writer, or the whip to the
+coachman.</font></font></font></font></p>
+
+<p><font><font><font><font>THE ELEVENTH
+BOOK</font></font></font></font></p>
+
+<p><font><font><font><font>I. The natural properties, and
+privileges of a reasonable soul are: That she seeth herself; that
+she can order, and compose herself: that she makes herself as she
+will herself: that she reaps her own fruits whatsoever, whereas
+plants, trees, unreasonable creatures, what fruit soever (be it
+either fruit properly, or analogically only) they bear, they bear
+them unto others, and not to themselves. Again; whensoever, and
+wheresoever, sooner or later, her life doth end, she hath her own
+end nevertheless. For it is not with her, as with dancers and
+players, who if they be interrupted in any part of their action,
+the whole action must needs be imperfect: but she in what part of
+time or action soever she be surprised, can make that which she
+bath in her hand whatsoever it be, complete and full, so that she
+may depart with that comfort, 'I have lived; neither want I
+anything of that which properly did belong unto me.' Again, she
+compasseth the whole world, and penetrateth into the vanity, and
+mere outside (wanting substance and solidity) of it, and
+stretcheth herself unto the infiniteness of eternity; and the
+revolution or restoration of all things after a certain period of
+time, to the same state and place as before, she fetcheth about,
+and doth comprehend in herself; and considers withal, and sees
+clearly this, that neither they that shall follow us, shall see
+any new thing, that we have not seen, nor they that went before,
+anything more than we: but that he that is once come to forty (if
+he have any wit at all) can in a manner (for that they are all of
+one kind) see all things, both past and future. As proper is it,
+and natural to the soul of man to love her neighbour, to be true
+and modest; and to regard nothing so much as herself: which is
+also the property of the law: whereby by the way it appears, that
+sound reason and justice comes all to one, and therefore that
+justice is the chief thing, that reasonable creatures ought to
+propose unto themselves as their
+end.</font></font></font></font></p>
+
+<p><font><font><font><font>II. A pleasant song or dance; the
+Pancratiast's exercise, sports that thou art wont to be much
+taken with, thou shalt easily contemn; if the harmonious voice
+thou shalt divide into so many particular sounds whereof it doth
+consist, and of every one in particular shall ask thyself;
+whether this or that sound is it, that doth so conquer thee. For
+thou wilt be ashamed of it. And so for shame, if accordingly thou
+shalt consider it, every particular motion and posture by itself:
+and so for the wrestler's exercise too. Generally then,
+whatsoever it be, besides virtue, and those things that proceed
+from virtue that thou art subject to be much affected with,
+remember presently thus to divide it, and by this kind of
+division, in each particular to attain unto the contempt of the
+whole. This thou must transfer and apply to thy whole life
+also.</font></font></font></font></p>
+
+<p><font><font><font><font>III. That soul which is ever ready,
+even now presently (if need be) from the body, whether by way of
+extinction, or dispersion, or continuation in another place and
+estate to be separated, how blessed and happy is it! But this
+readiness of it, it must proceed, not from an obstinate and
+peremptory resolution of the mind, violently and passionately set
+upon Opposition, as Christians are wont; but from a peculiar
+judgment; with discretion and gravity, so that others may be
+persuaded also and drawn to the like example, but without any
+noise and passionate
+exclamations.</font></font></font></font></p>
+
+<p><font><font><font><font>IV. Have I done anything charitably?
+then am I benefited by it. See that this upon all occasions may
+present itself unto thy mind, and never cease to think of it.
+What is thy profession? to be good. And how should this be well
+brought to pass, but by certain theorems and doctrines; some
+Concerning the nature of the universe, and some Concerning the
+proper and particular constitution of
+man?</font></font></font></font></p>
+
+<p><font><font><font><font>V. Tragedies were at first brought in
+and instituted, to put men in mind of worldly chances and
+casualties: that these things in the ordinary course of nature
+did so happen: that men that were much pleased and delighted by
+such accidents upon this stage, would not by the same things in a
+greater stage be grieved and afflicted: for here you see what is
+the end of all such things; and that even they that cry out so
+mournfully to Cithaeron, must bear them for all their cries and
+exclamations, as well as others. And in very truth many good
+things are spoken by these poets; as that (for example) is an
+excellent passage: 'But if so be that I and my two children be
+neglected by the Gods, they have some reason even for that,'
+&amp;c. And again, 'It will but little avail thee to storm and
+rage against the things themselves,' &amp;c. Again, 'To reap
+one's life, as a ripe ear of corn;' and whatsoever else is to be
+found in them, that is of the same kind. After the tragedy, the
+ancient tomedy was brought in, which had the liberty to inveigh
+against personal vices; being therefore through this her freedom
+and liberty of speech of very good use and effect, to restrain
+men from pride and arrogancy. To which end it was, that Diogenes
+took also the same liberty. After these, what were either the
+Middle, or New Comedy admitted for, but merely, (Or for the most
+part at least) for the delight and pleasure of curious and
+excellent imitation? 'It will steal away; look to it,' &amp;c.
+Why, no man denies, but that these also have some good things
+whereof that may be one: but the whole drift and foundation of
+that kind of dramatical poetry, what is it else, but as we have
+said?</font></font></font></font></p>
+
+<p><font><font><font><font>VI. How clearly doth it appear unto
+thee, that no other course of thy life could fit a true
+philosopher's practice better, than this very course, that thou
+art now already in?</font></font></font></font></p>
+
+<p><font><font><font><font>VII. A branch cut off from the
+continuity of that which was next unto it, must needs be cut off
+from the whole tree: so a man that is divided from another man,
+is divided from the whole society. A branch is cut off by
+another, but he that hates and is averse, cuts himself off from
+his neighbour, and knows not that at the same time he divides
+himself from the whole body, or corporation. But herein is the
+gift and mercy of God, the Author of this society, in that, once
+cut off we may grow together and become part of the whole again.
+But if this happen often the misery is that the further a man is
+run in this division, the harder he is to be reunited and
+restored again: and however the branch which, once cut of
+afterwards was graffed in, gardeners can tell you is not like
+that which sprouted together at first, and still continued in the
+unity of the body.</font></font></font></font></p>
+
+<p><font><font><font><font>VIII. To grow together like fellow
+branches in matter of good correspondence and affection; but not
+in matter of opinions. They that shall oppose thee in thy right
+courses, as it is not in their power to divert thee from thy good
+action, so neither let it be to divert thee from thy good
+affection towards them. But be it thy care to keep thyself
+constant in both; both in a right judgment and action, and in
+true meekness towards them, that either shall do their endeavour
+to hinder thee, or at least will be displeased with thee for what
+thou hast done. For to fail in either (either in the one to give
+over for fear, or in the other to forsake thy natural affection
+towards him, who by nature is both thy friend and thy kinsman) is
+equally base, and much savouring of the disposition of a cowardly
+fugitive soldier.</font></font></font></font></p>
+
+<p><font><font><font><font>IX. It is not possible that any nature
+should be inferior unto art, since that all arts imitate nature.
+If this be so; that the most perfect and general nature of all
+natures should in her operation come short of the skill of arts,
+is most improbable. Now common is it to all arts, to make that
+which is worse for the better's sake. Much more then doth the
+common nature do the same. Hence is the first ground of justice.
+From justice all other virtues have their existence. For justice
+cannot be preserved, if either we settle our minds and affections
+upon worldly things; or be apt to be deceived, or rash, and
+inconstant.</font></font></font></font></p>
+
+<p><font><font><font><font>X. The things themselves (which either
+to get or to avoid thou art put to so much trouble) come not unto
+thee themselves; but thou in a manner goest unto them. Let then
+thine own judgment and opinion concerning those things be at
+rest; and as for the things themselves, they stand still and
+quiet, without any noise or stir at all; and so shall all
+pursuing and flying cease.</font></font></font></font></p>
+
+<p><font><font><font><font>XI. Then is the soul as Empedocles
+doth liken it, like unto a sphere or globe, when she is all of
+one form and figure: when she neither greedily stretcheth out
+herself unto anything, nor basely contracts herself, or lies flat
+and dejected; but shineth all with light, whereby she does see
+and behold the true nature, both that of the universe, and her
+own in particular.</font></font></font></font></p>
+
+<p><font><font><font><font>XII. Will any contemn me? let him look
+to that, upon what grounds he does it: my care shall be that I
+may never be found either doing or speaking anything that doth
+truly deserve contempt. Will any hate me? let him look to that. I
+for my part will be kind and loving unto all, and even unto him
+that hates me, whomsoever he be, will I be ready to show his
+error, not by way of exprobation or ostentation of my patience,
+but ingenuously and meekly: such as was that famous Phocion, if
+so be that he did not dissemble. For it is inwardly that these
+things must be: that the Gods who look inwardly, and not upon the
+outward appearance, may behold a man truly free from all
+indignation and grief. For what hurt can it be unto thee
+whatsoever any man else doth, as long as thou mayest do that
+which is proper and suitable to thine own nature? Wilt not thou
+(a man wholly appointed to be both what, and as the common good
+shall require) accept of that which is now seasonable to the
+nature of the universe?</font></font></font></font></p>
+
+<p><font><font><font><font>XIII. They contemn one another, and
+yet they seek to please one another: and whilest they seek to
+surpass one another in worldly pomp and greatness, they most
+debase and prostitute themselves in their better part one to
+another.</font></font></font></font></p>
+
+<p><font><font><font><font>XIV. How rotten and insincere is he,
+that saith, I am resolved to carry myself hereafter towards you
+with all ingenuity and simplicity. O man, what doest thou mean!
+what needs this profession of thine? the thing itself will show
+it. It ought to be written upon thy forehead. No sooner thy voice
+is heard, than thy countenance must be able to show what is in
+thy mind: even as he that is loved knows presently by the looks
+of his sweetheart what is in her mind. Such must he be for all
+the world, that is truly simple and good, as he whose arm-holes
+are offensive, that whosoever stands by, as soon as ever he comes
+near him, may as it were smell him whether he will or no. But the
+affectation of simplicity is nowise laudable. There is nothing
+more shameful than perfidious friendship. Above all things, that
+must be avoided. However true goodness, simplicity, and kindness
+cannot so be hidden, but that as we have already said in the very
+eyes and countenance they will show
+themselves.</font></font></font></font></p>
+
+<p><font><font><font><font>XV. To live happily is an inward power
+of the soul, when she is affected with indifferency, towards
+those things that are by their nature indifferent. To be thus
+affected she must consider all worldly objects both divided and
+whole: remembering withal that no object can of itself beget any
+opinion in us, neither can come to us, but stands without still
+and quiet; but that we ourselves beget, and as it were print in
+ourselves opinions concerning them. Now it is in our power, not
+to print them; and if they creep in and lurk in some corner, it
+is in our power to wipe them off. Remembering moreover, that this
+care and circumspection of thine, is to continue but for a while,
+and then thy life will be at an end. And what should hinder, but
+that thou mayest do well with all these things? For if they be
+according to nature, rejoice in them, and let them be pleasing
+and acceptable unto thee. But if they be against nature, seek
+thou that which is according to thine own nature, and whether it
+be for thy credit or no, use all possible speed for the
+attainment of it: for no man ought to be blamed, for seeking his
+own good and happiness. XVI. Of everything thou must consider
+from whence it came, of what things it doth consist, and into
+what it will be changed: what will be the nature of it, or what
+it will be like unto when it is changed; and that it can suffer
+no hurt by this change. And as for other men's either foolishness
+or wickedness, that it may not trouble and grieve thee; first
+generally thus; What reference have I unto these? and that we are
+all born for one another's good: then more particularly after
+another consideration; as a ram is first in a flock of sheep, and
+a bull in a herd of cattle, so am I born to rule over them. Begin
+yet higher, even from this: if atoms be not the beginning of all
+things, than which to believe nothing can be more absurd, then
+must we needs grant that there is a nature, that doth govern the
+universe. If such a nature, then are all worse things made for
+the better's sake; and all better for one another's sake.
