diff options
| -rw-r--r-- | .gitattributes | 3 | ||||
| -rw-r--r-- | 2680-0.txt | 7231 | ||||
| -rw-r--r-- | 2680-0.zip | bin | 0 -> 156561 bytes | |||
| -rw-r--r-- | 2680-h.zip | bin | 0 -> 182986 bytes | |||
| -rw-r--r-- | 2680-h/2680-h.htm | 10324 | ||||
| -rw-r--r-- | LICENSE.txt | 11 | ||||
| -rw-r--r-- | README.md | 2 | ||||
| -rw-r--r-- | old/2680-8.txt | 7212 | ||||
| -rw-r--r-- | old/2680-8.zip | bin | 0 -> 155864 bytes | |||
| -rw-r--r-- | old/2680.txt | 7212 | ||||
| -rw-r--r-- | old/2680.zip | bin | 0 -> 155844 bytes | |||
| -rw-r--r-- | old/medma10.txt | 7558 | ||||
| -rw-r--r-- | old/medma10.zip | bin | 0 -> 153946 bytes | |||
| -rw-r--r-- | old/medma10h.htm | 8137 | ||||
| -rw-r--r-- | old/medma10h.zip | bin | 0 -> 161828 bytes |
15 files changed, 47690 insertions, 0 deletions
diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..6833f05 --- /dev/null +++ b/.gitattributes @@ -0,0 +1,3 @@ +* text=auto +*.txt text +*.md text diff --git a/2680-0.txt b/2680-0.txt new file mode 100644 index 0000000..bcf7e5c --- /dev/null +++ b/2680-0.txt @@ -0,0 +1,7231 @@ +The Project Gutenberg eBook of Meditations, by Marcus Aurelius + +This eBook is for the use of anyone anywhere in the United States and +most other parts of the world at no cost and with almost no restrictions +whatsoever. You may copy it, give it away or re-use it under the terms +of the Project Gutenberg License included with this eBook or online at +www.gutenberg.org. If you are not located in the United States, you +will have to check the laws of the country where you are located before +using this eBook. + +Title: Meditations + +Author: Marcus Aurelius + +Translator: Meric Casaubon + +Release Date: June, 2001 [eBook #2680] +[Most recently updated: March 8, 2021] + +Language: English + +Character set encoding: UTF-8 + +Produced by: J. Boulton and David Widger + +*** START OF THE PROJECT GUTENBERG EBOOK MEDITATIONS *** + + + + +MEDITATIONS + +By Marcus Aurelius + + + + +CONTENTS + + + NOTES + + INTRODUCTION + + FIRST BOOK + + SECOND BOOK + + THIRD BOOK + + FOURTH BOOK + + FIFTH BOOK + + SIXTH BOOK + + SEVENTH BOOK + + EIGHTH BOOK + + NINTH BOOK + + TENTH BOOK + + ELEVENTH BOOK + + TWELFTH BOOK + + APPENDIX + + GLOSSARY + + + + +INTRODUCTION + + +MARCUS AURELIUS ANTONINUS was born on April 26, A.D. 121. His real name +was M. Annius Verus, and he was sprung of a noble family which claimed +descent from Numa, second King of Rome. Thus the most religious of +emperors came of the blood of the most pious of early kings. His father, +Annius Verus, had held high office in Rome, and his grandfather, of +the same name, had been thrice Consul. Both his parents died young, but +Marcus held them in loving remembrance. On his father's death Marcus +was adopted by his grandfather, the consular Annius Verus, and there was +deep love between these two. On the very first page of his book Marcus +gratefully declares how of his grandfather he had learned to be gentle +and meek, and to refrain from all anger and passion. The Emperor Hadrian +divined the fine character of the lad, whom he used to call not Verus +but Verissimus, more Truthful than his own name. He advanced Marcus to +equestrian rank when six years of age, and at the age of eight made him +a member of the ancient Salian priesthood. The boy's aunt, Annia Galeria +Faustina, was married to Antoninus Pius, afterwards emperor. Hence it +came about that Antoninus, having no son, adopted Marcus, changing his +name to that which he is known by, and betrothed him to his daughter +Faustina. His education was conducted with all care. The ablest teachers +were engaged for him, and he was trained in the strict doctrine of the +Stoic philosophy, which was his great delight. He was taught to dress +plainly and to live simply, to avoid all softness and luxury. His body +was trained to hardihood by wrestling, hunting, and outdoor games; and +though his constitution was weak, he showed great personal courage to +encounter the fiercest boars. At the same time he was kept from the +extravagancies of his day. The great excitement in Rome was the strife +of the Factions, as they were called, in the circus. The racing drivers +used to adopt one of four colours--red, blue, white, or green--and their +partisans showed an eagerness in supporting them which nothing could +surpass. Riot and corruption went in the train of the racing chariots; +and from all these things Marcus held severely aloof. + +In 140 Marcus was raised to the consulship, and in 145 his betrothal +was consummated by marriage. Two years later Faustina brought him a +daughter; and soon after the tribunate and other imperial honours were +conferred upon him. + +Antoninus Pius died in 161, and Marcus assumed the imperial state. He +at once associated with himself L. Ceionius Commodus, whom Antoninus had +adopted as a younger son at the same time with Marcus, giving him the +name of Lucius Aurelius Verus. Henceforth the two are colleagues in the +empire, the junior being trained as it were to succeed. No sooner was +Marcus settled upon the throne than wars broke out on all sides. In +the east, Vologeses III. of Parthia began a long-meditated revolt by +destroying a whole Roman Legion and invading Syria (162). Verus was sent +off in hot haste to quell this rising; and he fulfilled his trust by +plunging into drunkenness and debauchery, while the war was left to his +officers. Soon after Marcus had to face a more serious danger at home in +the coalition of several powerful tribes on the northern frontier. Chief +among those were the Marcomanni or Marchmen, the Quadi (mentioned in +this book), the Sarmatians, the Catti, the Jazyges. In Rome itself there +was pestilence and starvation, the one brought from the east by Verus's +legions, the other caused by floods which had destroyed vast quantities +of grain. After all had been done possible to allay famine and to supply +pressing needs--Marcus being forced even to sell the imperial jewels to +find money--both emperors set forth to a struggle which was to continue +more or less during the rest of Marcus's reign. During these wars, in +169, Verus died. We have no means of following the campaigns in detail; +but thus much is certain, that in the end the Romans succeeded in +crushing the barbarian tribes, and effecting a settlement which made the +empire more secure. Marcus was himself commander-in-chief, and victory +was due no less to his own ability than to his wisdom in choice of +lieutenants, shown conspicuously in the case of Pertinax. There were +several important battles fought in these campaigns; and one of them has +become celebrated for the legend of the Thundering Legion. In a battle +against the Quadi in 174, the day seemed to be going in favour of +the foe, when on a sudden arose a great storm of thunder and rain the +lightning struck the barbarians with terror, and they turned to rout. +In later days this storm was said to have been sent in answer to the +prayers of a legion which contained many Christians, and the name +Thundering Legion should be given to it on this account. The title of +Thundering Legion is known at an earlier date, so this part of the story +at least cannot be true; but the aid of the storm is acknowledged by one +of the scenes carved on Antonine's Column at Rome, which commemorates +these wars. + +The settlement made after these troubles might have been more +satisfactory but for an unexpected rising in the east. Avidius Cassius, +an able captain who had won renown in the Parthian wars, was at this +time chief governor of the eastern provinces. By whatever means induced, +he had conceived the project of proclaiming himself emperor as soon as +Marcus, who was then in feeble health, should die; and a report having +been conveyed to him that Marcus was dead, Cassius did as he had +planned. Marcus, on hearing the news, immediately patched up a peace and +returned home to meet this new peril. The emperors great grief was that +he must needs engage in the horrors of civil strife. He praised the +qualities of Cassius, and expressed a heartfelt wish that Cassius might +not be driven to do himself a hurt before he should have the opportunity +to grant a free pardon. But before he could come to the east news had +come to Cassius that the emperor still lived; his followers fell away +from him, and he was assassinated. Marcus now went to the east, and +while there the murderers brought the head of Cassius to him; but the +emperor indignantly refused their gift, nor would he admit the men to +his presence. + +On this journey his wife, Faustina, died. At his return the emperor +celebrated a triumph (176). Immediately afterwards he repaired to +Germany, and took up once more the burden of war. His operations were +followed by complete success; but the troubles of late years had been +too much for his constitution, at no time robust, and on March 17, 180, +he died in Pannonia. + +The good emperor was not spared domestic troubles. Faustina had borne +him several children, of whom he was passionately fond. Their innocent +faces may still be seen in many a sculpture gallery, recalling with odd +effect the dreamy countenance of their father. But they died one by +one, and when Marcus came to his own end only one of his sons still +lived--the weak and worthless Commodus. On his father's death Commodus, +who succeeded him, undid the work of many campaigns by a hasty and +unwise peace; and his reign of twelve years proved him to be a ferocious +and bloodthirsty tyrant. Scandal has made free with the name of Faustina +herself, who is accused not only of unfaithfulness, but of intriguing +with Cassius and egging him on to his fatal rebellion, it must be +admitted that these charges rest on no sure evidence; and the emperor, +at all events, loved her dearly, nor ever felt the slightest qualm of +suspicion. + +As a soldier we have seen that Marcus was both capable and successful; +as an administrator he was prudent and conscientious. Although steeped +in the teachings of philosophy, he did not attempt to remodel the world +on any preconceived plan. He trod the path beaten by his predecessors, +seeking only to do his duty as well as he could, and to keep out +corruption. He did some unwise things, it is true. To create a compeer +in empire, as he did with Verus, was a dangerous innovation which could +only succeed if one of the two effaced himself; and under Diocletian +this very precedent caused the Roman Empire to split into halves. He +erred in his civil administration by too much centralising. But the +strong point of his reign was the administration of justice. Marcus +sought by-laws to protect the weak, to make the lot of the slaves +less hard, to stand in place of father to the fatherless. Charitable +foundations were endowed for rearing and educating poor children. The +provinces were protected against oppression, and public help was given +to cities or districts which might be visited by calamity. The great +blot on his name, and one hard indeed to explain, is his treatment +of the Christians. In his reign Justin at Rome became a martyr to +his faith, and Polycarp at Smyrna, and we know of many outbreaks of +fanaticism in the provinces which caused the death of the faithful. It +is no excuse to plead that he knew nothing about the atrocities done in +his name: it was his duty to know, and if he did not he would have been +the first to confess that he had failed in his duty. But from his own +tone in speaking of the Christians it is clear he knew them only from +calumny; and we hear of no measures taken even to secure that they +should have a fair hearing. In this respect Trajan was better than he. + +To a thoughtful mind such a religion as that of Rome would give small +satisfaction. Its legends were often childish or impossible; its +teaching had little to do with morality. The Roman religion was in fact +of the nature of a bargain: men paid certain sacrifices and rites, and +the gods granted their favour, irrespective of right or wrong. In this +case all devout souls were thrown back upon philosophy, as they had +been, though to a less extent, in Greece. There were under the early +empire two rival schools which practically divided the field between +them, Stoicism and Epicureanism. The ideal set before each was +nominally much the same. The Stoics aspired to ἁπάθεια, the repression +of all emotion, and the Epicureans to ἀταραξία, 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 Phœnicians 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 (ὁμολογουμένος ζῆν), or as it was +later explained, to live in conformity with nature (ὁμολογουμένος τῇ +φύσει ζῆν). This conforming of the life to nature 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, æther, 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 (φαντασίαι), and by experience of a number of these the +soul unconsciously conceives general notions (κοιναὶ ἔννοιαι) or +anticipations (προλήψεις). When the impression was such as to be +irresistible it was called (καταληπτικὴ φαντασία) 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 (ἀδιάφορα). All these things are merely the sphere in which +virtue may act. The ideal Wise Man is sufficient unto himself in all +things (αὐταρκής); 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 (προηγμένα) and what is undesirable +(ἀποπροηγμένα). They also held that for him who had not attained to the +perfect wisdom, certain actions were proper. (καθήκοντα) These were +neither virtuous nor vicious, but, like the indifferent things, held a +middle place. + +Two points in the Stoic system deserve special mention. One is a +careful distinction between things which are in our power and things +which are not. Desire and dislike, opinion and affection, are within +the power of the will; whereas health, wealth, honour, and other such +are generally not so. The Stoic was called upon to control his desires +and affections, and to guide his opinion; to bring his whole being +under the sway of the will or leading principle, just as the universe +is guided and governed by divine Providence. This is a special +application of the favourite Greek virtue of moderation, (σωφροσύνη) +and has also its parallel in Christian ethics. The second point is a +strong insistence on the unity of the universe, and on man's duty as +part of a great whole. Public spirit was the most splendid political +virtue of the ancient world, and it is here made cosmopolitan. It is +again instructive to note that Christian sages insisted on the same +thing. Christians are taught that they are members of a worldwide +brotherhood, where is neither Greek nor Hebrew, bond nor free and that +they live their lives as fellow-workers with God. + +Such is the system which underlies the Meditations of Marcus Aurelius. +Some knowledge of it is necessary to the right understanding of the +book, but for us the chief interest lies elsewhere. We do not come to +Marcus Aurelius for a treatise on Stoicism. He is no head of a school to +lay down a body of doctrine for students; he does not even contemplate +that others should read what he writes. His philosophy is not an eager +intellectual inquiry, but more what we should call religious feeling. +The uncompromising stiffness of Zeno or Chrysippus is softened and +transformed by passing through a nature reverent and tolerant, gentle +and free from guile; the grim resignation which made life possible to +the Stoic sage becomes in him almost a mood of aspiration. His book +records the innermost thoughts of his heart, set down to ease it, with +such moral maxims and reflections as may help him to bear the burden of +duty and the countless annoyances of a busy life. + +It is instructive to compare the _Meditations_ with another famous book, +the _Imitation of Christ_. There is the same ideal of self-control in +both. It should be a man's task, says the _Imitation_, 'to overcome +himself, and every day to be stronger than himself.' 'In withstanding of +the passions standeth very peace of heart.' 'Let us set the axe to the +root, that we being purged of our passions may have a peaceable mind.' +To this end there must be continual self-examination. 'If thou may not +continually gather thyself together, namely sometimes do it, at least +once a day, the morning or the evening. In the morning purpose, in the +evening discuss the manner, what thou hast been this day, in word, work, +and thought.' But while the Roman's temper is a modest self-reliance, +the Christian aims at a more passive mood, humbleness and meekness, +and reliance on the presence and personal friendship of God. The Roman +scrutinises his faults with severity, but without the self-contempt +which makes the Christian 'vile in his own sight.' The Christian, like +the Roman, bids 'study to withdraw thine heart from the love of things +visible'; but it is not the busy life of duty he has in mind so much as +the contempt of all worldly things, and the 'cutting away of all +lower delectations.' Both rate men's praise or blame at their real +worthlessness; 'Let not thy peace,' says the Christian, 'be in the +mouths of men.' But it is to God's censure the Christian appeals, the +Roman to his own soul. The petty annoyances of injustice or unkindness +are looked on by each with the same magnanimity. 'Why doth a little +thing said or done against thee make thee sorry? It is no new thing; it +is not the first, nor shall it be the last, if thou live long. At best +suffer patiently, if thou canst not suffer joyously.' The Christian +should sorrow more for other men's malice than for our own wrongs; but +the Roman is inclined to wash his hands of the offender. 'Study to be +patient in suffering and bearing other men's defaults and all manner +infirmities,' says the Christian; but the Roman would never have thought +to add, 'If all men were perfect, what had we then to suffer of other +men for God?' The virtue of suffering in itself is an idea which does +not meet us in the _Meditations_. Both alike realise that man is one of a +great community. 'No man is sufficient to himself,' says the Christian; +'we must bear together, help together, comfort together.' But while +he sees a chief importance in zeal, in exalted emotion that is, and +avoidance of lukewarmness, the Roman thought mainly of the duty to be +done as well as might be, and less of the feeling which should go with +the doing of it. To the saint as to the emperor, the world is a poor +thing at best. 'Verily it is a misery to live upon the earth,' says the +Christian; few and evil are the days of man's life, which passeth away +suddenly as a shadow. + +But there is one great difference between the two books we are +considering. The _Imitation_ is addressed to others, the _Meditations_ +by the writer to himself. We learn nothing from the _Imitation_ of +the author's own life, except in so far as he may be assumed to have +practised his own preachings; the _Meditations_ reflect mood by mood the +mind of him who wrote them. In their intimacy and frankness lies their +great charm. These notes are not sermons; they are not even confessions. +There is always an air of self-consciousness in confessions; in such +revelations there is always a danger of unctuousness or of vulgarity for +the best of men. St. Augus-tine is not always clear of offence, and John +Bunyan himself exaggerates venial peccadilloes into heinous sins. But +Marcus Aurelius is neither vulgar nor unctuous; he extenuates nothing, +but nothing sets down in malice. He never poses before an audience; he +may not be profound, he is always sincere. And it is a lofty and serene +soul which is here disclosed before us. Vulgar vices seem to have no +temptation for him; this is not one tied and bound with chains which +he strives to break. The faults he detects in himself are often such as +most men would have no eyes to see. To serve the divine spirit which +is implanted within him, a man must 'keep himself pure from all violent +passion and evil affection, from all rashness and vanity, and from all +manner of discontent, either in regard of the gods or men': or, as he +says elsewhere, 'unspotted by pleasure, undaunted by pain.' Unwavering +courtesy and consideration are his aims. 'Whatsoever any man either +doth or saith, thou must be good;' 'doth any man offend? It is against +himself that he doth offend: why should it trouble thee?' The offender +needs pity, not wrath; those who must needs be corrected, should be +treated with tact and gentleness; and one must be always ready to learn +better. 'The best kind of revenge is, not to become like unto them.' +There are so many hints of offence forgiven, that we may believe the +notes followed sharp on the facts. Perhaps he has fallen short of his +aim, and thus seeks to call his principles to mind, and to strengthen +himself for the future. That these sayings are not mere talk is plain +from the story of Avidius Cassius, who would have usurped his imperial +throne. Thus the emperor faithfully carries out his own principle, that +evil must be overcome with good. For each fault in others, Nature (says +he) has given us a counteracting virtue; 'as, for example, against the +unthankful, it hath given goodness and meekness, as an antidote.' + +One so gentle towards a foe was sure to be a good friend; and indeed his +pages are full of generous gratitude to those who had served him. In his +First Book he sets down to account all the debts due to his kinsfolk +and teachers. To his grandfather he owed his own gentle spirit, to +his father shamefastness and courage; he learnt of his mother to be +religious and bountiful and single-minded. Rusticus did not work in +vain, if he showed his pupil that his life needed amending. Apollonius +taught him simplicity, reasonableness, gratitude, a love of true +liberty. So the list runs on; every one he had dealings with seems +to have given him something good, a sure proof of the goodness of his +nature, which thought no evil. + +If his was that honest and true heart which is the Christian ideal, this +is the more wonderful in that he lacked the faith which makes Christians +strong. He could say, it is true, 'either there is a God, and then all +is well; or if all things go by chance and fortune, yet mayest thou use +thine own providence in those things that concern thee properly; and +then art thou well.' Or again, 'We must needs grant that there is a +nature that doth govern the universe.' But his own part in the scheme +of things is so small, that he does not hope for any personal happiness +beyond what a serene soul may win in this mortal life. 'O my soul, the +time I trust will be, when thou shalt be good, simple, more open and +visible, than that body by which it is enclosed;' but this is said of +the calm contentment with human lot which he hopes to attain, not of a +time when the trammels of the body shall be cast off. For the rest, the +world and its fame and wealth, 'all is vanity.' The gods may perhaps +have a particular care for him, but their especial care is for the +universe at large: thus much should suffice. His gods are better than +the Stoic gods, who sit aloof from all human things, untroubled and +uncaring, but his personal hope is hardly stronger. On this point he +says little, though there are many allusions to death as the natural +end; doubtless he expected his soul one day to be absorbed into the +universal soul, since nothing comes out of nothing, and nothing can be +annihilated. His mood is one of strenuous weariness; he does his duty as +a good soldier, waiting for the sound of the trumpet which shall sound +the retreat; he has not that cheerful confidence which led Socrates +through a life no less noble, to a death which was to bring him into the +company of gods he had worshipped and men whom he had revered. + +But although Marcus Aurelius may have held intellectually that his soul +was destined to be absorbed, and to lose consciousness of itself, there +were times when he felt, as all who hold it must sometimes feel, how +unsatisfying is such a creed. Then he gropes blindly after something +less empty and vain. 'Thou hast taken ship,' he says, 'thou hast sailed, +thou art come to land, go out, if to another life, there also shalt +thou find gods, who are everywhere.' There is more in this than the +assumption of a rival theory for argument's sake. If worldly things +'be but as a dream, the thought is not far off that there may be an +awakening to what is real. When he speaks of death as a necessary +change, and points out that nothing useful and profitable can be brought +about without change, did he perhaps think of the change in a corn of +wheat, which is not quickened except it die? Nature's marvellous power +of recreating out of Corruption is surely not confined to bodily things. +Many of his thoughts sound like far-off echoes of St. Paul; and it is +strange indeed that this most Christian of emperors has nothing good +to say of the Christians. To him they are only sectaries 'violently and +passionately set upon opposition. + +Profound as philosophy these _Meditations_ certainly are not; but Marcus +Aurelius was too sincere not to see the essence of such things as +came within his experience. Ancient religions were for the most +part concerned with outward things. Do the necessary rites, and you +propitiate the gods; and these rites were often trivial, sometimes +violated right feeling or even morality. Even when the gods stood on the +side of righteousness, they were concerned with the act more than with +the intent. But Marcus Aurelius knows that what the heart is full of, +the man will do. 'Such as thy thoughts and ordinary cogitations are,' he +says, 'such will thy mind be in time.' And every page of the book shows +us that he knew thought was sure to issue in act. He drills his soul, as +it were, in right principles, that when the time comes, it may be guided +by them. To wait until the emergency is to be too late. + +He sees also the true essence of happiness. 'If happiness did consist +in pleasure, how came notorious robbers, impure abominable livers, +parricides, and tyrants, in so large a measure to have their part of +pleasures?' He who had all the world's pleasures at command can write +thus 'A happy lot and portion is, good inclinations of the soul, good +desires, good actions.' + +By the irony of fate this man, so gentle and good, so desirous of quiet +joys and a mind free from care, was set at the head of the Roman Empire +when great dangers threatened from east and west. For several years he +himself commanded his armies in chief. In camp before the Quadi he dates +the first book of his _Meditations_, and shows how he could retire within +himself amid the coarse clangour of arms. The pomps and glories which +he despised were all his; what to most men is an ambition or a dream, to +him was a round of weary tasks which nothing but the stern sense of duty +could carry him through. And he did his work well. His wars were slow +and tedious, but successful. With a statesman's wisdom he foresaw the +danger to Rome of the barbarian hordes from the north, and took measures +to meet it. As it was, his settlement gave two centuries of respite +to the Roman Empire; had he fulfilled the plan of pushing the imperial +frontiers to the Elbe, which seems to have been in his mind, much more +might have been accomplished. But death cut short his designs. + +Truly a rare opportunity was given to Marcus Aurelius of showing what +the mind can do in despite of circumstances. Most peaceful of warriors, +a magnificent monarch whose ideal was quiet happiness in home life, bent +to obscurity yet born to greatness, the loving father of children who +died young or turned out hateful, his life was one paradox. That nothing +might lack, it was in camp before the face of the enemy that he passed +away and went to his own place. + + + + +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 common-factions: which also he +gave me of his own. + +V. From Apollonius, true liberty, and unvariable steadfastness, and not +to regard anything at all, though never so little, but right and reason: +and always, whether in the sharpest pains, or after the loss of a child, +or in long diseases, to be still the same man; who also was a present +and visible example unto me, that it was possible for the same man to +be both vehement and remiss: a man not subject to be vexed, and offended +with the incapacity of his scholars and auditors in his lectures and +expositions; and a true pattern of a man who of all his good gifts +and faculties, least esteemed in himself, that his excellent skill and +ability to teach and persuade others the common theorems and maxims of +the Stoic philosophy. Of him also I learned how to receive favours and +kindnesses (as commonly they are accounted:) from friends, so that I +might not become obnoxious unto them, for them, nor more yielding upon +occasion, than in right I ought; and yet so that I should not pass them +neither, as an unsensible and unthankful man. + +VI. Of Sextus, mildness and the pattern of a family governed with +paternal affection; and a purpose to live according to nature: to be +grave without affectation: to observe carefully the several dispositions +of my friends, not to be offended with idiots, nor unseasonably to set +upon those that are carried with the vulgar opinions, with the theorems, +and tenets of philosophers: his conversation being an example how a man +might accommodate himself to all men and companies; so that though his +company were sweeter and more pleasing than any flatterer's cogging and +fawning; yet was it at the same time most respected and reverenced: who +also had a proper happiness and faculty, rationally and methodically to +find out, and set in order all necessary determinations and instructions +for a man's life. A man without ever the least appearance of anger, or +any other passion; able at the same time most exactly to observe the +Stoic _Apathia_, or unpassionateness, and yet to be most tender-hearted: +ever of good credit; and yet almost without any noise, or rumour: very +learned, and yet making little show. + +VII. From Alexander the Grammarian, to be un-reprovable myself, and not +reproachfully to reprehend any man for a barbarism, or a solecism, or +any false pronunciation, but dextrously by way of answer, or testimony, +or confirmation of the same matter (taking no notice of the word) to +utter it as it should have been spoken; or by some other such close and +indirect admonition, handsomely and civilly to tell him of it. + +VIII. Of Fronto, to how much envy and fraud and hypocrisy the state of a +tyrannous king is subject unto, and how they who are commonly called +εὐπατρίδαι, _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 Carnuntum._ + + + + +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 Cæsar, having destroyed so many towns, and cut +off in the field so many thousands both of horse and foot, yet they +themselves at last were fain to part with their own lives. Heraclitus +having written so many natural tracts concerning the last and general +conflagration of the world, died afterwards all filled with water +within, and all bedaubed with dirt and dung without. Lice killed +Democritus; and Socrates, another sort of vermin, wicked ungodly men. +How then stands the case? Thou hast taken ship, thou hast sailed, thou +art come to land, go out, if to another life, there also shalt thou find +gods, who are everywhere. If all life and sense shall cease, then shalt +thou cease also to be subject to either pains or pleasures; and to serve +and tend this vile cottage; so much the viler, by how much that which +ministers unto it doth excel; the one being a rational substance, and a +spirit, the other nothing but earth and blood. + +IV. Spend not the remnant of thy days in thoughts and fancies concerning +other men, when it is not in relation to some common good, when by it +thou art hindered from some other better work. That is, spend not thy +time in thinking, what such a man doth, and to what end: what he saith, +and what he thinks, and what he is about, and such other things or +curiosities, which make a man to rove and wander from the care and +observation of that part of himself, which is rational, and overruling. +See therefore in the whole series and connection of thy thoughts, that +thou be careful to prevent whatsoever is idle and impertinent: but +especially, whatsoever is curious and malicious: and thou must use +thyself to think only of such things, of which if a man upon a sudden +should ask thee, what it is that thou art now thinking, thou mayest +answer This, and That, freely and boldly, that so by thy thoughts it may +presently appear that in all thee is sincere, and peaceable; as becometh +one that is made for society, and regards not pleasures, nor gives way +to any voluptuous imaginations at all: free from all contentiousness, +envy, and suspicion, and from whatsoever else thou wouldest blush to +confess thy thoughts were set upon. He that is such, is he surely that +doth not put off to lay hold on that which is best indeed, a very priest +and minister of the gods, well acquainted and in good correspondence +with him especially that is seated and placed within himself, as in +a temple and sacrary: to whom also he keeps and preserves himself +unspotted by pleasure, undaunted by pain; free from any manner of wrong, +or contumely, by himself offered unto himself: not capable of any evil +from others: a wrestler of the best sort, and for the highest prize, +that he may not be cast down by any passion or affection of his own; +deeply dyed and drenched in righteousness, embracing and accepting with +his whole heart whatsoever either happeneth or is allotted unto him. One +who not often, nor without some great necessity tending to some public +good, mindeth what any other, either speaks, or doth, or purposeth: for +those things only that are in his own power, or that are truly his own, +are the objects of his employments, and his thoughts are ever taken +up with those things, which of the whole universe are by the fates or +Providence destinated and appropriated unto himself. Those things that +are his own, and in his own power, he himself takes order, for that they +be good: and as for those that happen unto him, he believes them to be +so. For that lot and portion which is assigned to every one, as it is +unavoidable and necessary, so is it always profitable. He remembers +besides that whatsoever partakes of reason, is akin unto him, and that +to care for all men generally, is agreeing to the nature of a man: but +as for honour and praise, that they ought not generally to be admitted +and accepted of from all, but from such only, who live according to +nature. As for them that do not, what manner of men they be at home, +or abroad; day or night, how conditioned themselves with what manner of +conditions, or with men of what conditions they moil and pass away +the time together, he knoweth, and remembers right well, he therefore +regards not such praise and approbation, as proceeding from them, who +cannot like and approve themselves. + +V. Do nothing against thy will, nor contrary to the community, nor +without due examination, nor with reluctancy. Affect not to set out thy +thoughts with curious neat language. Be neither a great talker, nor a +great undertaker. Moreover, let thy God that is in thee to rule over +thee, find by thee, that he hath to do with a man; an aged man; a +sociable man; a Roman; a prince; one that hath ordered his life, as +one that expecteth, as it were, nothing but the sound of the trumpet, +sounding a retreat to depart out of this life with all expedition. One +who for his word or actions neither needs an oath, nor any man to be a +witness. + +VI. To be cheerful, and to stand in no need, either of other men's help +or attendance, or of that rest and tranquillity, which thou must be +beholding to others for. Rather like one that is straight of himself, or +hath ever been straight, than one that hath been rectified. + +VII. If thou shalt find anything in this mortal life better than +righteousness, than truth, temperance, fortitude, and in general better +than a mind contented both with those things which according to right +and reason she doth, and in those, which without her will and knowledge +happen unto thee by the providence; if I say, thou canst find out +anything better than this, apply thyself unto it with thy whole heart, +and that which is best wheresoever thou dost find it, enjoy freely. But +if nothing thou shalt find worthy to be preferred to that spirit which +is within thee; if nothing better than to subject unto thee thine own +lusts and desires, and not to give way to any fancies or imaginations +before thou hast duly considered of them, nothing better than to +withdraw thyself (to use Socrates his words) from all sensuality, and +submit thyself unto the gods, and to have care of all men in general: if +thou shalt find that all other things in comparison of this, are but +vile, and of little moment; then give not way to any other thing, which +being once though but affected and inclined unto, it will no more be in +thy power without all distraction as thou oughtest to prefer and to +pursue after that good, which is thine own and thy proper good. For it +is not lawful, that anything that is of another and inferior kind and +nature, be it what it will, as either popular applause, or honour, or +riches, or pleasures; should be suffered to confront and contest as it +were, with that which is rational, and operatively good. For all these +things, if once though but for a while, they begin to please, they +presently prevail, and pervert a man's mind, or turn a man from the +right way. Do thou therefore I say absolutely and freely make choice of +that which is best, and stick unto it. Now, that they say is best, which +is most profitable. If they mean profitable to man as he is a rational +man, stand thou to it, and maintain it; but if they mean profitable, as +he is a creature, only reject it; and from this thy tenet and conclusion +keep off carefully all plausible shows and colours of external +appearance, that thou mayest be able to discern things rightly. + +VIII. Never esteem of anything as profitable, which shall ever constrain +thee either to break thy faith, or to lose thy modesty; to hate any man, +to suspect, to curse, to dissemble, to lust after anything, that +requireth the secret of walls or veils. But he that preferreth before +all things his rational part and spirit, and the sacred mysteries of +virtue which issueth from it, he shall never lament and exclaim, never +sigh; he shall never want either solitude or company: and which is +chiefest of all, he shall live without either desire or fear. And as for +life, whether for a long or short time he shall enjoy his soul thus +compassed about with a body, he is altogether indifferent. For if even +now he were to depart, he is as ready for it, as for any other action, +which may be performed with modesty and decency. For all his life long, +this is his only care, that his mind may always be occupied in such +intentions and objects, as are proper to a rational sociable creature. + +IX. In the mind that is once truly disciplined and purged, thou canst +not find anything, either foul or impure, or as it were festered: +nothing that is either servile, or affected: no partial tie; no +malicious averseness; nothing obnoxious; nothing concealed. The life of +such an one, death can never surprise as imperfect; as of an actor, that +should die before he had ended, or the play itself were at an end, a man +might speak. + +X. Use thine opinative faculty with all honour and respect, for in +her indeed is all: that thy opinion do not beget in thy understanding +anything contrary to either nature, or the proper constitution of a +rational creature. The end and object of a rational constitution is, to +do nothing rashly, to be kindly affected towards men, and in all things +willingly to submit unto the gods. Casting therefore all other things +aside, keep thyself to these few, and remember withal that no man +properly can be said to live more than that which is now present, which +is but a moment of time. Whatsoever is besides either is already past, +or uncertain. The time therefore that any man doth live, is but a +little, and the place where he liveth, is but a very little corner of +the earth, and the greatest fame that can remain of a man after his +death, even that is but little, and that too, such as it is whilst it +is, is by the succession of silly mortal men preserved, who likewise +shall shortly die, and even whiles they live know not what in very deed +they themselves are: and much less can know one, who long before is dead +and gone. + +XI. To these ever-present helps and mementoes, let one more be added, +ever to make a particular description and delineation as it were of +every object that presents itself to thy mind, that thou mayest wholly +and throughly contemplate it, in its own proper nature, bare and naked; +wholly, and severally; divided into its several parts and quarters: and +then by thyself in thy mind, to call both it, and those things of which +it doth consist, and in which it shall be resolved, by their own proper +true names, and appellations. For there is nothing so effectual