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+Title:  Meditations 
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+Author:  Marcus Aurelius
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+June, 2001  [Etext #2680]
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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-Aurèle"--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
+