+Secondly, what manner of men they be, at board, and upon their
+beds, and so forth. But above all things, how they are forced by
+their opinions that they hold, to do what they do; and even those
+things that they do, with what pride and self-conceit they do
+them. Thirdly, that if they do these things rightly, thou hast no
+reason to be grieved. But if not rightly, it must needs be that
+they do them against their wills, and through mere ignorance. For
+as, according to Plato's opinion, no soul doth willingly err, so
+by consequent neither doth it anything otherwise than it ought,
+but against her will. Therefore are they grieved, whensoever they
+hear themselves charged, either of injustice, or
+unconscionableness, or covetousness, or in general, of any
+injurious kind of dealing towards their neighbours. Fourthly,
+that thou thyself doest transgress in many things, and art even
+such another as they are. And though perchance thou doest forbear
+the very act of some sins, yet hast thou in thyself an habitual
+disposition to them, but that either through fear, or vainglory,
+or some such other ambitious foolish respect, thou art
+restrained. Fifthly, that whether they have sinned or no, thou
+doest not understand perfectly. For many things are done by way
+of discreet policy; and generally a man must know many things
+first, before he be able truly and judiciously to judge of
+another man's action. Sixthly, that whensoever thou doest take on
+grievously, or makest great woe, little doest thou remember then
+that a man's life is but for a moment of time, and that within a
+while we shall all be in our graves. Seventhly, that it is not
+the sins and transgressions themselves that trouble us properly;
+for they have their existence in their minds and understandings
+only, that commit them; but our own opinions concerning those
+sins. Remove then, and be content to part with that conceit of
+thine, that it is a grievous thing, and thou hast removed thine
+anger. But how should I remove it? How? reasoning with thyself
+that it is not shameful. For if that which is shameful, be not
+the only true evil that is, thou also wilt be driven whilest thou
+doest follow the common instinct of nature, to avoid that which
+is evil, to commit many unjust things, and to become a thief, and
+anything, that will make to the attainment of thy intended
+worldly ends. Eighthly, how many things may and do oftentimes
+follow upon such fits of anger and grief; far more grievous in
+themselves, than those very things which we are so grieved or
+angry for. Ninthly, that meekness is a thing unconquerable, if it
+be true and natural, and not affected or hypocritical. For how
+shall even the most fierce and malicious that thou shalt
+conceive, be able to hold on against thee, if thou shalt still
+continue meek and loving unto him; and that even at that time,
+when he is about to do thee wrong, thou shalt be well disposed,
+and in good temper, with all meekness to teach him, and to
+instruct him better? As for example; My son, we were not born for
+this, to hurt and annoy one another; it will be thy hurt not
+mine, my son: and so to show him forcibly and fully, that it is
+so in very deed: and that neither bees do it one to another, nor
+any other creatures that are naturally sociable. But this thou
+must do, not scoffingly, not by way of exprobation, but tenderly
+without any harshness of words. Neither must thou do it by way of
+exercise, or ostentation, that they that are by and hear thee,
+may admire thee: but so always that nobody be privy to it, but
+himself alone: yea, though there be more present at the same
+time. These nine particular heads, as so many gifts from the
+Muses, see that thou remember well: and begin one day, whilest
+thou art yet alive, to be a man indeed. But on the other side
+thou must take heed, as much to flatter them, as to be angry with
+them: for both are equally uncharitable, and equally hurtful. And
+in thy passions, take it presently to thy consideration, that to
+be angry is not the part of a man, but that to be meek and
+gentle, as it savours of more humanity, so of more manhood. That
+in this, there is strength and nerves, or vigour and fortitude:
+whereof anger and indignation is altogether void. For the nearer
+everything is unto unpassionateness, the nearer it is unto power.
+And as grief doth proceed from weakness, so doth anger. For both,
+both he that is angry and that grieveth, have received a wound,
+and cowardly have as it were yielded themselves unto their
+affections. If thou wilt have a tenth also, receive this tenth
+gift from Hercules the guide and leader of the Muses: that is a
+mad man's part, to look that there should be no wicked men in the
+world, because it is impossible. Now for a man to brook well
+enough, that there should be wicked men in the world, but not to
+endure that any should transgress against himself, is against all
+equity, and indeed tyrannical.</font></font></font></font></p>
+
+<p><font><font><font><font>XVII. Four several dispositions or
+inclinations there be of the mind and understanding, which to be
+aware of, thou must carefully observe: and whensoever thou doest
+discover them, thou must rectify them, saying to thyself
+concerning every one of them, This imagination is not necessary;
+this is uncharitable: this thou shalt speak as another man's
+slave, or instrument; than which nothing can be more senseless
+and absurd: for the fourth, thou shalt sharply check and upbraid
+thyself; for that thou doest suffer that more divine part in
+thee, to become subject and obnoxious to that more ignoble part
+of thy body, and the gross lusts and concupiscences
+thereof.</font></font></font></font></p>
+
+<p><font><font><font><font>XVIII. What portion soever, either of
+air or fire there be in thee, although by nature it tend upwards,
+submitting nevertheless to the ordinance of the universe, it
+abides here below in this mixed body. So whatsoever is in thee,
+either earthy, or humid, although by nature it tend downwards,
+yet is it against its nature both raised upwards, and standing,
+or consistent. So obedient are even the elements themselves to
+the universe, abiding patiently wheresoever (though against their
+nature) they are placed, until the sound as it were of their
+retreat, and separation. Is it not a grievous thing then, that
+thy reasonable part only should be disobedient, and should not
+endure to keep its place: yea though it be nothing enjoined that
+is contrary unto it, but that only which is according to its
+nature? For we cannot say of it when it is disobedient, as we say
+of the fire, or air, that it tends upwards towards its proper
+element, for then goes it the quite contrary way. For the motion
+of the mind to any injustice, or incontinency, or to sorrow, or
+to fear, is nothing else but a separation from nature. Also when
+the mind is grieved for anything that is happened by the divine
+providence, then doth it likewise forsake its own place. For it
+was ordained unto holiness and godliness, which specially consist
+in an humble submission to God and His providence in all things;
+as well as unto justice: these also being part of those duties,
+which as naturally sociable, we are bound unto; and without which
+we cannot happily converse one with another: yea and the very
+ground and fountain indeed of all just
+actions.</font></font></font></font></p>
+
+<p><font><font><font><font>XIX. He that hath not one and the
+self-same general end always as long as he liveth, cannot
+possibly be one and the self-same man always. But this will not
+suffice except thou add also what ought to be this general end.
+For as the general conceit and apprehension of all those things
+which upon no certain ground are by the greater part of men
+deemed good, cannot be uniform and agreeable, but that only which
+is limited and restrained by some certain proprieties and
+conditions, as of community: that nothing be conceived good,
+which is not commonly and publicly good: so must the end also
+that we propose unto ourselves, be common and sociable. For he
+that doth direct all his own private motions and purposes to that
+end, all his actions will be agreeable and uniform; and by that
+means will be still the same man.</font></font></font></font></p>
+
+<p><font><font><font><font>XX. Remember the fable of the country
+mouse and the city mouse, and the great fright and terror that
+this was put into.</font></font></font></font></p>
+
+<p><font><font><font><font>XXI. Socrates was wont to call the
+common conceits and opinions of men, the common bugbears of the
+world : the proper terror of silly
+children.</font></font></font></font></p>
+
+<p><font><font><font><font>XXII. The Lacedaemonians at their
+public spectacles were wont to appoint seats and forms for their
+strangers in the shadow, they themselves were content to sit
+anywhere.</font></font></font></font></p>
+
+<p><font><font><font><font>XXIII. What Socrates answered unto
+Perdiccas, why he did not come unto him, Lest of all deaths I
+should die the worst kind of death, said he: that is, not able to
+requite the good that hath been done unto
+me.</font></font></font></font></p>
+
+<p><font><font><font><font>XXIV. In the ancient mystical letters
+of the Ephesians, there was an item, that a man should always
+have in his mind some one or other of the ancient
+worthies.</font></font></font></font></p>
+
+<p><font><font><font><font>XXV. The Pythagoreans were wont
+betimes in the morning the first thing they did, to look up unto
+the heavens, to put themselves in mind of them who constantly and
+invariably did perform their task: as also to put themselves in
+mind of orderliness, or good order, and of purity, and of naked
+simplicity. For no star or planet hath any cover before
+it.</font></font></font></font></p>
+
+<p><font><font><font><font>XXVI. How Socrates looked, when he was
+fain to gird himself with a skin, Xanthippe his wife having taken
+away his clothes, and carried them abroad with her, and what he
+said to his fellows and friends, who were ashamed; and out of
+respect to him, did retire themselves when they saw him thus
+decked.</font></font></font></font></p>
+
+<p><font><font><font><font>XXVII. In matter of writing or reading
+thou must needs be taught before thou can do either: much more in
+matter of life. 'For thou art born a mere slave, to thy senses
+and brutish affections;' destitute without teaching of all true
+knowledge and sound reason.</font></font></font></font></p>
+
+<p><font><font><font><font>XXVIII. 'My heart smiled within me.'
+'They will accuse even virtue herself; with heinous and
+opprobrious words.'</font></font></font></font></p>
+
+<p><font><font><font><font>XXIX. As they that long after figs in
+winter when they cannot be had; so are they that long after
+children, before they be granted
+them.</font></font></font></font></p>
+
+<p><font><font><font><font>XXX. 'As often as a father kisseth his
+child, he should say secretly with himself' (said Epictetus,)
+'tomorrow perchance shall he die.' But these words be ominous. No
+words ominous (said he) that signify anything that is natural: in
+very truth and deed not more ominous than this, 'to cut down
+grapes when they are ripe.' Green grapes, ripe grapes, dried
+grapes, or raisins: so many changes and mutations of one thing,
+not into that which was not absolutely, but rather so many
+several changes and mutations, not into that which hath no being
+at all, but into that which is not yet in
+being.</font></font></font></font></p>
+
+<p><font><font><font><font>XXXI. 'Of the free will there is no
+thief or robber:' out of Epictetus; Whose is this also: that we
+should find a certain art and method of assenting; and that we
+should always observe with great care and heed the inclinations
+of our minds, that they may always be with their due restraint
+and reservation, always charitable, and according to the true
+worth of every present object. And as for earnest longing, that
+we should altogether avoid it: and to use averseness in those
+things only, that wholly depend of our own wills. It is not about
+ordinary petty matters, believe it, that all our strife and
+contention is, but whether, with the vulgar, we should be mad, or
+by the help of philosophy wise and sober, said
+he.</font></font></font></font></p>
+
+<p><font><font><font><font>XXXII. Socrates said, 'What will you
+have? the souls of reasonable, or unreasonable creatures? Of
+reasonable. But what? Of those whose reason is sound and perfect?
+or of those whose reason is vitiated and corrupted? Of those
+whose reason is sound and perfect. Why then labour ye not for
+such? Because we have them already. What then do ye so strive and
+contend between you?'</font></font></font></font></p>
+
+<p><font><font><font><font>THE TWELFTH
+BOOK</font></font></font></font></p>
+
+<p><font><font><font><font>I. Whatsoever thou doest hereafter
+aspire unto, thou mayest even now enjoy and possess, if thou
+doest not envy thyself thine own happiness. And that will be, if
+thou shalt forget all that is past, and for the future, refer
+thyself wholly to the Divine Providence, and shalt bend and apply
+all thy present thoughts and intentions to holiness and
+righteousness. To holiness, in accepting willingly whatsoever is
+sent by the Divine Providence, as being that which the nature of
+the universe hath appointed unto thee, which also hath appointed
+thee for that, whatsoever it be. To righteousness, in speaking
+the truth freely, and without ambiguity; and in doing all things
+justly and discreetly. Now in this good course, let not other
+men's either wickedness, or opinion, or voice hinder thee: no,
+nor the sense of this thy pampered mass of flesh: for let that
+which suffers, look to itself. If therefore whensoever the time
+of thy departing shall come, thou shalt readily leave all things,
+and shalt respect thy mind only, and that divine part of thine,
+and this shall be thine only fear, not that some time or other
+thou shalt cease to live, but thou shalt never begin to live
+according to nature : then shalt thou be a man indeed, worthy of
+that world, from which thou hadst thy beginning; then shalt thou
+cease to be a stranger in thy country, and to wonder at those
+things that happen daily, as things strange and unexpected, and
+anxiously to depend of divers things that are not in thy
+power.</font></font></font></font></p>
+
+<p><font><font><font><font>II. God beholds our minds and
+understandings, bare and naked from these material vessels, and
+outsides, and all earthly dross. For with His simple and pure
+understanding, He pierceth into our inmost and purest parts,
+which from His, as it were by a water pipe and channel, first
+flowed and issued. This if thou also shalt use to do, thou shalt
+rid thyself of that manifold luggage, wherewith thou art round
+about encumbered. For he that does regard neither his body, nor
+his clothing, nor his dwelling, nor any such external furniture,
+must needs gain unto himself great rest and ease. Three things
+there be in all, which thou doest consist of; thy body, thy life,
+and thy mind. Of these the two former, are so far forth thine, as
+that thou art bound to take care for them. But the third alone is
+that which is properly thine. If then thou shalt separate from
+thyself, that is from thy mind, whatsoever other men either do or
+say, or whatsoever thou thyself hast heretofore either done or
+said; and all troublesome thoughts concerning the future, and
+whatsoever, (as either belonging to thy body or life:) is without
+the jurisdiction of thine own will, and whatsoever in the
+ordinary course of human chances and accidents doth happen unto
+thee; so that thy mind (keeping herself loose and free from all
+outward coincidental entanglements; always in a readiness to
+depart:) shall live by herself, and to herself, doing that which
+is just, accepting whatsoever doth happen, and speaking the truth
+always; if, I say, thou shalt separate from thy mind, whatsoever
+by sympathy might adhere unto it, and all time both past and
+future, and shalt make thyself in all points and respects, like
+unto Empedocles his allegorical sphere, 'all round and circular,'
+&amp;c., and shalt think of no longer life than that which is now
+present: then shalt thou be truly able to pass the remainder of
+thy days without troubles and distractions; nobly and generously
+disposed, and in good favour and correspondency, with that spirit
+which is within thee.</font></font></font></font></p>
+
+<p><font><font><font><font>III. I have often wondered how it
+should come to pass, that every man loving himself best, should
+more regard other men's opinions concerning himself than his own.