to beget +true magnanimity, as to be able truly and methodically to examine and +consider all things that happen in this life, and so to penetrate +into their natures, that at the same time, this also may concur in our +apprehensions: what is the true use of it? and what is the true nature +of this universe, to which it is useful? how much in regard of the +universe may it be esteemed? how much in regard of man, a citizen of the +supreme city, of which all other cities in the world are as it were but +houses and families? + +XII. What is this, that now my fancy is set upon? of what things doth +it consist? how long can it last? which of all the virtues is the proper +virtue for this present use? as whether meekness, fortitude, truth, +faith, sincerity, contentation, or any of the rest? Of everything +therefore thou must use thyself to say, This immediately comes from God, +this by that fatal connection, and concatenation of things, or (which +almost comes to one) by some coincidental casualty. And as for this, it +proceeds from my neighbour, my kinsman, my fellow: through his ignorance +indeed, because he knows not what is truly natural unto him: but I know +it, and therefore carry myself towards him according to the natural law +of fellowship; that is kindly, and justly. As for those things that of +themselves are altogether indifferent, as in my best judgment I conceive +everything to deserve more or less, so I carry myself towards it. + +XIII. If thou shalt intend that which is present, following the rule of +right and reason carefully, solidly, meekly, and shalt not intermix +any other businesses, but shall study this only to preserve thy spirit +unpolluted, and pure, and shall cleave unto him without either hope +or fear of anything, in all things that thou shalt either do or speak, +contenting thyself with heroical truth, thou shalt live happily; and +from this, there is no man that can hinder thee. + +XIV. As physicians and chirurgeons have always their instruments ready +at hand for all sudden cures; so have thou always thy dogmata in a +readiness for the knowledge of things, both divine and human: and +whatsoever thou dost, even in the smallest things that thou dost, thou +must ever remember that mutual relation, and connection that is between +these two things divine, and things human. For without relation unto +God, thou shalt never speed in any worldly actions; nor on the other +side in any divine, without some respect had to things human. + +XV. Be not deceived; for thou shalt never live to read thy moral +commentaries, nor the acts of the famous Romans and Grecians; nor those +excerpta from several books; all which thou hadst provided and laid +up for thyself against thine old age. Hasten therefore to an end, and +giving over all vain hopes, help thyself in time if thou carest for +thyself, as thou oughtest to do. + +XVI. To steal, to sow, to buy, to be at rest, to see what is to be done +(which is not seen by the eyes, but by another kind of sight:) what +these words mean, and how many ways to be understood, they do not +understand. The body, the soul, the understanding. As the senses +naturally belong to the body, and the desires and affections to the +soul, so do the dogmata to the understanding. + +XVII. To be capable of fancies and imaginations, is common to man and +beast. To be violently drawn and moved by the lusts and desires of the +soul, is proper to wild beasts and monsters, such as Phalaris and Nero +were. To follow reason for ordinary duties and actions is common to them +also, who believe not that there be any gods, and for their advantage +would make no conscience to betray their own country; and who when once +the doors be shut upon them, dare do anything. If therefore all things +else be common to these likewise, it follows, that for a man to like and +embrace all things that happen and are destinated unto him, and not to +trouble and molest that spirit which is seated in the temple of his own +breast, with a multitude of vain fancies and imaginations, but to keep +him propitious and to obey him as a god, never either speaking anything +contrary to truth, or doing anything contrary to justice, is the only +true property of a good man. And such a one, though no man should +believe that he liveth as he doth, either sincerely and conscionably, +or cheerful and contentedly; yet is he neither with any man at all angry +for it, nor diverted by it from the way that leadeth to the end of his +life, through which a man must pass pure, ever ready to depart, and +willing of himself without any compulsion to fit and accommodate himself +to his proper lot and portion. + + + + +THE FOURTH BOOK + + +I. That inward mistress part of man if it be in its own true natural +temper, is towards all worldly chances and events ever so disposed and +affected, that it will easily turn and apply itself to that which may +be, and is within its own power to compass, when that cannot be which at +first it intended. For it never doth absolutely addict and apply itself +to any one object, but whatsoever it is that it doth now intend and +prosecute, it doth prosecute it with exception and reservation; so that +whatsoever it is that falls out contrary to its first intentions, even +that afterwards it makes its proper object. Even as the fire when it +prevails upon those things that are in his way; by which things indeed a +little fire would have been quenched, but a great fire doth soon turn to +its own nature, and so consume whatsoever comes in his way: yea by those +very things it is made greater and greater. + +II. Let nothing be done rashly, and at random, but all things according +to the most exact and perfect rules of art. + +III. They seek for themselves private retiring +places, as country villages, the sea-shore, mountains; yea thou thyself +art wont to long much after such places. But all this thou must know +proceeds from simplicity in the highest degree. At what time soever thou +wilt, it is in thy power to retire into thyself, and to be at rest, and +free from all businesses. A man cannot any whither retire better than +to his own soul; he especially who is beforehand provided of such +things within, which whensoever he doth withdraw himself to look in, may +presently afford unto him perfect ease and tranquillity. By tranquillity +I understand a decent orderly disposition and carriage, free from +all confusion and tumultuousness. Afford then thyself this retiring +continually, and thereby refresh and renew thyself. Let these precepts +be brief and fundamental, which as soon as thou dost call them to mind, +may suffice thee to purge thy soul throughly, and to send thee away well +pleased with those things whatsoever they be, which now again after this +short withdrawing of thy soul into herself thou dost return unto. For +what is it that thou art offended at? Can it be at the wickedness of +men, when thou dost call to mind this conclusion, that all reasonable +creatures are made one for another? and that it is part of justice to +bear with them? and that it is against their wills that they offend? +and how many already, who once likewise prosecuted their enmities, +suspected, hated, and fiercely contended, are now long ago stretched +out, and reduced unto ashes? It is time for thee to make an end. As for +those things which among the common chances of the world happen unto +thee as thy particular lot and portion, canst thou be displeased with +any of them, when thou dost call that our ordinary dilemma to mind, +either a providence, or Democritus his atoms; and with it, whatsoever we +brought to prove that the whole world is as it were one city? And as for +thy body, what canst thou fear, if thou dost consider that thy mind and +understanding, when once it hath recollected itself, and knows its own +power, hath in this life and breath (whether it run smoothly and gently, +or whether harshly and rudely), no interest at all, but is altogether +indifferent: and whatsoever else thou hast heard and assented unto +concerning either pain or pleasure? But the care of thine honour and +reputation will perchance distract thee? How can that be, if thou +dost look back, and consider both how quickly all things that are, are +forgotten, and what an immense chaos of eternity was before, and will +follow after all things: and the vanity of praise, and the inconstancy +and variableness of human judgments and opinions, and the narrowness of +the place, wherein it is limited and circumscribed? For the whole earth +is but as one point; and of it, this inhabited part of it, is but a very +little part; and of this part, how many in number, and what manner of +men are they, that will commend thee? What remains then, but that thou +often put in practice this kind of retiring of thyself, to this little +part of thyself; and above all things, keep thyself from distraction, +and intend not anything vehemently, but be free and consider all things, +as a man whose proper object is Virtue, as a man whose true nature is +to be kind and sociable, as a citizen, as a mortal creature. Among +other things, which to consider, and look into thou must use to withdraw +thyself, let those two be among the most obvious and at hand. One, that +the things or objects themselves reach not unto the soul, but stand +without still and quiet, and that it is from the opinion only which is +within, that all the tumult and all the trouble doth proceed. The next, +that all these things, which now thou seest, shall within a very little +while be changed, and be no more: and ever call to mind, how many +changes and alterations in the world thou thyself hast already been an +eyewitness of in thy time. This world is mere change, and this life, +opinion. + +IV. If to understand and to be reasonable be common unto all men, then +is that reason, for which we are termed reasonable, common unto all. If +reason is general, then is that reason also, which prescribeth what is +to be done and what not, common unto all. If that, then law. If law, +then are we fellow-citizens. If so, then are we partners in some one +commonweal. If so, then the world is as it were a city. For which other +commonweal is it, that all men can be said to be members of? From this +common city it is, that understanding, reason, and law is derived unto +us, for from whence else? For as that which in me is earthly I have from +some common earth; and that which is moist from some other element is +imparted; as my breath and life hath its proper fountain; and that +likewise which is dry and fiery in me: (for there is nothing which doth +not proceed from something; as also there is nothing that can be reduced +unto mere nothing:) so also is there some common beginning from whence +my understanding hath proceeded. + +V. As generation is, so also death, a secret of nature's wisdom: a +mixture of elements, resolved into the same elements again, a thing +surely which no man ought to be ashamed of: in a series of other fatal +events and consequences, which a rational creature is subject unto, +not improper or incongruous, nor contrary to the natural and proper +constitution of man himself. + +VI. Such and such things, from such and such causes, must of necessity +proceed. He that would not have such things to happen, is as he that +would have the fig-tree grow without any sap or moisture. In sum, +remember this, that within a very little while, both thou and he shall +both be dead, and after a little while more, not so much as your names +and memories shall be remaining. + +VII. Let opinion be taken away, and no man will think himself wronged. +If no man shall think himself wronged, then is there no more any such +thing as wrong. That which makes not man himself the worse, cannot +make his life the worse, neither can it hurt him either inwardly +or outwardly. It was expedient in nature that it should be so, and +therefore necessary. + +VIII. Whatsoever doth happen in the world, doth happen justly, and so if +thou dost well take heed, thou shalt find it. I say not only in right +order by a series of inevitable consequences, but according to justice +and as it were by way of equal distribution, according to the true worth +of everything. Continue then to take notice of it, as thou hast begun, +and whatsoever thou dost, do it not without this proviso, that it be a +thing of that nature that a good man (as the word good is properly +taken) may do it. This observe carefully in every action. + +IX. Conceit no such things, as he that wrongeth thee conceiveth, +or would have thee to conceive, but look into the matter itself, and see +what it is in very truth. + +X. These two rules, thou must have always in a readiness. First, do +nothing at all, but what reason proceeding from that regal and supreme +part, shall for the good and benefit of men, suggest unto thee. And +secondly, if any man that is present shall be able to rectify thee or to +turn thee from some erroneous persuasion, that thou be always ready to +change thy mind, and this change to proceed, not from any respect of any +pleasure or credit thereon depending, but always from some probable +apparent ground of justice, or of some public good thereby to be +furthered; or from some other such inducement. + +XI. Hast thou reason? I have. Why then makest thou not use of it? For if +thy reason do her part, what more canst thou require? + +XII. As a part hitherto thou hast had a particular subsistence: and now +shalt thou vanish away into the common substance of Him, who first begot +thee, or rather thou shalt be resumed again into that original rational +substance, out of which all others have issued, and are propagated. +Many small pieces of frankincense are set upon the same altar, one drops +first and is consumed, another after; and it comes all to one. + +XIII. Within ten days, if so happen, thou shalt be esteemed a god of +them, who now if thou shalt return to the dogmata and to the honouring +of reason, will esteem of thee no better than of a mere brute, and of an +ape. + +XIV. Not as though thou hadst thousands of years to live. Death hangs +over thee: whilst yet thou livest, whilst thou mayest, be good. + +XV. Now much time and leisure doth he gain, who is not curious to know +what his neighbour hath said, or hath done, or hath attempted, but only +what he doth himself, that it may be just and holy? or to express it in +Agathos' words, Not to look about upon the evil conditions of others, +but to run on straight in the line, without any loose and extravagant +agitation. + +XVI. He who is greedy of credit and reputation after his death, doth +not consider, that they themselves by whom he is remembered, shall soon +after every one of them be dead; and they likewise that succeed those; +until at last all memory, which hitherto by the succession of men +admiring and soon after dying hath had its course, be quite extinct. +But suppose that both they that shall remember thee, and thy memory +with them should be immortal, what is that to thee? I will not say to +thee after thou art dead; but even to thee living, what is thy praise? +But only for a secret and politic consideration, which we call +οἰκονομίαν, 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 κόσμος or comely piece, because all +disposed and governed by certain order: or if it be a mixture, though +confused, yet still it is a comely piece. For is it possible that in +thee there should be any beauty at all, and that in the whole world +there should be nothing but disorder and confusion? and all things in it +too, by natural different properties one from another differenced and +distinguished; and yet all through diffused, and by natural sympathy, +one to another united, as they are? + +XXIII. A black or malign disposition, an effeminate disposition; an +hard inexorable disposition, a wild inhuman disposition, a sheepish +disposition, a childish disposition; a blockish, a false, a scurril, a +fraudulent, a tyrannical: what then? If he be a stranger in the world, +that knows not the things that are in it; why not be a stranger as well, +that wonders at the things that are done in it? + +XXIV. He is a true fugitive, that flies from reason, by which men are +sociable. He blind, who cannot see with the eyes of his understanding. +He poor, that stands in need of another, and hath not in himself all +things needful for this life. He an aposteme of the world, who by being +discontented with those things that happen unto him in the world, +doth as it were apostatise, and separate himself from common nature's +rational administration. For the same nature it is that brings this +unto thee, whatsoever it be, that first brought thee into the world. He +raises sedition in the city, who by irrational actions withdraws his own +soul from that one and common soul of all rational creatures. + +XXV. There is, who without so much as a coat; and there is, who without +so much as a book, doth put philosophy in practice. I am half naked, +neither have I bread to eat, and yet I depart not from reason, saith +one. But I say; I want the food of good teaching, and instructions, and +yet I depart not from reason. + +XXVI. What art and profession soever thou hast learned, endeavour to +affect it, and comfort thyself in it; and pass the remainder of thy life +as one who from his whole heart commits himself and whatsoever belongs +unto him, unto the gods: and as for men, carry not thyself either +tyrannically or servilely towards any. + +XXVII. Consider in my mind, for example's sake, the times of Vespasian: +thou shalt see but the same things: some marrying, some bringing up +children, some sick, some dying, some fighting, some feasting, some +merchandising, some tilling, some flattering, some boasting, some +suspecting, some undermining, some wishing to die, some fretting and +murmuring at their present estate, some wooing, some hoarding, some +seeking after magistracies, and some after kingdoms. And is not that +their age quite over, and ended? Again, consider now the times of +Trajan. There likewise thou seest the very self-same things, and that +age also is now over and ended. In the like manner consider other +periods, both of times and of whole nations, and see how many men, after +they had with all their might and main intended and prosecuted some one +worldly thing or other did soon after drop away, and were resolved into +the elements. But especially thou must call to mind them, whom thou +thyself in thy lifetime hast known much distracted about vain things, +and in the meantime neglecting to do that, and closely and unseparably +(as fully satisfied with it) to adhere unto it, which their own proper +constitution did require. And here thou must remember, that thy carriage +in every business must be according to the worth and due proportion of +it, for so shalt thou not easily be tired out and vexed, if thou shalt +not dwell upon small matters longer than is fitting. + +XXVIII. Those words which once were common and ordinary, are now become +obscure and obsolete; and so the names of men once commonly known and +famous, are now become in a manner obscure and obsolete names. Camillus, +Cæso, 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 καθότι παρειλήφαμεν; or, as by +successive tradition from our forefathers we have received it. + +XXXVIII. Even as if any of the gods should tell thee, Thou shalt +certainly die to-morrow, or next day, thou wouldst not, except thou wert +extremely base and pusillanimous, take it for a great benefit, rather +to die the next day after, than to-morrow; (for alas, what is the +difference!) so, for the same reason, think it no great matter to die +rather many years after, than the very next day. + +XXXIX. Let it be thy perpetual meditation, how many physicians who +once looked so grim, and so theatrically shrunk their brows upon their +patients, are dead and gone themselves. How many astrologers, after that +in great ostentation they had foretold the death of some others, how +many philosophers after so many elaborate tracts and volumes concerning +either mortality or immortality; how many brave captains and commanders, +after the death and slaughter of so many; how many kings and tyrants, +after they had with such horror and insolency abused their power upon +men's lives, as though themselves had been immortal; how many, that +I may so speak, whole cities both men and towns: Helice, Pompeii, +Herculaneum, and others innumerable are dead and gone. Run them over +also, whom thou thyself, one after another, hast known in thy time +to drop away. Such and such a one took care of such and such a one's +burial, and soon after was buried himself. So one, so another: and all +things in a short time. For herein lieth all indeed, ever to look upon +all worldly things, as things for their continuance, that are but for a +day: and for their worth, most vile, and contemptible, as for example, +What is man? That which but the other day when he was conceived was vile +snivel; and within few days shall be either an embalmed carcass, or mere +ashes. Thus must thou according to truth and nature, throughly consider +how man's life is but for a very moment of time, and so depart meek and +contented: even as if a ripe olive falling should praise the ground that +bare her, and give thanks to the tree that begat her. + +XL. Thou must be like a promontory of the sea, against which though +the waves beat continually, yet it both itself stands, and about it are +those swelling waves stilled and quieted. + +XLI. Oh, wretched I, to whom this mischance is happened! nay, happy I, +to whom this thing being happened, I can continue without grief; neither +wounded by that which is present, nor in fear of that which is to come. +For as for this, it might have happened unto any man, but any man having +such a thing befallen him, could not have continued without grief. Why +then should that rather be an unhappiness, than this a happiness? But +however, canst thou, O man! term that unhappiness, which is no mischance +to the nature of man I Canst thou think that a mischance to the nature +of man, which is not contrary to the end and will of his nature? What +then hast thou learned is the will of man's nature? Doth that then which +hath happened unto thee, hinder thee from being just? or magnanimous? or +temperate? or wise? or circumspect? or true? or modest? or free? or from +anything else of all those things in the present enjoying and possession +whereof the nature of man, (as then enjoying all that is proper unto +her,) is fully satisfied? Now to conclude; upon all occasion of sorrow +remember henceforth to make use of this dogma, that whatsoever it is +that hath happened unto thee, is in very deed no such thing of itself, +as a misfortune; but that to bear it generously, is certainly great +happiness. + +XLII. It is but an ordinary coarse one, yet it is a good effectual +remedy against the fear of death, for a man to consider in his mind the +examples of such, who greedily and covetously (as it were) did for a +long time enjoy their lives. What have they got more, than they whose +deaths have been untimely? Are not they themselves dead at the last? +as Cadiciant's, Fabius, Julianus Lepidus, or any other who in their +lifetime having buried many, were at the last buried themselves. The +whole space of any man's life, is but little; and as little as it is, +with what troubles, with what manner of dispositions, and in the society +of how wretched a body must it be passed! Let it be therefore unto thee +altogether as a matter of indifferency. For if thou shalt look backward; +behold, what an infinite chaos of time doth present itself unto thee; +and as infinite a chaos, if thou shalt look forward. In that which is +so infinite, what difference can there be between that which liveth but +three days, and that which liveth three ages? + +XLIII. Let thy course ever be the most compendious way. The most +compendious, is that which is according to nature: that is, in all both +words and deeds, ever to follow that which is most sound and perfect. +For such a resolution will free a man from all trouble, strife, +dissembling, and ostentation. + + + + +THE FIFTH BOOK + + +I. In the morning when thou findest thyself unwilling to rise, consider +with thyself presently, it is to go about a man's work that I am stirred +up. Am I then yet unwilling to go about that, for which I myself was +born and brought forth into this world? Or was I made for this, to +lay me down, and make much of myself in a warm bed? 'O but this is +pleasing.' And was it then for this that thou wert born, that thou +mightest enjoy pleasure? Was it not in very truth for this, that thou +mightest always be busy and in action? Seest thou not how all things +in the world besides, how every tree md plant, how sparrows and ants, +spiders and bees: how all in their kind are intent as it were orderly to +perform whatsoever (towards the preservation of this orderly universe) +naturally doth become and belong unto thin? And wilt not thou do that, +which belongs unto a man to do? Wilt not thou run to do that, which thy +nature doth require? 'But thou must have some rest.' Yes, thou must. +Nature hath of that also, as well as of eating and drinking, allowed +thee a certain stint. But thou guest beyond thy stint, and beyond that +which would suffice, and in matter of action, there thou comest short of +that which thou mayest. It must needs be therefore, that thou dost not +love thyself, for if thou didst, thou wouldst also love thy nature, and +that which thy nature doth propose unto herself as her end. Others, +as many as take pleasure in their trade and profession, can even pine +themselves at their works, and neglect their bodies and their food for +it; and doest thou less honour thy nature, than an ordinary mechanic +his trade; or a good dancer his art? than a covetous man his silver, and +vainglorious man applause? These to whatsoever they take an affection, +can be content to want their meat and sleep, to further that every one +which he affects: and shall actions tending to the common good of +human society, seem more vile unto thee, or worthy of less respect and +intention? + +II. How easy a thing is it for a man to put off from him all turbulent +adventitious imaginations, and presently to be in perfect rest and +tranquillity! + +III. Think thyself fit and worthy to speak, or to do anything that is +according to nature, and let not the reproach, or report of some that +may ensue upon it, ever deter thee. If it be right and honest to be +spoken or done, undervalue not thyself so much, as to be discouraged +from it. As for them, they have their own rational over-ruling part, and +their own proper inclination: which thou must not stand and look +about to take notice of, but go on straight, whither both thine own +particular, and the common nature do lead thee; and the way of both +these, is but one. + +IV. I continue my course by actions according to nature, until I +fall and cease, breathing out my last breath into that air, by which +continually breathed in I did live; and falling upon that earth, out of +whose gifts and fruits my father gathered his seed, my mother her +blood, and my nurse her milk, out of which for so many years I have +been provided, both of meat and drink. And lastly, which beareth me that +tread upon it, and beareth with me that so many ways do abuse it, or +so freely make use of it, so many ways to so many ends. + +V. No man can admire thee for thy sharp acute language, such is thy +natural disability that way. Be it so: yet there be many other good +things, for the want of which thou canst not plead the want or natural +ability. Let them be seen in thee, which depend wholly from thee; +sincerity, gravity, laboriousness, contempt of pleasures; be not +querulous, be Content with little, be kind, be free; avoid all +superfluity, all vain prattling; be magnanimous. Doest not thou +perceive, how many things there be, which notwithstanding any pretence +of natural indisposition and unfitness, thou mightest have performed and +exhibited, and yet still thou doest voluntarily continue drooping +downwards? Or wilt thou say that it is through defect of thy natural +constitution, that thou art constrained to murmur, to be base and +wretched to flatter; now to accuse, and now to please, and pacify thy +body: to be vainglorious, to be so giddy-headed., and unsettled in thy +thoughts? nay (witnesses be the Gods) of all these thou mightest have +been rid long ago: only, this thou must have been contented with, to +have borne the blame of one that is somewhat slow and dull, wherein thou +must so exercise thyself, as one who neither doth much take to heart +this his natural defect, nor yet pleaseth himself in it. + +VI. Such there be, who when they have done a good turn to any, are ready +to set them on the score for it, and to require retaliation. Others +there be, who though they stand not upon retaliation, to require any, +yet they think with themselves nevertheless, that such a one is their +debtor, and they know as their word is what they have done. Others again +there be, who when they have done any such thing, do not so much as +know what they have done; but are like unto the vine, which beareth her +grapes, and when once she hath borne her own proper fruit, is contented +and seeks for no further recompense. As a horse after a race, and a +hunting dog when he hath hunted, and a bee when she hath made her honey, +look not for applause and commendation; so neither doth that man that +rightly doth understand his own nature when he hath done a good turn: +but from one doth proceed to do another, even as the vine after she hath +once borne fruit in her own proper season, is ready for another time. +Thou therefore must be one of them, who what they do, barely do it +without any further thought, and are in a manner insensible of what they +do. 'Nay but,' will some reply perchance, 'this very thing a rational +man is bound unto, to understand what it is, that he doeth.' For it +is the property, say they, of one that is naturally sociable, to be +sensible, that he doth operate sociably: nay, and to desire, that the +party him self that is sociably dealt with, should be sensible of it +too. I answer, That which thou sayest is true indeed, but the true +meaning of that which is said, thou dost not understand. And therefore +art thou one of those first, whom I mentioned. For they also are led by +a probable appearance of reason. But if thou dost desire to understand +truly what it is that is said, fear not that thou shalt therefore give +over any sociable action. + +VII. The form of the Athenians' prayer did run thus: 'O rain, rain, good +Jupiter, upon all the grounds and fields that belong to the Athenians.' +Either we should not pray at all, or thus absolutely and freely; and not +every one for himself in particular alone. + +VIII. As we say commonly, The physician hath prescribed unto this man, +riding; unto another, cold baths; unto a third, to go barefoot: so it +is alike to say, The nature of the universe hath prescribed unto this +man sickness, or blindness, or some loss, or damage or some such thing. +For as there, when we say of a physician, that he hath prescribed +anything, our meaning is, that he hath appointed this for that, as +subordinate and conducing to health: so here, whatsoever doth happen +unto any, is ordained unto him as a thing subordinate unto the fates, +and therefore do we say of such things, that they do συμβαίνειν, that +is, 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 +συμβαίνειν; 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 τοῦτο ἔφερεν ἀυτῷ, that is, This +his destiny hath brought upon him. This therefore is by the fates +properly and particularly brought upon this, as that unto this in +particular is by the physician prescribed. These therefore let us +accept of in like manner, as we do those that are prescribed unto us +our physicians. For them also in themselves shall We find to contain +many harsh things, but we nevertheless, in hope of health, and +recovery, accept of them. Let the fulfilling and accomplishment of +those things which the common nature hath determined, be unto thee as +thy health. Accept then, and be pleased with whatsoever doth happen, +though otherwise harsh and un-pleasing, as tending to that end, to the +health and welfare of the universe, and to Jove's happiness and +prosperity. For this whatsoever it be, should not have been produced, +had it not conduced to the good of the universe. For neither doth any +ordinary particular nature bring anything to pass, that is not to +whatsoever is within the sphere of its own proper administration and +government agreeable and subordinate. For these two considerations then +thou must be well pleased with anything that doth happen unto thee. +First, because that for thee properly it was brought to pass, and unto +thee it was prescribed; and that from the very beginning by the series +and connection of the first causes, it hath ever had a reference unto +thee. And secondly, because the good success and perfect welfare, and +indeed the very continuance of Him, that is the Administrator of the +whole, doth in a manner depend on it. For the whole (because whole, +therefore entire and perfect) is maimed, and mutilated, if thou shalt +cut off anything at all, whereby the coherence, and contiguity as of +parts, so of causes, is maintained and preserved. Of which certain it +is, that thou doest (as much as lieth in thee) cut off, and in some +sort violently take somewhat away, as often as thou art displeased with +anything that happeneth. + +IX. Be not discontented, be not disheartened, be not out of hope, if +often it succeed not so well with thee punctually and precisely to do +all things according to the right dogmata, but being once cast off, +return unto them again: and as for those many and more frequent +occurrences, either of worldly distractions, or human infirmities, which +as a man thou canst not but in some measure be subject unto, be not thou +discontented with them; but however, love and affect that only which +thou dust return unto: a philosopher's life, and proper occupation after +the most exact manner. And when thou dust return to thy philosophy, +return not unto it as the manner of some is, after play and liberty as +it were, to their schoolmasters and pedagogues; but as they that have +sore eyes to their sponge and egg: or as another to his cataplasm; or +as others to their fomentations: so shalt not thou make it a matter of +ostentation at all to obey reason but of ease and comfort. And +remember that philosophy requireth nothing of thee, but what thy +nature requireth, and wouldest thou thyself desire anything that is +not according to nature? for which of these sayest thou; that which is +according to nature or against it, is of itself more kind and pleasing? +Is it not for that respect especially, that pleasure itself is to so +many men's hurt and overthrow, most prevalent, because esteemed commonly +most kind, and natural? But consider well whether magnanimity rather, +and true liberty, and true simplicity, and equanimity, and holiness; +whether these be not most kind and natural? And prudency itself, what +more kind and amiable than it, when thou shalt truly consider with +thyself, what it is through all the proper objects of thy rational +intellectual faculty currently to go on without any fall or stumble? +As for the things of the world, their true nature is in a manner so +involved with obscurity, that unto many philosophers, and those no +mean ones, they seemed altogether incomprehensible, and the Stoics +themselves, though they judge them not altogether incomprehensible, +yet scarce and not without much difficulty, comprehensible, so that +all assent of ours is fallible, for who is he that is infallible in his +conclusions? From the nature of things, pass now unto their subjects +and matter: how temporary, how vile are they I such as may be in the +power and possession of some abominable loose liver, of some common +strumpet, of some notorious oppressor and extortioner. Pass from thence +to the dispositions of them that thou doest ordinarily converse with, +how hardly do we bear, even with the most loving and amiable! that I may +not say, how hard it is for us to bear even with our own selves, in such +obscurity, and impurity of things: in such and so continual a flux both +of the substances and time; both of the motions themselves, and things +moved; what it is that we can fasten upon; either to honour, and respect +especially; or seriously, and studiously to seek after; I cannot so much +as conceive For indeed they are things contrary. + +X. Thou must comfort thyself in the expectation of thy natural +dissolution, and in the meantime not grieve at the delay; but rest +contented in those two things. First, that nothing shall happen unto +thee, which is not according to the nature of the universe. Secondly, +that it is in thy power, to do nothing against thine own proper God, and +inward spirit. For it is not in any man's power to constrain thee to +transgress against him. + +XI. What is the use that now at this present I make of my soul? Thus +from time to time and upon all occasions thou must put this question to +thyself; what is now that part of mine which they call the rational +mistress part, employed about? Whose soul do I now properly possess? a +child's? or a youth's? a woman's? or a tyrant's? some brute, or some +wild beast's soul? + +XII. What those things are in themselves, which by the greatest part are +esteemed good, thou mayest gather even from this. For if a man shall +hear things mentioned as good, which are really good indeed, such as are +prudence, temperance, justice, fortitude, after so much heard and +conceived, he cannot endure to hear of any more, for the word good is +properly spoken of them. But as for those which by the vulgar are +esteemed good, if he shall hear them mentioned as good, he doth hearken +for more. He is well contented to hear, that what is spoken by the +comedian, is but familiarly and popularly spoken, so that even the +vulgar apprehend the difference. For why is it else, that this offends +not and needs not to be excused, when virtues are styled good: but that +which is spoken in commendation of wealth, pleasure, or honour, we +entertain it only as merrily and pleasantly spoken? Proceed therefore, +and inquire further, whether it may not be that those things also which +being mentioned upon the stage were merrily, and with great applause of +the multitude, scoffed at with this jest, that they that possessed them +had not in all the world of their own, (such was their affluence and +plenty) so much as a place where to avoid their excrements. Whether, I +say, those ought not also in very deed to be much respected, and +esteemed of, as the only things that are truly good. + +XIII. All that I consist of, is either form or matter. No corruption +can reduce either of these unto nothing: for neither did I of nothing +become a subsistent creature. Every part of mine then will by mutation +be disposed into a certain part of the whole world, and that in time +into another part; and so _in infinitum;_ by which kind of mutation, I +also became what I am, and so did they that begot me, and they before +them, and so upwards _in infinitum_. For so we may be allowed to speak, +though the age and government of the world, be to some certain periods +of time limited, and confined. + +XIV. Reason, and rational power, are faculties which content themselves +with themselves, and their own proper operations. And as for their first +inclination and motion, that they take from themselves. But their +progress is right to the end and object, which is in their way, as it +were, and lieth just before them: that is, which is feasible and +possible, whether it be that which at the first they proposed to +themselves, or no. For which reason also such actions are termed +κατορθώσεις, to intimate the directness of the way, by which they are +achieved. Nothing must be thought to belong to a man, which doth not +belong unto him as he is a man. These, the event of purposes, are not +things required in a man. The nature of man doth not profess any such +things. The final ends and consummations of actions are nothing at all +to a man's nature. The end therefore of a man, or the _summum bonum_ +whereby that end is fulfilled, cannot consist in the consummation of +actions purposed and intended. Again, concerning these outward worldly +things, were it so that any of them did properly belong unto man, then +would it not belong unto man, to condemn them and to stand in opposition +with them. Neither would he be praiseworthy that can live without them; +or he good, (if these were good indeed) who of his own accord doth +deprive himself of any of them. But we see contrariwise, that the more a +man doth withdraw himself from these wherein external pomp and greatness +doth consist, or any other like these; or the better he doth bear with +the loss of these, the better he is accounted. + +XV. Such as thy thoughts and ordinary cogitations are, such will thy +mind be in time. For the soul doth as it were receive its tincture from +the fancies, and imaginations. Dye it therefore and thoroughly soak it +with the assiduity of these cogitations. As