+For if any God or grave master standing by, should command any of
+us to think nothing by himself but what he should presently speak
+out; no man were able to endure it, though but for one day. Thus
+do we fear more what our neighbours will think of us, than what
+we ourselves.</font></font></font></font></p>
+
+<p><font><font><font><font>IV. how come it to pass that the Gods
+having ordered all other things so well and so lovingly, should
+be overseen in this one only thing, that whereas then. hath been
+some very good men that have made many covenants as it were with
+God and by many holy actions and outward services contracted a
+kind of familiarity with Him; that these men when once they are
+dead, should never be restored to life, but be extinct for ever.
+But this thou mayest be sure of, that this (if it be so indeed)
+would never have been so ordered by the Gods, had it been fit
+otherwise. For certainly it was possible, had it been more just
+so and had it been according to nature, the nature of the
+universe would easily have borne it. But now because it is not
+so, (if so be that it be not so indeed) be therefore confident
+that it was not fit it should be so. for thou seest thyself, that
+now seeking after this matter, how freely thou doest argue and
+contest with God. But were not the Gods both just and good in the
+highest degree, thou durst not thus reason with them. Now if just
+and good, it could not be that in the creation of the world, they
+should either unjustly or unreasonably oversee
+anything.</font></font></font></font></p>
+
+<p><font><font><font><font>V. Use thyself even unto those things
+that thou doest at first despair of. For the left hand we see,
+which for the most part hieth idle because not used; yet doth it
+hold the bridle with more strength than the right, because it
+hath been used unto it.</font></font></font></font></p>
+
+<p><font><font><font><font>VI. Let these be the objects of thy
+ordinary meditation: to consider, what manner of men both for
+soul and body we ought to be, whensoever death shall surprise us:
+the shortness of this our mortal life: the immense vastness of
+the time that hath been before, and will he after us: the frailty
+of every worldly material object: all these things to consider,
+and behold clearly in themselves, all disguisement of external
+outside being removed and taken away. Again, to consider the
+efficient causes of all things: the proper ends and references of
+all actions: what pain is in itself; what pleasure, what death:
+what fame or honour, how every man is the true and proper ground
+of his own rest and tranquillity, and that no man can truly be
+hindered by any other: that all is but conceit and opinion. As
+for the use of thy dogmata, thou must carry thyself in the
+practice of them, rather like unto a pancratiastes, or one that
+at the same time both fights and wrestles with hands and feet,
+than a gladiator. For this, if he lose his sword that he fights
+with, he is gone: whereas the other hath still his hand free,
+which he may easily turn and manage at his
+will.</font></font></font></font></p>
+
+<p><font><font><font><font>VII. All worldly things thou must
+behold and consider, dividing them into matter, form, and
+reference, or their proper end.</font></font></font></font></p>
+
+<p><font><font><font><font>VIII. How happy is man in this his
+power that hath been granted unto him: that he needs not do
+anything but what God shall approve, and that he may embrace
+contentedly, whatsoever God doth send unto
+him?</font></font></font></font></p>
+
+<p><font><font><font><font>IX. Whatsoever doth happen in the
+ordinary course and consequence of natural events, neither the
+Gods, (for it is not possible, that they either wittingly or
+unwittingly should do anything amiss) nor men, (for it is through
+ignorance, and therefore against their wills that they do
+anything amiss) must he accused. None then must be
+accused.</font></font></font></font></p>
+
+<p><font><font><font><font>X. How ridiculous and strange is he,
+that wonders at anything that happens in this life in the
+ordinary course of nature!</font></font></font></font></p>
+
+<p><font><font><font><font>XI. Either fate, (and that either an
+absolute necessity, and unavoidable decree; or a placable and
+flexible Providence) or all is a mere casual confusion, void of
+all order and government. If an absolute and unavoidable
+necessity, why doest thou resist? If a placable and exorable
+Providence, make thyself worthy of the divine help and
+assistance. If all be a mere confusion without any moderator, or
+governor, then hast thou reason to congratulate thyself; that in
+such a general flood of confusion thou thyself hast obtained a
+reasonable faculty, whereby thou mayest govern thine own life and
+actions. But if thou beest carried away with the flood, it must
+be thy body perchance, or thy life, or some other thing that
+belongs unto them that is carried away: thy mind and
+understanding cannot. Or should it be so, that the light of a
+candle indeed is still bright and lightsome until it be put out :
+and should truth, and righteousness, and temperance cease to
+shine in thee whiTest thou thyself bast any
+being?</font></font></font></font></p>
+
+<p><font><font><font><font>XII. At the conceit and apprehension
+that such and such a one hath sinned, thus reason with thyself;
+What do I know whether this be a sin indeed, as it seems to be?
+But if it be, what do I know but that he himself hath already
+condemned himself for it? And that is all one as if a man should
+scratch and tear his own face, an object of compassion rather
+than of anger. Again, that he that would not have a vicious man
+to sin, is like unto him that would not have moisture in the fig,
+nor children to welp nor a horse to neigh, nor anything else that
+in the course of nature is necessary. For what shall he do that
+hath such an habit? If thou therefore beest powerful and
+eloquent, remedy it if thou
+canst.</font></font></font></font></p>
+
+<p><font><font><font><font>XIII. If it be not fitting, do it not.
+If it be not true, speak it not. Ever maintain thine own purpose
+and resolution free from all compulsion and
+necessity.</font></font></font></font></p>
+
+<p><font><font><font><font>XIV. Of everything that presents
+itself unto thee, to consider what the true nature of it is, and
+to unfold it, as it were, by dividing it into that which is
+formal : that which is material: the true use or end of it, and
+the just time that it is appointed to
+last.</font></font></font></font></p>
+
+<p><font><font><font><font>XV. It is high time for thee, to
+understand that there is somewhat in thee, better and more divine
+than either thy passions, or thy sensual appetites and
+affections. What is now the object of my mind, is it fear, or
+suspicion, or lust, or any such thing? To do nothing rashly
+without some certain end; let that be thy first care. The next,
+to have no other end than the common good. For, alas! yet a
+little while, and thou art no more: no more will any, either of
+those things that now thou seest, or of those men that now are
+living, be any more. For all things are by nature appointed soon
+to be changed, turned, and corrupted, that other things might
+succced in their room.</font></font></font></font></p>
+
+<p><font><font><font><font>XVI. Remember that all is but opinion,
+and all opinion depends of the mind. Take thine opinion away, and
+then as a ship that hath stricken in within the arms and mouth of
+the harbour, a present calm; all things safe and steady: a bay,
+not capable of any storms and tempests: as the poet hath
+it.</font></font></font></font></p>
+
+<p><font><font><font><font>XVII. No operation whatsoever it he,
+ceasing for a while, can be truly said to suffer any evil,
+because it is at an end. Neither can he that is the author of
+that operation; for this very respect, because his operation is
+at an end, be said to suffer any evil. Likewise then, neither can
+the whole body of all our actions (which is our life) if in time
+it cease, be said to suffer any evil for this very reason,
+because it is at an end; nor he truly be said to have been ill
+affected, that did put a period to this series of actions. Now
+this time or certain period, depends of the determination of
+nature: sometimes of particular nature, as when a man dieth old;
+but of nature in general, however; the parts whereof thus
+changing one after another, the whole world still continues fresh
+and new. Now that is ever best and most seasonable, which is for
+the good of the whole. Thus it appears that death of itself can
+neither be hurtful to any in particular, because it is not a
+shameful thing (for neither is it a thing that depends of our own
+will, nor of itself contrary to the common good) and generally,
+as it is both expedient and seasonable to the whole, that in that
+respect it must needs be good. It is that also, which is brought
+unto us by the order and appointment of the Divine Providence; so
+that he whose will and mind in these things runs along with the
+Divine ordinance, and by this concurrence of his will and mind
+with the Divine Providence, is led and driven along, as it were
+by God Himself; may truly be termed and esteemed the *OEo~p7poc*,
+or divinely led and inspired.</font></font></font></font></p>
+
+<p><font><font><font><font>XVIII. These three things thou must
+have always in a readiness: first concerning thine own actions,
+whether thou doest nothing either idly, or otherwise, than
+justice and equity do require: and concerning those things that
+happen unto thee externally, that either they happen unto thee by
+chance, or by providence; of which two to accuse either, is
+equally against reason. Secondly, what like unto our bodies are
+whilest yet rude and imperfect, until they be animated: and from
+their animation, until their expiration: of what things they are
+compounded, and into what things they shall be dissolved.
+Thirdly, how vain all things will appear unto thee when, from on
+high as it were, looking down thou shalt contemplate all things
+upon earth, and the wonderful mutability, that they are subject
+unto: considering withal, the infinite both greatness and variety
+of things aerial and things celestial that are round about it.
+And that as often as thou shalt behold them, thou shalt still see
+the same: as the same things, so the same shortness of
+continuance of all those things. And, behold, these be the things
+that we are so proud and puffed up
+for.</font></font></font></font></p>
+
+<p><font><font><font><font>XIX. Cast away from thee opinion, and
+thou art safe. And what is it that hinders thee from casting of
+it away? When thou art grieved at anything, hast thou forgotten
+that all things happen according to the nature of the universe;
+and that him only it concerns, who is in fault; and moreover,
+that what is now done, is that which from ever hath been done in
+the world, and will ever be done, and is now done everywhere: how
+nearly all men are allied one to another by a kindred not of
+blood, nor of seed, but of the same mind. Thou hast also
+forgotten that every man's mind partakes of the Deity, and
+issueth from thence; and that no man can properly call anything
+his own, no not his son, nor his body, nor his life; for that
+they all proceod from that One who is the giver of all things:
+that all things are but opinion; that no man lives properly, but
+that very instant of time which is now present. And therefore
+that no man whensoever he dieth can properly be said to lose any
+more, than an instant of time.</font></font></font></font></p>
+
+<p><font><font><font><font>XX. Let thy thoughts ever run upon
+them, who once for some one thing or other, were moved with
+extraordinary indignation; who were once in the highest pitch of
+either honour, or calamity; or mutual hatred and enmity; or of
+any other fortune or condition whatsoever. Then consider what's
+now become of all those things. All is turned to smoke; all to
+ashes, and a mere fable; and perchance not so much as a fable. As
+also whatsoever is of this nature, as Fabius Catulinus in the
+field; Lucius Lupus, and Stertinius, at Baiae Tiberius at Caprem:
+and Velius Rufus, and all such examples of vehement prosecution
+in worldly matters; let these also run in thy mind at the same
+time; and how vile every object of such earnest and vehement
+prosecution is; and how much more agreeable to true philosophy it
+is, for a man to carry himself in every matter that offers
+itself; justly, and moderately, as one that followeth the Gods
+with all simplicity. For, for a man to be proud and high
+conceited, that he is not proud and high conceited, is of all
+kind of pride and presumption, the most
+intolerable.</font></font></font></font></p>
+
+<p><font><font><font><font>XXI. To them that ask thee, Where hast
+thou seen the Gods, or how knowest thou certainly that there be
+Gods, that thou art so devout in their worship? I answer first of
+all, that even to the very eye, they are in some manner visible
+and apparent. Secondly, neither have I ever seen mine own soul,
+and yet I respect and honour it. So then for the Gods, by the
+daily experience that I have of their power and providence
+towards myself and others, I know certainly that they are, and
+therefore worship them.</font></font></font></font></p>
+
+<p><font><font><font><font>XXII. Herein doth consist happiness of
+life, for a man to know thoroughly the true nature of everything;
+what is the matter, and what is the form of it: with all his
+heart and soul, ever to do that which is just, and to speak the
+truth. What then remaineth but to enjoy thy life in a course and
+coherence of good actions, one upon another immediately
+succeeding, and never interrupted, though for never so little a
+while?</font></font></font></font></p>
+
+<p><font><font><font><font>XXIII. There is but one light of the
+sun, though it be intercepted by walls and mountains, and other
+thousand objects. There is but one common substance of the whole
+world, though it be concluded and restrained into several
+different bodies, in number infinite. There is but one common
+soul, though divided into innumerable particular essences and
+natures. So is there but one common intellectual soul, though it
+seem to be divided. And as for all other parts of those generals
+which we have mentioned, as either sensitive souls or subjects,
+these of themselves (as naturally irrational) have no common
+mutual reference one unto another, though many of them contain a
+mind, or reasonable faculty in them, whereby they are ruled and
+governed. But of every reasonable mind, this the particular
+nature, that it hath reference to whatsoever is of her own kind,
+and desireth to be united: neither can this common affection, or
+mutual unity and correspondency, be here intercepted or divided,
+or confined to particulars as those other common things
+are.</font></font></font></font></p>
+
+<p><font><font><font><font>XXIV. What doest thou desire? To live
+long. What? To enjoy the operations of a sensitive soul; or of
+the appetitive faculty? or wouldst thou grow, and then decrease
+again? Wouldst thou long be able to talk, to think and reason
+with thyself? Which of all these seems unto thee a worthy object
+of thy desire? Now if of all these thou doest find that they be
+but little worth in themselves, proceed on unto the last, which
+is, in all things to follow God and reason. But for a man to
+grieve that by death he shall be deprived of any of these things,
+is both against God and reason.</font></font></font></font></p>
+
+<p><font><font><font><font>XXV. What a small portion of vast and
+infinite eternity it is, that is allowed unto every one of us,
+and how soon it vanisheth into the general age of the world: of
+the common substance, and of the common soul also what a small
+portion is allotted unto us: and in what a little clod of the
+whole earth (as it were) it is that thou doest crawl. After thou
+shalt rightly have considered these things with thyself; fancy
+not anything else in the world any more to be of any weight and
+moment but this, to do that only which thine own nature doth
+require; and to conform thyself to that which the common nature
+doth afford.</font></font></font></font></p>
+
+<p><font><font><font><font>XXVI. What is the present estate of my
+understanding? For herein lieth all indeed. As for all other
+things, they are without the compass of mine own will: and if
+without the compass of my will, then are they as dead things unto
+me, and as it were mere smoke.</font></font></font></font></p>
+
+<p><font><font><font><font>XXVII. To stir up a man to the
+contempt of death this among other things, is of good power and
+efficacy, that even they who esteemed pleasure to be happiness,
+and pain misery, did nevertheless many of them contemn death as
+much as any. And can death be terrible to him, to whom that only
+seems good, which in the ordinary course of nature is seasonable?
+to him, to whom, whether his actions be many or few, so they be
+all good, is all one; and who whether he behold the things of the
+world being always the same either for many years, or for few
+years only, is altogether indifferent? O man! as a citizen thou
+hast lived, and conversed in this great city the world. Whether
+just for so many years, or no, what is it unto thee? Thou hast
+lived (thou mayest be sure) as long as the laws and orders of the
+city required; which may be the common comfort of all. Why then
+should it be grievous unto thee, if (not a tyrant, nor an unjust
+judge, but) the same nature that brought thee in, doth now send
+thee out of the world? As if the praetor should fairly dismiss
+him from the stage, whom he had taken in to act a while. Oh, but
+the play is not yet at an end, there are but three acts yet acted
+of it? Thou hast well said: for in matter of life, three acts is
+the whole play. Now to set a certain time to every man's acting,
+belongs unto him only, who as first he was of thy composition, so
+is now the cause of thy dissolution. As for thyself; thou hast to
+do with neither. Go thy ways then well pleased and contented: for
+so is He that dismisseth thee.</font></font></font></font></p>
+
+<p>
+<font><font><font><font>APPENDIX</font></font></font></font></p>
+
+<p><font><font><font><font>CORRESPONDENCE OF M. AURELIUS
+ANTONINUS AND M. CORNELIUS
+FRONTO'</font></font></font></font></p>
+
+<p><font><font><font><font>M. CORNELIUS FRONTO(1) was a Roman by
+descent, but of provincial birth, being native to Cirta, in
+Numidia. Thence he migrated to Rome in the reign of Hadrian, and
+became the most famous rhetorician of his day. As a pleader and
+orator he was counted by his contemporaries hardly inferior to
+Tully himself, and as a teacher his aid was sought for the
+noblest youths of Rome. To him was entrusted the education of M.
+Aurelius and of his colleague L. Verus in their boyhood; and he
+was rewarded for his efforts by a seat in the Senate and the
+consular rank (A.D. 143). By the exercise of his profession he
+became wealthy; and if he speaks of his means as not great,(2) he
+must be comparing his wealth with the grandees of Rome, not with
+the ordinary citizen. Before the present century nothing was
+known of the works of Fronto, except a grammatical treatise; but
+in 1815 Cardinal Mai published a number of letters and some short
+essays of Fronto, which he had discovered in a palimpsest at
+Milan. Other parts of the same MS. he found later in the Vatican,
+the whole being collected</font></font></font></font></p>
+
+<p><font><font><font><font>(1) References are made to the edition
+of Naber, Leipzig (Tr&uuml;bner), 1867. (2) Ad Verum imp. Aur.
+Caes., ii, 7.</font></font></font></font></p>
+
+<p><font><font><font><font>and edited in the year 1823. We now
+possess parts of his correspondence with Antoninus Pius, with M.
+Aurelius, with L. Verus, and with certain of his friends, and
+also several rhetorical and historical fragments. Though none of
+the more ambitious works of Fronto have survived, there are
+enough to give proof of his powers. Never was a great literary
+reputation less deserved. It would be bard to conceive of
+anything more vapid than the style and conception of these
+letters; clearly the man was a pedant without imagination or
+taste. Such indeed was the age he lived in, and it is no marvel
+that he was like to his age. But there must have been more in him
+than mere pedantry; there was indeed a heart in the man, which
+Marcus found, arid he found also a tongue which could speak the
+truth. Fronto's letters are by no means free from exaggeration
+and laudation, but they do not show that loathsome flattery which
+filled the Roman court. He really admires what he praises, and
+his way of saying so is not unlike what often passes for
+criticism at the present day. He is not afraid to reprove what he
+thinks amiss; and the astonishment of Marcus at this will prove,
+if proof were needed, that he was not used to plain dealing. "How
+happy I am," he writes, "that my friend Marcus Cornelius, so
+distinguished as an orator and so noble as a man, thinks me worth
+praising and blaming."(1) In another place he deems himself blest
+because Pronto had taught him to speak the truth(2) although the
+context shows him to be speaking of expression, it is still a
+point in favour of Pronto. A sincere heart is better than
+literary taste; and if Fronto had not done his duty by the young
+prince, it is not easy to understand the friendship which
+remained between them up to the last. An example of the frankness
+which was between them is given by a difference they had over the
+case of Herodes Atticus. Herodes was a Greek rhetorician who had
+a school at Rome, and Marcus Aurelius was among his pupils. Both
+Marcus and the Emperor (1) Ad M. Caes iii. 17 (2) Ad M. Caes iii.
+12</font></font></font></font></p>
+
+<p><font><font><font><font>Antoninus had a high opinion of
+Herodes; and all we know goes to prove he was a man of high
+character and princely generosity. When quite young he was made
+administrator of the free cities in Asia, nor is it surprising to
+find that he made bitter enemies there; indeed, a just ruler was
+sure to make enemies. The end of it was that an Athenian
+deputation, headed by the orators Theodotus and Demostratus, made
+serious accusations against his honour. There is no need to
+discuss the merits of the case here; suffice it to say, Herodes
+succeeded in defending himself to the satisfaction of the
+emperor. Pronto appears to have taken the delegates' part, and to
+have accepted a brief for the prosecution, urged to some extent
+by personal considerations; and in this cause Marcus Aurelius
+writes to Fronto as follows</font></font></font></font></p>
+
+<p><font><font><font><font>'AURELIUS CAESAR to his friend FRONTO,
+greeting.(1)</font></font></font></font></p>
+
+<p><font><font><font><font>'I know you have often told me you
+were anxious to find how you might best please me. Now is the
+time; now you can increase my love towards you, if it can be
+increased. A trial is at hand, in which people seem likely not
+only to hear your speech with pleasure, but to see your
+indignation with impatience. I see no one who dares give you a
+hint in the matter; for those who are less friendly, prefer to
+see you act with some inconsistency; and those who are more
+frIendly, fear to seem too friendly to your opponent if they
+should dissuade you from your accusation; then again, in case you
+have prepared something neat for the occasion, they cannot endure
+to rob you of your harangue by silencing you. Therefore, whether
+you think me a rash counsellor, or a bold boy, or too kind to
+your opponent, not because I think it better, I will offer my
+counsel with some caution. But why have I said, offer my counsel?
+No, I demand it from you; I demand it boldly, and if I succeed, I
+promise to remain under your obligation. What? you will say if I
+am attackt, shall I not pay tit for tat ? Ah, but you will get
+greater glory, if even when attackt you answer nothing. Indeed,
+if he begins it, answer as you will and you will have fair
+excuse; but I have demanded of him that he shall not begin, and I
+think I have succeeded. I love each of you according to your
+merits and I know that lie was educated in the house of P.
+Calvisius, my gran(lfather, and that I was educated by you;
+therefore I am full of anxiety that this most disagreeable
+business shall be managed as honourably as possible. I trust you
+may approve my advice, for my intention you will approve. At
+least I prefer to write unwisely rather than to be silent
+unkindly.'</font></font></font></font></p>
+
+<p><font><font><font><font>(1) Ad M. Caes ii.,
+2.</font></font></font></font></p>
+
+<p><font><font><font><font>Fronto replied, thanking the prince
+for his advice, and promising that he will confine himself to the
+facts of the case. But he points out that the charges brought
+against Herodes were such, that they can hardly be made
+agreeable; amongst them being spoliation, violence, and murder.
+However, he is willing even to let some of these drop if it be
+the prince's pleasure. To this Marcus returned the following
+answer:-(1) 'This one thing, my dearest Fronto, is enough to make
+me truly grateful to you, that so far from rejecting my counsel,
+you have even approved it. As to the question you raise in your
+kind letter, my opinion is this: all that concerns the case which
+you are supporting must be clearly brought forward ; what
+concerns your own feelings, though you may have had just
+provocation, should be left
+unsaid.'</font></font></font></font></p>
+
+<p><font><font><font><font>The story does credit to both. Fronto
+shows no loss of temper at the interference, nor shrinks from
+stating his case with frankness; and Marcus, with forbearance
+remarkable in a prince, does not command that his friend be left
+unmolested, but merely stipulates for a fair trial on the merits
+of the case.</font></font></font></font></p>
+
+<p><font><font><font><font>Another example may he given from a
+letter of Fronto's (2)</font></font></font></font></p>
+
+<p><font><font><font><font>Here is something else quarrelsome and
+querulous. I have sometimes found fault with you in your absence
+somewhat seriously in the company of a few of my most intimate
+friends : at times, for example, when you mixt in society with a
+more solemn look than was fitting, or would read books in the
+theatre or in a banquet ; nor did I absent myself from theatre or
+banquet when you did(3). Then I used to call you a hard man, no
+good company, even disagreeable, sometimes, when anger got the
+better of me. But did any one else in the same banquet speak
+against you, I could not endure to hear it with equanimity. Thus
+it was easier for me to say something to your disadvantage
+myself, than to hear others do it; just as I could more easily
+bear to chastise my daughter Gratia, than to see her chastised by
+another.'</font></font></font></font></p>
+
+<p><font><font><font><font>1. Ad. M. Caes., iii. 5. 2. iv. 12. 3
+The text is obscure</font></font></font></font></p>
+
+<p><font><font><font><font>The affection between them is clear
+from every page of the correspondence. A few instances are now
+given, which were written at different
+periods</font></font></font></font></p>
+
+<p><font><font><font><font>To MY
+MASTER.(1)</font></font></font></font></p>
+
+<p><font><font><font><font>'This is how I have past the last few
+days. My sister was suddenly seized with an internal pain, so
+violent that I was horrified at her looks; my mother in her
+trepidation on that account accidentally bruised her side on a
+corner of the wall; she and we were greatly troubled about that
+blow. For myself; on going to rest I found a scorpion in my bed;
+but I did not lie down upon him, I killed him first. If you are
+getting on better, that is a consolation. My mother is easier
+now, thanks be to God. Good-bye, best and sweetest master. My
+lady sends you greeting.'</font></font></font></font></p>
+
+<p><font><font><font><font>(2)'What words can I find to fit my
+had luck, or how shall I upbraid as it deserves the hard
+constraint which is laid upon me? It ties me fast here, troubled
+my heart is, and beset by such anxiety; nor does it allow me to
+make haste to my Fronto, my life and delight, to be near him at
+such a moment of ill-health in particular, to hold his hands, to
+chafe gently that identical foot, so far as may be done without
+discomfort, to attend him in the bath, to support his steps with
+my arm.' (3)'This morning I did not write to you, because I heard
+you were better, and because I was myself engaged in other
+business, and I cannot ever endure to write anything to you
+unless with mind at ease and untroubled and free. So if we are
+all right, let me know: what I desire, you know, and how properly
+I desire it, I know. Farewell, my master, always in every chance
+first in my mind, as you deserve to be. My master, see I am not
+asleep, and I compel myself to sleep, that you may not be angry
+with me. You gather I am writing this late at
+night.'</font></font></font></font></p>
+
+<p><font><font><font><font>(1) Ad M. Caes., v. 8. (2) i. 2. (3)
+iii. 21.</font></font></font></font></p>
+
+<p><font><font><font><font>(1)'What spirit do you suppose is in
+me, when I remember how long it is since I have seen you, and why
+I have not seen you 1 and it may be I shall not see you for a few
+days yet, while you are strengthening yourself; as you must. So
+while you lie on the sick-bed, my spirit also will lie low anti,
+whenas,(2) by God's mercy you shall stand upright, my spirit too
+will stand firm, which is now burning- with the strongest desire
+for you. Farewell, soul of your prince,
+your</font></font></font></font></p>
+
+<p><font><font><font><font>(3)0 my dear Fronto, most
+distinguished Consul! I yield, you have conquered: all who have
+ever loved before, you have conquered out and out in love's
+contest. Receive the victor's wreath ; and the herald shall
+proclaim your victory aloud before your own tribunal: "M.