for example. Wheresoever +thou mayest live, there it is in thy power to live well and happy. But +thou mayest live at the Court, there then also mayest thou live well and +happy. Again, that which everything is made for, he is also made unto +that, and cannot but naturally incline unto it. That which anything +doth naturally incline unto, therein is his end. Wherein the end of +everything doth consist, therein also doth his good and benefit consist. +Society therefore is the proper good of a rational creature. For that we +are made for society, it hath long since been demonstrated. Or can any +man make any question of this, that whatsoever is naturally worse and +inferior, is ordinarily subordinated to that which is better? and that +those things that are best, are made one for another? And those things +that have souls, are better than those that have none? and of those that +have, those best that have rational souls? + +XVI. To desire things impossible is the part of a mad man. But it is a +thing impossible, that wicked man should not commit some such things. +Neither doth anything happen to any man, which in the ordinary course +of nature as natural unto him doth not happen. Again, the same things +happen unto others also. And truly, if either he that is ignorant that +such a thing hath happened unto him, or he that is ambitious to be +commended for his magnanimity, can be patient, and is not grieved: is it +not a grievous thing, that either ignorance, or a vain desire to please +and to be commended, should be more powerful and effectual than true +prudence? As for the things themselves, they touch not the soul, neither +can they have any access unto it: neither can they of themselves any +ways either affect it, or move it. For she herself alone can affect and +move herself, and according as the dogmata and opinions are, which she +doth vouchsafe herself; so are those things which, as accessories, have +any co-existence with her. + +XVII. After one consideration, man is nearest unto us; as we are bound +to do them good, and to bear with them. But as he may oppose any of our +true proper actions, so man is unto me but as a thing indifferent: even +as the sun, or the wind, or some wild beast. By some of these it may be, +that some operation or other of mine, may be hindered; however, of my +mind and resolution itself, there can be no let or impediment, by reason +of that ordinary constant both exception (or reservation wherewith it +inclineth) and ready conversion of objects; from that which may not be, +to that which may be, which in the prosecution of its inclinations, as +occasion serves, it doth observe. For by these the mind doth turn and +convert any impediment whatsoever, to be her aim and purpose. So that +what before was the impediment, is now the principal object of her +working; and that which before was in her way, is now her readiest way. + +XVIII. Honour that which is chiefest and most powerful in the world, and +that is it, which makes use of all things, and governs all things. So +also in thyself; honour that which is chiefest, and most powerful; and +is of one kind and nature with that which we now spake of. For it is the +very same, which being in thee, turneth all other things to its own use, +and by whom also thy life is governed. + +XIX. That which doth not hurt the city itself; cannot hurt any citizen. +This rule thou must remember to apply and make use of upon every conceit +and apprehension of wrong. If the whole city be not hurt by this, +neither am I certainly. And if the whole be not, why should I make it +my private grievance? consider rather what it is wherein he is overseen +that is thought to have done the wrong. Again, often meditate how +swiftly all things that subsist, and all things that are done in the +world, are carried away, and as it were conveyed out of sight: for both +the substance themselves, we see as a flood, are in a continual flux; +and all actions in a perpetual change; and the causes themselves, +subject to a thousand alterations, neither is there anything almost, +that may ever be said to be now settled and constant. Next unto this, +and which follows upon it, consider both the infiniteness of the time +already past, and the immense vastness of that which is to come, wherein +all things are to be resolved and annihilated. Art not thou then a +very fool, who for these things, art either puffed up with pride, or +distracted with cares, or canst find in thy heart to make such moans as +for a thing that would trouble thee for a very long time? Consider the +whole universe whereof thou art but a very little part, and the whole +age of the world together, whereof but a short and very momentary +portion is allotted unto thee, and all the fates and destinies together, +of which how much is it that comes to thy part and share! Again: another +doth trespass against me. Let him look to that. He is master of his own +disposition, and of his own operation. I for my part am in the meantime +in possession of as much, as the common nature would have me to possess: +and that which mine own nature would have me do, I do. + +XX. Let not that chief commanding part of thy soul be ever subject to +any variation through any corporal either pain or pleasure, neither +suffer it to be mixed with these, but let it both circumscribe itself, +and confine those affections to their own proper parts and members. +But if at any time they do reflect and rebound upon the mind and +understanding (as in an united and compacted body it must needs;) then +must thou not go about to resist sense and feeling, it being natural. +However let not thy understanding to this natural sense and feeling, +which whether unto our flesh pleasant or painful, is unto us nothing +properly, add an opinion of either good or bad and all is well. + +XXI. To live with the Gods. He liveth with the Gods, who at all times +affords unto them the spectacle of a soul, both contented and well +pleased with whatsoever is afforded, or allotted unto her; and +performing whatsoever is pleasing to that Spirit, whom (being part of +himself) Jove hath appointed to every man as his overseer and governor. + +XXII. Be not angry neither with him whose breath, neither with him whose +arm holes, are offensive. What can he do? such is his breath naturally, +and such are his arm holes; and from such, such an effect, and such +a smell must of necessity proceed. 'O, but the man (sayest thou) hath +understanding in him, and might of himself know, that he by standing +near, cannot choose but offend.' And thou also (God bless thee!) hast +understanding. Let thy reasonable faculty, work upon his reasonable +faculty; show him his fault, admonish him. If he hearken unto thee, thou +hast cured him, and there will be no more occasion of anger. + +XXIII. 'Where there shall neither roarer be, nor harlot.' Why so? As +thou dost purpose to live, when thou hast retired thyself to some such +place, where neither roarer nor harlot is: so mayest thou here. And if +they will not suffer thee, then mayest thou leave thy life rather than +thy calling, but so as one that doth not think himself anyways wronged. +Only as one would say, Here is a smoke; I will out of it. And what a +great matter is this! Now till some such thing force me out, I will +continue free; neither shall any man hinder me to do what I will, and +my will shall ever be by the proper nature of a reasonable and sociable +creature, regulated and directed. + +XXIV. That rational essence by which the universe is governed, is for +community and society; and therefore hath it both made the things that +are worse, for the best, and hath allied and knit together those +which are best, as it were in an harmony. Seest thou not how it hath +sub-ordinated, and co-ordinated? and how it hath distributed unto +everything according to its worth? and those which have the pre-eminency +and superiority above all, hath it united together, into a mutual +consent and agreement. + +XXV. How hast thou carried thyself hitherto towards the Gods? towards +thy parents? towards thy brethren? towards thy wife? towards thy +children? towards thy masters? thy foster-fathers? thy friends? thy +domestics? thy servants? Is it so with thee, that hitherto thou hast +neither by word or deed wronged any of them? Remember withal through how +many things thou hast already passed, and how many thou hast been able +to endure; so that now the legend of thy life is full, and thy charge is +accomplished. Again, how many truly good things have certainly by thee +been discerned? how many pleasures, how many pains hast thou passed over +with contempt? how many things eternally glorious hast thou despised? +towards how many perverse unreasonable men hast thou carried thyself +kindly, and discreetly? + +XXVI. Why should imprudent unlearned souls trouble that which is +both learned, and prudent? And which is that that is so? she that +understandeth the beginning and the end, and hath the true knowledge of +that rational essence, that passeth through all things subsisting, and +through all ages being ever the same, disposing and dispensing as it +were this universe by certain periods of time. + +XXVII. Within a very little while, thou wilt be either ashes, or a +sceletum; and a name perchance; and perchance, not so much as a name. +And what is that but an empty sound, and a rebounding echo? Those things +which in this life are dearest unto us, and of most account, they are in +themselves but vain, putrid, contemptible. The most weighty and serious, +if rightly esteemed, but as puppies, biting one another: or untoward +children, now laughing and then crying. As for faith, and modesty, and +justice, and truth, they long since, as one of the poets hath it, have +abandoned this spacious earth, and retired themselves unto heaven. What +is it then that doth keep thee here, if things sensible be so mutable +and unsettled? and the senses so obscure, and so fallible? and our souls +nothing but an exhalation of blood? and to be in credit among such, +be but vanity? What is it that thou dost stay for? an extinction, or a +translation; either of them with a propitious and contented mind. But +still that time come, what will content thee? what else, but to worship +and praise the Gods; and to do good unto men. To bear with them, and +to forbear to do them any wrong. And for all external things belonging +either to this thy wretched body, or life, to remember that they are +neither thine, nor in thy power. + +XXVIII. Thou mayest always speed, if thou wilt but make choice of the +right way; if in the course both of thine opinions and actions, thou +wilt observe a true method. These two things be common to the souls, as +of God, so of men, and of every reasonable creature, first that in their +own proper work they cannot be hindered by anything: and secondly, that +their happiness doth consist in a disposition to, and in the practice of +righteousness; and that in these their desire is terminated. + +XXIX. If this neither be my wicked act, nor an act anyways depending +from any wickedness of mine, and that by it the public is not hurt; what +doth it concern me? And wherein can the public be hurt? For thou must +not altogether be carried by conceit and common opinion: as for help +thou must afford that unto them after thy best ability, and as occasion +shall require, though they sustain damage, but in these middle or +worldly things; but however do not thou conceive that they are truly +hurt thereby: for that is not right. But as that old foster-father +in the comedy, being now to take his leave doth with a great deal of +ceremony, require his foster-child's rhombus, or rattle-top, remembering +nevertheless that it is but a rhombus; so here also do thou likewise. +For indeed what is all this pleading and public bawling for at the +courts? O man, hast thou forgotten what those things are! yea but they +are things that others much care for, and highly esteem of. Wilt thou +therefore be a fool too? Once I was; let that suffice. + +XXX. Let death surprise me when it will, and where it will, I may be +εὔμοιρος, or a happy man, nevertheless. + +For he is a happy man, who in his lifetime dealeth unto himself a happy +lot and portion. A happy lot and portion is, good inclinations of the +soul, good desires, good actions. + + + + +THE SIXTH BOOK + + +I. The matter itself, of which the universe doth consist, is of itself +very tractable and pliable. That rational essence that doth govern it, +hath in itself no cause to do evil. It hath no evil in itself; neither +can it do anything that is evil: neither can anything be hurt by it. And +all things are done and determined according to its will and prescript. + +II. Be it all one unto thee, whether half frozen or well warm; whether +only slumbering, or after a full sleep; whether discommended or +commended thou do thy duty: or whether dying or doing somewhat else; for +that also 'to die,' must among the rest be reckoned as one of the duties +and actions of our lives. + +III. Look in, let not either the proper quality, or the true worth of +anything pass thee, before thou hast fully apprehended it. + +IV. All substances come soon to their change, and either they shall +be resolved by way of exhalation (if so be that all things shall be +reunited into one substance), or as others maintain, they shall be +scattered and dispersed. As for that Rational Essence by which all +things are governed, as it best understandeth itself, both its own +disposition, and what it doth, and what matter it hath to do with and +accordingly doth all things; so we that do not, no wonder, if we wonder +at many things, the reasons whereof we cannot comprehend. + +V. The best kind of revenge is, not to become like unto them. + +VI. Let this be thy only joy, and thy only comfort, from one sociable +kind action without intermission to pass unto another, God being ever in +thy mind. + +VII. The rational commanding part, as it alone can stir up and turn +itself; so it maketh both itself to be, and everything that happeneth, +to appear unto itself, as it will itself. + +VIII. According to the nature of the universe all things particular are +determined, not according to any other nature, either about compassing +and containing; or within, dispersed and contained; or without, +depending. Either this universe is a mere confused mass, and an +intricate context of things, which shall in time be scattered and +dispersed again: or it is an union consisting of order, and administered +by Providence. If the first, why should I desire to continue any longer +in this fortuit confusion and commixtion? or why should I take care for +anything else, but that as soon as may be I may be earth again? And +why should I trouble myself any more whilst I seek to please the Gods? +Whatsoever I do, dispersion is my end, and will come upon me whether I +will or no. But if the latter be, then am not I religious in vain; +then will I be quiet and patient, and put my trust in Him, who is the +Governor of all. + +IX. Whensoever by some present hard occurrences thou art constrained to +be in some sort troubled and vexed, return unto thyself as soon as may +be, and be not out of tune longer than thou must needs. For so shalt +thou be the better able to keep thy part another time, and to maintain +the harmony, if thou dost use thyself to this continually; once out, +presently to have recourse unto it, and to begin again. + +X. If it were that thou hadst at one time both a stepmother, and +a natural mother living, thou wouldst honour and respect her also; +nevertheless to thine own natural mother would thy refuge, and recourse +be continually. So let the court and thy philosophy be unto thee. Have +recourse unto it often, and comfort thyself in her, by whom it is that +those other things are made tolerable unto thee, and thou also in those +things not intolerable unto others. + +XI. How marvellous useful it is for a man to represent unto himself +meats, and all such things that are for the mouth, under a right +apprehension and imagination! as for example: This is the carcass of a +fish; this of a bird; and this of a hog. And again more generally; This +phalernum, this excellent highly commended wine, is but the bare juice +of an ordinary grape. This purple robe, but sheep's hairs, dyed with +the blood of a shellfish. So for coitus, it is but the attrition of an +ordinary base entrail, and the excretion of a little vile snivel, with +a certain kind of convulsion: according to Hippocrates his opinion. How +excellent useful are these lively fancies and representations of things, +thus penetrating and passing through the objects, to make their true +nature known and apparent! This must thou use all thy life long, and +upon all occasions: and then especially, when matters are apprehended +as of great worth and respect, thy art and care must be to uncover +them, and to behold their vileness, and to take away from them all those +serious circumstances and expressions, under which they made so grave +a show. For outward pomp and appearance is a great juggler; and then +especially art thou most in danger to be beguiled by it, when (to +a man's thinking) thou most seemest to be employed about matters of +moment. + +XII. See what Crates pronounceth concerning Xenocrates himself. + +XIII. Those things which the common sort of people do admire, are most +of them such things as are very general, and may be comprehended under +things merely natural, or naturally affected and qualified: as stones, +wood, figs, vines, olives. Those that be admired by them that are more +moderate and restrained, are comprehended under things animated: as +flocks and herds. Those that are yet more gentle and curious, their +admiration is commonly confined to reasonable creatures only; not in +general as they are reasonable, but as they are capable of art, or of +some craft and subtile invention: or perchance barely to reasonable +creatures; as they that delight in the possession of many slaves. But +he that honours a reasonable soul in general, as it is reasonable and +naturally sociable, doth little regard anything else: and above all +things is careful to preserve his own, in the continual habit and +exercise both of reason and sociableness: and thereby doth co-operate +with him, of whose nature he doth also participate; God. + +XIV. Some things hasten to be, and others to be no more. And even +whatsoever now is, some part thereof hath already perished. Perpetual +fluxes and alterations renew the world, as the perpetual course of time +doth make the age of the world (of itself infinite) to appear always +fresh and new. In such a flux and course of all things, what of these +things that hasten so fast away should any man regard, since among all +there is not any that a man may fasten and fix upon? as if a man would +settle his affection upon some ordinary sparrow living by him, who is no +sooner seen, than out of sight. For we must not think otherwise of our +lives, than as a mere exhalation of blood, or of an ordinary respiration +of air. For what in our common apprehension is, to breathe in the air +and to breathe it out again, which we do daily: so much is it and no +more, at once to breathe out all thy respirative faculty into that +common air from whence but lately (as being but from yesterday, and +to-day), thou didst first breathe it in, and with it, life. + +XV. Not vegetative spiration, it is not surely (which plants have) that +in this life should be so dear unto us; nor sensitive respiration, the +proper life of beasts, both tame and wild; nor this our imaginative +faculty; nor that we are subject to be led and carried up and down by +the strength of our sensual appetites; or that we can gather, and live +together; or that we can feed: for that in effect is no better, than +that we can void the excrements of our food. What is it then that should +be dear unto us? to hear a clattering noise? if not that, then neither +to be applauded by the tongues of men. For the praises of many tongues, +is in effect no better than the clattering of so many tongues. If then +neither applause, what is there remaining that should be dear unto thee? +This I think: that in all thy motions and actions thou be moved, +and restrained according to thine own true natural constitution and +Construction only. And to this even ordinary arts and professions do +lead us. For it is that which every art doth aim at, that whatsoever it +is, that is by art effected and prepared, may be fit for that work that +it is prepared for. This is the end that he that dresseth the vine, and +he that takes upon him either to tame colts, or to train up dogs, +doth aim at. What else doth the education of children, and all learned +professions tend unto? Certainly then it is that, which should be dear +unto us also. If in this particular it go well with thee, care not for +the obtaining of other things. But is it so, that thou canst not but +respect other things also? Then canst not thou truly be free? then canst +thou not have self-content: then wilt thou ever be subject to passions. +For it is not possible, but that thou must be envious, and jealous, and +suspicious of them whom thou knowest can bereave thee of such things; +and again, a secret underminer of them, whom thou seest in present +possession of that which is dear unto thee. To be short, he must of +necessity be full of confusion within himself, and often accuse the +Gods, whosoever stands in need of these things. But if thou shalt +honour and respect thy mind only, that will make thee acceptable +towards thyself, towards thy friends very tractable; and conformable +and concordant with the Gods; that is, accepting with praises whatsoever +they shall think good to appoint and allot unto thee. + +XVI. Under, above, and about, are the motions of the elements; but +the motion of virtue, is none of those motions, but is somewhat more +excellent and divine. Whose way (to speed and prosper in it) must be +through a way, that is not easily comprehended. + +XVII. Who can choose but wonder at them? They will not speak well of +them that are at the same time with them, and live with them; yet they +themselves are very ambitious, that they that shall follow, whom they +have never seen, nor shall ever see, should speak well of them. As if +a man should grieve that he hath not been commended by them, that lived +before him. + +XVIII. Do not ever conceive anything impossible to man, which by thee +cannot, or not without much difficulty be effected; but whatsoever in +general thou canst Conceive possible and proper unto any man, think that +very possible unto thee also. + +XIX. Suppose that at the palestra somebody hath all to-torn thee with +his nails, and hath broken thy head. Well, thou art wounded. Yet thou +dost not exclaim; thou art not offended with him. Thou dost not suspect +him for it afterwards, as one that watcheth to do thee a mischief. Yea +even then, though thou dost thy best to save thyself from him, yet not +from him as an enemy. It is not by way of any suspicious indignation, +but by way of gentle and friendly declination. Keep the same mind and +disposition in other parts of thy life also. For many things there be, +which we must conceit and apprehend, as though we had had to do with an +antagonist at the palestra. For as I said, it is very possible for us to +avoid and decline, though we neither suspect, nor hate. + +XX. If anybody shall reprove me, and shall make it apparent unto me, +that in any either opinion or action of mine I do err, I will most +gladly retract. For it is the truth that I seek after, by which I am +sure that never any man was hurt; and as sure, that he is hurt that +continueth in any error, or ignorance whatsoever. + +XXI. I for my part will do what belongs unto me; as for other things, +whether things unsensible or things irrational; or if rational, yet +deceived and ignorant of the true way, they shall not trouble or +distract me. For as for those creatures which are not endued with reason +and all other things and-matters of the world whatsoever I freely, and +generously, as one endued with reason, of things that have none, make +use of them. And as for men, towards them as naturally partakers of the +same reason, my care is to carry myself sociably. But whatsoever it is +that thou art about, remember to call upon the Gods. And as for the time +how long thou shalt live to do these things, let it be altogether +indifferent unto thee, for even three such hours are sufficient. + +XXII. Alexander of Macedon, and he that dressed his mules, when once +dead both came to one. For either they were both resumed into those +original rational essences from whence all things in the world are +propagated; or both after one fashion were scattered into atoms. + +XXIII Consider how many different things, whether they concern our +bodies, or our souls, in a moment of time come to pass in every one of +us, and so thou wilt not wonder if many more things or rather all things +that are done, can at one time subsist, and coexist in that both one and +general, which we call the world. + +XXIV. if any should put this question unto thee, how this word Antoninus +is written, wouldst thou not presently fix thine intention upon it, and +utter out in order every letter of it? And if any shall begin to gainsay +thee, and quarrel with thee about it; wilt thou quarrel with him again, +or rather go on meekly as thou hast begun, until thou hast numbered out +every letter? Here then likewise remember, that every duty that belongs +unto a man doth consist of some certain letters or numbers as it were, +to which without any noise or tumult keeping thyself thou must orderly +proceed to thy proposed end, forbearing to quarrel with him that would +quarrel and fall out with thee. + +XXV. Is it not a cruel thing to forbid men to affect those things, which +they conceive to agree best with their own natures, and to tend most +to their own proper good and behoof? But thou after a sort deniest them +this liberty, as often as thou art angry with them for their sins. For +surely they are led unto those sins whatsoever they be, as to +their proper good and commodity. But it is not so (thou wilt object +perchance). Thou therefore teach them better, and make it appear unto +them: but be not thou angry with them. + +XXVI. Death is a cessation from the impression of the senses, the +tyranny of the passions, the errors of the mind, and the servitude of +the body. + +XXVII. If in this kind of life thy body be able to hold out, it is a +shame that thy soul should faint first, and give over, take heed, lest +of a philosopher thou become a mere Cæsar 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, Phœbus, +and Origanion. Pass now to other generations. Thither shall we after +many changes, where so many brave orators are; where so many grave +philosophers; Heraclitus, Pythagoras, Socrates. Where so many heroes of +the old times; and then so many brave captains of the latter times; and +so many kings. After all these, where Eudoxus, Hipparchus, Archimedes; +where so many other sharp, generous, industrious, subtile, peremptory +dispositions; and among others, even they, that have been the greatest +scoffers and deriders of the frailty and brevity of this our human life; +as Menippus, and others, as many as there have been such as he. Of all +these consider, that they long since are all dead, and gone. And what do +they suffer by it! Nay they that have not so much as a name remaining, +what are they the worse for it? One thing there is, and that only, which +is worth our while in this world, and ought by us much to be esteemed; +and that is, according to truth and righteousness, meekly and lovingly +to converse with false, and unrighteous men. + +XLIII. When thou wilt comfort and cheer thyself, call to mind the +several gifts and virtues of them, whom thou dost daily converse with; +as for example, the industry of the one; the modesty of another; the +liberality of a third; of another some other thing. For nothing can so +much rejoice thee, as the resemblances and parallels of several virtues, +visible and eminent in the dispositions of those who live with thee; +especially when, all at once, as near as may be, they represent +themselves unto thee. And therefore thou must have them always in a +readiness. + +XLIV. Dost thou grieve that thou dost weigh but so many pounds, and not +three hundred rather? Just as much reason hast thou to grieve that +thou must live but so many years, and not longer. For as for bulk and +substance thou dost content thyself with that proportion of it that is +allotted unto thee, so shouldst thou for time. + +XLV. Let us do our best endeavours to persuade them; but however, if +reason and justice lead thee to it, do it, though they be never so much +against it. But if any shall by force withstand thee, and hinder thee in +it, convert thy virtuous inclination from one object unto another, from +justice to contented equanimity, and cheerful patience: so that what in +the one is thy hindrance, thou mayst make use of it for the exercise of +another virtue: and remember that it was with due exception, and +reservation, that thou didst at first incline and desire. For thou didst +not set thy mind upon things impossible. Upon what then? that all thy +desires might ever be moderated with this due kind of reservation. And +this thou hast, and mayst always obtain, whether the thing desired be in +thy power or no. And what do I care for more, if that for which I was +born and brought forth into the world (to rule all my desires with +reason and discretion) may be? + +XLVI. The ambitious supposeth another man's act, praise and applause, to +be his own happiness; the voluptuous his own sense and feeling; but he +that is wise, his own action. + +XLVII. It is in thy power absolutely to exclude all manner of conceit +and opinion, as concerning this matter; and by the same means, to +exclude all grief and sorrow from thy soul. For as for the things and +objects themselves, they of themselves have no such power, whereby to +beget and force upon us any opinion at all. + +XLVIII. Use thyself when any man speaks unto thee, so to hearken unto +him, as that in the interim thou give not way to any other thoughts; +that so thou mayst (as far as is possible) seem fixed and fastened to +his very soul, whosoever he be that speaks unto thee. + +XLIX. That which is not good for the bee-hive, cannot be good for the +bee. + +L. Will either passengers, or patients, find fault and complain, either +the one if they be well carried, or the others if well cured? Do they +take care for any more than this; the one, that their shipmaster may +bring them safe to land, and the other, that their physician may effect +their recovery? + +LI. How many of them who came into the world at the same time when I +did, are already gone out of it? + +LII. To them that are sick of the jaundice, honey seems bitter; and to +them that are bitten by a mad dog, the water terrible; and to children, +a little ball seems a fine thing. And why then should I be angry? or +do I think that error and false opinion is less powerful to make men +transgress, than either choler, being immoderate and excessive, to cause +the jaundice; or poison, to cause rage? + +LIII. No man can hinder thee to live as thy nature doth require. Nothing +can happen unto thee, but what the common good of nature doth require. + +LIV. What manner of men they be whom they seek to please, and what to +get, and by what actions: how soon time will cover and bury all things, +and how many it hath already buried! + + + + +THE SEVENTH BOOK + + +I. What is wickedness? It is that which many time and often thou hast +already seen and known in the world. And so oft as anything doth happen +that might otherwise trouble thee, let this memento presently come to +thy mind, that it is that which thou hast already often Seen and known. +Generally, above and below, thou shalt find but the same things. The +very same things whereof ancient stories, middle age stories, and fresh +stories are full whereof towns are full, and houses full. There is +nothing that is new. All things that are, are both usual and of little +continuance. + +II. What fear is there that thy dogmata, or philosophical resolutions +and conclusions, should become dead in thee, and lose their proper +power and efficacy to make thee live happy, as long as those proper +and correlative fancies, and representations of things on which they +mutually depend (which continually to stir up and revive is in thy +power,) are still kept fresh and alive? It is in my power concerning +this thing that is happened, what soever it be, to conceit that which is +right and true. If it be, why then am I troubled? Those things that are +without my understanding, are nothing to it at all: and that is it only, +which doth properly concern me. Be always in this mind, and thou wilt be +right. + +III. That which most men would think themselves most happy for, and +would prefer before all things, if the Gods would grant it unto them +after their deaths, thou mayst whilst thou livest grant unto thyself; to +live again. See the things of the world again, as thou hast already seen +them. For what is it else to live again? Public shows and solemnities +with much pomp and vanity, stage plays, flocks and herds; conflicts +and contentions: a bone thrown to a company of hungry curs; a bait for +greedy fishes; the painfulness, and continual burden-bearing of wretched +ants, the running to and fro of terrified mice: little puppets drawn up +and down with wires and nerves: these be the objects of the world among +all these thou must stand steadfast, meekly affected, and free from all +manner of indignation; with this right ratiocination and apprehension; +that as the worth is of those things which a man doth affect, so is in +very deed every man's worth more or less. + +IV. Word after word, every one by itself, must the things that are +spoken be conceived and understood; and so the things that are done, +purpose after purpose, every one by itself likewise. And as in matter of +purposes and actions, we must presently see what is the proper use and +relation of every one; so of words must we be as ready, to consider of +every one what is the true meaning, and signification of it according to +truth and nature, however it be taken in common use. + +V. Is my reason, and understanding sufficient for this, or no? If it be +sufficient, without any private applause, or public ostentation as of an +instrument, which by nature I am provided of, I will make use of it for +the work in hand, as of an instrument, which by nature I am provided of. +if it be not, and that otherwise it belong not unto me particularly as +a private duty, I will either give it over, and leave it to some other +that can better effect it: or I will endeavour it; but with the help +of some other, who with the joint help of my reason, is able to bring +somewhat to pass, that will now be seasonable and useful for the common +good. For whatsoever I do either by myself, or with some other, the +only thing that I must intend, is, that it be good and expedient for +the public. For as for praise, consider how many who once were much +commended, are now already quite forgotten, yea they that commended +them, how even they themselves are long since dead and gone. Be not +therefore ashamed, whensoever thou must use the help of others. For +whatsoever it be that lieth upon thee to effect, thou must propose it +unto thyself, as the scaling of walls is unto a soldier. And what if +thou through either lameness or some other impediment art not able to +reach unto the top of the battlements alone, which with the help of +another thou mayst; wilt thou therefore give it over, or go about it +with less courage and alacrity, because thou canst not effect it all +alone? + +VI. Let not things future trouble thee. For if necessity so require that +they come to pass, thou shalt (whensoever that is) be provided for them +with the same reason, by which whatsoever is now present, is made both +tolerable and acceptable unto thee. All things are linked and knitted +together, and the knot is sacred, neither is there anything in the +world, that is not kind and natural in regard of any other thing, or, +that hath not some kind of reference and natural correspondence with +whatsoever is in the world besides. For all things are ranked together, +and by that decency of its due place and order that each particular +doth observe, they all concur together to the making of one and the same +κόσμος 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 μέλος, or a member of the mass and +body of reasonable substances. But if thou shalt say I am μέρος, 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 εὐδαιμονία, or happiness: but ἀγαθὸς δαίμων, or, a good +dæmon, or spirit? What then dost thou do here, O opinion? By the Gods +I adjure thee, that thou get thee gone, as thou earnest: for I need thee +not. Thou earnest indeed unto me according to thy ancient wonted manner. +It is that, that all men have ever been subject unto. That thou camest +therefore I am not angry with thee, only begone, now that I have found +thee what thou art. + +XV. Is any man so foolish as to fear change, to which all things that +once were not owe their being? And what is it, that is more pleasing and +more familiar to the nature of the universe? How couldst thou thyself +use thy ordinary hot baths, should not the wood that heateth them first +be changed? How couldst thou receive any nourishment from those things +that thou hast eaten, if they should not be changed? Can anything +else almost (that is useful and profitable) be brought to pass without +change? How then dost not thou perceive, that for thee also, by death, +to come to change, is a thing of the very same nature, and as necessary +for the nature of the universe? + +XVI. Through the substance of the universe, as through a torrent pass +all particular bodies, being all of the same nature, and all joint +workers with the universe itself as in one of our bodies so many +members among themselves. How many such as Chrysippus, how many such +as Socrates, how many such as Epictetus, hath the age of the world +long since swallowed up and devoured? Let this, be it either men or +businesses, that thou hast occasion to think of, to the end that thy +thoughts be not distracted and thy mind too earnestly set upon anything, +upon every such occasion presently come to thy mind. Of all my thoughts +and cares, one only thing shall be the object, that I myself do nothing +which to the proper constitution of man, (either in regard of the +thing itself, or in regard of the manner, or of the time of doing,) +is contrary. The time when thou shalt have forgotten all things, is +at hand. And that time also is at hand, when thou thyself shalt be +forgotten by all. Whilst thou art, apply thyself to that especially +which unto man as he is a mart, is most proper and agreeable, and that +is, for a man even to love them that transgress against him. This shall +be, if at the same time that any such thing doth happen, thou call +to mind, that they are thy kinsmen; that it is through ignorance and +against their wills that they sin; and that within a very short while +after, both thou and he shall be no more. But above all things, that he +hath not done thee any hurt; for that by him thy mind and understanding +is not made worse or more vile than it was before. + +XVII. The nature of the universe, of the common substance of all things +as it were of so much wax hath now perchance formed a horse; and then, +destroying that figure, hath new tempered and fashioned the matter of it +into the form and substance of a tree: then that again into the form and +substance of a man: and then that again into some other. Now every one +of these doth subsist but for a very little while. As for dissolution, +if it be no grievous thing to the chest or trunk, to be joined together; +why should it be more grievous to be put asunder? + +XVIII. An angry countenance is much against nature, and it is oftentimes +the proper countenance of them that are at the point of death. But were +it so, that all anger and passion were so thoroughly quenched in thee, +that it were altogether impossible to kindle it any more, yet herein +must not thou rest satisfied, but further endeavour by good consequence +of true ratiocination, perfectly to conceive and understand, that all +anger and passion is against reason. For if thou shalt not be sensible +of thine innocence; if that also shall be gone from thee, the comfort of +a good conscience, that thou doest all things according to reason: what +shouldest thou live any longer for? All things that now thou seest, +are but for a moment. That nature, by which all things in the world are +administered, will soon bring change and alteration upon them, and then +of their substances make other things like unto them: and then soon +after others again of the matter and substance of these: that so by +these means, the world may still appear fresh and new. + +XIX. Whensoever any man doth trespass against other, presently consider +with thyself what it was that he did suppose to be good, what to be +evil, when he did trespass. For this when thou knowest, thou wilt pity +him thou wilt have no occasion either to wonder, or to be angry. For +either thou thyself dust yet live in that error and ignorance, as that +thou dust suppose either that very thing that he doth, or some other +like worldly thing, to be good; and so thou art bound to pardon him if +he have done that which thou in the like case wouldst have done thyself. +Or if so be that thou dost not any more suppose the same things to be +good or evil, that he doth; how canst thou but be gentle unto him that +is in an error? + +XX. Fancy not to thyself things future, as though they were present +but of those that are present, take some aside, that thou takest most +benefit of, and consider of them particularly, how wonderfully thou +wouldst want them, if they were not present. But take heed withal, lest +that whilst thou dust settle thy contentment in things present, thou +grow in time so to overprize them, as that the want of them (whensoever +it shall so fall out) should be a trouble and a vexation unto thee. Wind +up thyself into thyself. Such is the nature of thy reasonable +commanding part, as that if it exercise justice, and have by that means +tranquillity within itself, it doth rest fully satisfied with itself +without any other thing. + +XXI. Wipe off all opinion stay the force and violence of unreasonable +lusts and affections: circumscribe the present time examine whatsoever +it be that is happened, either to thyself or to another: divide all +present objects, either in that which is formal or material think of the +last hour. That which thy neighbour hath committed, where the guilt of +it lieth, there let it rest. Examine in order whatsoever is spoken. Let +thy mind penetrate both into the effects, and into the causes. Rejoice +thyself with true simplicity, and modesty; and that all middle things +between virtue and vice are indifferent unto thee. Finally, love +mankind; obey God. + +XXII. All things (saith he) are by certain order and appointment. And +what if the elements only. + +It will suffice to remember, that all things in general are by certain +order and appointment: or if it be but few. And as concerning death, +that either dispersion, or the atoms, or annihilation, or extinction, +or translation will ensue. And as concerning pain, that that which is +intolerable is soon ended by death; and that which holds long must needs +be tolerable; and that the mind in the meantime (which is all in all) +may by way of interclusion, or interception, by stopping all manner of +commerce and sympathy with the body, still retain its own tranquillity. +Thy understanding is not made worse by it. As for those parts that +suffer, let them, if they can, declare their grief themselves. As for +praise and commendation, view their mind and understanding, what estate +they are in; what kind of things they fly, and what things they seek +after: and that as in the seaside, whatsoever was before to be seen, +is by the continual succession of new heaps of sand cast up one upon +another, soon hid and covered; so in this life, all former things by +those which immediately succeed. + +XXIII. Out of Plato. 