+Cornelius Fronto, Consul, wins, and is crowned victor in the Open
+International Love-race."(4) But beaten though I may be, I shall
+neither slacken nor relax my own zeal. Well, you shall love me
+more than any man loves any other man; but I, who possess a
+faculty of loving less strong, shall love you more than any one
+else loves you; more indeed than you love yourself. Gratia and I
+will have to fight for it; I doubt I shall not get the better of
+her. For, as Plautus says, her love is like rain, whose big drops
+not only penetrate the dress, but drench to the very
+marrow.'</font></font></font></font></p>
+
+<p><font><font><font><font>Marcus Aurelius seems to have been
+about eighteen years of age when the correspondence begins,
+Fronto being some thirty years older.(5) The systematic education
+of the young prince seems to have been finisht, and Pronto now
+acts more as his adviser than his tutor. He recommends the prince
+to use simplicity in his public speeches, and to avoid
+affectation.(6) Marcus devotes his attention to the old authors
+who then had a great vogue at Rome: Ennius, Plautus, Nawius, and
+such orators as Cato and Gracchus.(7) Pronto urges on him the
+study of Cicero, whose letters, he says, are all worth
+reading.</font></font></font></font></p>
+
+<p><font><font><font><font>1 Ad M. Caes., iii. 19. 2 The writer
+sometimes uses archaisms such as quom, which I render 'whenas. 3
+Ad M. Caes., ii. 2. 4 The writer parodies the proclamation at the
+Greek games; the words also are Greek. 5 From internal evidence:
+the letters are not arranged in order of time. See Naher's
+Prolegomena, p. xx. foil. 6 Ad M. Caes., iii. x. 7 Ad M. Caes ii.
+10,; iii. 18,; ii. 4.</font></font></font></font></p>
+
+<p><font><font><font><font>When he wishes to compliment Marcus he
+declares one or other of his letters has the true Tullian ring.
+Marcus gives his nights to reading when he ought to be sleeping.
+He exercises himself in verse composition and on rhetorical
+themes.</font></font></font></font></p>
+
+<p><font><font><font><font>'It is very nice of you,' he writes to
+Fronto,(1) 'to ask for my hexameters ; I would have sent them at
+once if I had them by me. The fact is my secretary, Anicetus-you
+know who I mean-did not pack up any of my compositions for me to
+take away with me. He knows my weakness; he was afraid that if I
+got hold of them I might, as usual, make smoke of them. However,
+there was no fear for the hexameters. I must confess the truth to
+my master: I love them. I study at night, since the day is taken
+up with the theatre. I am weary of an evening, and sleepy in the
+daylight, and so I don't do much. Yet I have made extracts from
+sixty books, five volumes of them, in these latter days. But when
+you read remember that the "sixty" includes plays of Novius, and
+farces, and some little speeches of Scipio; don't be too much
+startled at the number. You remember your Polemon; but I pray you
+do not remember Horace, who has died with Pollio as far as I am
+concerned.(2) Farewell, my dearest and most affectionate friend,
+most distinguished consul and my beloved master, whom I have not
+seen these two years. Those who say two months, count the days.
+Shall I ever see you again?'</font></font></font></font></p>
+
+<p><font><font><font><font>Sometimes Fronto sends him a theme to
+work up, as thus: 'M. Lucilius tribune of the people violently
+throws into prison a free Roman citizen, against the opinion of
+his colleagues who demand his release. For this act he is branded
+by the censor. Analyse the case, and then take both sides in
+turn, attacking and defending.'(3) Or again: 'A Roman consul,
+doffing his state robe, dons the gauntlet and kills a lion
+amongst the young men at the Quinquatrus in full view of the
+people of Rome. Denunciation before the censors.'(4) The prince
+has a fair knowledge of Greek, and quotes
+from</font></font></font></font></p>
+
+<p><font><font><font><font>1 Ad M. Caes., ii. 10. 2 He implies,
+as in i. 6, that he has ceased to study Horace. 3 Pollio was a
+grammarian, who taught Marcus. 4 Ad M. Caes., v. 27,; V.
+22.</font></font></font></font></p>
+
+<p><font><font><font><font>Homer, Plato, Euripides, but for some
+reason Fronto dissuaded him from this study.(5) His Meditations
+are written in Greek. He continued his literary studies
+throughout his life, and after he became emperor we still find
+him asking his adviser for copies of Cicero's Letters, by which
+he hopes to improve his vocabulary.(6) Pronto Helps him with a
+supply of similes, which, it seems, he did not think of readily.
+It is to be feared that the fount of Marcus's eloquence was
+pumped up by artificial means.</font></font></font></font></p>
+
+<p><font><font><font><font>1 Ad M. Caes., ii. 10. 2 He implies,
+as in i. 6, that he has ceased to study Horace. 3 Pollio was a
+grammarian, who taught Marcus. 4 Ad M. Caes., v. 27,; V. 22. 5
+Ep. Gracae, 6. 6 Ad Anton. Imp., 1I.
+4.</font></font></font></font></p>
+
+<p><font><font><font><font>Some idea of his literary style may he
+gathered from the letter which
+follows:(1)</font></font></font></font></p>
+
+<p><font><font><font><font>'I heard Polemo declaim the other day,
+to say something of things sublunary. If you ask what I thought
+of him, listen. He seems to me an industrious farmer, endowed
+with the greatest skill, who has cultivated a large estate for
+corn and vines only, and indeed with a rich return of fine crops.
+But yet in that land of his there is no Pompeian fig or Arician
+vegetable, no Tarentine rose, or pleasing coppice, or thick
+grove, or shady plane tree; all is for use rather than for
+pleasure, such as one ought rather to commend, but cares not to
+love. A pretty bold idea, is it not, and rash judgment, to pass
+censure on a man of such reputation? But whenas I remember that I
+am writing to you, I think I am less bold than you would have me.
+'In that point I am wholly undecided. 'There's an unpremeditated
+hendecasyllable for you. So before I begin to poetize, i'll take
+an easy with you. Farewell, my heart's desire, your Verus's best
+beloved, most distinguisht consul, master most sweet. Farewell I
+ever pray, sweetest soul. What a letter do you think you have
+written me I could make bold to say, that never did she who bore
+me and nurst me, write anything SO delightful, so honey-sweet.
+And this does not come of your fine style and eloquence:
+otherwise not my mother only, but all who
+breathe.'</font></font></font></font></p>
+
+<p><font><font><font><font>1 Ad M. Caes, ii.
+5.</font></font></font></font></p>
+
+<p><font><font><font><font>To the pupil, never was anything on
+earth so fine as his master's eloquence ; on this theme Marcus
+fairly bubbles over with
+enthusiasm.</font></font></font></font></p>
+
+<p><font><font><font><font>(1)'Well, if the ancient Greeks ever
+wrote anything like this, let those who know decide it: for me,
+if I dare say so, I never read any invective of Cato's so fine as
+your encomtum. O if my Lord(2) could be sufficiently praised,
+sufficiently praised he would have been undoubtedly by you! This
+kind of thing is not done nowadays.(3) It were easier to match
+Pheidias, easier to match Apelles, easier in a word to match
+Demosthenes himself, or Cato himself; than to match this finisht
+and perfect work. Never have I read anything more refined,
+anything more after the ancient type, anything more delicious,
+anything more Latin. 0 happy you, to be endowed with eloquence so
+great! 0 happy I, to be tinder the charge of such a master! 0
+arguments,(4) O arrangement, 0 elegance, 0 wit, 0 beauty, 0
+words, 0 brilliancy, 0 subtilty, 0 grace, 0 treatment, 0
+everything! Mischief take me, if you ought not to have a rod put
+in your hand one day, a diadem on your brow, a tribunal raised
+for you; then the herald would summon us all-why do I say "us"?
+Would summnon all, those scholars and orators: one by one you
+would beckon them forward with your rod and admonish them.
+Hitherto I have had no fear of this admonition; many things help
+me to enter within your school. I write this in the utmost haste;
+for whenas I am sending you so kindly a letter from my Lord, what
+needs a longer letter of mine? Farewell then, glory of Roman
+eloquence, boast of your friends, magnifico, most delightful man,
+most distinguished consul, master most sweet. 'After this you
+will take care not to tell so many fibs of me, especially in the
+Senate. A monstrous fine speech this is! 0 if 1 could kiss your
+head at every heading of it! You have looked down on all with a
+vengeance. This oration once read, in vain shall we study, in
+vain shall we toil, in vain strain every nerve. Farewell always,
+most sweet master.'</font></font></font></font></p>
+
+<p><font><font><font><font>1 Ad M. Caes., ii. 3. 2 The Emperor
+Antoninus Pius is spoken of as dominus vieus. 3 This sentence is
+written in Greek. 4 Several of these words are Greek, and the
+meaning is not quite clear.</font></font></font></font></p>
+
+<p><font><font><font><font>Sometimes Fronto descends from the
+heights of eloquence to offer practical advice; as when he
+suggests how Marcus should deal with his suite. It is more
+difficult, he admits, to keep courtiers in harmony than to tame
+lions with a lute; but if it is to be done, it must be by
+eradicating jealousy. ' Do not let your friends,' says
+Fronto,'(1) 'envy each other, or think that what you give to
+another is filched from them. Keep away envy from your suite, and
+you will find your friends kindly and
+harmonious.'</font></font></font></font></p>
+
+<p><font><font><font><font>Here and there we meet with allusions
+to his daily life, which we could wish to be more frequent. He
+goes to the theatre or the law-courts,(2) or takes part in court
+ceremony, but his heart is always with his books. The vintage
+season, with its religious rites, was always spent by Antoninus
+Pius in the country. The following letters give sonic notion of a
+day's occupation at that time:(3)</font></font></font></font></p>
+
+<p><font><font><font><font>'MY DEAREST MASTER, -I am well. To-day
+I studied from the ninth hour of the night to the second hour of
+day, after taking food. I then put on my slippers, and from time
+second to the third hour had a most enjoyable walk up and down
+before my chamber. Then booted and cloaked-for so we were
+commanded to appear-I went to wait upon my lord the emperor. We
+went a-hunting, did doughty deeds, heard a rumour that boars had
+been caught, but there was nothing to see. However, we climbed a
+pretty steep hill, and in the afternoon returned home. I went
+straight to my books. Off with the boots, down with the cloak; I
+spent a couple of hours in bed. I read Cato's speech on the
+Property of Pulchra, and another in which he impeaches a tribune.
+Ho, ho! I hear you cry to your man, Off with you as fast as you
+can, and bring me these speeches from the library of Apollo. No
+use to send: I have those books with me too. You must get round
+the Tiberian librarian; you will have to spend something on the
+matter; and when I return to town, I shall expect to go shares
+with him. Well, after reading these speeches I wrote a wretched
+trifle, destined for drowning or burning. No, indeed my attempt
+at writing did not come off at all to-day; the composition of a
+hunter or a vintager, whose shouts are echoing through my
+chamber, hateful and wearisome as the law-courts. What have I
+said? Yes, it was rightly said, for my master is an orator. I
+think I have caught cold, whether from walking in slippers or
+from writing badly, I do not know. I am always annoyed with
+phlegm, but to-day I seem to snivel more than usual. Well, I will
+pour oil on my head and go off to sleep. I don't mean to put one
+drop in my lamp to-day, so weary am I from riding and sneezing.
+Farewell, dearest and most beloved master, whom I miss, I may
+say, more than Rome it~dL'</font></font></font></font></p>
+
+<p><font><font><font><font>1 Ad M Caes., iv. 1. 2 ii. 14 3 iv.
+5,6.</font></font></font></font></p>
+
+<p><font><font><font><font>'MY BELOVED MASTER,-I am well. I slept
+a little more than usual for my slight cold, which seems to be
+well again. So I spent the time from the eleventh hour of the
+night to the third of the day partly in reading in Cato's
+Agriculture, partly in writing, not quite so badly as yesterday
+indeed. Then, after waiting upon my father, I soothed my throat
+with honey-water, ejecting it without swallowing: I might say
+gargle, but I won't, though I think the word is found in Novius
+and elsewhere. After attending to my throat I went to my father,
+and stood by his side as he sacrificed. Then to luncheon. What do
+you think I had to eat? A bit of bread so big, while I watched
+others gobbling boiled beans, onions, and fish full of roe. Then
+we set to work at gathering the grapes, with plenty of sweat and
+shouting, and, as the quotation runs, "A few high-hanging
+clusters did we leave survivors of the vintage." After the sixth
+hour we returned home. I did a little work, and poor work at
+that. Then I had a long gossip with my dear mother sitting on the
+bed. My conversation was: What do you think my friend Fronto is
+doing just now? She said: And what do you think of my friend
+Gratia?'(1) My turn now: And what of our little Gratia,(2) the
+sparrowkin? After this kind of talk, and an argument as to which
+of you loved the other most, the gong sounded, the signal that my
+father had gone to the bath. We supped, after ablutions in the
+oil-cellar-I mean we supped after ablutions, not after ablutions
+in the oil-cellar; and listened with enjoyment to the rustics
+gibing. After returning, before turning on my side to snore, I do
+my task and give an account of the day to my delightful master,
+whom if I could long for a little more, I should not mind growing
+a trifle thinner. Farewell, Fronto, wherever you are,
+honey-sweet, my darling, my delight. Why do I want you? I can
+love you while far away.'</font></font></font></font></p>
+
+<p><font><font><font><font>One anecdote puts Marcus before us in
+a new light:(3)</font></font></font></font></p>
+
+<p><font><font><font><font>1 Fronto's wife. 2 Fronto's daughter 3
+Ad M. Caes ii. 12.</font></font></font></font></p>
+
+<p><font><font><font><font>'When my father returned home from the
+vineyards, I mounted my horse as usual, and rode on ahead some
+little way. Well, there on the road was a herd of sheep, standing
+all crowded together as though the place were a desert, with four
+dogs and two shepherds, but nothing else. Then one shepherd said
+to another shepherd, on seeing a number of horsemen: 'I say,'
+says he, 'look you at those horsemen; they do a deal of robbery.'
+When I heard this, I clap spurs to my horse, and ride straight
+for the sheep. In consternation the sheep scatter; hither and
+thither they are fleeting and bleating. A shepherd throws his
+fork, and the fork falls on the horseman who came next to me. We
+make our escape.'</font></font></font></font></p>
+
+<p><font><font><font><font>We like Marcus none the worse for this
+spice of mischief. Another letter(1) describes a visit to a
+country town, and shows the antiquarian spirit of the
+writer</font></font></font></font></p>
+
+<p><font><font><font><font>'M. CAESAR to his MASTER M. FRONTO,
+greeting.</font></font></font></font></p>
+
+<p><font><font><font><font>'After I entered the carriage, after I
+took leave of you, we made a journey comfortable enough, but we
+had a few drops of rain to wet us. But before coming to the
+countryhouse, we broke our journey at Anagnia, a mile or so from
+the highroad. Then we inspected that ancient town, a miniature it
+is, but has in it many antiquities, temples, and religious
+ceremonies quite out of the way. There is not a corner without
+its shrine, or fane, or temple; besides, many books written on
+linen, which belongs to things sacred. Then on the gate as we
+came out was written twice, as follows : "Priest don the
+fell.'(2) I asked one of the inhabitants what that word was. He
+said it was the word in the Hernican dialect for the victim's
+skin, which the priest puts over his conical cap when he enters
+the city. I found out many other things which I desired to know,
+but the only thing I do not desire is that you should he absent
+from me; that is my chief anxiety. Now for yourself, when you
+left that place, did you go to Aurelia or to Campania? Be sure to
+write to me, and say whether you have opened the vintage, or
+carried a host of books to the country-house; this also, whether
+you miss me; I am foolish to ask it, whenas you tell it me of
+yourself. Now if you miss me and if you love me, send me your
+letters often, which is a comfort and consolation to me. Indeed I
+should prefer ten times to read your letters than all the vines
+of Gaurus or the Marsians; for these Signian vines have grapes
+too rank and fruit too sharp in the taste, but I prefer wine to
+must for drinking. Besides, those grapes are nicer to eat dried
+than fresh-ripe; I vow I would rather tread them under foot than
+put my teeth in them. But I pray they may be gracious and
+forgiving, and grant me free pardon for these jests of mine.
+Farewell, best friend, dearest, most l~rned, sweetest master.
+When you see the must ferment in the vat, remember that just so
+in my heart the longing for you is gushing and flowing and
+bubbling. Good-bye.'</font></font></font></font></p>
+
+<p><font><font><font><font>1 Ad Verum. Imp ii. 1, s. fin. 2
+Santentum</font></font></font></font></p>
+
+<p><font><font><font><font>Making all allowances for conventional
+exaggerations, it is clear from the correspondence that there was
+deep love between Marcus and his preceptor. The letters cover
+several years in succession, but soon after the birth of Marcus's
+daughter, Faustina, there is a large gap. It does not follow that
+the letters ceased entirely, because we know part of the
+collection is lost; but there was probably less intercourse
+between Marcus and Fronto after Marcus took to the study of
+philosophy under the guidance of Rusticus. When Marcus succeeded
+to the throne in 161, the letters begin again, with slightly
+increased formality on Fronto's part, and they go on for some
+four years, when Fronto, who has been continually complaining of
+illhealth, appears to have died. One letter of the later period
+gives some interesting particulars of the emperor's public life,
+which are worth quoting. Fronto speaks of Marcus's victories and
+eloquence in the usual strain of high praise, and then
+continues.(1)</font></font></font></font></p>
+
+<p><font><font><font><font>'The army when you took it in hand was
+sunk in luxury and revelry, and corrupted with long inactivity.
+At Antiochia the soldiers had been Wont to applaud at the stage
+plays, knew more of the gardens at the nearest restaurant than of
+the battlefield. Horses were hairy from lack of grooming,
+horsemen smooth because their hairs had been pulled out by the
+roots(2) a rare thing it was to see a soldier with hair on arm or
+leg. Moreover, they were better drest than armed; so much so,
+that Laelianus Pontius. a strict man of the old discipline, broke
+the cuirasses of some of them with his finger-tips, and observed
+cushions on the horses' backs. At his direction the tufts were
+cut through, and out of the horsemnen's saddles came what
+appeared to be feathers pluckt from geese. Few of the men could
+vault on horseback, the rest clambered up with difficulty by aid
+of heel and knee and leg not many could throw a lance hurtling,
+most did it without force or power, as though they were things of
+wool. dicing was common in the camp, sleep lasted all night, or
+if they kept watch it was over the winecup. By what regulations
+to restrain such soldiers as these, and to turn them to honesty
+and industry, did you not learn from Hannibal's sternness, the
+discipline of Africanus, the acts of Metellus recorded in
+history</font></font></font></font></p>
+
+<p><font><font><font><font>1 Ad Verum. imp., ii. I, s.fin. 2 A
+common mark of the effeminate at
+Rome.</font></font></font></font></p>
+
+<p><font><font><font><font>After the preceptorial letters cease
+the others are concerned with domestic events, health and
+sickness, visits or introductions, birth or death. Thus the
+empperor writes to his old friend, who had shown some diffidence
+in seeking an interview :(1)</font></font></font></font></p>
+
+<p><font><font><font><font>'To MY
+MASTER.</font></font></font></font></p>
+
+<p><font><font><font><font>'I have a serious grievance against
+you, my dear master, yet indeed my grief is more than my
+grievance, because after so long a time I neither embraced you
+nor spoke to you, though you visited the palace, and the moment
+after I had left the prince my brother. I reproached my brother
+severc]y for not recalling me; nor durst he deny the
+fault.'</font></font></font></font></p>
+
+<p><font><font><font><font>Fronto again writes on one occasion:
+'I have seen your daughter. It was like seeing you and Faustina
+in infancy, so much that is charming her face has taken from each
+of yours.' Or again, at a later
+date:(2)</font></font></font></font></p>
+
+<p><font><font><font><font>I have seen your chicks, most
+delightful sight that ever I saw in my life, so like you that
+nothing is more like than the likeness. . . . By the mercy of
+Heaven they have a healthy colour and strong lungs. One held a
+piece of white bread, like a little prince, the other a common
+piece, like a true philosophers
+son.'</font></font></font></font></p>
+
+<p><font><font><font><font>1 Ad Verum. Imp. Aur. Caes., i. 3. 2
+Ad Ant. Imp i., 3.</font></font></font></font></p>
+
+<p><font><font><font><font>Marcus, we know, was devoted to his
+children. They were delicate in health, in spite of Fronto's
+assurance, and only one son survived the father. We find echoes
+of this affection now and again in the
+letters.</font></font></font></font></p>
+
+<p><font><font><font><font>'We have summer heat here still,'
+writes Marcus, 'but since my little girls are pretty well, if I
+may say so, it is like the bracing climate of spring to us.'(1)
+When little Faustina came back from the valley of the shadow of
+death, her father at once writes to inform Fronto.(2) The
+sympathy he asks he also gives, and as old age brings more and
+more infirmity, Marcus becomes even more solicitous for his
+beloved teacher. The poor old man suffered a heavy blow in the
+death of his grandson, on which Marcus writes:(3) 'I have just
+heard of your misfortune. Feeling grieved as I do when one of
+your joints gives you pain, what do you think I feel, dear
+master, when you have pain of mind?' The old man's reply, in
+spite of a certain self-consciousness, is full of pathos. He
+recounts with pride the events of a long and upright life, in
+which he has wronged no man, and lived in harmony with his
+friends and family. His affectations fall away from him, as the
+cry of pain is forced from his
+heart:</font></font></font></font></p>
+
+<p><font><font><font><font>(4)'Many such sorrows has fortune
+visited me with all my life long. To pass by my other
+afflictions, I have lost five children under the most pitiful
+conditions possible: for the five I lost one by one when each was
+my only child, suffering these blows of bereavement in such a
+manner that each child was born to one already bereaved. Thus I
+ever lost my children without solace, and got them amidst fresh
+grief.....'</font></font></font></font></p>
+
+<p><font><font><font><font>The letter continues with reflections
+on the nature of death, 'more to be rejoiced at than bewailed,
+the younger one dies,' and an arraignment of Providence not
+without dignity, wrung from him as it were by this last
+culminating misfortune. It concludes with a summing-up of his
+life in protest against the blow which has fallen on his grey
+head.</font></font></font></font></p>
+
+<p><font><font><font><font>1 Ad M. Caes., v. 19 2 iv. 11 3 De
+Nepote Amissa 4 De Nepote Amissa
+2</font></font></font></font></p>
+
+<p><font><font><font><font>'Through my long life I have committed
+nothing which might bring dishonour, or disgrace, or shame: no
+deed of avarice or treachery have I done in all my day's: nay,
+but much generosity, much kindness, much truth and faithfulness
+have I shown, often at the risk of my own life. I have lived in
+amity with my good brother, whom I rejoice to see in possession
+of the highest office by your father's goodness, and by your
+friendship at peace and perfect rest. Th~ offices which I have
+myself obtained I never strove for by any underhand means. I have
+cultivated my mind rather than my body; the pursuit of learning I
+have preferred to increasing my wealth. I preferred to he poor
+rather than bound by any' man's obligation, even to want rather
+than to beg. I have never been extravagant in spending money, I
+have earned it sometimes because I must. I have scrupulously
+spoken the truth, and have been glad to hear it spoken to me. I
+have thought it better to be neglected than to fawn, to be dumb
+than to feign, to be seldom a friend than to be often a
+flatterer. 1 have sought little, deserved not little. So far as I
+could, I have assisted each according to my means. I have given
+help readily to the deserving, fearlessly to the undeserving. No
+one by proving to be ungrateful has made me more slow to bestow
+promptly all benefits I could give, nor have I ever been harsh to
+ingratitude. (A fragmentary passage follows, in which he appears
+to speak of his desire for a peaceful end, and the desolation of
+his house.) I have suffered long and painful sickness, my beloved
+Marcus. Then I was visited by pitiful misfortunes: my wife I have
+lost, my grandson I have lost in Germany:(1) woe is me! I have
+lost my Decimanus. If I were made of iron, at this tine I could