'He then whose mind is endowed with true +magnanimity, who hath accustomed himself to the contemplation both of +all times, and of all things in general; can this mortal life (thinkest +thou) seem any great matter unto him? It is not possible, answered he. +Then neither will such a one account death a grievous thing? By no +means.' + +XXIV. Out of Antisthenes. 'It is a princely thing to do well, and to be +ill-spoken of. It is a shameful thing that the face should be subject +unto the mind, to be put into what shape it will, and to be dressed by +it as it will; and that the mind should not bestow so much care upon +herself, as to fashion herself, and to dress herself as best becometh +her.' + +XXV. Out of several poets and comics. 'It will but little avail thee, +to turn thine anger and indignation upon the things themselves that have +fallen across unto thee. For as for them, they are not sensible of it, +&c. Thou shalt but make thyself a laughing-stock; both unto the Gods and +men, &c. Our life is reaped like a ripe ear of corn; one is yet +standing and another is down, &c. But if so be that I and my children be +neglected by the gods, there is some reason even for that, &c. As long +as right and equity is of my side, &c. Not to lament with them, not to +tremble, &c.' + +XXVI. Out of Plato. 'My answer, full of justice and equity, should be +this: Thy speech is not right, O man! if thou supposest that he that is +of any worth at all, should apprehend either life or death, as a matter +of great hazard and danger; and should not make this rather his only +care, to examine his own actions, whether just or unjust: whether +actions of a good, or of a wicked man, &c. For thus in very truth stands +the case, O ye men of Athens. What place or station soever a man either +hath chosen to himself, judging it best for himself; or is by lawful +authority put and settled in, therein do I think (all appearance of +danger notwithstanding) that he should continue, as one who feareth +neither death, nor anything else, so much as he feareth to commit +anything that is vicious and shameful, &c. But, O noble sir, consider +I pray, whether true generosity and true happiness, do not consist in +somewhat else rather, than in the preservation either of our, or other +men's lives. For it is not the part of a man that is a man indeed, to +desire to live long or to make much of his life whilst he liveth: but +rather (he that is such) will in these things wholly refer himself unto +the Gods, and believing that which every woman can tell him, that no man +can escape death; the only thing that he takes thought and care for is +this, that what time he liveth, he may live as well and as virtuously +as he can possibly, &c. To look about, and with the eyes to follow the +course of the stars and planets as though thou wouldst run with them; +and to mind perpetually the several changes of the elements one into +another. For such fancies and imaginations, help much to purge away +the dross and filth of this our earthly life,' &c. That also is a fine +passage of Plato's, where he speaketh of worldly things in these words: +'Thou must also as from some higher place look down, as it were, upon +the things of this world, as flocks, armies, husbandmen's labours, +marriages, divorces, generations, deaths: the tumults of courts and +places of judicatures; desert places; the several nations of barbarians, +public festivals, mournings, fairs, markets.' How all things upon earth +are pell-mell; and how miraculously things contrary one to another, +concur to the beauty and perfection of this universe. + +XXVII. To look back upon things of former ages, as upon the manifold +changes and conversions of several monarchies and commonwealths. We +may also foresee things future, for they shall all be of the same kind; +neither is it possible that they should leave the tune, or break the +concert that is now begun, as it were, by these things that are now done +and brought to pass in the world. It comes all to one therefore, whether +a man be a spectator of the things of this life but forty years, or +whether he see them ten thousand years together: for what shall he +see more? 'And as for those parts that came from the earth, they shall +return unto the earth again; and those that came from heaven, they +also shall return unto those heavenly places.' Whether it be a mere +dissolution and unbinding of the manifold intricacies and entanglements +of the confused atoms; or some such dispersion of the simple and +incorruptible elements... 'With meats and drinks and divers charms, they +seek to divert the channel, that they might not die. Yet must we needs +endure that blast of wind that cometh from above, though we toil and +labour never so much.' + +XXVIII. He hath a stronger body, and is a better wrestler than I. What +then? Is he more bountiful? is he more modest? Doth he bear all adverse +chances with more equanimity: or with his neighbour's offences with more +meekness and gentleness than I? + +XXIX. Where the matter may be effected agreeably to that reason, which +both unto the Gods and men is common, there can be no just cause of +grief or sorrow. For where the fruit and benefit of an action well begun +and prosecuted according to the proper constitution of man may be reaped +and obtained, or is sure and certain, it is against reason that any +damage should there be suspected. In all places, and at all times, it is +in thy power religiously to embrace whatsoever by God's appointment is +happened unto thee, and justly to converse with those men, whom thou +hast to do with, and accurately to examine every fancy that presents +itself, that nothing may slip and steal in, before thou hast rightly +apprehended the true nature of it. + +XXX. Look not about upon other men's minds and understandings; but look +right on forwards whither nature, both that of the universe, in those +things that happen unto thee; and thine in particular, in those things +that are done by thee: doth lead, and direct thee. Now every one is +bound to do that, which is consequent and agreeable to that end which +by his true natural constitution he was ordained unto. As for all other +things, they are ordained for the use of reasonable creatures: as in all +things we see that that which is worse and inferior, is made for +that which is better. Reasonable creatures, they are ordained one for +another. That therefore which is chief in every man's constitution, is, +that he intend the common good. The second is, that he yield not to any +lusts and motions of the flesh. For it is the part and privilege of the +reasonable and intellective faculty, that she can so bound herself, +as that neither the sensitive, nor the appetitive faculties, may not +anyways prevail upon her. For both these are brutish. And therefore over +both she challengeth mastery, and cannot anyways endure, if in her right +temper, to be subject unto either. And this indeed most justly. For +by nature she was ordained to command all in the body. The third +thing proper to man by his constitution, is, to avoid all rashness and +precipitancy; and not to be subject to error. To these things then, let +the mind apply herself and go straight on, without any distraction about +other things, and she hath her end, and by consequent her happiness. + +XXXI. As one who had lived, and were now to die by right, whatsoever is +yet remaining, bestow that wholly as a gracious overplus upon a virtuous +life. Love and affect that only, whatsoever it be that happeneth, and is +by the fates appointed unto thee. For what can be more reasonable? And +as anything doth happen unto thee by way of cross, or calamity, call +to mind presently and set before thine eyes, the examples of some other +men, to whom the self-same thing did once happen likewise. Well, what +did they? They grieved; they wondered; they complained. And where are +they now? All dead and gone. Wilt thou also be like one of them? +Or rather leaving to men of the world (whose life both in regard of +themselves, and them that they converse with, is nothing but mere +mutability; or men of as fickle minds, as fickle bodies; ever changing +and soon changed themselves) let it be thine only care and study, how to +make a right use of all such accidents. For there is good use to be made +of them, and they will prove fit matter for thee to work upon, if it +shall be both thy care and thy desire, that whatsoever thou doest, thou +thyself mayst like and approve thyself for it. And both these, see, +that thou remember well, according as the diversity of the matter of +the action that thou art about shall require. Look within; within is the +fountain of all good. Such a fountain, where springing waters can never +fail, so thou dig still deeper and deeper. + +XXXII. Thou must use thyself also to keep thy body fixed and steady; +free from all loose fluctuant either motion, or posture. And as upon thy +face and looks, thy mind hath easily power over them to keep them to +that which is grave and decent; so let it challenge the same power over +the whole body also. But so observe all things in this kind, as that it +be without any manner of affectation. + +XXXIII. The art of true living in this world is more like a wrestler's, +than a dancer's practice. For in this they both agree, to teach a man +whatsoever falls upon him, that he may be ready for it, and that nothing +may cast him down. + +XXXIV. Thou must continually ponder and consider with thyself, what +manner of men they be, and for their minds and understandings what is +their present estate, whose good word and testimony thou dost desire. +For then neither wilt thou see cause to complain of them that offend +against their wills; or find any want of their applause, if once +thou dost but penetrate into the true force and ground both of their +opinions, and of their desires. 'No soul (saith he) is willingly bereft +of the truth,' and by consequent, neither of justice, or temperance, or +kindness, and mildness; nor of anything that is of the same kind. It is +most needful that thou shouldst always remember this. For so shalt thou +be far more gentle and moderate towards all men. + +XXXV. What pain soever thou art in, let this presently come to thy mind, +that it is not a thing whereof thou needest to be ashamed, neither is it +a thing whereby thy understanding, that hath the government of all, +can be made worse. For neither in regard of the substance of it, nor +in regard of the end of it (which is, to intend the common good) can +it alter and corrupt it. This also of Epicurus mayst thou in most pains +find some help of, that it is 'neither intolerable, nor eternal;' so +thou keep thyself to the true bounds and limits of reason and give not +way to opinion. This also thou must consider, that many things there be, +which oftentimes unsensibly trouble and vex thee, as not armed against +them with patience, because they go not ordinarily under the name of +pains, which in very deed are of the same nature as pain; as to slumber +unquietly, to suffer heat, to want appetite: when therefore any of these +things make thee discontented, check thyself with these words: Now hath +pain given thee the foil; thy courage hath failed thee. + +XXXVI. Take heed lest at any time thou stand so affected, though towards +unnatural evil men, as ordinary men are commonly one towards another. + +XXXVII. How know we whether Socrates were so eminent indeed, and of so +extraordinary a disposition? For that he died more gloriously, that he +disputed with the Sophists more subtilty; that he watched in the frost +more assiduously; that being commanded to fetch innocent Salaminius, he +refused to do it more generously; all this will not serve. Nor that he +walked in the streets, with much gravity and majesty, as was objected +unto him by his adversaries: which nevertheless a man may well doubt of, +whether it were so or no, or, which above all the rest, if so be that +it were true, a man would well consider of, whether commendable, or +dis-commendable. The thing therefore that we must inquire into, is this; +what manner of soul Socrates had: whether his disposition was such; as +that all that he stood upon, and sought after in this world, was barely +this, that he might ever carry himself justly towards men, and holily +towards the Gods. Neither vexing himself to no purpose at the wickedness +of others, nor yet ever condescending to any man's evil fact, or evil +intentions, through either fear, or engagement of friendship. Whether of +those things that happened unto him by God's appointment, he neither did +wonder at any when it did happen, or thought it intolerable in the trial +of it. And lastly, whether he never did suffer his mind to sympathise +with the senses, and affections of the body. For we must not think that +Nature hath so mixed and tempered it with the body, as that she hath not +power to circumscribe herself, and by herself to intend her own ends and +occasions. + +XXXVIII. For it is a thing very possible, that a man should be a very +divine man, and yet be altogether unknown. This thou must ever be +mindful of, as of this also, that a man's true happiness doth consist +in very few things. And that although thou dost despair, that thou shalt +ever be a good either logician, or naturalist, yet thou art never the +further off by it from being either liberal, or modest, or charitable, +or obedient unto God. + +XXXIX. Free from all compulsion in all cheerfulness and alacrity thou +mayst run out thy time, though men should exclaim against thee never so +much, and the wild beasts should pull in sunder the poor members of thy +pampered mass of flesh. For what in either of these or the like cases +should hinder the mind to retain her own rest and tranquillity, +consisting both in the right judgment of those things that happen unto +her, and in the ready use of all present matters and occasions? So that +her judgment may say, to that which is befallen her by way of cross: +this thou art in very deed, and according to thy true nature: +notwithstanding that in the judgment of opinion thou dust appear +otherwise: and her discretion to the present object; thou art that, +which I sought for. For whatsoever it be, that is now present, shall +ever be embraced by me as a fit and seasonable object, both for my +reasonable faculty, and for my sociable, or charitable inclination to +work upon. And that which is principal in this matter, is that it may be +referred either unto the praise of God, or to the good of men. For +either unto God or man, whatsoever it is that doth happen in the world +hath in the ordinary course of nature its proper reference; neither is +there anything, that in regard of nature is either new, or reluctant and +intractable, but all things both usual and easy. + +XL. Then hath a man attained to the estate of perfection in his life and +conversation, when he so spends every day, as if it were his last day: +never hot and vehement in his affections, nor yet so cold and stupid as +one that had no sense; and free from all manner of dissimulation. + +XLI. Can the Gods, who are immortal, for the continuance of so many ages +bear without indignation with such and so many sinners, as have ever +been, yea not only so, but also take such care for them, that they want +nothing; and dust thou so grievously take on, as one that could bear +with them no longer; thou that art but for a moment of time? yea thou +that art one of those sinners thyself? A very ridiculous thing it is, +that any man should dispense with vice and wickedness in himself, which +is in his power to restrain; and should go about to suppress it in +others, which is altogether impossible. + +XLII. What object soever, our reasonable and sociable faculty doth meet +with, that affords nothing either for the satisfaction of reason, or for +the practice of charity, she worthily doth think unworthy of herself. + +XLIII. When thou hast done well, and another is benefited by thy action, +must thou like a very fool look for a third thing besides, as that +it may appear unto others also that thou hast done well, or that thou +mayest in time, receive one good turn for another? No man useth to be +weary of that which is beneficial unto him. But every action according +to nature, is beneficial. Be not weary then of doing that which is +beneficial unto thee, whilst it is so unto others. + +XLIV. The nature of the universe did once certainly before it was +created, whatsoever it hath done since, deliberate and so resolve upon +the creation of the world. Now since that time, whatsoever it is, that +is and happens in the world, is either but a consequent of that one and +first deliberation: or if so be that this ruling rational part of the +world, takes any thought and care of things particular, they are surely +his reasonable and principal creatures, that are the proper object of +his particular care and providence. This often thought upon, will much +conduce to thy tranquillity. + + + + +THE EIGHTH BOOK + + +I. This also, among other things, may serve to keep thee from vainglory; +if thou shalt consider, that thou art now altogether incapable of the +commendation of one, who all his life long, or from his youth at least, +hath lived a philosopher's life. For both unto others, and to thyself +especially, it is well known, that thou hast done many things contrary +to that perfection of life. Thou hast therefore been confounded in thy +course, and henceforth it will be hard for thee to recover the title and +credit of a philosopher. And to it also is thy calling and profession +repugnant. If therefore thou dost truly understand, what it is that is +of moment indeed; as for thy fame and credit, take no thought or care +for that: let it suffice thee if all the rest of thy life, be it more or +less, thou shalt live as thy nature requireth, or according to the true +and natural end of thy making. Take pains therefore to know what it is +that thy nature requireth, and let nothing else distract thee. Thou +hast already had sufficient experience, that of those many things that +hitherto thou hast erred and wandered about, thou couldst not find +happiness in any of them. Not in syllogisms, and logical subtilties, not +in wealth, not in honour and reputation, not in pleasure. In none of all +these. Wherein then is it to be found? In the practice of those things, +which the nature of man, as he is a man, doth require. How then shall +he do those things? if his dogmata, or moral tenets and opinions (from +which all motions and actions do proceed), be right and true. Which be +those dogmata? Those that concern that which is good or evil, as that +there is nothing truly good and beneficial unto man, but that which +makes him just, temperate, courageous, liberal; and that there is +nothing truly evil and hurtful unto man, but that which causeth the +contrary effects. + +II. Upon every action that thou art about, put this question to thyself; +How will this when it is done agree with me? Shall I have no occasion +to repent of it? Yet a very little while and I am dead and gone; and +all things are at end. What then do I care for more than this, that my +present action whatsoever it be, may be the proper action of one that +is reasonable; whose end is, the common good; who in all things is ruled +and governed by the same law of right and reason, by which God Himself +is. + +III. Alexander, Caius, Pompeius; what are these to Diogenes, Heraclitus, +and Socrates? These penetrated into the true nature of things; into all +causes, and all subjects: and upon these did they exercise their power +and authority. But as for those, as the extent of their error was, so +far did their slavery extend. + +IV. What they have done, they will still do, although thou shouldst hang +thyself. First; let it not trouble thee. For all things both good and +evil: come to pass according to the nature and general condition of the +universe, and within a very little while, all things will be at an +end; no man will be remembered: as now of Africanus (for example) and +Augustus it is already come to pass. Then secondly; fix thy mind upon +the thing itself; look into it, and remembering thyself, that thou art +bound nevertheless to be a good man, and what it is that thy nature +requireth of thee as thou art a man, be not diverted from what thou art +about, and speak that which seemeth unto thee most just: only speak it +kindly, modestly, and without hypocrisy. + +V. That which the nature of the universe doth busy herself about, is; +that which is here, to transfer it thither, to change it, and thence +again to take it away, and to carry it to another place. So that thou +needest not fear any new thing. For all things are usual and ordinary; +and all things are disposed by equality. + +VI. Every particular nature hath content, when in its own proper course +it speeds. A reasonable nature doth then speed, when first in matter of +fancies and imaginations, it gives no consent to that which is either +false uncertain. Secondly, when in all its motions and resolutions it +takes its level at the common good only, and that it desireth nothing, +and flieth from nothing, bet what is in its own power to compass or +avoid. And lastly, when it willingly and gladly embraceth, whatsoever is +dealt and appointed unto it by the common nature. For it is part of it; +even as the nature of any one leaf, is part of the common nature of all +plants and trees. But that the nature of a leaf, is part of a nature +both unreasonable and unsensible, and which in its proper end may be +hindered; or, which is servile and slavish: whereas the nature of man is +part of a common nature which cannot be hindered, and which is both +reasonable and just. From whence also it is, that according to the +worth of everything, she doth make such equal distribution of all +things, as of duration, substance form, operation, and of events and +accidents. But herein consider not whether thou shalt find this equality +in everything absolutely and by itself; but whether in all the +particulars of some one thing taken together, and compared with all the +particulars of some other thing, and them together likewise. + +VII. Thou hast no time nor opportunity to read. What then? Hast thou +not time and opportunity to exercise thyself, not to wrong thyself; to +strive against all carnal pleasures and pains, and to get the upper hand +of them; to contemn honour and vainglory; and not only, not to be angry +with them, whom towards thee thou doest find unsensible and unthankful; +but also to have a care of them still, and of their welfare? + +VIII. Forbear henceforth to complain of the trouble of a courtly life, +either in public before others, or in private by thyself. + +IX. Repentance is an inward and self-reprehension for the neglect or +omission of somewhat that was profitable. Now whatsoever is good, is +also profitable, and it is the part of an honest virtuous man to set by +it, and to make reckoning of it accordingly. But never did any honest +virtuous man repent of the neglect or omission of any carnal pleasure: +no carnal pleasure then is either good or profitable. + +X. This, what is it in itself, and by itself, according to its proper +constitution? What is the substance of it? What is the matter, or proper +use? What is the form or efficient cause? What is it for in this world, +and how long will it abide? Thus must thou examine all things, that +present themselves unto thee. + +XI. When thou art hard to be stirred up and awaked out of thy sleep, +admonish thyself and call to mind, that, to perform actions tending to +the common good is that which thine own proper constitution, and +that which the nature of man do require. But to sleep, is common to +unreasonable creatures also. And what more proper and natural, yea what +more kind and pleasing, than that which is according to nature? + +XII. As every fancy and imagination presents itself unto thee, consider +(if it be possible) the true nature, and the proper qualities of it, and +reason with thyself about it. + +XIII. At thy first encounter with any one, say presently to thyself: +This man, what are his opinions concerning that which is good or evil? +as concerning pain, pleasure, and the causes of both; concerning honour, +and dishonour, concerning life and death? thus and thus. Now if it be +no wonder that a man should have such and such opinions, how can it be +a wonder that he should do such and such things? I will remember then, +that he cannot but do as he doth, holding those opinions that he doth. +Remember, that as it is a shame for any man to wonder that a fig tree +should bear figs, so also to wonder that the world should bear anything, +whatsoever it is which in the ordinary course of nature it may bear. +To a physician also and to a pilot it is a shame either for the one to +wonder, that such and such a one should have an ague; or for the other, +that the winds should prove Contrary. + +XIV. Remember, that to change thy mind upon occasion, and to follow him +that is able to rectify thee, is equally ingenuous, as to find out at +the first, what is right and just, without help. For of thee nothing is +required, ti, is beyond the extent of thine own deliberation and jun. +merit, and of thine own understanding. + +XV. If it were thine act and in thine own power, wouldest thou do +it? If it were not, whom dost tin accuse? the atoms, or the Gods? For to +do either, the part of a mad man. Thou must therefore blame nobody, but +if it be in thy power, redress what is amiss; if it be not, to what end +is it to complain? For nothing should be done but to some certain end. + +XVI. Whatsoever dieth and falleth, however and wheresoever it die +and fall, it cannot fall out of the world, here it have its abode +and change, here also shall it have its dissolution into its proper +elements. The same are the world's elements, and the elements of which +thou dost consist. And they when they are changed, they murmur not; why +shouldest thou? + +XVII. Whatsoever is, was made for something: as a horse, a vine. Why +wonderest thou? The sun itself will say of itself, I was made for +something; and so hath every god its proper function. What then were +then made for? to disport and delight thyself? See how even common sense +and reason cannot brook it. + +XVIII. Nature hath its end as well in the end and final consummation of +anything that is, as in the begin-nine and continuation of it. + +XIX. As one that tosseth up a ball. And what is a ball the better, if +the motion of it be upwards; or the worse if it be downwards; or if it +chance to fall upon the ground? So for the bubble; if it continue, what +it the better? and if it dissolve, what is it the worse And so is it of +a candle too. And so must thou reason with thyself, both in matter of +fame, and in matter of death. For as for the body itself, (the subject +of death) wouldest thou know the vileness of it? Turn it about that +thou mayest behold it the worst sides upwards as well, as in its more +ordinary pleasant shape; how doth it look, when it is old and withered? +when sick and pained? when in the act of lust, and fornication? And +as for fame. This life is short. Both he that praiseth, and he that is +praised; he that remembers, and he that is remembered, will soon be dust +and ashes. Besides, it is but in one corner of this part of the world +that thou art praised; and yet in this corner, thou hast not the joint +praises of all men; no nor scarce of any one constantly. And yet the +whole earth itself, what is it but as one point, in regard of the whole +world? + +XX. That which must be the subject of thy consideration, is either the +matter itself, or the dogma, or the operation, or the true sense and +signification. + +XXI. Most justly have these things happened unto thee: why dost not +thou amend? O but thou hadst rather become good to-morrow, than to be +so to-day. + +XXII. Shall I do it? I will; so the end of my action be to do good unto +men. Doth anything by way of cross or adversity happen unto me? I accept +it, with reference unto the Gods, and their providence; the fountain of +all things, from which whatsoever comes to pass, doth hang and depend. + +XXIII. By one action judge of the rest: this bathing which usually takes +up so much of our time, what is it? Oil, sweat, filth; or the sordes of +the body: an excrementitious viscosity, the excrements of oil and other +ointments used about the body, and mixed with the sordes of the body: +all base and loathsome. And such almost is every part of our life; +and every worldly object. + +XXIV. Lucilla buried Verus; then was Lucilla herself buried by others. +So Secunda Maximus, then Secunda herself. So Epitynchanus, Diotimus; +then Epitynchanus himself. So Antoninus Pius, Faustina his wife; then +Antoninus himself. This is the course of the world. First Celer, +Adrianus; then Adrianus himself. And those austere ones; those that +foretold other men's deaths; those that were so proud and stately, where +are they now? Those austere ones I mean, such as were Charax, and +Demetrius the Platonic, and Eudaemon, and others like unto those. They +were all but for one day; all dead and gone long since. Some of them no +sooner dead, than forgotten. Others soon turned into fables. Of others, +even that which was fabulous, is now long since forgotten. This +thereafter thou must remember, that whatsoever thou art compounded of, +shall soon be dispersed, and that thy life and breath, or thy soul, +shall either be no more or shall ranslated (sp.), and appointed to some +certain place and station. + +XXV. The true joy of a man, is to do that which properly belongs unto a +man. That which is most proper unto a man, is, first, to be kindly +affected towards them that are of the same kind and nature as he is +himself to contemn all sensual motions and appetites, to discern rightly +all plausible fancies and imaginations, to contemplate the nature of the +universe; both it, and things that are done in it. In which kind of +contemplation three several relations are to be observed The first, to +the apparent secondary cause. The Second to the first original cause, +God, from whom originally proceeds whatsoever doth happen in the world. +The third and last, to them that we live and converse with: what use may +be made of it, to their use and benefit. + +XXVI. If pain be an evil, either it is in regard of the body; (and that +cannot be, because the body of itself is altogether insensible:) or in +regard of the soul But it is in the power of the soul, to preserve her +own peace and tranquillity, and not to suppose that pain is evil. For +all judgment and deliberation; all prosecution, or aversation is from +within, whither the sense of evil (except it be let in by opinion) +cannot penetrate. + +XXVII. Wipe off all idle fancies, and say unto thyself incessantly; Now +if I will, it is in my power to keep out of this my soul all wickedness, +all lust, and concupiscences, all trouble and confusion. But on the +contrary to behold and consider all things according to their true +nature, and to carry myself towards everything according to its true +worth. Remember then this thy power that nature hath given thee. + +XXVIII. Whether thou speak in the Senate or whether thou speak to any +particular, let thy speech In always grave and modest. But thou must +not openly and vulgarly observe that sound and exact form of speaking, +concerning that which is truly good and truly civil; the vanity of +the world, and of worldly men: which otherwise truth and reason doth +prescribe. + +XXIX. Augustus his court; his wife, his daughter, his nephews, his +sons-in-law his sister, Agrippa, his kinsmen, his domestics, his +friends; Areus, Mæcenas, his slayers of beasts for sacrifice and +divination: there thou hast the death of a whole court together. Proceed +now on to the rest that have been since that of Augustus. Hath death +dwelt with them otherwise, though so many and so stately whilst they +lived, than it doth use to deal with any one particular man? Consider +now the death of a whole kindred and family, as of that of the Pompeys, +as that also that useth to be written upon some monuments, HE WAS THE +LAST OF HIS OWN KINDRED. O what care did his predecessors take, that +they might leave a successor, yet behold at last one or other must of +necessity be THE LAST. Here again therefore consider the death of a +whole kindred. + +XXX. Contract thy whole life to the measure and proportion of one single +action. And if in every particular action thou dost perform what is +fitting to the utmost of thy power, let it suffice thee. And who can +hinder thee, but that thou mayest perform what is fitting? But there may +be some outward let and impediment. Not any, that can hinder thee, but +that whatsoever thou dost, thou may do it, justly, temperately, and +with the praise of God. Yea, but there may be somewhat, whereby some +operation or other of thine may be hindered. And then, with that very +thing that doth hinder, thou mayest he well pleased, and so by this +gentle and equanimious conversion of thy mind unto that which may be, +instead of that which at first thou didst intend, in the room of that +former action there succeedeth another, which agrees as well with this +contraction of thy life, that we now speak of. + +XXXI. Receive temporal blessings without ostentation, when they are sent +and thou shalt be able to part with them with all readiness and facility +when they are taken from thee again. + +XXXII. If ever thou sawest either a hand, or a foot, or a head lying by +itself, in some place or other, as cut off from the rest of the body, +such must thou conceive him to make himself, as much as in him lieth, +that either is offended with anything that is happened, (whatsoever it +be) and as it were divides himself from it: or that commits anything +against the natural law of mutual correspondence, and society among men: +or, he that, commits any act of uncharitableness. Whosoever thou art, +thou art such, thou art cast forth I know not whither out of the general +unity, which is according to nature. Thou went born indeed a part, but +now thou hast cut thyself off. However, herein is matter of joy and +exultation, that thou mayst be united again. God hath not granted +it unto any other part, that once separated and cut off, it might be +reunited, and come together again. But, behold, that GOODNESS how great +and immense it is! which hath so much esteemed MAN. As at first he +was so made, that he needed not, except he would himself, have divided +himself from the whole; so once divided and cut off, IT hath so provided +and ordered it, that if he would himself, he might return, and grow +together again, and be admitted into its former rank and place of a +part, as he was before. + +XXXIII. As almost all her other faculties and properties the nature of +the universe hath imparted unto every reasonable creature, so this in +particular we have received from her, that as whatsoever doth oppose +itself unto her, and doth withstand her in her purposes and intentions, +she doth, though against its will and intention, bring it about to +herself, to serve herself of it in the execution of her own destinated +ends; and so by this though not intended co-operation of it with herself +makes it part of herself whether it will or no. So may every reasonable +creature, what crosses and impediments soever it meets with in the +course of this mortal life, it may use them as fit and proper objects, +to the furtherance of whatsoever it intended and absolutely proposed +unto itself as its natural end and happiness. + +XXXIV. Let not the general representation unto thyself of the +wretchedness of this our mortal life, trouble thee. Let not thy mind +wander up and down, and heap together in her thoughts the many troubles +and grievous calamities which thou art as subject unto as any other. But +as everything in particular doth happen, put this question unto thyself, +and say: What is it that in this present matter, seems unto thee so +intolerable? For thou wilt be ashamed to confess it. Then upon this +presently call to mind, that neither that which is future, nor that +which is past can hurt thee; but that only which is present. (And that +also is much lessened, if thou dost lightly circumscribe it:) and then +check thy mind if for so little a while, (a mere instant), it cannot +hold out with patience. + +XXXV. What? are either Panthea or Pergamus abiding to this day by their +masters' tombs? or either Chabrias or Diotimus by that of Adrianus? O +foolery! For what if they did, would their masters be sensible of It? or +if sensible, would they be glad of it? or if glad, were these immortal? +Was not it appointed unto them also (both men and women,) to become +old in time, and then to die? And these once dead, what would become of +these former? And when all is done, what is all this for, but for a mere +bag of blood and corruption? + +XXXVI. If thou beest quick-sighted, be so in matter of judgment, and +best discretion, saith he. + +XXXVII. In the whole constitution of man, I see not any virtue contrary +to justice, whereby it may be resisted and opposed. But one whereby +pleasure and voluptuousness may be resisted and opposed, I see: +continence. + +XXXVIII. If thou canst but withdraw conceit and opinion concerning that +which may seem hurtful and offensive, thou thyself art as safe, as safe +may be. Thou thyself? and who is that? Thy reason. 