+write no more.'</font></font></font></font></p>
+
+<p><font><font><font><font>It is noteworthy that in his
+meditations Marcus Aurelius mentions Fronto only once.(2) All his
+literary studies, his oratory and criticism (such as it was) is
+forgotten; and, says he, 'Fronto taught me not to expect natural
+affection from the highly-born.' Fronto really said more than
+this: that 'affection' is not a Roman quality, nor has it a Latin
+name.(3) Roman or not Roman, Marcus found affection in Fronto;
+and if he outgrew his master's intellectual training, he never
+lost touch with the true heart of the man it is that which
+Fronto's name brings up to his remembrance, not dissertations on
+compound verbs or fatuous criticisms of
+style.</font></font></font></font></p>
+
+<p><font><font><font><font>1 In the war against the Catti. 2 Book
+I., 8. 3 Ad Verum, ii. 7</font></font></font></font></p>
+
+<p><font><font><font><font>NOTES</font></font></font></font></p>
+
+<p><font><font><font><font>THIS being neither a critical edition
+of the text nor an emended edition of Casaubon's translation, it
+has not been thought necessary to add full notes. Casaubon's own
+notes have been omitted, because for the most part they are
+discursive, and not necessary to an understanding of what is
+written. In those which here follow, certain emendations of his
+are mentioned, which he proposes in his notes, and follows in the
+translation. In addition, one or two corrections are made where
+he has mistaken the Greek, and the translation might be
+misleading. Those which do not come under these two heads will
+explain themselves.</font></font></font></font></p>
+
+<p><font><font><font><font>The text itself has been prepared by a
+comparison of the editions of 1634 and 1635. It should he borne
+in mind that Casaubon's is often rather a paraphrase than a close
+translation; and it did not seem worth while to notice every
+variation or amplification of the original. In the original
+editions all that Casauhon conceives as understood, but not
+expressed, is enclosed in square brackets. These brackets are
+here omitted, as they interfere with the comfort of the reader;
+and so have some of the alternative renderings suggested by the
+translator. In a few cases, Latin words in the text have been
+replaced by English.</font></font></font></font></p>
+
+<p><font><font><font><font>Numbers in brackets refer to the
+Teubner text of Stich, but the divisions of the text are left
+unaltered. For some of the references identified I am indebted to
+Mr. G. H. Rendall's Marcus
+Aurelius.</font></font></font></font></p>
+
+<p><font><font><font><font>BOOK I</font></font></font></font></p>
+
+<p><font><font><font><font>I "Both to frequent" (4). Gr.</font>
+<font face="Symbol">to mh,</font> <font>C. conjectures</font>
+<font face="Symbol">to me</font><font>. The text is probably
+right: "I did not frequent public lectures, and I was taught at
+home." VI Idiots. . . . philosophers (9). The reading is
+doubtful, but the meaning seems to be: "simple and unlearned
+men"</font></font></font></font></p>
+
+<p><font><font><font><font>XII "Claudius Maximus" (15). The
+reading of the Palatine MS. (now lost) was</font> <font face=
+"Symbol">paraklhsiz Maximon</font><font>, which C. supposes to
+conceal the letters</font> <font face="Symbol">kl</font> <font>as
+an abbreviation of Claudius.</font></font></font></font></p>
+
+<p><font><font><font><font>XIII "Patient hearing. . . He would
+not" (16). C. translates his conjectural reading</font> <font
+face="Symbol">epimonon ollan. on proapsth Stich suggests a
+reading with much the same sense:</font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font face=
+"Symbol">.....epimonon all
+antoi</font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font>"Strict and rigid
+dealing" (16). C. translates</font> <font face=
+"Symbol">tonvn</font> <font>(Pal. MS.) as though from</font>
+<font face="Symbol">tonoz</font><font>, in the sense of "strain."
+"rigour." The reading of other MSS.</font> <font face=
+"Symbol">tonvn</font> <font>is
+preferable.</font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font>XIII "Congiaries"
+(13).</font> <font face="Symbol">dianomais</font><font>,
+"doles."</font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font>XIV "Cajeta" (17).
+The passage is certainly corrupt. C. spies a reference to Chryses
+praying by the sea-shore in the Illiad, and supposes M. Aurelius
+to have done the like. None of the emendations suggested is
+satisfactory.</font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font>At &sect; XV. Book
+II. is usually reckoned to
+begin.</font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font>BOOK II III. Do,
+soul" (6). If the received reading be right, it must be
+sarcastic; but there are several variants which show how
+unsatisfactory it is. C. translates "</font><font face=
+"Symbol">en gar o</font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font face=
+"Symbol"><font face="Symbol">bioz ekasty so par eanty</font>
+<font>" which I do not understand. The sense required is: "Do not
+violence to thyself, for thou hast not long to use self-respect.
+Life is not (v. 1.</font> <font face="Symbol">so</font><font>)
+&lt;long&gt; for each, and this life for thee is all but
+done."</font></font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font face=
+"Symbol"><font>X. "honour and credit do proceed" (12). The verb
+has dropt out of the text, but C. has supplied one of the
+required meaning.</font></font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font face=
+"Symbol"><font>XI. "Consider," etc. (52). This verb is not in the
+Greek, which means: "(And reason also shows) how man,
+etc."</font></font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font face=
+"Symbol"><font>BOOK IV XV. "Agathos" (18): This is probably not a
+proper name, but the text seems to be unsound. The meaning may be
+"the good man
+ought"</font></font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font face=
+"Symbol"><font>XVI.</font> <font face="Symbol">oikonomian</font>
+<font>(16) is a "practical benefit," a secondary
+end.</font></font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font face=
+"Symbol"><font>XXXIX. "For herein lieth all...." (~3). C.
+translates his
+conjecture</font></font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font face=
+"Symbol"><font><font face="Symbol">olan</font> <font>for</font>
+<font face=
+"Symbol">ola</font><font>.</font></font></font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font face=
+"Symbol"><font><font>BOOK
+V</font></font></font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font face=
+"Symbol"><font><font>XIV.</font> <font face=
+"Symbol">katorqwseiz</font> <font>(15): Acts of "rightness" or
+"straightness."</font></font></font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font face=
+"Symbol"><font><font>XXIII. "Roarer" (28): Gr. "tragedian." Ed. 1
+has whoremonger,' ed. 2 corrects to "harlot," but omits to alter'
+the word at its second
+occurrence.</font></font></font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font face=
+"Symbol"><font><font>XXV. "Thou hast . . . them" (33): A
+quotation from Homer, Odyssey, iv.
+690.</font></font></font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font face=
+"Symbol"><font><font>XXVII. " One of the poets" (33) : Hesiod,
+Op. et Dies,
+197.</font></font></font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font face=
+"Symbol"><font><font>XXIX and XXX. (36). The Greek appears to
+contain quotations from sources not known, and the translation is
+a paraphrase. (One or two alterations are here made on the
+authority of the second
+edition.)</font></font></font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font face=
+"Symbol"><font><font>BOOK
+VI</font></font></font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font face=
+"Symbol"><font><font>XIII. "Affected and qualified" (i4):</font>
+<font face="Symbol">exis</font><font>, the power of cohesion
+shown in things inanimate;</font> <font face=
+"Symbol">fusiz</font><font>, power of growth seen in plants and
+the like.</font></font></font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font face=
+"Symbol"><font><font>XVII. "Wonder at them" (18) : i.e.
+mankind.</font></font></font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font face=
+"Symbol"><font><font>XXXVII. "Chrysippus" (42): C. refers to a
+passage of Plutarch De Communibus Notitiis (c. xiv.), where
+Chrysippus is represented as saying that a coarse phrase may be
+vile in itself, yet have due place in a comedy as contributing to
+a certain
+effect.</font></font></font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font face=
+"Symbol"><font><font>XL. "Man or men . . ." There is no hiatus in
+the Greek, which means: "Whatever (is beneficial) for a man is so
+for other men
+also."</font></font></font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font face=
+"Symbol"><font><font>XLII. There is no hiatus in the
+Greek.</font></font></font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font face=
+"Symbol"><font><font>BOOK
+VII</font></font></font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font face=
+"Symbol"><font><font>IX. C. translates his conjecture</font>
+<font face="Symbol">mh</font> <font>for</font> <font face=
+"Symbol">h</font><font>. The Greek means " straight, or
+rectified," with a play on the literal and metaphorical meaning
+of</font> <font face=
+"Symbol">ortoz</font><font>.</font></font></font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font face=
+"Symbol"><font><font>XIV.</font> <font face=
+"Symbol">endaimonia</font><font>. contains the word</font> <font
+face="Symbol">daimwn</font> <font>in
+composition.</font></font></font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font face=
+"Symbol"><font><font>XXII.The text is corrupt, but the words "or
+if it be but few " should be "that is little
+enough."</font></font></font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font face=
+"Symbol"><font><font>XXIII. "Plato": Republic, vi. p. 486
+A.</font></font></font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font face=
+"Symbol"><font><font>XXV. "It will," etc. Euripides, Belerophon,
+frag. 287 (Nauck). "Lives," etc. Euripides, Hypsipyle, frag. 757
+(Nauck). "As long," etc. Aristophanes, Acharne, 66 i. "Plato"
+Apology, p. 28 B. "For thus" Apology, p. 28
+F.</font></font></font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font face=
+"Symbol"><font><font>XXVI. "But, 0 noble sir," etc. Plato,
+Gorgias, 512
+D.</font></font></font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font face=
+"Symbol"><font><font>XXVII. "And as for those parts," etc. A
+quotation from Euripides, Chryssipus, frag. 839 (Nauck). "With
+meats," etc. From Euripides, Supplices,
+1110.</font></font></font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font face=
+"Symbol"><font><font>XXXIII. "They both," i.e. life and
+wrestling. "Says he" (63): Plato, quoted by Epictetus, Arr. i.
+28, 2 and
+22.</font></font></font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font face=
+"Symbol"><font><font>XXXVII. "How know we," etc. The Greek means:
+"how know we whether Telauges were not nobler in character than
+Sophocles?" The allusion is
+unknown.</font></font></font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font face=
+"Symbol"><font><font>XXVII. "Frost" The word is written by
+Casaubon as a proper name, " Pagus.' "The hardihood of Socrates
+was famous"; see Plato, Siymposium, p.
+220.</font></font></font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font face=
+"Symbol"><font><font>BOOK
+X</font></font></font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font face=
+"Symbol"><font><font>XXII. The Greek means, "paltry breath
+bearing up corpses, so that the tale of Dead Man's Land is
+clearer."</font></font></font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font face=
+"Symbol"><font><font>XXII. "The poet" (21) : Euripides, frag. 898
+(Nauck); compare Aeschylus, Danaides, frag.
+44.</font></font></font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font face=
+"Symbol"><font><font>XXIV. "Plato" (23): Theaetetus, p. 174
+D.</font></font></font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font face=
+"Symbol"><font><font>XXXIV. "The poet" (34): Homer,
+Iliad, vi.
+147.</font></font></font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font face=
+"Symbol"><font><font>XXXIV. "Wood": A translation of</font> <font
+face="Symbol">ulh</font><font>,
+"matter."</font></font></font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font face=
+"Symbol"><font><font>XXXVIII. "Rhetoric" (38): Rather "the gift
+of speech"; or perhaps the "decree" of the reasoning
+faculty.</font></font></font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font face=
+"Symbol"><font><font>BOOK
+XI</font></font></font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font face=
+"Symbol"><font><font>V. "Cithaeron" (6) : Oedipus utters this cry
+after discovering that he has fulfilled his awful doom, he was
+exposed on Cithaeron as an infant to die, and the cry implies
+that he wishes he had died there. Sophocles, Oedipus Tyrannus,
+1391.</font></font></font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font face=
+"Symbol"><font><font>V. "New Comedy . . .," etc. C. has here
+strayed from the Greek rather widely. Translate: "and understand
+to what end the New Comedy was adopted, which by small degrees
+degenerated into a mere show of skill in mimicry." C. writes
+Comedia Vetus, Media,
+Nova.</font></font></font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font face=
+"Symbol"><font><font>XII. "Phocion" (13): When about to be put to
+death he charged his son to bear no malice against the
+Athenians.</font></font></font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font face=
+"Symbol"><font><font>XXVIII. " My heart," etc. (31): From Homer,
+Odyssey ix. 413. "They will" From Hesiod, Opera et Dies, 184.