'Yea, but I am not +reason.' Well, be it so. However, let not thy reason or understanding +admit of grief, and if there be anything in thee that is grieved, let +that, (whatsoever it be,) conceive its own grief, if it can. + +XXXIX. That which is a hindrance of the senses, is an evil to the +sensitive nature. That which is a hindrance of the appetitive and +prosecutive faculty, is an evil to the sensitive nature. As of the +sensitive, so of the vegetative constitution, whatsoever is a hindrance +unto it, is also in that respect an evil unto the same. And so likewise, +whatsoever is a hindrance unto the mind and understanding, must needs +be the proper evil of the reasonable nature. Now apply all those things +unto thyself. Do either pain or pleasure seize on thee? Let the senses +look to that. Hast thou met with Some obstacle or other in thy purpose +and intention? If thou didst propose without due reservation and +exception now hath thy reasonable part received a blow indeed But if in +general thou didst propose unto thyself what soever might be, thou art +not thereby either hurt, nor properly hindered. For in those things that +properly belong unto the mind, she cannot be hindered by any man. It +is not fire, nor iron; nor the power of a tyrant nor the power of a +slandering tongue; nor anything else that can penetrate into her. + +XL. If once round and solid, there is no fear that ever it will change. + +XLI. Why should I grieve myself; who never did willingly grieve any +other! One thing rejoices one and another thing another. As for me, this +is my joy, if my understanding be right and sound, as neither averse +from any man, nor refusing any of those things which as a man I am +subject unto; if I can look upon all things in the world meekly and +kindly; accept all things and carry myself towards everything according +to to true worth of the thing itself. + +XLII. This time that is now present, bestow thou upon thyself. They that +rather hunt for fame after death, do not consider, that those men that +shall be hereafter, will be even such, as these whom now they can so +hardly bear with. And besides they also will be mortal men. But to +consider the thing in itself, if so many with so many voices, shall make +such and such a sound, or shall have such and such an opinion concerning +thee, what is it to thee? + +XLIII. Take me and throw me where thou wilt: I am indifferent. For there +also I shall have that spirit which is within me propitious; that is +well pleased and fully contented both in that constant disposition, and +with those particular actions, which to its own proper constitution are +suitable and agreeable. + +XLIV. Is this then a thing of that worth, that for it my soul should +suffer, and become worse than it was? as either basely dejected, or +disordinately affected, or confounded within itself, or terrified? What +can there be, that thou shouldest so much esteem? + +XLV. Nothing can happen unto thee, which is not incidental unto thee, as +thou art a man. As nothing can happen either to an ox, a vine, or to +a stone, which is not incidental unto them; unto every one in his own +kind. If therefore nothing can happen unto anything, which is not both +usual and natural; why art thou displeased? Sure the common nature +of all would not bring anything upon any, that were intolerable. If +therefore it be a thing external that causes thy grief, know, that it is +not that properly that doth cause it, but thine own conceit and opinion +concerning the thing: which thou mayest rid thyself of, when thou wilt. +But if it be somewhat that is amiss in thine own disposition, that doth +grieve thee, mayest thou not rectify thy moral tenets and opinions. But +if it grieve thee, that thou doest not perform that which seemeth unto +thee right and just, why doest not thou choose rather to perform it than +to grieve? But somewhat that is stronger than thyself doth hinder thee. +Let it not grieve thee then, if it be not thy fault that the thing is +not performed. 'Yea but it is a thing of that nature, as that thy life +is not worth the while, except it may be performed.' If it be so, upon +condition that thou be kindly and lovingly disposed towards all men, +thou mayest be gone. For even then, as much as at any time, art thou in +a very good estate of performance, when thou doest die in charity with +those, that are an obstacle unto thy performance. + +XLVI. Remember that thy mind is of that nature as that it becometh +altogether unconquerable, when once recollected in herself, she seeks no +other content than this, that she cannot be forced: yea though it so +fall out, that it be even against reason itself, that it cloth bandy. +How much less when by the help of reason she is able to judge of things +with discretion? And therefore let thy chief fort and place of defence +be, a mind free from passions. A stronger place, (whereunto to make his +refuge, and so to become impregnable) and better fortified than this, +hath no man. He that seeth not this is unlearned. He that seeth it, and +betaketh not himself to this place of refuge, is unhappy. + +XLVII. Keep thyself to the first bare and naked apprehensions of things, +as they present themselves unto thee, and add not unto them. It is +reported unto thee, that such a one speaketh ill of thee. Well; that he +speaketh ill of thee, so much is reported. But that thou art hurt +thereby, is not reported: that is the addition of opinion, which thou +must exclude. I see that my child is sick. That he is sick, I see, but +that he is in danger of his life also, I see it not. Thus thou must use +to keep thyself to the first motions and apprehensions of things, as +they present themselves outwardly; and add not unto them from within +thyself through mere conceit and opinion. Or rather add unto them: hut +as one that understandeth the true nature of all things that happen in +the world. + +XLVIII. Is the cucumber bitter? set it away. Brambles are in the way? +avoid them. Let this suffice. Add not presently speaking unto thyself, +What serve these things for in the world? For, this, one that is +acquainted with the mysteries of nature, will laugh at thee for it; as a +carpenter would or a shoemaker, if meeting in either of their shops with +some shavings, or small remnants of their work, thou shouldest blame +them for it. And yet those men, it is not for want of a place where to +throw them that they keep them in their shops for a while: but the +nature of the universe hath no such out-place; but herein doth consist +the wonder of her art and skill, that she having once circumscribed +herself within some certain bounds and limits, whatsoever is within her +that seems either corrupted, or old, or unprofitable, she can change it +into herself, and of these very things can make new things; so that she +needeth not to seek elsewhere out of herself either for a new supply of +matter and substance, or for a place where to throw out whatsoever is +irrecoverably putrid and corrupt. Thus she, as for place, so for matter +and art, is herself sufficient unto herself. + +XLIX. Not to be slack and negligent; or loose, and wanton in thy +actions; nor contentious, and troublesome in thy conversation; nor to +rove and wander in thy fancies and imaginations. Not basely to contract +thy soul; nor boisterously to sally out with it, or furiously to launch +out as it were, nor ever to want employment. + +L. 'They kill me, they cut my flesh; they persecute my person with +curses.' What then? May not thy mind for all this continue pure, +prudent, temperate, just? As a fountain of sweet and clear water, though +she be cursed by some stander by, yet do her springs nevertheless still +run as sweet and clear as before; yea though either dirt or dung be +thrown in, yet is it no sooner thrown, than dispersed, and she cleared. +She cannot be dyed or infected by it. What then must I do, that I +may have within myself an overflowing fountain, and not a well? Beget +thyself by continual pains and endeavours to true liberty with charity, +and true simplicity and modesty. + +LI. He that knoweth not what the world is, knoweth not where he himself +is. And he that knoweth not what the world was made for, cannot possibly +know either what are the qualities, or what is the nature of the world. +Now he that in either of these is to seek, for what he himself was made +is ignorant also. What then dost thou think of that man, who proposeth +unto himself, as a matter of great moment, the noise and applause +of men, who both where they are, and what they are themselves, are +altogether ignorant? Dost thou desire to be commended of that man, who +thrice in one hour perchance, doth himself curse himself? Dost thou +desire to please him, who pleaseth not himself? or dost thou think that +he pleaseth himself, who doth use to repent himself almost of everything +that he doth? + +LII. Not only now henceforth to have a common breath, or to hold +correspondency of breath, with that air, that compasseth us about; but +to have a common mind, or to hold correspondency of mind also with that +rational substance, which compasseth all things. For, that also is of +itself, and of its own nature (if a man can but draw it in as he should) +everywhere diffused; and passeth through all things, no less than the +air doth, if a man can but suck it in. + +LIII. Wickedness in general doth not hurt the world. Particular +wickedness doth not hurt any other: only unto him it is hurtful, +whosoever he be that offends, unto whom in great favour and mercy it is +granted, that whensoever he himself shall but first desire it, he may be +presently delivered of it. Unto my free-will my neighbour's free-will, +whoever he be, (as his life, or his bode), is altogether indifferent. +For though we are all made one for another, yet have our minds and +understandings each of them their own proper and limited jurisdiction. +For else another man's wickedness might be my evil which God would not +have, that it might not be in another man's power to make me unhappy: +which nothing now can do but mine own wickedness. + +LIV. The sun seemeth to be shed abroad. And indeed it is diffused but +not effused. For that diffusion of it is a τάσις or an extension. For +therefore are the beams of it called ἀκτῖνες from the word ἐκτείνεσθαι +to be stretched out and extended. Now what a sunbeam is, thou mayest +know if thou observe the light of the sun, when through some narrow +hole it pierceth into some room that is dark. For it is always in a +direct line. And as by any solid body, that it meets with in the way +that is not penetrable by air, it is divided and abrupted, and yet +neither slides off, or falls down, but stayeth there nevertheless: such +must the diffusion in the mind be; not an effusion, but an extension. +What obstacles and impediments soever she meeteth within her way, she +must not violently, and by way of an impetuous onset light upon them; +neither must she fall down; but she must stand, and give light unto +that which doth admit of it. For as for that which doth not, it is its +own fault and loss, if it bereave itself of her light. + +LV. He that feareth death, either feareth that he shall have no sense at +all, or that his senses will not be the same. Whereas, he should rather +comfort himself, that either no sense at all, and so no sense of evil; +or if any sense, then another life, and so no death properly. + +LVI. All men are made one for another: either then teach them better, or +bear with them. + +LVII. The motion of the mind is not as the motion of a dart. For +the mind when it is wary and cautelous, and by way of diligent +circumspection turneth herself many ways, may then as well be said to +go straight on to the object, as when it useth no such circumspection. + + +LVIII. To pierce and penetrate into the estate of every one's +understanding that thou hast to do with: as also to make the estate of +thine own open, and penetrable to any other. + + + + +THE NINTH BOOK + + +I. He that is unjust, is also impious. For the nature of the universe, +having made all reasonable creatures one for another, to the end that +they should do one another good; more or less according to the several +persons and occasions but in nowise hurt one another: it is manifest +that he that doth transgress against this her will, is guilty of impiety +towards the most ancient and venerable of all the deities. For the +nature of the universe, is the nature the common parent of all, and +therefore piously to be observed of all things that are, and that which +now is, to whatsoever first was, and gave it its being, hath relation +of blood and kindred. She is also called truth and is the first cause +of all truths. He therefore that willingly and wittingly doth lie, is +impious in that he doth receive, and so commit injustice: but he that +against his will, in that he disagreeth from the nature of the universe, +and in that striving with the nature of the world he doth in his +particular, violate the general order of the world. For he doth no +better than strive and war against it, who contrary to his own nature +applieth himself to that which is contrary to truth. For nature had +before furnished him with instincts and opportunities sufficient for the +attainment of it; which he having hitherto neglected, is not now able +to discern that which is false from that which is true. He also that +pursues after pleasures, as that which is truly good and flies from +pains, as that which is truly evil: is impious. For such a one must of +necessity oftentimes accuse that common nature, as distributing many +things both unto the evil, and unto the good, not according to the +deserts of either: as unto the bad oftentimes pleasures, and the causes +of pleasures; so unto the good, pains, and the occasions of pains. +Again, he that feareth pains and crosses in this world, feareth some of +those things which some time or other must needs happen in the world. +And that we have already showed to be impious. And he that pursueth +after pleasures, will not spare, to compass his desires, to do that +which is unjust, and that is manifestly impious. Now those things which +unto nature are equally indifferent (for she had not created both, both +pain and pleasure, if both had not been unto her equally indifferent): +they that will live according to nature, must in those things (as being +of the same mind and disposition that she is) be as equally indifferent. +Whosoever therefore in either matter of pleasure and pain; death and +life; honour and dishonour, (which things nature in the administration +of the world, indifferently doth make use of), is not as indifferent, +it is apparent that he is impious. When I say that common nature +doth indifferently make use of them, my meaning is, that they happen +indifferently in the ordinary course of things, which by a necessary +consequence, whether as principal or accessory, come to pass in the +world, according to that first and ancient deliberation of Providence, +by which she from some certain beginning, did resolve upon the creation +of such a world, conceiving then in her womb as it were some certain +rational generative seeds and faculties of things future, whether +subjects, changes, successions; both such and such, and just so many. + +II. It were indeed more happy and comfortable, for a man to depart out +of this world, having lived all his life long clear from all falsehood, +dissimulation, voluptuousness, and pride. But if this cannot be, yet it +is some comfort for a man joyfully to depart as weary, and out of love +with those; rather than to desire to live, and to continue long in those +wicked courses. Hath not yet experience taught thee to fly from the +plague? For a far greater plague is the corruption of the mind, than any +certain change and distemper of the common air can be. This is a plague +of creatures, as they are living creatures; but that of men as they are +men or reasonable. + +III. Thou must not in matter of death carry thyself scornfully, but as +one that is well pleased with it, as being one of those things that +nature hath appointed. For what thou dost conceive of these, of a boy to +become a young man, to wax old, to grow, to ripen, to get teeth, or a +beard, or grey hairs to beget, to bear, or to be delivered; or what +other action soever it be, that is natural unto man according to the +several seasons of his life; such a thing is it also to be dissolved. It +is therefore the part of a wise man, in matter of death, not in any wise +to carry himself either violently, or proudly but patiently to wait for +it, as one of nature's operations: that with the same mind as now thou +dost expect when that which yet is but an embryo in thy wife's belly +shall come forth, thou mayst expect also when thy soul shall fall off +from that outward coat or skin: wherein as a child in the belly it lieth +involved and shut up. But thou desirest a more popular, and though not +so direct and philosophical, yet a very powerful and penetrative recipe +against the fear of death, nothing can make they more willing to part +with thy life, than if thou shalt consider, both what the subjects +themselves are that thou shalt part with, and what manner of disposition +thou shalt no more have to do with. True it is, that, offended with them +thou must not be by no means, but take care of them, and meekly bear +with them However, this thou mayst remember, that whensoever it happens +that thou depart, it shall not be from men that held the same opinions +that thou dost. For that indeed, (if it were so) is the only thing that +might make thee averse from death, and willing to continue here, if it +were thy hap to live with men that had obtained the same belief that +thou hast. But now, what a toil it is for thee to live with men of +different opinions, thou seest: so that thou hast rather occasion to +say, Hasten, I thee pray, O Death; lest I also in time forget myself. + +IV. He that sinneth, sinneth unto himself. He that is unjust, hurts +himself, in that he makes himself worse than he was before. Not he only +that committeth, but he also that omitteth something, is oftentimes +unjust. + +V. If my present apprehension of the object be right, and my present +action charitable, and this, towards whatsoever doth proceed from God, +be my present disposition, to be well pleased with it, it sufficeth. + +VI. To wipe away fancy, to use deliberation, to quench concupiscence, to +keep the mind free to herself. + +VII. Of all unreasonable creatures, there is but one unreasonable soul; +and of all that are reasonable, but one reasonable soul, divided betwixt +them all. As of all earthly things there is but one earth, and but one +light that we see by; and but one air that we breathe in, as many as +either breathe or see. Now whatsoever partakes of some common thing, +naturally affects and inclines unto that whereof it is part, being of +one kind and nature with it. Whatsoever is earthly, presseth downwards +to the common earth. Whatsoever is liquid, would flow together. And +whatsoever is airy, would be together likewise. So that without some +obstacle, and some kind of violence, they cannot well be kept asunder. +Whatsoever is fiery, doth not only by reason of the elementary fire tend +upwards; but here also is so ready to join, and to burn together, that +whatsoever doth want sufficient moisture to make resistance, is easily +set on fire. Whatsoever therefore is partaker of that reasonable common +nature, naturally doth as much and more long after his own kind. For by +how much in its own nature it excels all other things, by so much more +is it desirous to be joined and united unto that, which is of its own +nature. As for unreasonable creatures then, they had not long been, but +presently begun among them swarms, and flocks, and broods of young ones, +and a kind of mutual love and affection. For though but unreasonable, +yet a kind of soul these had, and therefore was that natural desire of +union more strong and intense in them, as in creatures of a more +excellent nature, than either in plants, or stones, or trees. But among +reasonable creatures, begun commonwealths, friendships, families, public +meetings, and even in their wars, conventions, and truces. Now among +them that were yet of a more excellent nature, as the stars and planets, +though by their nature far distant one from another, yet even among them +began some mutual correspondency and unity. So proper is it to +excellency in a high degree to affect unity, as that even in things so +far distant, it could operate unto a mutual sympathy. But now behold, +what is now come to pass. Those creatures that are reasonable, are now +the only creatures that have forgotten their natural affection and +inclination of one towards another. Among them alone of all other things +that are of one kind, there is not to be found a general disposition to +flow together. But though they fly from nature, yet are they stopt in +their course, and apprehended. Do they what they can, nature doth +prevail. And so shalt thou confess, if thou dost observe it. For sooner +mayst thou find a thing earthly, where no earthly thing is, than find a +man that naturally can live by himself alone. + +VIII. Man, God, the world, every one in their kind, bear some fruits. +All things have their proper time to bear. Though by custom, the word +itself is in a manner become proper unto the vine, and the like, yet is +it so nevertheless, as we have said. As for reason, that beareth both +common fruit for the use of others; and peculiar, which itself doth +enjoy. Reason is of a diffusive nature, what itself is in itself, it +begets in others, and so doth multiply. + +IX. Either teach them better if it be in thy power; or if it be not, +remember that for this use, to bear with them patiently, was mildness +and goodness granted unto thee. The Gods themselves are good unto such; +yea and in some things, (as in matter of health, of wealth, of honour,) +are content often to further their endeavours: so good and gracious are +they. And mightest thou not be so too? or, tell me, what doth hinder +thee? + +X. Labour not as one to whom it is appointed to be wretched, nor as one +that either would be pitied, or admired; but let this be thine only care +and desire; so always and in all things to prosecute or to forbear, as +the law of charity, or mutual society doth require. + +XI. This day I did come out of all my trouble. Nay I have cast out all +my trouble; it should rather be for that which troubled thee, whatsoever +it was, was not without anywhere that thou shouldest come out of it, but +within in thine own opinions, from whence it must be cast out, before +thou canst truly and constantly be at ease. + +XII. All those things, for matter of experience are usual and ordinary; +for their continuance but for a day; and for their matter, most base and +filthy. As they were in the days of those whom we have buried, so are +they now also, and no otherwise. + +XIII. The things themselves that affect us, they stand without doors, +neither knowing anything themselves nor able to utter anything unto +others concerning themselves. What then is it, that passeth verdict on +them? The understanding. + +XIV. As virtue and wickedness consist not in passion, but in action; so +neither doth the true good or evil of a reasonable charitable man +consist in passion, but in operation and action. + +XV. To the stone that is cast up, when it comes down it is no hurt unto +it; as neither benefit, when it doth ascend. + +XVI. Sift their minds and understandings, and behold what men they be, +whom thou dost stand in fear of what they shall judge of thee, what they +themselves judge of themselves. + +XVII. All things that are in the world, are always in the estate +of alteration. Thou also art in a perpetual change, yea and under +corruption too, in some part: and so is the whole world. + +XVIII. it is not thine, but another man's sin. Why should it trouble +thee? Let him look to it, whose sin it is. + +XIX. Of an operation and of a purpose there is an ending, or of an +action and of a purpose we say commonly, that it is at an end: from +opinion also there is an absolute cessation, which is as it were the +death of it. In all this there is no hurt. Apply this now to a man's +age, as first, a child; then a youth, then a young man, then an old man; +every change from one age to another is a kind of death And all this +while here no matter of grief yet. Pass now unto that life first, that +which thou livedst under thy grandfather, then under thy mother, then +under thy father. And thus when through the whole course of thy life +hitherto thou hast found and observed many alterations, many changes, +many kinds of endings and cessations, put this question to thyself What +matter of grief or sorrow dost thou find in any of these? Or what doest +thou suffer through any of these? If in none of these, then neither +in the ending and consummation of thy whole life, which is also but a +cessation and change. + +XX. As occasion shall require, either to thine own understanding, or to +that of the universe, or to his, whom thou hast now to do with, let thy +refuge be with all speed. To thine own, that it resolve upon nothing +against justice. To that of the universe, that thou mayest remember, +part of whom thou art. Of his, that thou mayest consider whether in the +estate of ignorance, or of knowledge. And then also must thou call to +mind, that he is thy kinsman. + +XXI. As thou thyself, whoever thou art, were made for the perfection and +consummation, being a member of it, of a common society; so must every +action of thine tend to the perfection and consummation of a life that +is truly sociable. What action soever of thine therefore that either +immediately or afar off, hath not reference to the common good, that is +an exorbitant and disorderly action; yea it is seditious; as one among +the people who from such and such a consent and unity, should factiously +divide and separate himself. + +XXII. Children's anger, mere babels; wretched souls bearing up dead +bodies, that they may not have their fall so soon: even as it is in that +common dirge song. + +XXIII. Go to the quality of the cause from which the effect doth +proceed. Behold it by itself bare and naked, separated from all that is +material. Then consider the utmost bounds of time that that cause, thus +and thus qualified, can subsist and abide. + +XXIV. Infinite are the troubles and miseries, that thou hast already +been put to, by reason of this only, because that for all happiness +it did not suffice thee, or, that thou didst not account it sufficient +happiness, that thy understanding did operate according to its natural +constitution. + +XXV. When any shall either impeach thee with false accusations, or +hatefully reproach thee, or shall use any such carriage towards thee, +get thee presently to their minds and understandings, and look in them, +and behold what manner of men they be. Thou shalt see, that there is no +such occasion why it should trouble thee, what such as they are think of +thee. Yet must thou love them still, for by nature they are thy friends. +And the Gods themselves, in those things that they seek from them as +matters of great moment, are well content, all manner of ways, as by +dreams and oracles, to help them as well as others. + +XXVI. Up and down, from one age to another, go the ordinary things of +the world; being still the same. And either of everything in particular +before it come to pass, the mind of the universe doth consider with +itself and deliberate: and if so, then submit for shame unto the +determination of such an excellent understanding: or once for all it did +resolve upon all things in general; and since that whatsoever happens, +happens by a necessary consequence, and all things indivisibly in a +manner and inseparably hold one of another. In sum, either there is a +God, and then all is well; or if all things go by chance and fortune, +yet mayest thou use thine own providence in those things that concern +thee properly; and then art thou well. + +XXVII. Within a while the earth shall cover us all, and then she herself +shall have her change. And then the course will be, from one period of +eternity unto another, and so a perpetual eternity. Now can any man +that shall consider with himself in his mind the several rollings or +successions of so many changes and alterations, and the swiftness of all +these rulings; can he otherwise but contemn in his heart and despise +all worldly things? The cause of the universe is as it were a strong +torrent, it carrieth all away. + +XXVIII. And these your professed politicians, the only true practical +philosophers of the world, (as they think of themselves) so full of +affected gravity, or such professed lovers of virtue and honesty, what +wretches be they in very deed; how vile and contemptible in themselves? +O man! what ado doest thou keep? Do what thy nature doth now require. +Resolve upon it, if thou mayest: and take no thought, whether anybody +shall know it or no. Yea, but sayest thou, I must not expect a Plato's +commonwealth. If they profit though never so little, I must be content; +and think much even of that little progress. Doth then any of them +forsake their former false opinions that I should think they profit? For +without a change of opinions, alas! what is all that ostentation, but +mere wretchedness of slavish minds, that groan privately, and yet would +make a show of obedience to reason, and truth? Go too now and tell me +of Alexander and Philippus, and Demetrius Phalereus. Whether they +understood what the common nature requireth, and could rule themselves +or no, they know best themselves. But if they kept a life, and +swaggered; I (God be thanked) am not bound to imitate them. The effect +of true philosophy is, unaffected simplicity and modesty. Persuade me +not to ostentation and vainglory. + +XXIX. From some high place as it were to look down, and to behold +here flocks, and there sacrifices, without number; and all kind of +navigation; some in a rough and stormy sea, and some in a calm: the +general differences, or different estates of things, some, that are now +first upon being; the several and mutual relations of those things that +are together; and some other things that are at their last. Their lives +also, who were long ago, and theirs who shall be hereafter, and the +present estate and life of those many nations of barbarians that are +now in the world, thou must likewise consider in thy mind. And how many +there be, who never so much as heard of thy name, how many that will +soon forget it; how many who but even now did commend thee, within a +very little while perchance will speak ill of thee. So that neither +fame, nor honour, nor anything else that this world doth afford, is +worth the while. The sum then of all; whatsoever doth happen unto thee, +whereof God is the cause, to accept it contentedly: whatsoever thou +doest, whereof thou thyself art the cause, to do it justly: which will +be, if both in thy resolution and in thy action thou have no further +end, than to do good unto others, as being that, which by thy natural +constitution, as a man, thou art bound unto. + +XXX. Many of those things that trouble and straiten thee, it is in thy +power to cut off, as wholly depending from mere conceit and opinion; and +then thou shalt have room enough. + +XXXI. To comprehend the whole world together in thy mind, and the whole +course of this present age to represent it unto thyself, and to fix thy +thoughts upon the sudden change of every particular object. How short +the time is from the generation of anything, unto the dissolution of +the same; but how immense and infinite both that which was before the +generation, and that which after the generation of it shall be. All +things that thou seest, will soon be perished, and they that see their +corruptions, will soon vanish away themselves. He that dieth a hundred +years old, and he that dieth young, shall come all to one. + +XXXII. What are their minds and understandings; and what the things that +they apply themselves unto: what do they love, and what do they hate +for? Fancy to thyself the estate of their souls openly to be seen. When +they think they hurt them shrewdly, whom they speak ill of; and when +they think they do them a very good turn, whom they commend and extol: O +how full are they then of conceit, and opinion! + +XXXIII. Loss and corruption, is in very deed nothing else but change and +alteration; and that is it, which the nature of the universe doth most +delight in, by which, and according to which, whatsoever is done, is +well done. For that was the estate of worldly things from the beginning, +and so shall it ever be. Or wouldest thou rather say, that all things +in the world have gone ill from the beginning for so many ages, and +shall ever go ill? And then among so many deities, could no divine power +be found all this while, that could rectify the things of the world? Or +is the world, to incessant woes and miseries, for ever condemned? + +XXXIV. How base and putrid, every common matter is! Water, dust, and +from the mixture of these bones, and all that loathsome stuff that our +bodies do consist of: so subject to be infected, and corrupted. And +again those other things that are so much prized and admired, as marble +stones, what are they, but as it were the kernels of the earth? gold and +silver, what are they, but as the more gross faeces of the earth? Thy +most royal apparel, for matter, it is but as it were the hair of a silly +sheep, and for colour, the very blood of a shell-fish; of this nature +are all other things. Thy life itself, is some such thing too; a mere +exhalation of blood: and it also, apt to be changed into some other +common thing. + +XXXV. Will this querulousness, this murmuring, this complaining and +dissembling never be at an end? What then is it, that troubleth thee? +Doth any new thing happen unto thee? What doest thou so wonder at? At +the cause, or the matter? Behold either by itself, is either of that +weight and moment indeed? And besides these, there is not anything. But +thy duty towards the Gods also, it is time thou shouldst acquit thyself +of it with more goodness and simplicity. + +XXXVI. It is all one to see these things for a hundred of years together +or but for three years. + +XXXVII. If he have sinned, his is the harm, not mine. But perchance he +hath not. + +XXXVIII. Either all things by the providence of reason happen unto every +particular, as a part of one general body; and then it is against reason +that a part should complain of anything that happens for the good of the +whole; or if, according to Epicurus, atoms be the cause of all things +and that life be nothing else but an accidentary confusion of things, +and death nothing else, but a mere dispersion and so of all other +things: what doest thou trouble thyself for? + +XXXIX. Sayest thou unto that rational part, Thou art dead; corruption +hath taken hold on thee? Doth it then also void excrements? Doth it like +either oxen, or sheep, graze or feed; that it also should be mortal, as +well as the body? + +XL. Either the Gods can do nothing for us at all, or they can still and +allay all the distractions and distempers of thy mind. If they can do +nothing, why doest thou pray? If they can, why wouldst not thou rather +pray, that they will grant unto thee, that thou mayst neither fear, nor +lust after any of those worldly things which cause these distractions +and distempers of it? Why not rather, that thou mayst not at either +their absence or presence, be grieved and discontented: than either that +thou mayst obtain them, or that thou mayst avoid them? For certainly +it must needs be, that if the Gods can help us in anything, they may in +this kind also. But thou wilt say perchance, 'In those things the Gods +have given me my liberty: and it is in mine own power to do what I +will.' But if thou mayst use this liberty, rather to set thy mind at +true liberty, than wilfully with baseness and servility of mind to +affect those things, which either to compass or to avoid is not in thy +power, wert not thou better? And as for the Gods, who hath told thee, +that they may not help us up even in those things that they have put in +our own power? whether it be so or no, thou shalt soon perceive, if +thou wilt but try thyself and pray. One prayeth that he may compass his +desire, to lie with such or such a one, pray thou that thou mayst not +lust to lie with her. Another how he may be rid of such a one; pray thou +that thou mayst so patiently bear with him, as that thou have no such +need to be rid of him. Another, that he may not lose his child. Pray +thou that thou mayst not fear to lose him. To this end and purpose, let +all thy prayer be, and see what will be the event. + +XLI. 'In my sickness' (saith Epicurus of himself:) 'my discourses were +not concerning the nature of my disease, neither was that, to them that +came to visit me, the subject of my talk; but in the consideration and +contemplation of that, which was of especial weight and moment, was all +my time bestowed and spent, and among others in this very thing, how my +mind, by a natural and unavoidable sympathy partaking in some sort with +the present indisposition of my body, might nevertheless keep herself +free from trouble, and in present possession of her own proper +happiness. Neither did I leave the ordering of my body to the physicians +altogether to do with me what they would, as though I expected any +great matter from them, or as though I thought it a matter of such great +consequence, by their means to recover my health: for my present estate, +methought, liked me very well, and gave me good content.' Whether +therefore in sickness (if thou chance to sicken) or in what other kind +of extremity soever, endeavour thou also to be in thy mind so affected, +as he doth report of himself: not to depart from thy philosophy for +anything that can befall thee, nor to give ear to the discourses of +silly people, and mere naturalists. + +XLII. It is common to all trades and professions to mind and intend that +only, which now they are about, and the instrument whereby they work. + +XLIII. When at any time thou art offended with any one's impudency, put +presently this question to thyself: 'What? Is it then possible, that +there should not be any impudent men in the world! Certainly it is not +possible.' Desire not then that which is impossible. For this one, (thou +must think) whosoever he be, is one of those impudent ones, that +the world cannot be without. So of the subtile and crafty, so of the +perfidious, so of every one that offendeth, must thou ever be ready to +reason with thyself. For whilst in general thou dost thus reason with +thyself, that the kind of them must needs be in the world, thou wilt be +the better able to use meekness towards every particular. This also +thou shalt find of very good use, upon every such occasion, presently +to consider with thyself, what proper virtue nature hath furnished man +with, against such a vice, or to encounter with a disposition vicious +in this kind. As for example, against the unthankful, it hath given +goodness and meekness, as an antidote, and so against another vicious +in another kind some other peculiar faculty. And generally, is it not +in thy power to instruct him better, that is in an error? For whosoever +sinneth, doth in that decline from his purposed end, and is certainly +deceived, And again, what art thou the worse for his sin? For thou shalt +not find that any one of these, against whom thou art incensed, hath in +very deed done anything whereby thy mind (the only true subject of +thy hurt and evil) can be made worse than it was. And what a matter of +either grief or wonder is this, if he that is unlearned, do the deeds of +one that is unlearned? Should not thou rather blame thyself, who, when +upon very good grounds of reason, thou mightst have thought it very +probable, that such a thing would by such a one be committed, didst not +only not foresee it, but moreover dost wonder at it, that such a thing +should be. But then especially, when thou dost find fault with either an +unthankful, or a false man, must thou reflect upon thyself. For without +all question, thou thyself art much in fault, if either of one that were +of such a disposition, thou didst expect that he should be true unto +thee: or when unto any thou didst a good turn, thou didst not there +bound thy thoughts, as one that had obtained his end; nor didst not +think that from the action itself thou hadst received a full reward of +the good that thou hadst done. For what wouldst thou have more? Unto him +that is a man, thou hast done a good turn: doth not that suffice thee? +What thy nature required, that hast thou done. Must thou be rewarded for +it? As if either the eye for that it seeth, or the feet that they go, +should require satisfaction. For as these being by nature appointed for +such an use, can challenge no more, than that they may work according +to their natural constitution: so man being born to do good unto others +whensoever he doth a real good unto any by helping them out of error; or +though but in middle things, as in matter of wealth, life, preferment, +and the like, doth help to further their desires he doth that for which +he was made, and therefore can require no more. + + + + +THE TENTH BOOK + + +I. O my soul, the time I trust will be, when thou shalt be good, simple, +single, more open and visible, than that body by which it is enclosed. +Thou wilt one day be sensible of their happiness, whose end is love, and +their affections dead to all worldly things. Thou shalt one day be full, +and in want of no external thing: not seeking pleasure from anything, +either living or insensible, that this world can afford; neither wanting +time for the continuation of thy pleasure, nor place and opportunity, +nor the favour either of the weather or of men. When thou shalt have +content in thy present estate, and all things present shall add to thy +content: when thou shalt persuade thyself, that thou hast all things; +all for thy good, and all by the providence of the Gods: and of things +future also shalt be as confident, that all will do well, as tending to +the maintenance and preservation in some sort, of his perfect welfare +and happiness, who is perfection of life, of goodness, and beauty; who +begets all things, and containeth all things in himself, and in himself +doth recollect all things from all places that are dissolved, that of +them he may beget others again like unto them. Such one day shall be thy +disposition, that thou shalt be able, both in regard of the Gods, and +in regard of men, so to fit and order thy conversation, as neither +to complain of them at any time, for anything that they do; nor to do +anything thyself, for which thou mayest justly be condemned. + +II. As one who is altogether governed by nature, let it be thy care to +observe what it is that thy nature in general doth require. That +done, if thou find not that thy nature, as thou art a living sensible +creature, will be the worse for it, thou mayest proceed. Next then thou +must examine, what thy nature as thou art a living sensible creature, +doth require. And that, whatsoever it be, thou mayest admit of and do +it, if thy nature as thou art a reasonable living creature, will not be +the worse for it. Now whatsoever is reasonable, is also sociable, Keep +thyself to these rules, and trouble not thyself about idle things. + +III. Whatsoever doth happen unto thee, thou art naturally by thy natural +constitution either able, or not able to bear. If thou beest able, be +not offended, but bear it according to thy natural constitution, or as +nature hath enabled thee. If thou beest not able, be not offended. For +it will soon make an end of thee, and itself, (whatsoever it be) at the +same time end with thee. But remember, that whatsoever by the strength +of opinion, grounded upon a certain apprehension of both true profit and +duty, thou canst conceive tolerable; that thou art able to bear that by +thy natural constitution. + +IV. Him that offends, to teach with love and meek ness, and to show him +his error. But if thou canst not, then to blame thyself; or rather not +thyself neither, if thy will and endeavours have not been wanting. + +V. Whatsoever it be that happens unto thee, it is that which from all +time was appointed unto thee. For by the same coherence of causes, by +which thy substance from all eternity was appointed to be, was also +whatsoever should happen unto it, destinated and appointed. + +VI. Either with Epicurus, we must fondly imagine the atoms to be the +cause of all things, or we must needs grant a nature. Let this then be +thy first ground, that thou art part of that universe, which is governed +by nature. Then secondly, that to those parts that are of the same kind +and nature as thou art, thou hast relation of kindred. For of these, +if I shall always be mindful, first as I am a part, I shall never be +displeased with anything, that falls to my particular share of the +common chances of the world. For nothing that is behoveful unto the +whole, can be truly hurtful to that which is part of it. For this +being the common privilege of all natures, that they contain nothing in +themselves that is hurtful unto them; it cannot be that the nature of +the universe (whose privilege beyond other particular natures, is, +that she cannot against her will by any higher external cause be +constrained,) should beget anything and cherish it in her bosom that +should tend to her own hurt and prejudice. As then I bear in mind that +I am a part of such an universe, I shall not be displeased with anything +that happens. And as I have relation of kindred to those parts that +are of the same kind and nature that I am, so I shall be careful to +do nothing that is prejudicial to the community, but in all my +deliberations shall they that are of my kind ever be; and the common +good, that, which all my intentions and resolutions shall drive unto, +as that which is contrary unto it, I shall by all means endeavour to +prevent and avoid. These things once so fixed and concluded, as thou +wouldst think him a happy citizen, whose constant study and practice +were for the good and benefit of his fellow citizens, and the carriage +of the city such towards him, that he were well pleased with it; so must +it needs be with thee, that thou shalt live a happy life. + +VII. All parts of the world, (all things I mean that are contained +within the whole world), must of necessity at some time or other come to +corruption. Alteration I should say, to speak truly and properly; but +that I may be the better understood, I am content at this time to use +that more common word. Now say I, if so be that this be both hurtful +unto them, and yet unavoidable, would not, thinkest thou, the whole +itself be in a sweet case, all the parts of it being subject to +alteration, yea and by their making itself fitted for corruption, as +consisting of things different and contrary? And did nature then either +of herself thus project and purpose the affliction and misery of her +parts, and therefore of purpose so made them, not only that haply they +might, but of necessity that they should fall into evil; or did not she +know what she did, when she made them? For either of these two to say, +is equally absurd. But to let pass nature in general, and to reason of +things particular according to their own particular natures; how absurd +and ridiculous is it, first to say that all parts of the whole are, by +their proper natural constitution, subject to alteration; and then when +any such thing doth happen, as when one doth fall sick and dieth, to +take on and wonder as though some strange thing had happened? Though +this besides might move not so grievously to take on when any such thing +doth happen, that whatsoever is dissolved, it is dissolved into those +things, whereof it was compounded. For every dissolution is either +a mere dispersion, of the elements into those elements again whereof +everything did consist, or a change, of that which is more solid into +earth; and of that which is pure and subtile or spiritual, into air. +So that by this means nothing is lost, but all resumed again into those +rational generative seeds of the universe; and this universe, either +after a certain period of time to lie consumed by fire, or by continual +changes to be renewed, and so for ever to endure. Now that solid and +spiritual that we speak of, thou must not conceive it to be that very +same, which at first was, when thou wert born. For alas! all this that +now thou art in either kind, either for matter of substance, or of life, +hath but two or three days ago partly from meats eaten, and partly from +air breathed in, received all its influx, being the same then in no +other respect, than a running river, maintained by the perpetual influx +and new supply of waters, is the same. That therefore which thou hast +since received, not that which came from thy mother, is that which +comes to change and corruption. But suppose that that for the general +substance, and more solid part of it, should still cleave unto thee +never so close, yet what is that to the proper qualities and affections +of it, by which persons are distinguished, which certainly are quite +different? + +VIII. Now that thou hast taken these names upon thee of good, modest, +true; of ἔμφρων, σύμφρων, ὑπέρφρων; 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 ἔμφρων notes +unto thee an intent and intelligent consideration of every object that +presents itself unto thee, without distraction. And the word σύμφρων, a +ready and contented acceptation of whatsoever by the appointment of the +common nature, happens unto thee. And the word ὑπέρφρων, a +super-extension, or a transcendent, and outreaching disposition of thy +mind, whereby it passeth by all bodily pains and pleasures, honour and +credit, death and whatsoever is of the same nature, as matters of +absolute indifferency, and in no wise to be stood upon by a wise man. +These then if inviolably thou shalt observe, and shalt not be ambitious +to be so called by others, both thou thyself shalt become a new man, +and thou shalt begin a new life. For to continue such as hitherto thou +hast been, to undergo those distractions and distempers as thou must +needs for such a life as hitherto thou hast lived, is the part of one +that is very foolish, and is overfond of his life. Whom a man might +compare to one of those half-eaten wretches, matched in the +amphitheatre with wild beasts; who as full as they are all the body +over with wounds and blood, desire for a great favour, that they may be +reserved till the next day, then also, and in the same estate to be +exposed to the same nails and teeth as before. Away therefore, ship +thyself; and from the troubles and distractions of thy former life +convey thyself as it were unto these few names; and if thou canst abide +in them, or be constant in the practice and possession of them, +continue there as glad and joyful as one that were translated unto some +such place of bliss and happiness as that which by Hesiod and Plato is +called the Islands of the Blessed, by others called the Elysian Fields. +And whensoever thou findest thyself; that thou art in danger of a +relapse, and that thou art not able to master and overcome those +difficulties and temptations that present themselves in thy present +station: get thee into any private corner, where thou mayst be better +able. Or if that will not serve forsake even thy life rather. But so +that it be not in passion but in a plain voluntary modest way: this +being the only commendable action of thy whole life that thus thou art +departed, or this having been the main work and business of thy whole +life, that thou mightest thus depart. Now for the better remembrance of +those names that we have spoken of, thou shalt find it a very good +help, to remember the Gods as often as may be: and that, the thing +which they require at our hands of as many of us, as are by nature +reasonable creation is not that with fair words, and outward show of +piety and devotion we should flatter them, but that we should become +like unto them: and that as all other natural creatures, the fig tree +for example; the dog the bee: both do, all of them, and apply +themselves unto that which by their natural constitution, is proper +unto them; so man likewise should do that, which by his nature, as he +is a man, belongs unto him. + +IX. Toys and fooleries at home, wars abroad: sometimes terror, sometimes +torpor, or stupid sloth: this is thy daily slavery. By little and +little, if thou doest not better look to it, those sacred dogmata will +be blotted out of thy mind. How many things be there, which when as +a mere naturalist, thou hast barely considered of according to their +nature, thou doest let pass without any further use? Whereas thou +shouldst in all things so join action and contemplation, that thou +mightest both at the same time attend all present occasions, to perform +everything duly and carefully and yet so intend the contemplative part +too, that no part of that delight and pleasure, which the contemplative +knowledge of everything according to its true nature doth of itself +afford, might be lost. Or, that the true and contemnplative knowledge +of everything according to its own nature, might of itself, (action +being subject to many lets and impediments) afford unto thee sufficient +pleasure and happiness. Not apparent indeed, but not concealed. And when +shalt thou attain to the happiness of true simplicity, and unaffected +gravity? When shalt thou rejoice in the certain knowledge of every +particular object according to its true nature: as what the matter and +substance of it is; what use it is for in the world: how long it can +subsist: what things it doth consist of: who they be that are capable of +it, and who they that can give it, and take it away? + +X. As the spider, when it hath caught the fly that it hunted after, is +not little proud, nor meanly conceited of herself: as he likewise that +hath caught an hare, or hath taken a fish with his net: as another for +the taking of a boar, and another of a bear: so may they be proud, +and applaud themselves for their valiant acts against the Sarmatai, or +northern nations lately defeated. For these also, these famous soldiers +and warlike men, if thou dost look into their minds and opinions, what +do they for the most part but hunt after prey? + +XI. To find out, and set to thyself some certain way and method of +contemplation, whereby thou mayest clearly discern and represent unto +thyself, the mutual change of all things, the one into the other. Bear +it in thy mind evermore, and see that thou be throughly well exercised +in this particular. For there is not anything more effectual to beget +true magnanimity. + +XII. He hath got loose from the bonds of his body, and perceiving that +within a very little while he must of necessity bid the world farewell, +and leave all these things behind him, he wholly applied himself, as to +righteousness in all his actions, so to the common nature in all things +that should happen unto him. And contenting himself with these two +things, to do all things justly, and whatsoever God doth send to like +well of it: what others shall either say or think of him, or shall do +against him, he doth not so much as trouble his thoughts with it. To go +on straight, whither right and reason directed him, and by so doing to +follow God, was the only thing that he did mind, that, his only business +and occupation. + +XIII. What use is there of suspicion at all? or, why should thoughts +of mistrust, and suspicion concerning that which is future, trouble thy +mind at all? What now is to be done, if thou mayest search and inquiry +into that, what needs thou care for more? And if thou art well able to +perceive it alone, let no man divert thee from it. But if alone thou +doest not so well perceive it, suspend thine action, and take advice +from the best. And if there be anything else that doth hinder thee, go +on with prudence and discretion, according to the present occasion +and opportunity, still proposing that unto thyself, which thou doest +conceive most right and just. For to hit that aright, and to speed in +the prosecution of it, must needs be happiness, since it is that only +which we can truly and properly be said to miss of, or miscarry in. + +XIV. What is that that is slow, and yet quick? merry, and yet grave? He +that in all things doth follow reason for his guide. + +XV. In the morning as soon as thou art awaked, when thy judgment, before +either thy affections, or external objects have wrought upon it, is yet +most free and impartial: put this question to thyself, whether if that +which is right and just be done, the doing of it by thyself, or by +others when thou art not able thyself; be a thing material or no. For +sure it is not. And as for these that keep such a life, and stand so +much upon the praises, or dispraises of other men, hast thou forgotten +what manner of men they be? that such and such upon their beds, and such +at their board: what their ordinary actions are: what they pursue after, +and what they fly from: what thefts and rapines they commit, if not with +their hands and feet, yet with that more precious part of theirs, their +minds: which (would it but admit of them) might enjoy faith, modesty, +truth, justice, a good spirit. + +XVI. Give what thou wilt, and take away what thou wilt, saith he that is +well taught and truly modest, to Him that gives, and takes away. And it +is not out of a stout and peremptory resolution, that he saith it, but +in mere love, and humble submission. + +XVII. So live as indifferent to the world and all worldly objects, as +one who liveth by himself alone upon some desert hill. For whether here, +or there, if the whole world be but as one town, it matters not much for +the place. Let them behold and see a man, that is a man indeed, living +according to the true nature of man. If they cannot bear with me, let +them kill me. For better were it to die, than so to live as they would +have thee. + +XVIII. Make it not any longer a matter of dispute or discourse, what are +the signs and proprieties of a good man, but really and actually to be +such. + +XIX. Ever to represent unto thyself; and to set before thee, both the +general age and time of the world, and the whole substance of it. And +how all things particular in respect of these are for their substance, +as one of the least seeds that is: and for their duration, as the +turning of the pestle in the mortar once about. Then to fix thy mind +upon every particular object of the world, and to conceive it, (as it +is indeed,) as already being in the state of dissolution, and of change; +tending to some kind of either putrefaction or dispersion; or whatsoever +else it is, that is the death as it were of everything in his own kind. + +XX. Consider them through all actions and occupations, of their lives: +as when they eat, and when they sleep: when they are in the act of +necessary exoneration, and when in the act of lust. Again, when they +either are in their greatest exultation; and in the middle of all +their pomp and glory; or being angry and displeased, in great state and +majesty, as from an higher place, they chide and rebuke. How base and +slavish, but a little while ago, they were fain to be, that they might +come to this; and within a very little while what will be their estate, +when death hath once seized upon them. + +XXI. That is best for every one, that the common nature of all doth send +unto every one, and then is it best, when she doth send it. + +XXII. The earth, saith the poet, doth often long after the rain. So is +the glorious sky often as desirous to fall upon the earth, which argues +a mutual kind of love between them. And so (say I) doth the world bear +a certain affection of love to whatsoever shall come to pass With thine +affections shall mine concur, O world. The same (and no other) shall the +object of my longing be which is of thine. Now that the world doth love +it is true indeed so is it as commonly said, and acknowledged ledged, +when, according to the Greek phrase, imitated by the Latins, of things +that used to be, we say commonly, that they love to be. + +XXIII. Either thou dost Continue in this kind of life and that is it, +which so long thou hast been used unto and therefore tolerable: or thou +doest retire, or leave the world, and that of thine own accord, and then +thou hast thy mind: or thy life is cut off; and then mayst thou +rejoice that thou hast ended thy charge. One of these must needs be. +Be therefore of good comfort. + +XXIV Let it always appear and be manifest unto thee that solitariness, +and desert places, by many philosophers so much esteemed of and +affected, are of themselves but thus and thus; and that all things are +them to them that live in towns, and converse with others as they are +the same nature everywhere to be seen and observed: to them that have +retired themselves to the top of mountains, and to desert havens, or +what other desert and inhabited places soever. For anywhere it thou wilt +mayest thou quickly find and apply that to thyself; which Plato saith of +his philosopher, in a place: as private and retired, saith he, as if he +were shut up and enclosed about in some shepherd's lodge, on the top of +a hill. There by thyself to put these questions to thyself or to enter +in these considerations: What is my chief and principal part, which hath +power over the rest? What is now the present estate of it, as I use it; +and what is it, that I employ it about? Is it now void of reason ir no? +Is it free, and separated; or so affixed, so congealed and grown +together as it were with the flesh, that it is swayed by the motions and +inclinations of it? + +XXV. He that runs away from his master is a fugitive. But the law is +every man's master. He therefore that forsakes the law, is a fugitive. +So is he, whosoever he be, that is either sorry, angry, or afraid, or +for anything that either hath been, is, or shall be by his appointment, +who is the Lord and Governor of the universe. For he truly and properly +is Νόμος, or the law, as the only νέμων, 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 Crœsus): to set them all before thine eyes. For thou +shalt find that they are all but after one sort and fashion: only that +the actors were others. + +XXVIII. As a pig that cries and flings when his throat is cut, fancy to +thyself every one to be, that grieves for any worldly thing and takes +on. Such a one is he also, who upon his bed alone, doth bewail +the miseries of this our mortal life. And remember this, that Unto +reasonable creatures only it is granted that they may willingly and +freely submit unto Providence: but absolutely to submit, is a necessity +imposed upon all creatures equally. + +XXIX. Whatsoever it is that thou goest about, consider of it by thyself, +and ask thyself, What? because I shall do this no more when I am dead, +should therefore death seem grievous unto me? + +XXX. When thou art offended with any man's transgression, presently +reflect upon thyself; and consider what thou thyself art guilty of in +the same kind. As that thou also perchance dost think it a happiness +either to be rich, or to live in pleasure, or to be praised and +commended, and so of the rest in particular. For this if thou shalt call +to mind, thou shalt soon forget thine anger; especially when at the same +time this also shall concur in thy thoughts, that he was constrained by +his error and ignorance so to do: for how can he choose as long as he +is of that opinion? Do thou therefore if thou canst, take away that from +him, that forceth him to do as he doth. + +XXXI. When thou seest Satyro, think of Socraticus and Eutyches, or +Hymen, and when Euphrates, think of Eutychio, and Sylvanus, when +Alciphron, of Tropaeophorus, when Xenophon, of Crito, or Severus. And +when thou doest look upon thyself, fancy unto thyself some one or other +of the Cæsars; and so for every one, some one or other that hath been +for estate and profession answerable unto him. Then let this come to thy +mind at the same time; and where now are they all? Nowhere or anywhere? +For so shalt thou at all time be able to perceive how all worldly +things are but as the smoke, that vanisheth away: or, indeed, mere +nothing. Especially when thou shalt call to mind this also, that +whatsoever is once changed, shall never be again as long as the world +endureth. And thou then, how long shalt thou endure? And why doth it not +suffice thee, if virtuously, and as becometh thee, thou mayest pass that +portion of time, how little soever it be, that is allotted unto thee? + +XXXII. What a subject, and what a course of life is it, that thou doest +so much desire to be rid of. For all these things, what are they, but +fit objects for an understanding, that beholdeth everything according to +its true nature, to exercise itself upon? Be patient, therefore, until +that (as a strong stomach that turns all things into his own nature; and +as a great fire that turneth in flame and light, whatsoever thou doest +cast into it) thou have made these things also familiar, and as it were +natural unto thee. + +XXXIII. Let it not be in any man's power, to say truly of thee, that +thou art not truly simple, or sincere and open, or not good. Let him be +deceived whosoever he be that shall have any such opinion of thee. For +all this doth depend of thee. For who is it that should hinder thee from +being either truly simple or good? Do thou only resolve rather not to +live, than not to be such. For indeed neither doth it stand with reason +that he should live that is not such. What then is it that may upon this +present occasion according to best reason and discretion, either be said +or done? For whatsoever it be, it is in thy power either to do it, or +to say it, and therefore seek not any pretences, as though thou wert +hindered. Thou wilt never cease groaning and complaining, until such +time as that, what pleasure is unto the voluptuous, be unto thee, to do +in everything that presents itself, whatsoever may be done conformably +and agreeably to the proper constitution of man, or, to man as he is a +man. For thou must account that pleasure, whatsoever it be, that thou +mayest do according to thine own nature. And to do this, every place +will fit thee. Unto the _cylindrus_, or roller, it is not granted to +move everywhere according to its own proper motion, as neither unto +the water, nor unto the fire, nor unto any other thing, that either is +merely natural, or natural and sensitive; but not rational for many +things there be that can hinder their operations. But of the mind and +understanding this is the proper privilege, that according to its own +nature, and as it will itself, it can pass through every obstacle that +it finds, and keep straight on forwards. Setting therefore before thine +eyes this happiness and felicity of thy mind, whereby it is able to pass +through all things, and is capable of all motions, whether as the fire, +upwards; or as the stone downwards, or as the _cylindrus_ through that +which is sloping: content thyself with it, and seek not after any other +thing. For all other kind of hindrances that are not hindrances of thy +mind either they are proper to the body, or merely proceed from the +opinion, reason not making that resistance that it should, but basely, +and cowardly suffering itself to be foiled; and of themselves can +neither wound, nor do any hurt at all. Else must he of necessity, +whosoever he be that meets with any of them, become worse than he was +before. For so is it in all other subjects, that that is thought hurtful +unto them, whereby they are made worse. But here contrariwise, man (if +he make that good use of them that he should) is rather the better +and the more praiseworthy for any of those kind of hindrances, than +otherwise. But generally remember that nothing can hurt a natural +citizen, that is not hurtful unto the city itself, nor anything hurt +the city, that is not hurtful unto the law itself. But none of these +casualties, or external hindrances, do hurt the law itself; or, are +contrary to that course of justice and equity, by which public societies +are maintained: neither therefore do they hurt either city or citizen. + +XXXIV. As he that is bitten by a mad dog, is afraid of everything almost +that he seeth: so unto him, whom the dogmata have once bitten, or in +whom true knowledge hath made an impression, everything almost that +he sees or reads be it never so short or ordinary, doth afford a good +memento; to put him out of all grief and fear, as that of the poet, 'The +winds blow upon the trees, and their leaves fall upon the ground. Then +do the trees begin to bud again, and by the spring-time they put forth +new branches. So is the generation of men; some come into the world, and +others go out of it.' Of these leaves then thy children are. And they +also that applaud thee so gravely, or, that applaud thy speeches, with +that their usual acclamation, ἀξιοπίστως, O wisely spoken I and speak +well of thee, as on the other side, they that stick not to curse thee, +they that privately and secretly dispraise and deride thee, they also +are but leaves. And they also that shall follow, in whose memories +the names of men famous after death, is preserved, they are but leaves +neither. For even so is it of all these worldly things. Their spring +comes, and they are put forth. Then blows the wind, and they go down. +And then in lieu of them grow others out of the wood or common matter +of all things, like unto them. But, to endure but for a while, is common +unto all. Why then shouldest thou so earnestly either seek after these +things, or fly from them, as though they should endure for ever? Yet a +little while, and thine eyes will be closed up, and for him that carries +thee to thy grave shall another mourn within a while after. + +XXXV. A good eye must be good to see whatsoever is to be seen, and not +green things only. For that is proper to sore eyes. So must a good +ear, and a good smell be ready for whatsoever is either to be heard, +or smelt: and a good stomach as indifferent to all kinds of food, as +a millstone is, to whatsoever she was made for to grind. As ready +therefore must a sound understanding be for whatsoever shall happen. But +he that saith, O that my children might live! and, O that all men might +commend me for whatsoever I do! is an eye that seeks after green things; +or as teeth, after that which is tender. + +XXXVI. There is not any man that is so happy in his death, but that some +of those that are by him when he dies, will be ready to rejoice at his +supposed calamity. Is it one that was virtuous and wise indeed? will +there not some one or other be found, who thus will say to himself; +'Well now at last shall I be at rest from this pedagogue. He did not +indeed otherwise trouble us much: but I know well enough that in his +heart, he did much condemn us.' Thus will they speak of the virtuous. +But as for us, alas I how many things be there, for which there be many +that glad would be to be rid of us. This therefore if thou shalt think +of whensoever thou diest, thou shalt die the more willingly, when thou +shalt think with thyself; I am now to depart from that world, wherein +those that have been my nearest friends and acquaintances, they whom I +have so much suffered for, so often prayed for, and for whom I have +taken such care, even they would have me die, hoping that after my death +they shall live happier, than they did before. What then should any man +desire to continue here any longer? Nevertheless, whensoever thou diest, +thou must not be less kind and loving unto them for it; but as before, +see them, continue to be their friend, to wish them well, and meekly, +and gently to carry thyself towards them, but yet so that on the other +side, it make thee not the more unwilling to die. But as it fareth with +them that die an easy quick death, whose soul is soon separated from +their bodies, so must thy separation from them be. To these had nature +joined and annexed me: now she parts us; I am ready to depart, as from +friends and kinsmen, but yet without either reluctancy or compulsion. +For this also is according to Nature. + +XXXVII. Use thyself; as often, as thou seest any man do anything, +presently (if it be possible) to say unto thyself, What is this man's +end in this his action? But begin this course with thyself first of all, +and diligently examine thyself concerning whatsoever thou doest. + +XXXVIII. Remember, that that which sets a man at work, and hath power +over the affections to draw them either one way, or the other way, is +not any external thing properly, but that which is hidden within every +man's dogmata, and opinions: That, that is rhetoric; that is life; that +(to speak true) is man himself. As for thy body, which as a vessel, or +a case, compasseth thee about, and the many and curious instruments +that it hath annexed unto it, let them not trouble thy thoughts. For +of themselves they are but as a carpenter's axe, but that they are born +with us, and naturally sticking unto us. But otherwise, without the +inward cause that hath power to move them, and to restrain them, those +parts are of themselves of no more use unto us, than the shuttle is +of itself to the weaver, or the pen to the writer, or the whip to the +coachman. + + + + +THE ELEVENTH BOOK + + +I. The natural properties, and privileges of a reasonable soul are: That +she seeth herself; that she can order, and compose herself: that +she makes herself as she will herself: that she reaps her own fruits +whatsoever, whereas plants, trees, unreasonable creatures, what fruit +soever (be it either fruit properly, or analogically only) they bear, +they bear them unto others, and not to themselves. Again; whensoever, +and wheresoever, sooner or later, her life doth end, she hath her own +end nevertheless. For it is not with her, as with dancers and players, +who if they be interrupted in any part of their action, the whole action +must needs be imperfect: but she in what part of time or action soever +she be surprised, can make that which she hath in her hand whatsoever it +be, complete and full, so that she may depart with that comfort, 'I have +lived; neither want I anything of that which properly did belong unto +me.' Again, she compasseth the whole world, and penetrateth into the +vanity, and mere outside (wanting substance and solidity) of it, and +stretcheth herself unto the infiniteness of eternity; and the revolution +or restoration of all things after a certain period of time, to the same +state and place as before, she fetcheth about, and doth comprehend in +herself; and considers withal, and sees clearly this, that neither they +that shall follow us, shall see any new thing, that we have not seen, +nor they that went before, anything more than we: but that he that is +once come to forty (if he have any wit at all) can in a manner (for +that they are all of one kind) see all things, both past and future. As +proper is it, and natural to the soul of man to love her neighbour, to +be true and modest; and to regard nothing so much as herself: which is +also the property of the law: whereby by the way it appears, that sound +reason and justice comes all to one, and therefore that justice is the +chief thing, that reasonable creatures ought to propose unto themselves +as their end. + +II. A pleasant song or dance; the Pancratiast's exercise, sports that +thou art wont to be much taken with, thou shalt easily contemn; if +the harmonious voice thou shalt divide into so many particular sounds +whereof it doth consist, and of every one in particular shall ask +thyself; whether this or that sound is it, that doth so conquer thee. +For thou wilt be ashamed of it. And so for shame, if accordingly thou +shalt consider it, every particular motion and posture by itself: and +so for the wrestler's exercise too. Generally then, whatsoever it be, +besides virtue, and those things that proceed from virtue that thou art +subject to be much affected with, remember presently thus to divide +it, and by this kind of division, in each particular to attain unto the +contempt of the whole. This thou must transfer and apply to thy whole +life also. + +III. That soul which is ever ready, even now presently (if need be) from +the body, whether by way of extinction, or dispersion, or continuation +in another place and estate to be separated, how blessed and happy is +it! But this readiness of it, it must proceed, not from an obstinate and +peremptory resolution of the mind, violently and passionately set upon +Opposition, as Christians are wont; but from a peculiar judgment; with +discretion and gravity, so that others may be persuaded also and drawn +to the like example, but without any noise and passionate exclamations. + +IV. Have I done anything charitably? then am I benefited by it. See +that this upon all occasions may present itself unto thy mind, and never +cease to think of it. What is thy profession? to be good. And how should +this be well brought to pass, but by certain theorems and doctrines; +some Concerning the nature of the universe, and some Concerning the +proper and particular constitution of man? + +V. Tragedies were at first brought in and instituted, to put men in mind +of worldly chances and casualties: that these things in the ordinary +course of nature did so happen: that men that were much pleased and +delighted by such accidents upon this stage, would not by the same +things in a greater stage be grieved and afflicted: for here you see +what is the end of all such things; and that even they that cry out +so mournfully to Cithaeron, must bear them for all their cries and +exclamations, as well as others. And in very truth many good things are +spoken by these poets; as that (for example) is an excellent passage: +'But if so be that I and my two children be neglected by the Gods, they +have some reason even for that,' &c. And again, 'It will but little +avail thee to storm and rage against the things themselves,' &c. Again, +'To reap one's life, as a ripe ear of corn;' and whatsoever else is +to be found in them, that is of the same kind. After the tragedy, the +ancient comedy was brought in, which had the liberty to inveigh against +personal vices; being therefore through this her freedom and liberty +of speech of very good use and effect, to restrain men from pride +and arrogancy. To which end it was, that Diogenes took also the same +liberty. After these, what were either the Middle, or New Comedy +admitted for, but merely, (Or for the most part at least) for the +delight and pleasure of curious and excellent imitation? 