+"Epictetus" Arr. i. II, 37. XXX. "Cut down grapes" (35): Correct
+"ears of corn." "Epictetus"(36): Arr. 3, 22,
+105.</font></font></font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font face=
+"Symbol"><font><font>GLOSSARY</font></font></font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font face=
+"Symbol"><font><font>This Glossary includes all proper names
+(excepting a few which are insignificant or unknown) and all
+obsolete or obscure
+words.</font></font></font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font face=
+"Symbol"><font><font>ADRIANUS, or Hadrian (76-138 A. D.), i4th
+Roman Emperor. Agrippa, M. Vipsanius (63-12 B.C.), a
+distinguished soldier under Augustus. Alexander the Great, King
+of Macedonia, and Conqueror of the East, 356-323 B.C. Antisthenes
+of Athens, founder of the sect of Cynic philosophers, and an
+opponent of Plato, 5th century B.C Antoninus Pius, 15th Roman
+Emperor, 138-161 AD. one of the best princes that ever mounted a
+throne. Apathia: the Stoic ideal was calmness in all circumstance
+an insensibility to pain, and absence of all exaltation at,
+pleasure or good fortune. Apelles, a famous painter of antiquity.
+Apollonius of Alexandria, called Dyscolus, or the 'ill-tempered,'
+a great grammarian. Aposteme, tumour, excrescence. Archimedes of
+Syracuse 287-212 B.C., the most famous mathematician of
+antiquity. Athos, a mountain promontory at the N. of the Aegean
+Sea. Augustus, first Roman Emperor (ruled 31 B.C.-14 AD.). Avoid,
+void.</font></font></font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font face=
+"Symbol"><font><font>BACCHIUS: there Were several persons of this
+name, and the one meant is perhaps the musician. Brutus (1) the
+liberator of the Roman people from their kings, and (2) the
+murderer of Caesar. Both names were household
+words.</font></font></font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font face=
+"Symbol"><font><font>Caesar, Caius, Julius, the Dictator and
+Conqueror. Caieta, a town in Latium. Camillus, a famous dictator
+in the early days of the Roman Republic. Carnuntum, a town on the
+Danube in Upper Pannonia. Cato, called of Utica, a Stoic who died
+by his own hand after the battle of Thapsus, 46 B.C. His name was
+proverbial for virtue and courage. Cautelous, cautious. Cecrops,
+first legendary King of Athens. Charax, perhaps the priestly
+historian of that name, whose date is unknown, except that it
+must be later than Nero. Chirurgeon, surgeon. Chrysippus, 280-207
+B.C., a Stoic philosopher, and the founder of Stoicism as a
+systematic philosophy. Circus, the Circus Maximus at Rome, where
+games were held. There were four companies who contracted to
+provide horses, drivers, etc. These were called Factiones, and
+each had its distinguishing colour: russata (red), albata
+(white), veneta (blue), prasina (green). There was high rivalry
+between them, and riots and bloodshed not infrequently.
+Cithaeron, a mountain range N. of Attica. Comedy, ancient; a term
+applied to the Attic comedy of Aristophanes and his time, which
+criticised persons and politics, like a modern comic journal,
+such as Punck. See New Comedy. Compendious, short. Conceit,
+opinion. Contentation, contentment. Crates, a Cynic philosopher
+of the 4th century B.C. Croesus, King of Lydia, proverbial for
+wealth; he reigned 560-546 B.C. Cynics, a school of philosophers,
+founded by Antisthenes. Their texts were a kind of caricature of
+Socraticism. Nothing was good but virtue, nothing bad but vice.
+The Cynics repudiated all civil and social claims, and attempted
+to return to what they called a state of nature. Many of them
+were very disgusting in their
+manners.</font></font></font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font face=
+"Symbol"><font><font>DEMETRIUS of Phalerum, an Athenian orator,
+statesman, philosopher, and poet. Born 345 B.C. Democritus of
+Abdera (460-361 B.C.), celebrated as the 'laughing philosopher,'
+whose constant thought was 'What fools these mortals be.' He
+invented the Atomic Theory. Dio of Syracuse, a disciple of Plato,
+and afterwards tyrant of Syracuse. Murdered 353 B.C. Diogenes,
+the Cynic, born about 412 B.C., renowned for his rudeness and
+hardihood. Diognetus, a painter. Dispense with, put up with.
+Dogmata, pithy sayings, or philosophical rules of
+life.</font></font></font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font face=
+"Symbol"><font><font>EMPEDOCLES of Agrigentum, fl. 5th century
+B.C., a philosopher, who first laid down that there were "four
+elements." He believed in the transmigration of souls, and the
+indestructibility of matter. Epictetus, a famous Stoic
+philosopher. He was of Phrygia, at first a slave, then freedman,
+lame, poor, and contented. The work called Encheiridion was
+compiled by a pupil from his discourses. Epicureans, a sect of
+philosophers founded by Epicurus, who "combined the physics of
+Democritus," i.e. the atomic theory, "with the ethics of
+Aristippus." They proposed to live for happiness, but the word
+did not bear that coarse and vulgar sense originally which it
+soon took. Epicurus of Samos, 342-270 B.C. Lived at Athens in his
+"gardens," an urbane and kindly, if somewhat useless, life. His
+character was simple and temperate, and had none of the vice or
+indulgence which was afterwards associated with the name of
+Epicurean. Eudoxus of Cnidus, a famous astronomer and physician
+of the 4th century B.
+C.</font></font></font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font face=
+"Symbol"><font><font>FATAL, fated. Fortuit, chance (adj.).
+Fronto, M. Cornelius, a rhetorician and pleader, made consul in
+143 A.D. A number of his letters to M, Aur. and others are
+extant.</font></font></font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font face=
+"Symbol"><font><font>GRANUA, a tributary of the
+Danube.</font></font></font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font face=
+"Symbol"><font><font>HELICE, ancient capital city of Achaia,
+swallowed up by an earthquake, 373 B.C. Helvidius Priscus,
+son-in-law of Thrasea Paetus, a noble man and a lover of liberty.
+He was banished by Nero, and put to death by Vespasian.
+Heraclitus of Ephesus, who lived in the 6th century B.C. He wrote
+on philosophy and natural science. Herculaneum, near Mount
+Vesuvius, buried by the eruption of 79 AD. Hercules, p. 167,
+should be Apollo. See Muses. Hiatus, gap. Hipparchus of Bithynia,
+an astronomer of the 2nd century B.C., "The true father of
+astronomy." Hippocrates of Cos, about 460-357 B.C. One of the
+most famous physicians of
+antiquity.</font></font></font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font face=
+"Symbol"><font><font>IDIOT, means merely the non-proficient in
+anything, the "layman," he who was not technically trained in any
+art, craft, or
+calling.</font></font></font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font face=
+"Symbol"><font><font>LEONNATUS, a distinguished general under
+Alexander the Great. Lucilla, daughter of M. Aurelius, and wife
+of Verus, whom she
+survived.</font></font></font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font face=
+"Symbol"><font><font>MAECENAS, a trusted adviser of Augustus, and
+a munificent patron of wits and literary men. Maximus, Claudius,
+a Stoic philosopher. Menippus, a Cynic philosopher.
+Meteores,</font> <font face="Symbol">ta
+metewrologika</font><font>, "high philosophy," used specially of
+astronomy and natural philosophy, which were bound up with other
+speculations. Middle Comedy, something midway between the Old and
+New Comedy. See Comedy, Ancient, and New Comedy. Middle things,
+Book 7, XXV. The Stoics divided all things into virtue, vice, and
+indifferent things; but as "indifferent" they regarded most of
+those things which tbe world regards as good or bad, such as
+wealth or poverty. Of these, some were "to be desired," some "to
+be rejected." Muses, the nine deities who presided over various
+kinds of poesy, music, etc. Their leader was Apollo, one of whose
+titles is Musegetes, the Leader of the
+Muses.</font></font></font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font face=
+"Symbol"><font><font>NERVES, strings. New Comedy, the Attic
+Comedy of Menander and his school, which criticised not persons
+but manners, like a modern comic opera. See Comedy,
+Ancient.</font></font></font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font face=
+"Symbol"><font><font>PALESTRA, wrestling school. Pancratiast,
+competitor in the pancratium, a combined contest which comprised
+boxing and wrestling. Parmularii, gladiators armed with a small
+round shield (parma). Pheidias, the most famous sculptor of
+antiquity. Philippus, founder of the Macedonian supremacy, and
+father of Alexander the Great. Phocion, an Athenian general and
+statesman, a noble and highminded man, 4th century B.C. He was
+called by Demosthenes, "the pruner of my periods." He was put to
+death by the State in 317, on a false suspicion, and left a
+message for his son "to bear no grudge against the Athenians."
+Pine, torment. Plato of Athens, 429-347 B.C. He used the
+dialectic method invented by his master Socrates. He was,
+perhaps, as much poet as philosopher. He is generally identified
+with the Theory of Ideas, that things are what they are by
+participation with our eternal Idea. His "Commonwealth" was a
+kind of Utopia. Platonics, followers of Plato. Pompeii, near
+Mount Vesuvius, buried in the eruption of 79 A. D. Pompeius, C.
+Pompeius Magnus, a very successful general at the end of the
+Roman Republic (106-48 B.C.). Prestidigitator, juggler.
+Pythagoras of Samos, a philosopher, scientist, and moralist of
+the 6th century B.C. QUADI, a tribe of S. Germany. M. Aurelius
+carried on war against them, and part of this book was written in
+the field.</font></font></font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font face=
+"Symbol"><font><font>RICTUS, gape, jaws. Rusticus, Q. Junius, or
+Stoic philosopher, twice made consul by M.
+Aurelius.</font></font></font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font face=
+"Symbol"><font><font>SACRARY, shrine. Salaminius, Book 7, XXXVII.
+Leon of Salamis. Socrates was ordered by the Thirty Tyrants to
+fetch him before them, and Socrates, at his own peril, refused.
+Sarmatae, a tribe dwelling in Poland. Sceletum, skeleton.
+Sceptics, a school of philosophy founded by Pyrrho (4th contury
+B.C.). He advocated "suspension of judgment," and taught the
+relativity of knowledge and impossibility of proof. The school is
+not unlike the Agnostic school. Scipio, the name of two great
+soldiers, P. Corn. Scipio Africanus, conqueror of Hannibal, and
+P. Corn. Sc. Afr. Minor, who came into the family by adoption,
+who destroyed Carthage. Secutoriani (a word coined by C.), the
+Sececutores, light-armed gladiators, who were pitted against
+others with net and trident. Sextus of Chaeronea, a Stoic
+philosopher, nephew of Plutarch. Silly, simple, common. Sinuessa,
+a town in Latium. Socrates, an Athenian philosopher (469-399
+B.C.), founder of the dialectic method. Put to death on a
+trumped-up charge by his countrymen. Stint, limit (without
+implying niggardliness). Stoics, a philosophic system founded,by
+Zeno (4th century B.C.), and systematised by Chrysippus (3rd
+century B.C.). Their physical theory was a pantheistic
+materialism, their summum bonum "to live according to nature."
+Their wise man needs nothing, he is sufficient to himself; virtue
+is good, vice bad, external things
+indifferent.</font></font></font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font face=
+"Symbol"><font><font>THEOPHRASTUS, a philosopher, pupil of
+Aristotle, and his successor as president of the Lyceum. He wrote
+a large number of works on philosophy and natural history. Died
+287 B.C. Thrasea, P. Thrasea Pactus, a senator and Stoic
+philosopher, a noble and courageous man. He was condemned to
+death by Nero. Tiberius, 2nd Roman Emperor (14-31 AD.). He spent
+the latter part of his life at Capreae (Capri), off Naples, in
+luxury or debauchery, neglecting his imperial duties. To-torn,
+torn to pieces. Trajan, 13th Roman Emperor, 52-117
+A.D.</font></font></font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font face=
+"Symbol"><font><font>VERUS, Lucius Aurelius, colleague of M.
+Aurelius in the Empire. He married Lucilla, daughter of M. A.,
+and died 169 A.D. Vespasian, 9th Roman
+Emperor</font></font></font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font face=
+"Symbol"><font><font>XENOCRATES of Chalcedon, 396-. 314 B.C., a
+philosopher, and president of the
+Academy.</font></font></font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font face=
+"Symbol"><font><font> </font></font></font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font face=
+"Symbol"><font><font> </font></font></font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font face=
+"Symbol"><font><font> </font></font></font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font face=
+"Symbol"><font><font> </font></font></font></font></font></font></font></p>
+
+<p><font><font><font><font face="Symbol"><font face=
+"Symbol"><font><font>End of this Project Gutenberg Etext of
+Meditations, by Marcus
+Aurelius</font></font></font></font></font></font></font></p>
+</body>
+</html>
+
+
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