'It will steal +away; look to it,' &c. Why, no man denies, but that these also have some +good things whereof that may be one: but the whole drift and foundation +of that kind of dramatical poetry, what is it else, but as we have said? + +VI. How clearly doth it appear unto thee, that no other course of thy +life could fit a true philosopher's practice better, than this very +course, that thou art now already in? + +VII. A branch cut off from the continuity of that which was next unto +it, must needs be cut off from the whole tree: so a man that is divided +from another man, is divided from the whole society. A branch is cut off +by another, but he that hates and is averse, cuts himself off from his +neighbour, and knows not that at the same time he divides himself from +the whole body, or corporation. But herein is the gift and mercy of God, +the Author of this society, in that, once cut off we may grow together +and become part of the whole again. But if this happen often the misery +is that the further a man is run in this division, the harder he is to +be reunited and restored again: and however the branch which, once cut +of afterwards was graffed in, gardeners can tell you is not like that +which sprouted together at first, and still continued in the unity of +the body. + +VIII. To grow together like fellow branches in matter of good +correspondence and affection; but not in matter of opinions. They that +shall oppose thee in thy right courses, as it is not in their power to +divert thee from thy good action, so neither let it be to divert thee +from thy good affection towards them. But be it thy care to keep thyself +constant in both; both in a right judgment and action, and in true +meekness towards them, that either shall do their endeavour to hinder +thee, or at least will be displeased with thee for what thou hast done. +For to fail in either (either in the one to give over for fear, or in +the other to forsake thy natural affection towards him, who by nature is +both thy friend and thy kinsman) is equally base, and much savouring of +the disposition of a cowardly fugitive soldier. + +IX. It is not possible that any nature should be inferior unto art, +since that all arts imitate nature. If this be so; that the most perfect +and general nature of all natures should in her operation come short of +the skill of arts, is most improbable. Now common is it to all arts, to +make that which is worse for the better's sake. Much more then doth the +common nature do the same. Hence is the first ground of justice. From +justice all other virtues have their existence. For justice cannot be +preserved, if either we settle our minds and affections upon worldly +things; or be apt to be deceived, or rash, and inconstant. + +X. The things themselves (which either to get or to avoid thou art put +to so much trouble) come not unto thee themselves; but thou in a manner +goest unto them. Let then thine own judgment and opinion concerning +those things be at rest; and as for the things themselves, they stand +still and quiet, without any noise or stir at all; and so shall all +pursuing and flying cease. + +XI. Then is the soul as Empedocles doth liken it, like unto a sphere or +globe, when she is all of one form and figure: when she neither greedily +stretcheth out herself unto anything, nor basely contracts herself, or +lies flat and dejected; but shineth all with light, whereby she does see +and behold the true nature, both that of the universe, and her own in +particular. + +XII. Will any contemn me? let him look to that, upon what grounds he +does it: my care shall be that I may never be found either doing or +speaking anything that doth truly deserve contempt. Will any hate me? +let him look to that. I for my part will be kind and loving unto all, +and even unto him that hates me, whom-soever he be, will I be ready to +show his error, not by way of exprobation or ostentation of my patience, +but ingenuously and meekly: such as was that famous Phocion, if so be +that he did not dissemble. For it is inwardly that these things must be: +that the Gods who look inwardly, and not upon the outward appearance, +may behold a man truly free from all indignation and grief. For what +hurt can it be unto thee whatsoever any man else doth, as long as thou +mayest do that which is proper and suitable to thine own nature? Wilt +not thou (a man wholly appointed to be both what, and as the common good +shall require) accept of that which is now seasonable to the nature +of the universe? + +XIII. They contemn one another, and yet they seek to please one another: +and whilest they seek to surpass one another in worldly pomp and +greatness, they most debase and prostitute themselves in their better +part one to another. + +XIV. How rotten and insincere is he, that saith, I am resolved to carry +myself hereafter towards you with all ingenuity and simplicity. O man, +what doest thou mean! what needs this profession of thine? the thing +itself will show it. It ought to be written upon thy forehead. No sooner +thy voice is heard, than thy countenance must be able to show what is in +thy mind: even as he that is loved knows presently by the looks of his +sweetheart what is in her mind. Such must he be for all the world, that +is truly simple and good, as he whose arm-holes are offensive, that +whosoever stands by, as soon as ever he comes near him, may as it were +smell him whether he will or no. But the affectation of simplicity +is nowise laudable. There is nothing more shameful than perfidious +friendship. Above all things, that must be avoided. However true +goodness, simplicity, and kindness cannot so be hidden, but that as +we have already said in the very eyes and countenance they will show +themselves. + +XV. To live happily is an inward power of the soul, when she is affected +with indifferency, towards those things that are by their nature +indifferent. To be thus affected she must consider all worldly objects +both divided and whole: remembering withal that no object can of itself +beget any opinion in us, neither can come to us, but stands without +still and quiet; but that we ourselves beget, and as it were print in +ourselves opinions concerning them. Now it is in our power, not to print +them; and if they creep in and lurk in some corner, it is in our +power to wipe them off. Remembering moreover, that this care and +circumspection of thine, is to continue but for a while, and then thy +life will be at an end. And what should hinder, but that thou mayest do +well with all these things? For if they be according to nature, rejoice +in them, and let them be pleasing and acceptable unto thee. But if +they be against nature, seek thou that which is according to thine own +nature, and whether it be for thy credit or no, use all possible speed +for the attainment of it: for no man ought to be blamed, for seeking his +own good and happiness. + +XVI. Of everything thou must consider from whence it came, of what +things it doth consist, and into what it will be changed: what will be +the nature of it, or what it will be like unto when it is changed; and +that it can suffer no hurt by this change. And as for other men's either +foolishness or wickedness, that it may not trouble and grieve thee; +first generally thus; What reference have I unto these? and that we are +all born for one another's good: then more particularly after another +consideration; as a ram is first in a flock of sheep, and a bull in a +herd of cattle, so am I born to rule over them. Begin yet higher, even +from this: if atoms be not the beginning of all things, than which to +believe nothing can be more absurd, then must we needs grant that there +is a nature, that doth govern the universe. If such a nature, then are +all worse things made for the better's sake; and all better for one +another's sake. Secondly, what manner of men they be, at board, and upon +their beds, and so forth. But above all things, how they are forced by +their opinions that they hold, to do what they do; and even those things +that they do, with what pride and self-conceit they do them. Thirdly, +that if they do these things rightly, thou hast no reason to be grieved. +But if not rightly, it must needs be that they do them against their +wills, and through mere ignorance. For as, according to Plato's opinion, +no soul doth willingly err, so by consequent neither doth it anything +otherwise than it ought, but against her will. Therefore are they +grieved, whensoever they hear themselves charged, either of injustice, +or unconscionableness, or covetousness, or in general, of any injurious +kind of dealing towards their neighbours. Fourthly, that thou thyself +doest transgress in many things, and art even such another as they are. +And though perchance thou doest forbear the very act of some sins, yet +hast thou in thyself an habitual disposition to them, but that either +through fear, or vainglory, or some such other ambitious foolish +respect, thou art restrained. Fifthly, that whether they have sinned or +no, thou doest not understand perfectly. For many things are done by +way of discreet policy; and generally a man must know many things +first, before he be able truly and judiciously to judge of another +man's action. Sixthly, that whensoever thou doest take on grievously, or +makest great woe, little doest thou remember then that a man's life is +but for a moment of time, and that within a while we shall all be in our +graves. Seventhly, that it is not the sins and transgressions themselves +that trouble us properly; for they have their existence in their +minds and understandings only, that commit them; but our own opinions +concerning those sins. Remove then, and be content to part with that +conceit of thine, that it is a grievous thing, and thou hast removed +thine anger. But how should I remove it? How? reasoning with thyself +that it is not shameful. For if that which is shameful, be not the only +true evil that is, thou also wilt be driven whilest thou doest follow +the common instinct of nature, to avoid that which is evil, to commit +many unjust things, and to become a thief, and anything, that will +make to the attainment of thy intended worldly ends. Eighthly, how many +things may and do oftentimes follow upon such fits of anger and grief; +far more grievous in themselves, than those very things which we are so +grieved or angry for. Ninthly, that meekness is a thing unconquerable, +if it be true and natural, and not affected or hypocritical. For how +shall even the most fierce and malicious that thou shalt conceive, be +able to hold on against thee, if thou shalt still continue meek and +loving unto him; and that even at that time, when he is about to do +thee wrong, thou shalt be well disposed, and in good temper, with all +meekness to teach him, and to instruct him better? As for example; My +son, we were not born for this, to hurt and annoy one another; it will +be thy hurt not mine, my son: and so to show him forcibly and fully, +that it is so in very deed: and that neither bees do it one to another, +nor any other creatures that are naturally sociable. But this thou must +do, not scoffingly, not by way of exprobation, but tenderly without +any harshness of words. Neither must thou do it by way of exercise, or +ostentation, that they that are by and hear thee, may admire thee: but +so always that nobody be privy to it, but himself alone: yea, though +there be more present at the same time. These nine particular heads, as +so many gifts from the Muses, see that thou remember well: and begin one +day, whilest thou art yet alive, to be a man indeed. But on the other +side thou must take heed, as much to flatter them, as to be angry with +them: for both are equally uncharitable, and equally hurtful. And in thy +passions, take it presently to thy consideration, that to be angry is +not the part of a man, but that to be meek and gentle, as it savours of +more humanity, so of more manhood. That in this, there is strength +and nerves, or vigour and fortitude: whereof anger and indignation is +altogether void. For the nearer everything is unto unpassionateness, +the nearer it is unto power. And as grief doth proceed from weakness, +so doth anger. For both, both he that is angry and that grieveth, have +received a wound, and cowardly have as it were yielded themselves unto +their affections. If thou wilt have a tenth also, receive this tenth +gift from Hercules the guide and leader of the Muses: that is a mad +man's part, to look that there should be no wicked men in the world, +because it is impossible. Now for a man to brook well enough, that there +should be wicked men in the world, but not to endure that any +should transgress against himself, is against all equity, and indeed +tyrannical. + +XVII. Four several dispositions or inclinations there be of the mind and +understanding, which to be aware of, thou must carefully observe: and +whensoever thou doest discover them, thou must rectify them, saying to +thyself concerning every one of them, This imagination is not necessary; +this is uncharitable: this thou shalt speak as another man's slave, or +instrument; than which nothing can be more senseless and absurd: for +the fourth, thou shalt sharply check and upbraid thyself; for that +thou doest suffer that more divine part in thee, to become subject and +obnoxious to that more ignoble part of thy body, and the gross lusts +and concupiscences thereof. + +XVIII. What portion soever, either of air or fire there be in thee, +although by nature it tend upwards, submitting nevertheless to the +ordinance of the universe, it abides here below in this mixed body. So +whatsoever is in thee, either earthy, or humid, although by nature it +tend downwards, yet is it against its nature both raised upwards, and +standing, or consistent. So obedient are even the elements themselves to +the universe, abiding patiently wheresoever (though against their +nature) they are placed, until the sound as it were of their retreat, +and separation. Is it not a grievous thing then, that thy reasonable +part only should be disobedient, and should not endure to keep its +place: yea though it be nothing enjoined that is contrary unto it, but +that only which is according to its nature? For we cannot say of it when +it is disobedient, as we say of the fire, or air, that it tends upwards +towards its proper element, for then goes it the quite contrary way. For +the motion of the mind to any injustice, or incontinency, or to sorrow, +or to fear, is nothing else but a separation from nature. Also when the +mind is grieved for anything that is happened by the divine providence, +then doth it likewise forsake its own place. For it was ordained unto +holiness and godliness, which specially consist in an humble submission +to God and His providence in all things; as well as unto justice: these +also being part of those duties, which as naturally sociable, we are +bound unto; and without which we cannot happily converse one with +another: yea and the very ground and fountain indeed of all just +actions. + +XIX. He that hath not one and the self-same general end always as long +as he liveth, cannot possibly be one and the self-same man always. But +this will not suffice except thou add also what ought to be this general +end. For as the general conceit and apprehension of all those things +which upon no certain ground are by the greater part of men deemed good, +cannot be uniform and agreeable, but that only which is limited and +restrained by some certain proprieties and conditions, as of community: +that nothing be conceived good, which is not commonly and publicly +good: so must the end also that we propose unto ourselves, be common +and sociable. For he that doth direct all his own private motions and +purposes to that end, all his actions will be agreeable and uniform; and +by that means will be still the same man. + +XX. Remember the fable of the country mouse and the city mouse, and the +great fright and terror that this was put into. + +XXI. Socrates was wont to call the common conceits and opinions of men, +the common bugbears of the world: the proper terror of silly children. + +XXII. The Lacedæmonians at their public spectacles were wont to appoint +seats and forms for their strangers in the shadow, they themselves were +content to sit anywhere. + +XXIII. What Socrates answered unto Perdiccas, why he did not come unto +him, Lest of all deaths I should die the worst kind of death, said he: +that is, not able to requite the good that hath been done unto me. + +XXIV. In the ancient mystical letters of the Ephesians, there was an +item, that a man should always have in his mind some one or other of the +ancient worthies. + +XXV. The Pythagoreans were wont betimes in the morning the first thing +they did, to look up unto the heavens, to put themselves in mind of them +who constantly and invariably did perform their task: as also to put +themselves in mind of orderliness, or good order, and of purity, and of +naked simplicity. For no star or planet hath any cover before it. + +XXVI. How Socrates looked, when he was fain to gird himself with a +skin, Xanthippe his wife having taken away his clothes, and carried them +abroad with her, and what he said to his fellows and friends, who were +ashamed; and out of respect to him, did retire themselves when they saw +him thus decked. + +XXVII. In matter of writing or reading thou must needs be taught before +thou can do either: much more in matter of life. 'For thou art born a +mere slave, to thy senses and brutish affections;' destitute without +teaching of all true knowledge and sound reason. + +XXVIII. 'My heart smiled within me.' 'They will accuse even virtue +herself; with heinous and opprobrious words.' + +XXIX. As they that long after figs in winter when they cannot be had; so +are they that long after children, before they be granted them. + +XXX. 'As often as a father kisseth his child, he should say secretly +with himself' (said Epictetus,) 'tomorrow perchance shall he die.' But +these words be ominous. No words ominous (said he) that signify anything +that is natural: in very truth and deed not more ominous than this, 'to +cut down grapes when they are ripe.' Green grapes, ripe grapes, dried +grapes, or raisins: so many changes and mutations of one thing, not into +that which was not absolutely, but rather so many several changes and +mutations, not into that which hath no being at all, but into that which +is not yet in being. + +XXXI. 'Of the free will there is no thief or robber:' out of Epictetus; +Whose is this also: that we should find a certain art and method of +assenting; and that we should always observe with great care and heed +the inclinations of our minds, that they may always be with their due +restraint and reservation, always charitable, and according to the +true worth of every present object. And as for earnest longing, that we +should altogether avoid it: and to use averseness in those things only, +that wholly depend of our own wills. It is not about ordinary petty +matters, believe it, that all our strife and contention is, but whether, +with the vulgar, we should be mad, or by the help of philosophy wise and +sober, said he. XXXII. Socrates said, 'What will you have? the souls of +reasonable, or unreasonable creatures? Of reasonable. But what? Of those +whose reason is sound and perfect? or of those whose reason is vitiated +and corrupted? Of those whose reason is sound and perfect. Why then +labour ye not for such? Because we have them already. What then do ye so +strive and contend between you?' + + + + +THE TWELFTH BOOK + + +I. Whatsoever thou doest hereafter aspire unto, thou mayest even now +enjoy and possess, if thou doest not envy thyself thine own happiness. +And that will be, if thou shalt forget all that is past, and for the +future, refer thyself wholly to the Divine Providence, and shalt bend +and apply all thy present thoughts and intentions to holiness and +righteousness. To holiness, in accepting willingly whatsoever is sent +by the Divine Providence, as being that which the nature of the universe +hath appointed unto thee, which also hath appointed thee for that, +whatsoever it be. To righteousness, in speaking the truth freely, and +without ambiguity; and in doing all things justly and discreetly. Now in +this good course, let not other men's either wickedness, or opinion, or +voice hinder thee: no, nor the sense of this thy pampered mass of flesh: +for let that which suffers, look to itself. If therefore whensoever the +time of thy departing shall come, thou shalt readily leave all things, +and shalt respect thy mind only, and that divine part of thine, and this +shall be thine only fear, not that some time or other thou shalt cease +to live, but thou shalt never begin to live according to nature: then +shalt thou be a man indeed, worthy of that world, from which thou hadst +thy beginning; then shalt thou cease to be a stranger in thy country, +and to wonder at those things that happen daily, as things strange and +unexpected, and anxiously to depend of divers things that are not in thy +power. + +II. God beholds our minds and understandings, bare and naked from these +material vessels, and outsides, and all earthly dross. For with His +simple and pure understanding, He pierceth into our inmost and purest +parts, which from His, as it were by a water pipe and channel, first +flowed and issued. This if thou also shalt use to do, thou shalt +rid thyself of that manifold luggage, wherewith thou art round about +encumbered. For he that does regard neither his body, nor his clothing, +nor his dwelling, nor any such external furniture, must needs gain unto +himself great rest and ease. Three things there be in all, which thou +doest consist of; thy body, thy life, and thy mind. Of these the two +former, are so far forth thine, as that thou art bound to take care for +them. But the third alone is that which is properly thine. If then thou +shalt separate from thyself, that is from thy mind, whatsoever other men +either do or say, or whatsoever thou thyself hast heretofore either +done or said; and all troublesome thoughts concerning the future, and +whatsoever, (as either belonging to thy body or life:) is without the +jurisdiction of thine own will, and whatsoever in the ordinary course +of human chances and accidents doth happen unto thee; so that thy +mind (keeping herself loose and free from all outward coincidental +entanglements; always in a readiness to depart:) shall live by herself, +and to herself, doing that which is just, accepting whatsoever doth +happen, and speaking the truth always; if, I say, thou shalt separate +from thy mind, whatsoever by sympathy might adhere unto it, and all time +both past and future, and shalt make thyself in all points and respects, +like unto Empedocles his allegorical sphere, 'all round and circular,' +&c., and shalt think of no longer life than that which is now present: +then shalt thou be truly able to pass the remainder of thy days without +troubles and distractions; nobly and generously disposed, and in good +favour and correspondency, with that spirit which is within thee. + +III. I have often wondered how it should come to pass, that every man +loving himself best, should more regard other men's opinions concerning +himself than his own. For if any God or grave master standing by, +should command any of us to think nothing by himself but what he should +presently speak out; no man were able to endure it, though but for one +day. Thus do we fear more what our neighbours will think of us, than +what we ourselves. + +IV. how come it to pass that the Gods having ordered all other things +so well and so lovingly, should be overseen in this one only thing, that +whereas then hath been some very good men that have made many covenants +as it were with God and by many holy actions and outward services +contracted a kind of familiarity with Him; that these men when once they +are dead, should never be restored to life, but be extinct for ever. But +this thou mayest be sure of, that this (if it be so indeed) would +never have been so ordered by the Gods, had it been fit otherwise. For +certainly it was possible, had it been more just so and had it been +according to nature, the nature of the universe would easily have borne +it. But now because it is not so, (if so be that it be not so indeed) be +therefore confident that it was not fit it should be so for thou seest +thyself, that now seeking after this matter, how freely thou doest argue +and contest with God. But were not the Gods both just and good in the +highest degree, thou durst not thus reason with them. Now if just and +good, it could not be that in the creation of the world, they should +either unjustly or unreasonably oversee anything. + +V. Use thyself even unto those things that thou doest at first despair +of. For the left hand we see, which for the most part lieth idle because +not used; yet doth it hold the bridle with more strength than the right, +because it hath been used unto it. + +VI. Let these be the objects of thy ordinary meditation: to consider, +what manner of men both for soul and body we ought to be, whensoever +death shall surprise us: the shortness of this our mortal life: the +immense vastness of the time that hath been before, and will he after +us: the frailty of every worldly material object: all these things to +consider, and behold clearly in themselves, all disguisement of external +outside being removed and taken away. Again, to consider the efficient +causes of all things: the proper ends and references of all actions: +what pain is in itself; what pleasure, what death: what fame or +honour, how every man is the true and proper ground of his own rest and +tranquillity, and that no man can truly be hindered by any other: that +all is but conceit and opinion. As for the use of thy dogmata, thou must +carry thyself in the practice of them, rather like unto a pancratiastes, +or one that at the same time both fights and wrestles with hands and +feet, than a gladiator. For this, if he lose his sword that he fights +with, he is gone: whereas the other hath still his hand free, which he +may easily turn and manage at his will. + +VII. All worldly things thou must behold and consider, dividing them +into matter, form, and reference, or their proper end. + +VIII. How happy is man in this his power that hath been granted unto +him: that he needs not do anything but what God shall approve, and +that he may embrace contentedly, whatsoever God doth send unto him? + +IX. Whatsoever doth happen in the ordinary course and consequence of +natural events, neither the Gods, (for it is not possible, that they +either wittingly or unwittingly should do anything amiss) nor men, (for +it is through ignorance, and therefore against their wills that they do +anything amiss) must be accused. None then must be accused. + +X. How ridiculous and strange is he, that wonders at anything that +happens in this life in the ordinary course of nature! + +XI. Either fate, (and that either an absolute necessity, and unavoidable +decree; or a placable and flexible Providence) or all is a mere +casual confusion, void of all order and government. If an absolute and +unavoidable necessity, why doest thou resist? If a placable and exorable +Providence, make thyself worthy of the divine help and assistance. If +all be a mere confusion without any moderator, or governor, then hast +thou reason to congratulate thyself; that in such a general flood of +confusion thou thyself hast obtained a reasonable faculty, whereby thou +mayest govern thine own life and actions. But if thou beest carried +away with the flood, it must be thy body perchance, or thy life, or some +other thing that belongs unto them that is carried away: thy mind and +understanding cannot. Or should it be so, that the light of a candle +indeed is still bright and lightsome until it be put out: and should +truth, and righteousness, and temperance cease to shine in thee whilest +thou thyself hast any being? + +XII. At the conceit and apprehension that such and such a one hath +sinned, thus reason with thyself; What do I know whether this be a sin +indeed, as it seems to be? But if it be, what do I know but that he +himself hath already condemned himself for it? And that is all one as +if a man should scratch and tear his own face, an object of compassion +rather than of anger. Again, that he that would not have a vicious man +to sin, is like unto him that would not have moisture in the fig, nor +children to welp nor a horse to neigh, nor anything else that in the +course of nature is necessary. For what shall he do that hath such an +habit? If thou therefore beest powerful and eloquent, remedy it if thou +canst. + +XIII. If it be not fitting, do it not. If it be not true, speak it not. +Ever maintain thine own purpose and resolution free from all compulsion +and necessity. + +XIV. Of everything that presents itself unto thee, to consider what the +true nature of it is, and to unfold it, as it were, by dividing it into +that which is formal: that which is material: the true use or end of it, +and the just time that it is appointed to last. + +XV. It is high time for thee, to understand that there is somewhat in +thee, better and more divine than either thy passions, or thy sensual +appetites and affections. What is now the object of my mind, is it fear, +or suspicion, or lust, or any such thing? To do nothing rashly without +some certain end; let that be thy first care. The next, to have no other +end than the common good. For, alas! yet a little while, and thou art no +more: no more will any, either of those things that now thou seest, or +of those men that now are living, be any more. For all things are by +nature appointed soon to be changed, turned, and corrupted, that other +things might succeed in their room. + +XVI. Remember that all is but opinion, and all opinion depends of the +mind. Take thine opinion away, and then as a ship that hath stricken +in within the arms and mouth of the harbour, a present calm; all things +safe and steady: a bay, not capable of any storms and tempests: as the +poet hath it. + +XVII. No operation whatsoever it he, ceasing for a while, can be truly +said to suffer any evil, because it is at an end. Neither can he that +is the author of that operation; for this very respect, because his +operation is at an end, be said to suffer any evil. Likewise then, +neither can the whole body of all our actions (which is our life) if in +time it cease, be said to suffer any evil for this very reason, because +it is at an end; nor he truly be said to have been ill affected, that +did put a period to this series of actions. Now this time or certain +period, depends of the determination of nature: sometimes of particular +nature, as when a man dieth old; but of nature in general, however; the +parts whereof thus changing one after another, the whole world still +continues fresh and new. Now that is ever best and most seasonable, +which is for the good of the whole. Thus it appears that death of +itself can neither be hurtful to any in particular, because it is not a +shameful thing (for neither is it a thing that depends of our own will, +nor of itself contrary to the common good) and generally, as it is both +expedient and seasonable to the whole, that in that respect it must +needs be good. It is that also, which is brought unto us by the order +and appointment of the Divine Providence; so that he whose will and +mind in these things runs along with the Divine ordinance, and by this +concurrence of his will and mind with the Divine Providence, is led +and driven along, as it were by God Himself; may truly be termed and +esteemed the θεοφόρητος, or divinely led and inspired. + +XVIII. These three things thou must have always in a readiness: first +concerning thine own actions, whether thou doest nothing either idly, +or otherwise, than justice and equity do require: and concerning those +things that happen unto thee externally, that either they happen unto +thee by chance, or by providence; of which two to accuse either, is +equally against reason. Secondly, what like unto our bodies are +whilest yet rude and imperfect, until they be animated: and from their +animation, until their expiration: of what things they are compounded, +and into what things they shall be dissolved. Thirdly, how vain all +things will appear unto thee when, from on high as it were, looking +down thou shalt contemplate all things upon earth, and the wonderful +mutability, that they are subject unto: considering withal, the infinite +both greatness and variety of things aerial and things celestial that +are round about it. And that as often as thou shalt behold them, thou +shalt still see the same: as the same things, so the same shortness of +continuance of all those things. And, behold, these be the things that +we are so proud and puffed up for. + +XIX. Cast away from thee opinion, and thou art safe. And what is it that +hinders thee from casting of it away? When thou art grieved at anything, +hast thou forgotten that all things happen according to the nature +of the universe; and that him only it concerns, who is in fault; and +moreover, that what is now done, is that which from ever hath been done +in the world, and will ever be done, and is now done everywhere: how +nearly all men are allied one to another by a kindred not of blood, nor +of seed, but of the same mind. Thou hast also forgotten that every man's +mind partakes of the Deity, and issueth from thence; and that no man can +properly call anything his own, no not his son, nor his body, nor his +life; for that they all proceed from that One who is the giver of all +things: that all things are but opinion; that no man lives properly, but +that very instant of time which is now present. And therefore that no +man whensoever he dieth can properly be said to lose any more, than an +instant of time. + +XX. Let thy thoughts ever run upon them, who once for some one thing or +other, were moved with extraordinary indignation; who were once in +the highest pitch of either honour, or calamity; or mutual hatred and +enmity; or of any other fortune or condition whatsoever. Then consider +what's now become of all those things. All is turned to smoke; all to +ashes, and a mere fable; and perchance not so much as a fable. As also +whatsoever is of this nature, as Fabius Catulinus in the field; Lucius +Lupus, and Stertinius, at Baiæ Tiberius at Capreæ 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[1] + +M. CORNELIUS FRONTO was a Roman by descent, but of provincial birth, +being native to Cirta, in Numidia. Thence he migrated to Rome in the +reign of Hadrian, and became the most famous rhetorician of his day. +As a pleader and orator he was counted by his contemporaries hardly +inferior to Tully himself, and as a teacher his aid was sought for the +noblest youths of Rome. To him was entrusted the education of M. + +Aurelius and of his colleague L. Verus in their boyhood; and he was +rewarded for his efforts by a seat in the Senate and the consular rank +(A.D. 143). By the exercise of his profession he became wealthy; and if +he speaks of his means as not great,[2] he must be comparing his wealth +with the grandees of Rome, not with the ordinary citizen. + +Before the present century nothing was known of the works of Fronto, +except a grammatical treatise; but in 1815 Cardinal Mai published a +number of letters and some short essays of Fronto, which he had +discovered in a palimpsest at Milan. Other parts of the same MS. he +found later in the Vatican, the whole being collected + +[1] References are made to the edition of Naber, Leipzig (Trübner), +1867. + +[2] Ad Verum imp. Aur. Caes., ii, 7. and edited in the year 1823. + +We now possess parts of his correspondence with Antoninus Pius, with M. +Aurelius, with L. Verus, and with certain of his friends, and also +several rhetorical and historical fragments. Though none of the more +ambitious works of Fronto have survived, there are enough to give proof +of his powers. Never was a great literary reputation less deserved. It +would be hard to conceive of anything more vapid than the style and +conception of these letters; clearly the man was a pedant without +imagination or taste. Such indeed was the age he lived in, and it is no +marvel that he was like to his age. But there must have been more in him +than mere pedantry; there was indeed a heart in the man, which Marcus +found, and he found also a tongue which could speak the truth. Fronto's +letters are by no means free from exaggeration and laudation, but they +do not show that loathsome flattery which filled the Roman court. He +really admires what he praises, and his way of saying so is not unlike +what often passes for criticism at the present day. He is not afraid to +reprove what he thinks amiss; and the astonishment of Marcus at this +will prove, if proof were needed, that he was not used to plain dealing. +"How happy I am," he writes, "that my friend Marcus Cornelius, so +distinguished as an orator and so noble as a man, thinks me worth +praising and blaming."[3] In another place he deems himself blest +because Pronto had taught him to speak the truth[4] 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. + +[3] Ad M. Caes iii. 17 + +[4] Ad M. Caes iii. 12 + +An example of the frankness which was between them is given by a +difference they had over the case of Herodes Atticus. Herodes was a +Greek rhetorician who had a school at Rome, and Marcus Aurelius was +among his pupils. Both Marcus and the Emperor Antoninus had a high +opinion of Herodes; and all we know goes to prove he was a man of high +character and princely generosity. When quite young he was made +administrator of the free cities in Asia, nor is it surprising to find +that he made bitter enemies there; indeed, a just ruler was sure to make +enemies. The end of it was that an Athenian deputation, headed by the +orators Theodotus and Demostratus, made serious accusations against his +honour. There is no need to discuss the merits of the case here; suffice +it to say, Herodes succeeded in defending himself to the satisfaction of +the emperor. Pronto appears to have taken the delegates' part, and to +have accepted a brief for the prosecution, urged to some extent by +personal considerations; and in this cause Marcus Aurelius writes to +Fronto as follows:— + +'AURELIUS CÆSAR to his friend FRONTO, greeting.[5] + +'I know you have often told me you were anxious to find how you might +best please me. Now is the time; now you can increase my love towards +you, if it can be increased. A trial is at hand, in which people seem +likely not only to hear your speech with pleasure, but to see your +indignation with impatience. I see no one who dares give you a hint in +the matter; for those who are less friendly, prefer to see you act with +some inconsistency; and those who are more friendly, fear to seem too +friendly to your opponent if they should dissuade you from your +accusation; then again, in case you have prepared something neat for +the occasion, they cannot endure to rob you of your harangue by +silencing you. Therefore, whether you think me a rash counsellor, or a +bold boy, or too kind to your opponent, not because I think it better, +I will offer my counsel with some caution. But why have I said, offer +my counsel? No, I demand it from you; I demand it boldly, and if I +succeed, I promise to remain under your obligation. What? you will say +if I am attackt, shall I not pay tit for tat? Ah, but you will get +greater glory, if even when attackt you answer nothing. Indeed, if he +begins it, answer as you will and you will have fair excuse; but I have +demanded of him that he shall not begin, and I think I have succeeded. +I love each of you according to your merits and I know that lie was +educated in the house of P. Calvisius, my grandfather, and that I was +educated by you; therefore I am full of anxiety that this most +disagreeable business shall be managed as honourably as possible. I +trust you may approve my advice, for my intention you will approve. At +least I prefer to write unwisely rather than to be silent unkindly.' + +[5] 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:--[6] +'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. + +[6] Ad. M. Caes., iii. 5. + +Another example may be given from a letter of Fronto's[7] 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.[8] 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.' + +[7] Ad. M. Caes., iv. 12. + +[8] 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.[9] + +'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.' + +[9] Ad M. Caes., v. 8. + +[10]'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.' + +[10] Ad M. Caes., i. 2. + +[11]'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.' + +[11] iii. 21. + +[12]'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! 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,[13] 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 pupil.' + +[14]O my dear Fronto, most distinguished Consul! I yield, you have +conquered: all who have ever loved before, you have conquered out and +out in love's contest. Receive the victor's wreath; and the herald +shall proclaim your victory aloud before your own tribunal: "M. +Cornelius Fronto, Consul, wins, and is crowned victor in the Open +International Love-race."[15] 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.' + +[12] Ad M. Caes., iii. 19. + +[13] The writer sometimes uses archaisms such as _quom_, which I render +'whenas'. + +[14] Ad M. Caes., ii. 2. + +[15] The writer parodies the proclamation at the Greek games; the words +also are Greek. + +Marcus Aurelius seems to have been about eighteen years of age when +the correspondence begins, Fronto being some thirty years older.[16] 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.[17] Marcus devotes his attention to the old authors who then +had a great vogue at Rome: Ennius, Plautus, Nævius, and such orators +as Cato and Gracchus.[18] Pronto urges on him the study of Cicero, whose +letters, he says, are all worth reading. + +[16] From internal evidence: the letters are not arranged in order of +time. See Naher's _Prolegomena_, p. xx. foll. + +[17] Ad M. Caes., iii. x. + +[18] 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,[19] '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.[20] 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?' + +[19] Ad M. Caes., ii. 10. + +[20] He implies, as in i. 6, that he has ceased to study Horace. + +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.'[21] 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.'[22] The prince has a fair knowledge of +Greek, and quotes from Homer, Plato, Euripides, but for some reason +Fronto dissuaded him from this study.[23] 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.[24] 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. + +[21] Pollio was a grammarian, who taught Marcus. + +[22] Ad M. Caes., v. 27,; V. 22. + +[23] Ep. Gracae, 6. + +[24] Ad Anton. Imp., II. 4. + +Some idea of his literary style may be gathered from the letter which +follows:[25] + +'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. + +[25] Ad M. Caes, ii. 5. + +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.' + +To the pupil, never was anything on earth so fine as his master's +eloquence; on this theme Marcus fairly bubbles over with enthusiasm. + +[26]'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[27] could be +sufficiently praised, sufficiently praised he would have been +undoubtedly by you! This kind of thing is not done nowadays.[28] It +were easier to match Pheidias, easier to match Apelles, easier in a +word to match Demosthenes himself, or Cato himself; than to match this +finisht and perfect work. Never have I read anything more refined, +anything more after the ancient type, anything more delicious, anything +more Latin. O happy you, to be endowed with eloquence so great! O happy +I, to be tinder the charge of such a master! O arguments,[29] O +arrangement, O elegance, O wit, O beauty, O words, O brilliancy, O +subtilty, O grace, O treatment, O everything! Mischief take me, if you +ought not to have a rod put in your hand one day, a diadem on your +brow, a tribunal raised for you; then the herald would summon us +all-why do I say "us"? Would summnon all, those scholars and orators: +one by one you would beckon them forward with your rod and admonish +them. Hitherto I have had no fear of this admonition; many things help +me to enter within your school. I write this in the utmost haste; for +whenas I am sending you so kindly a letter from my Lord, what needs a +longer letter of mine? Farewell then, glory of Roman eloquence, boast +of your friends, magnifico, most delightful man, most distinguished +consul, master most sweet. + +[26] Ad M. Caes., ii. 3. + +[27] The Emperor Antoninus Pius is spoken of as _dominus meus_. + +[28] This sentence is written in Greek. + +[29] Several of these words are Greek, and the meaning is not quite +clear. + +'After this you will take care not to tell so many fibs of me, +especially in the Senate. A monstrous fine speech this is! O if I 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.' + +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,'[30] 'envy +each other, or think that what you give to another is filched from them. + +[30] Ad M Caes., iv. 1. + +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,[31] +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) + +[31] ii. 14 + +[32] iv. 5,6. + +'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 itself.' + +'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?'[33] My turn now: +And what of our little Gratia,[34] 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.' + +[33] Fronto's wife. + +[34] Fronto's daughter + +One anecdote puts Marcus before us in a new light:[35] + +[35] 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[36] describes a visit to a country town, and shows the +antiquarian spirit of the writer:— + +'M. CÆSAR 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."[37] I asked one of the +inhabitants what that word was. He said it was the word in the Hernican +dialect for the victim's skin, which the priest puts over his conical +cap when he enters the city. I found out many other things which I +desired to know, but the only thing I do not desire is that you should +be absent from me; that is my chief anxiety. Now for yourself, when you +left that place, did you go to Aurelia or to Campania? Be sure to write +to me, and say whether you have opened the vintage, or carried a host of +books to the country-house; this also, whether you miss me; I am foolish +to ask it, whenas you tell it me of yourself. Now if you miss me and +if you love me, send me your letters often, which is a comfort and +consolation to me. Indeed I should prefer ten times to read your letters +than all the vines of Gaurus or the Marsians; for these Signian vines +have grapes too rank and fruit too sharp in the taste, but I prefer wine +to must for drinking. Besides, those grapes are nicer to eat dried than +fresh-ripe; I vow I would rather tread them under foot than put my teeth +in them. But I pray they may be gracious and forgiving, and grant me +free pardon for these jests of mine. Farewell, best friend, dearest, +most learned, sweetest master. When you see the must ferment in the vat, +remember that just so in my heart the longing for you is gushing and +flowing and bubbling. Good-bye.' + +[36] Ad Verum. Imp ii. 1, s. fin. + +[37] 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.[38] + +'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[39] a rare thing it was to see a soldier with hair on arm or +leg. Moreover, they were better drest than armed; so much so, that +Laelianus Pontius, a strict man of the old discipline, broke the +cuirasses of some of them with his finger-tips, and observed cushions +on the horses' backs. At his direction the tufts were cut through, and +out of the horsemen's saddles came what appeared to be feathers pluckt +from geese. Few of the men could vault on horseback, the rest clambered +up with difficulty by aid of heel and knee and leg not many could throw +a lance hurtling, most did it without force or power, as though they +were things of wool-dicing was common in the camp, sleep lasted all +night, or if they kept watch it was over the winecup. By what +regulations to restrain such soldiers as these, and to turn them to +honesty and industry, did you not learn from Hannibal's sternness, the +discipline of Africanus, the acts of Metellus recorded in history. + +[38] Ad Verum. imp., ii. I, s.fin. + +[39] A common mark of the effeminate at Rome. + +After the preceptorial letters cease the others are concerned with +domestic events, health and sickness, visits or introductions, birth or +death. Thus the empperor writes to his old friend, who had shown some +diffidence in seeking an interview:[40] + +[40] Ad Verum. Imp. Aur. Caes., i. 3. + +'To MY MASTER. + +'I have a serious grievance against you, my dear master, yet indeed my +grief is more than my grievance, because after so long a time I neither +embraced you nor spoke to you, though you visited the palace, and the +moment after I had left the prince my brother. I reproached my brother +severely for not recalling me; nor durst he deny the fault.' Fronto +again writes on one occasion: 'I have seen your daughter. It was like +seeing you and Faustina in infancy, so much that is charming her face +has taken from each of yours.' Or again, at a later date:[41] 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.' + +[41] 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.'[42] When little Faustina came back from the valley of +the shadow of death, her father at once writes to inform Fronto.[43] +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:[44] '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:-- + +[42] Ad M. Caes., v. 19 + +[43] iv. 11 + +[44] De Nepote Amissa + +[45]'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.....' + +[45] De Nepote Amissa 2 + +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. + +'Through my long life I have committed nothing which might bring +dishonour, or disgrace, or shame: no deed of avarice or treachery have +I done in all my day's: nay, but much generosity, much kindness, much +truth and faithfulness have I shown, often at the risk of my own life. +I have lived in amity with my good brother, whom I rejoice to see in +possession of the highest office by your father's goodness, and by your +friendship at peace and perfect rest. The offices which I have myself +obtained I never strove for by any underhand means. I have cultivated +my mind rather than my body; the pursuit of learning I have preferred to +increasing my wealth. I preferred to be poor rather than bound by any' +man's obligation, even to want rather than to beg. I have never been +extravagant in spending money, I have earned it sometimes because I +must. I have scrupulously spoken the truth, and have been glad to hear +it spoken to me. I have thought it better to be neglected than to fawn, +to be dumb than to feign, to be seldom a friend than to be often a +flatterer. I 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:[46] woe is me! +I have lost my Decimanus. If I were made of iron, at this tine I could +write no more.' + +[46] In the war against the Catti. + +It is noteworthy that in his _Meditations_ Marcus Aurelius mentions +Fronto only once.[47] 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.[48] 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. + +[47] Book I., 8. + +[48] Ad Verum, ii. 7 + + + + +NOTES + +This being neither a critical edition of the text nor an emended edition +of Casaubon's translation, it has not been thought necessary to add full +notes. Casaubon's own notes have been omitted, because for the most part +they are discursive, and not necessary to an understanding of what is +written. In those which here follow, certain emendations of his +are mentioned, which he proposes in his notes, and follows in the +translation. In addition, one or two corrections are made where he has +mistaken the Greek, and the translation might be misleading. Those which +do not come under these two heads will explain themselves. + +The text itself has been prepared by a comparison of the editions of +1634 and 1635. It should be borne in mind that Casaubon's is often +rather a paraphrase than a close translation; and it did not seem worth +while to notice every variation or amplification of the original. In +the original editions all that Casaubon conceives as understood, but +not expressed, is enclosed in square brackets. These brackets are here +omitted, as they interfere with the comfort of the reader; and so have +some of the alternative renderings suggested by the translator. In a few +cases, Latin words in the text have been replaced by English. + +Numbers in brackets refer to the Teubner text of Stich, but the +divisions of the text are left unaltered. For some of the references +identified I am indebted to Mr. G. H. Rendall's _Marcus Aurelius_. + +BOOK II "Both to frequent" (4). Gr. τὸ μή, C. conjectures τὸ μὲ. The +text is probably right: "I did not frequent public lectures, and I was +taught at home." + +VI Idiots.... philosophers (9). The reading is doubtful, but the meaning +seems to be: "simple and unlearned men" + +XII "Claudius Maximus" (15). The reading of the Palatine MS. (now lost) +was paraklhsiz Maximon, which C. supposes to conceal the letters kl as +an abbreviation of Claudius. + +XIII "Patient hearing... He would not" (16). C. translates his +conjectural reading epimonon ollan. on proapsth Stich suggests a reading +with much the same sense: .....epimonon all antoi "Strict and rigid +dealing" (16). C. translates tonvn (Pal. MS.) as though from tonoz, +in the sense of "strain." "rigour." The reading of other MSS. tonvn is +preferable. + +XIII "Congiaries" (13). dianomais, "doles." + +XIV "Cajeta" (17). The passage is certainly corrupt. C. spies a +reference to Chryses praying by the sea-shore in the Illiad, and +supposes M. Aurelius to have done the like. None of the emendations +suggested is satisfactory. At § XV. Book II. is usually reckoned to +begin. BOOK II III. "Do, soul" (6). If the received reading be right, +it must be sarcastic; but there are several variants which show how +unsatisfactory it is. C. translates "en gar o bioz ekasty so par eanty", +which I do not understand. The sense required is: "Do not violence to +thyself, for thou hast not long to use self-respect. Life is not (v. 1. +so long for each, and this life for thee is all but done." + +X. "honour and credit do proceed" (12). The verb has dropt out of the +text, but C. has supplied one of the required meaning. + +XI. "Consider," etc. (52). This verb is not in the Greek, which means: +"(And reason also shows) how man, etc." + +BOOK IV XV. "Agathos" (18): This is probably not a proper name, but the +text seems to be unsound. The meaning may be "the good man ought" + +XVI. oikonomian (16) is a "practical benefit," a secondary end. XXXIX. +"For herein lieth all...." (~3). C. translates his conjecture olan for +ola. + +BOOK V XIV. katorqwseiz (15): Acts of "rightness" or "straightness." +XXIII. "Roarer" (28): Gr. "tragedian." Ed. 1 has whoremonger,' ed. +2 corrects to "harlot," but omits to alter' the word at its second +occurrence. + +XXV. "Thou hast... them" (33): A quotation from Homer, Odyssey, iv. 690. + +XXVII. "One of the poets" (33): Hesiod, Op. et Dies, 197. + +XXIX and XXX. (36). The Greek appears to contain quotations from sources +not known, and the translation is a paraphrase. (One or two alterations +are here made on the authority of the second edition.) BOOK VI XIII. +"Affected and qualified" (i4): exis, the power of cohesion shown in +things inanimate; fusiz, power of growth seen in plants and the like. + +XVII. "Wonder at them" (18): i.e. mankind. + +XXXVII. "Chrysippus" (42): C. refers to a passage of Plutarch De +Communibus Notitiis (c. xiv.), where Chrysippus is represented as saying +that a coarse phrase may be vile in itself, yet have due place in a +comedy as contributing to a certain effect. + +XL. "Man or men..." There is no hiatus in the Greek, which means: +"Whatever (is beneficial) for a man is so for other men also." + +XLII. There is no hiatus in the Greek. + +BOOK VII IX. C. translates his conjecture mh for h. The Greek means +"straight, or rectified," with a play on the literal and metaphorical +meaning of ortoz. + +XIV. endaimonia. contains the word daimwn in composition. XXII. The text +is corrupt, but the words "or if it be but few" should be "that is +little enough." + +XXIII. "Plato": Republic, vi. p. 486 A. + +XXV. "It will," etc. Euripides, Belerophon, frag. 287 (Nauck). + +"Lives," etc. Euripides, Hypsipyle, frag. 757 (Nauck). "As long," etc. +Aristophanes, Acharne, 66 i. + +"Plato" Apology, p. 28 B. + +"For thus" Apology, p. 28 F. + +XXVI. "But, O noble sir," etc. Plato, Gorgias, 512 D. XXVII. "And as +for those parts," etc. A quotation from Euripides, Chryssipus, frag. 839 +(Nauck). + +"With meats," etc. From Euripides, Supplices, 1110. XXXIII. "They both," +i.e. life and wrestling. + +"Says he" (63): Plato, quoted by Epictetus, Arr. i. 28, 2 and 22. + +XXXVII. "How know we," etc. The Greek means: "how know we whether +Telauges were not nobler in character than Sophocles?" The allusion is +unknown. + +XXVII. "Frost" The word is written by Casaubon as a proper name, +"Pagus.' + +"The hardihood of Socrates was famous"; see Plato, Siymposium, p. 220. + +BOOK X XXII. The Greek means, "paltry breath bearing up corpses, so that +the tale of Dead Man's Land is clearer." + +XXII. "The poet" (21): Euripides, frag. 898 (Nauck); compare Aeschylus, +Danaides, frag. 44. + +XXIV. "Plato" (23): Theaetetus, p. 174 D. + +XXXIV. "The poet" (34): Homer, Iliad, vi. 147. + +XXXIV. "Wood": A translation of ulh, "matter." + +XXXVIII. "Rhetoric" (38): Rather "the gift of speech"; or perhaps the +"decree" of the reasoning faculty. + +BOOK XI V. "Cithaeron" (6): Oedipus utters this cry after discovering +that he has fulfilled his awful doom, he was exposed on Cithaeron as +an infant to die, and the cry implies that he wishes he had died there. +Sophocles, Oedipus Tyrannus, 1391. + +V. "New Comedy...," etc. C. has here strayed from the Greek rather +widely. Translate: "and understand to what end the New Comedy was +adopted, which by small degrees degenerated into a mere show of skill +in mimicry." C. writes Comedia Vetus, Media, Nova. XII. "Phocion" (13): +When about to be put to death he charged his son to bear no malice +against the Athenians. + +XXVIII. "My heart," etc. (31): From Homer, Odyssey ix. 413. "They will" +From Hesiod, Opera et Dies, 184. + +"Epictetus" Arr. i. II, 37. + +XXX. "Cut down grapes" (35): Correct "ears of corn." "Epictetus"(36): +Arr. 3, 22, 105. + + + + +GLOSSARY + +This Glossary includes all proper names (excepting a few which are +insignificant or unknown) and all obsolete or obscure words. ADRIANUS, +or Hadrian (76-138 A. D.), 14th Roman Emperor. + +Agrippa, M. Vipsanius (63-12 B.C.), a distinguished soldier under +Augustus. + +Alexander the Great, King of Macedonia, and Conqueror of the East, +356-323 B.C. + +Antisthenes of Athens, founder of the sect of Cynic philosophers, and an +opponent of Plato, 5th century B.C Antoninus Pius, 15th Roman Emperor, +138-161 AD. one of the best princes that ever mounted a throne. + +Apathia: the Stoic ideal was calmness in all circumstance an +insensibility to pain, and absence of all exaltation at, pleasure or +good fortune. + +Apelles, a famous painter of antiquity. + +Apollonius of Alexandria, called Dyscolus, or the 'ill-tempered,' +a great grammarian. + +Aposteme, tumour, excrescence. + +Archimedes of Syracuse 287-212 B.C., the most famous mathematician of +antiquity. + +Athos, a mountain promontory at the N. of the Aegean Sea. + +Augustus, first Roman Emperor (ruled 31 B.C.-14 AD.). + +Avoid, void. + +BACCHIUS: there Were several persons of this name, and the one meant is +perhaps the musician. + +Brutus (1) the liberator of the Roman people from their kings, and (2) +the murderer of Cæsar. + +Both names were household words. + +Cæsar, 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. + +Crœsus, King of Lydia, proverbial for wealth; he reigned 560-546 B.C. + +Cynics, a school of philosophers, founded by Antisthenes. Their texts +were a kind of caricature of Socraticism. Nothing was good but virtue, +nothing bad but vice. The Cynics repudiated all civil and social claims, +and attempted to return to what they called a state of nature. Many of +them were very disgusting in their manners. + +DEMETRIUS of Phalerum, an Athenian orator, statesman, philosopher, and +poet. Born 345 B.C. + +Democritus of Abdera (460-361 B.C.), celebrated as the 'laughing +philosopher,' whose constant thought was 'What fools these mortals be.' +He invented the Atomic Theory. + +Dio of Syracuse, a disciple of Plato, and afterwards tyrant of Syracuse. +Murdered 353 B.C. + +Diogenes, the Cynic, born about 412 B.C., renowned for his rudeness and +hardihood. + +Diognetus, a painter. + +Dispense with, put up with. + +Dogmata, pithy sayings, or philosophical rules of life. + +EMPEDOCLES of Agrigentum, fl. +5th century B.C., a philosopher, who first laid down that there were +"four elements." He believed in the transmigration of souls, and the +indestructibility of matter. + +Epictetus, a famous Stoic philosopher. He was of Phrygia, at first a +slave, then freedman, lame, poor, and contented. +The work called Encheiridion was compiled by a pupil from his +discourses. + +Epicureans, a sect of philosophers founded by Epicurus, who "combined +the physics of Democritus," i.e. the atomic theory, "with the ethics of +Aristippus." + +They proposed to live for happiness, but the word did not bear that +coarse and vulgar sense originally which it soon took. + +Epicurus of Samos, 342-270 B.C. + +Lived at Athens in his "gardens," an urbane and kindly, if somewhat +useless, life. His character was simple and temperate, and had none of +the vice or indulgence which was afterwards associated with the name of +Epicurean. + +Eudoxus of Cnidus, a famous astronomer and physician of the 4th century +B. C. + +FATAL, fated. + +Fortuit, chance (adj.). + +Fronto, M. Cornelius, a rhetorician and pleader, made consul in 143 A.D. +A number of his letters to M, Aur. and others are extant. + +GRANUA, a tributary of the Danube. + +HELICE, ancient capital city of Achaia, swallowed up by an earthquake, +373 B.C. + +Helvidius Priscus, son-in-law of Thrasea Paetus, a noble man and a lover +of liberty. He was banished by Nero, and put to death by Vespasian. + +Heraclitus of Ephesus, who lived in the 6th century B.C. He wrote on +philosophy and natural science. + +Herculaneum, near Mount Vesuvius, buried by the eruption of 79 AD. + +Hercules, p. 167, should be Apollo. See Muses. + +Hiatus, gap. + +Hipparchus of Bithynia, an astronomer of the 2nd century B.C., "The true +father of astronomy." + +Hippocrates of Cos, about 460-357 B.C. One of the most famous physicians +of antiquity. + +IDIOT, means merely the non-proficient in anything, the "layman," he who +was not technically trained in any art, craft, or calling. + +LEONNATUS, a distinguished general under Alexander the Great. + +Lucilla, daughter of M. Aurelius, and wife of Verus, whom she survived. + +MÆCENAS, a trusted adviser of Augustus, and a munificent patron of wits +and literary men. + +Maximus, Claudius, a Stoic philosopher. + +Menippus, a Cynic philosopher. + +Meteores, ta metewrologika, "high philosophy," used specially of +astronomy and natural philosophy, which were bound up with other +speculations. + +Middle Comedy, something midway between the Old and New Comedy. See +Comedy, Ancient, and New Comedy. + +Middle things, Book 7, XXV. The Stoics divided all things into virtue, +vice, and indifferent things; but as "indifferent" they regarded most of +those things which the world regards as good or bad, such as wealth or +poverty. Of these, some were "to be desired," some "to be rejected." + +Muses, the nine deities who presided over various kinds of poesy, music, +etc. Their leader was Apollo, one of whose titles is Musegetes, the +Leader of the Muses. + +NERVES, strings. + +New Comedy, the Attic Comedy of Menander and his school, which +criticised not persons but manners, like a modern comic opera. See +Comedy, Ancient. + +PALESTRA, wrestling school. + +Pancratiast, competitor in the pancratium, a combined contest which +comprised boxing and wrestling. + +Parmularii, gladiators armed with a small round shield (parma). + +Pheidias, the most famous sculptor of antiquity. + +Philippus, founder of the Macedonian supremacy, and father of Alexander +the Great. + +Phocion, an Athenian general and statesman, a noble and high-minded man, +4th century B.C. + +He was called by Demosthenes, "the pruner of my periods." + +He was put to death by the State in 317, on a false suspicion, and left +a message for his son "to bear no grudge against the Athenians." + +Pine, torment. + +Plato of Athens, 429-347 B.C. He used the dialectic method invented by +his master Socrates. + +He was, perhaps, as much poet as philosopher. He is generally identified +with the Theory of Ideas, that things are what they are by participation +with our eternal Idea. His "Commonwealth" was a kind of Utopia. + +Platonics, followers of Plato. + +Pompeii, near Mount Vesuvius, buried in the eruption of 79 A. D. + +Pompeius, C. Pompeius Magnus, a very successful general at the end of +the Roman Republic (106-48 B.C.). + +Prestidigitator, juggler. + +Pythagoras of Samos, a philosopher, scientist, and moralist of the 6th +century B.C. + +QUADI, a tribe of S. Germany. + +M. Aurelius carried on war against them, and part of this book was +written in the field. + +RICTUS, gape, jaws. + +Rusticus, Q. Junius, or Stoic philosopher, twice made consul by M. +Aurelius. + +SACRARY, shrine. + +Salaminius, Book 7, XXXVII. Leon of Sala-mis. Socrates was ordered by +the Thirty Tyrants to fetch him before them, and Socrates, at his own +peril, refused. + +Sarmatae, a tribe dwelling in Poland. + +Sceletum, skeleton. + +Sceptics, a school of philosophy founded by Pyrrho (4th century B.C.). +He advocated "suspension of judgment," and taught the relativity of +knowledge and impossibility of proof. The school is not unlike the +Agnostic school. + +Scipio, the name of two great soldiers, P. Corn. Scipio Africanus, +conqueror of Hannibal, and P. + +Corn. Sc. Afr. Minor, who came into the family by adoption, who +destroyed Carthage. + +Secutoriani (a word coined by C.), the Sececutores, light-armed +gladiators, who were pitted against others with net and trident. + +Sextus of Chaeronea, a Stoic philosopher, nephew of Plutarch. + +Silly, simple, common. + +Sinuessa, a town in Latium. + +Socrates, an Athenian philosopher (469-399 B.C.), founder of the +dialectic method. Put to death on a trumped-up charge by his countrymen. + +Stint, limit (without implying niggardliness). + +Stoics, a philosophic system founded by Zeno (4th century B.C.), and +systematised by Chrysippus (3rd century B.C.). Their physical theory +was a pantheistic materialism, their summum bonum "to live according +to nature." Their wise man needs nothing, he is sufficient to himself; +virtue is good, vice bad, external things indifferent. + +THEOPHRASTUS, a philosopher, pupil of Aristotle, and his successor as +president of the Lyceum. He wrote a large number of works on philosophy +and natural history. Died 287 B.C. + +Thrasea, P. Thrasea Pactus, a senator and Stoic philosopher, a noble and +courageous man. He was condemned to death by Nero. + +Tiberius, 2nd Roman Emperor (14-31 AD.). He spent the latter part of his +life at Capreae (Capri), off Naples, in luxury or debauchery, neglecting +his imperial duties. + +To-torn, torn to pieces. + +Trajan, 13th Roman Emperor, 52-117 A.D. + +VERUS, Lucius Aurelius, colleague of M. Aurelius in the Empire. + +He married Lucilla, daughter of M. A., and died 169 A.D. + +Vespasian, 9th Roman Emperor XENOCRATES of Chalcedon, 396-314 B.C., a +philosopher, and president of the Academy. + + + + +*** END OF THE PROJECT GUTENBERG EBOOK MEDITATIONS *** + +***** This file should be named 2680-0.txt or 2680-0.zip ***** +This and all associated files of various formats will be found in: + https://www.gutenberg.org/2/6/8/2680/ + +Updated editions will replace the previous one--the old editions will +be renamed. + +Creating the works from print editions not protected by U.S. copyright +law means that no one owns a United States copyright in these works, +so the Foundation (and you!) can copy and distribute it in the +United States without permission and without paying copyright +royalties. Special rules, set forth in the General Terms of Use part +of this license, apply to copying and distributing Project +Gutenberg-tm electronic works to protect the PROJECT GUTENBERG-tm +concept and trademark. Project Gutenberg is a registered trademark, +and may not be used if you charge for an eBook, except by following +the terms of the trademark license, including paying royalties for use +of the Project Gutenberg trademark. If you do not charge anything for +copies of this eBook, complying with the trademark license is very +easy. You may use this eBook for nearly any purpose such as creation +of derivative works, reports, performances and research. Project +Gutenberg eBooks may be modified and printed and given away--you may +do practically ANYTHING in the United States with eBooks not protected +by U.S. copyright law. Redistribution is subject to the trademark +license, especially commercial redistribution. + +START: FULL LICENSE + +THE FULL PROJECT GUTENBERG LICENSE +PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK + +To protect the Project Gutenberg-tm mission of promoting the free +distribution of electronic works, by using or distributing this work +(or any other work associated in any way with the phrase "Project +Gutenberg"), you agree to comply with all the terms of the Full +Project Gutenberg-tm License available with this file or online at +www.gutenberg.org/license. + +Section 1. General Terms of Use and Redistributing Project +Gutenberg-tm electronic works + +1.A. By reading or using any part of this Project Gutenberg-tm +electronic work, you indicate that you have read, understand, agree to +and accept all the terms of this license and intellectual property +(trademark/copyright) agreement. If you do not agree to abide by all +the terms of this agreement, you must cease using and return or +destroy all copies of Project Gutenberg-tm electronic works in your +possession. If you paid a fee for obtaining a copy of or access to a +Project Gutenberg-tm electronic work and you do not agree to be bound +by the terms of this agreement, you may obtain a refund from the +person or entity to whom you paid the fee as set forth in paragraph +1.E.8. + +1.B. "Project Gutenberg" is a registered trademark. It may only be +used on or associated in any way with an electronic work by people who +agree to be bound by the terms of this agreement. There are a few +things that you can do with most Project Gutenberg-tm electronic works +even without complying with the full terms of this agreement. See +paragraph 1.C below. There are a lot of things you can do with Project +Gutenberg-tm electronic works if you follow the terms of this +agreement and help preserve free future access to Project Gutenberg-tm +electronic works. See paragraph 1.E below. + +1.C. The Project Gutenberg Literary Archive Foundation ("the +Foundation" or PGLAF), owns a compilation copyright in the collection +of Project Gutenberg-tm electronic works. Nearly all the individual +works in the collection are in the public domain in the United +States. If an individual work is unprotected by copyright law in the +United States and you are located in the United States, we do not +claim a right to prevent you from copying, distributing, performing, +displaying or creating derivative works based on the work as long as +all references to Project Gutenberg are removed. Of course, we hope +that you will support the Project Gutenberg-tm mission of promoting +free access to electronic works by freely sharing Project Gutenberg-tm +works in compliance with the terms of this agreement for keeping the +Project Gutenberg-tm name associated with the work. You can easily +comply with the terms of this agreement by keeping this work in the +same format with its attached full Project Gutenberg-tm License when +you share it without charge with others. + +1.D. The copyright laws of the place where you are located also govern +what you can do with this work. Copyright laws in most countries are +in a constant state of change. If you are outside the United States, +check the laws of your country in addition to the terms of this +agreement before downloading, copying, displaying, performing, +distributing or creating derivative works based on this work or any +other Project Gutenberg-tm work. The Foundation makes no +representations concerning the copyright status of any work in any +country other than the United States. + +1.E. Unless you have removed all references to Project Gutenberg: + +1.E.1. The following sentence, with active links to, or other +immediate access to, the full Project Gutenberg-tm License must appear +prominently whenever any copy of a Project Gutenberg-tm work (any work +on which the phrase "Project Gutenberg" appears, or with which the +phrase "Project Gutenberg" is associated) is accessed, displayed, +performed, viewed, copied or distributed: + + This eBook is for the use of anyone anywhere in the United States and + most other parts of the world at no cost and with almost no + restrictions whatsoever. You may copy it, give it away or re-use it + under the terms of the Project Gutenberg License included with this + eBook or online at www.gutenberg.org. If you are not located in the + United States, you will have to check the laws of the country where + you are located before using this eBook. + +1.E.2. If an individual Project Gutenberg-tm electronic work is +derived from texts not protected by U.S. copyright law (does not +contain a notice indicating that it is posted with permission of the +copyright holder), the work can be copied and distributed to anyone in +the United States without paying any fees or charges. If you are +redistributing or providing access to a work with the phrase "Project +Gutenberg" associated with or appearing on the work, you must comply +either with the requirements of paragraphs 1.E.1 through 1.E.7 or +obtain permission for the use of the work and the Project Gutenberg-tm +trademark as set forth in paragraphs 1.E.8 or 1.E.9. + +1.E.3. If an individual Project Gutenberg-tm electronic work is posted +with the permission of the copyright holder, your use and distribution +must comply with both paragraphs 1.E.1 through 1.E.7 and any +additional terms imposed by the copyright holder. Additional terms +will be linked to the Project Gutenberg-tm License for all works +posted with the permission of the copyright holder found at the +beginning of this work. + +1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm +License terms from this work, or any files containing a part of this +work or any other work associated with Project Gutenberg-tm. + +1.E.5. Do not copy, display, perform, distribute or redistribute this +electronic work, or any part of this electronic work, without +prominently displaying the sentence set forth in paragraph 1.E.1 with +active links or immediate access to the full terms of the Project +Gutenberg-tm License. + +1.E.6. You may convert to and distribute this work in any binary, +compressed, marked up, nonproprietary or proprietary form, including +any word processing or hypertext form. However, if you provide access +to or distribute copies of a Project Gutenberg-tm work in a format +other than "Plain Vanilla ASCII" or other format used in the official +version posted on the official Project Gutenberg-tm website +(www.gutenberg.org), you must, at no additional cost, fee or expense +to the user, provide a copy, a means of exporting a copy, or a means +of obtaining a copy upon request, of the work in its original "Plain +Vanilla ASCII" or other form. Any alternate format must include the +full Project Gutenberg-tm License as specified in paragraph 1.E.1. + +1.E.7. Do not charge a fee for access to, viewing, displaying, +performing, copying or distributing any Project Gutenberg-tm works +unless you comply with paragraph 1.E.8 or 1.E.9. + +1.E.8. You may charge a reasonable fee for copies of or providing +access to or distributing Project Gutenberg-tm electronic works +provided that: + +* You pay a royalty fee of 20% of the gross profits you derive from + the use of Project Gutenberg-tm works calculated using the method + you already use to calculate your applicable taxes. The fee is owed + to the owner of the Project Gutenberg-tm trademark, but he has + agreed to donate royalties under this paragraph to the Project + Gutenberg Literary Archive Foundation. Royalty payments must be paid + within 60 days following each date on which you prepare (or are + legally required to prepare) your periodic tax returns. Royalty + payments should be clearly marked as such and sent to the Project + Gutenberg Literary Archive Foundation at the address specified in + Section 4, "Information about donations to the Project Gutenberg + Literary Archive Foundation." + +* You provide a full refund of any money paid by a user who notifies + you in writing (or by e-mail) within 30 days of receipt that s/he + does not agree to the terms of the full Project Gutenberg-tm + License. You must require such a user to return or destroy all + copies of the works possessed in a physical medium and discontinue + all use of and all access to other copies of Project Gutenberg-tm + works. + +* You provide, in accordance with paragraph 1.F.3, a full refund of + any money paid for a work or a replacement copy, if a defect in the + electronic work is discovered and reported to you within 90 days of + receipt of the work. + +* You comply with all other terms of this agreement for free + distribution of Project Gutenberg-tm works. + +1.E.9. If you wish to charge a fee or distribute a Project +Gutenberg-tm electronic work or group of works on different terms than +are set forth in this agreement, you must obtain permission in writing +from the Project Gutenberg Literary Archive Foundation, the manager of +the Project Gutenberg-tm trademark. Contact the Foundation as set +forth in Section 3 below. + +1.F. + +1.F.1. Project Gutenberg volunteers and employees expend considerable +effort to identify, do copyright research on, transcribe and proofread +works not protected by U.S. copyright law in creating the Project +Gutenberg-tm collection. Despite these efforts, Project Gutenberg-tm +electronic works, and the medium on which they may be stored, may +contain "Defects," such as, but not limited to, incomplete, inaccurate +or corrupt data, transcription errors, a copyright or other +intellectual property infringement, a defective or damaged disk or +other medium, a computer virus, or computer codes that damage or +cannot be read by your equipment. + +1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right +of Replacement or Refund" described in paragraph 1.F.3, the Project +Gutenberg Literary Archive Foundation, the owner of the Project +Gutenberg-tm trademark, and any other party distributing a Project +Gutenberg-tm electronic work under this agreement, disclaim all +liability to you for damages, costs and expenses, including legal +fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT +LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE +PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE +TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE +LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR +INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH +DAMAGE. + +1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a +defect in this electronic work within 90 days of receiving it, you can +receive a refund of the money (if any) you paid for it by sending a +written explanation to the person you received the work from. If you +received the work on a physical medium, you must return the medium +with your written explanation. The person or entity that provided you +with the defective work may elect to provide a replacement copy in +lieu of a refund. If you received the work electronically, the person +or entity providing it to you may choose to give you a second +opportunity to receive the work electronically in lieu of a refund. If +the second copy is also defective, you may demand a refund in writing +without further opportunities to fix the problem. + +1.F.4. Except for the limited right of replacement or refund set forth +in paragraph 1.F.3, this work is provided to you 'AS-IS', WITH NO +OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT +LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE. + +1.F.5. Some states do not allow disclaimers of certain implied +warranties or the exclusion or limitation of certain types of +damages. If any disclaimer or limitation set forth in this agreement +violates the law of the state applicable to this agreement, the +agreement shall be interpreted to make the maximum disclaimer or +limitation permitted by the applicable state law. The invalidity or +unenforceability of any provision of this agreement shall not void the +remaining provisions. + +1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the +trademark owner, any agent or employee of the Foundation, anyone +providing copies of Project Gutenberg-tm electronic works in +accordance with this agreement, and any volunteers associated with the +production, promotion and distribution of Project Gutenberg-tm +electronic works, harmless from all liability, costs and expenses, +including legal fees, that arise directly or indirectly from any of +the following which you do or cause to occur: (a) distribution of this +or any Project Gutenberg-tm work, (b) alteration, modification, or +additions or deletions to any Project Gutenberg-tm work, and (c) any +Defect you cause. + +Section 2. Information about the Mission of Project Gutenberg-tm + +Project Gutenberg-tm is synonymous with the free distribution of +electronic works in formats readable by the widest variety of +computers including obsolete, old, middle-aged and new computers. It +exists because of the efforts of hundreds of volunteers and donations +from people in all walks of life. + +Volunteers and financial support to provide volunteers with the +assistance they need are critical to reaching Project Gutenberg-tm's +goals and ensuring that the Project Gutenberg-tm collection will +remain freely available for generations to come. In 2001, the Project +Gutenberg Literary Archive Foundation was created to provide a secure +and permanent future for Project Gutenberg-tm and future +generations. To learn more about the Project Gutenberg Literary +Archive Foundation and how your efforts and donations can help, see +Sections 3 and 4 and the Foundation information page at +www.gutenberg.org + +Section 3. Information about the Project Gutenberg Literary +Archive Foundation + +The Project Gutenberg Literary Archive Foundation is a non-profit +501(c)(3) educational corporation organized under the laws of the +state of Mississippi and granted tax exempt status by the Internal +Revenue Service. The Foundation's EIN or federal tax identification +number is 64-6221541. Contributions to the Project Gutenberg Literary +Archive Foundation are tax deductible to the full extent permitted by +U.S. federal laws and your state's laws. + +The Foundation's business office is located at 809 North 1500 West, +Salt Lake City, UT 84116, (801) 596-1887. Email contact links and up +to date contact information can be found at the Foundation's website +and official page at www.gutenberg.org/contact + +Section 4. Information about Donations to the Project Gutenberg +Literary Archive Foundation + +Project Gutenberg-tm depends upon and cannot survive without +widespread public support and donations to carry out its mission of +increasing the number of public domain and licensed works that can be +freely distributed in machine-readable form accessible by the widest +array of equipment including outdated equipment. Many small donations +($1 to $5,000) are particularly important to maintaining tax exempt +status with the IRS. + +The Foundation is committed to complying with the laws regulating +charities and charitable donations in all 50 states of the United +States. Compliance requirements are not uniform and it takes a +considerable effort, much paperwork and many fees to meet and keep up +with these requirements. We do not solicit donations in locations +where we have not received written confirmation of compliance. To SEND +DONATIONS or determine the status of compliance for any particular +state visit www.gutenberg.org/donate + +While we cannot and do not solicit contributions from states where we +have not met the solicitation requirements, we know of no prohibition +against accepting unsolicited donations from donors in such states who +approach us with offers to donate. + +International donations are gratefully accepted, but we cannot make +any statements concerning tax treatment of donations received from +outside the United States. U.S. laws alone swamp our small staff. + +Please check the Project Gutenberg web pages for current donation +methods and addresses. Donations are accepted in a number of other +ways including checks, online payments and credit card donations. To +donate, please visit: www.gutenberg.org/donate + +Section 5. General Information About Project Gutenberg-tm electronic works + +Professor Michael S. Hart was the originator of the Project +Gutenberg-tm concept of a library of electronic works that could be +freely shared with anyone. For forty years, he produced and +distributed Project Gutenberg-tm eBooks with only a loose network of +volunteer support. + +Project Gutenberg-tm eBooks are often created from several printed +editions, all of which are confirmed as not protected by copyright in +the U.S. unless a copyright notice is included. Thus, we do not +necessarily keep eBooks in compliance with any particular paper +edition. + +Most people start at our website which has the main PG search +facility: www.gutenberg.org + +This website includes information about Project Gutenberg-tm, +including how to make donations to the Project Gutenberg Literary +Archive Foundation, how to help produce our new eBooks, and how to +subscribe to our email newsletter to hear about new eBooks. + + diff --git a/2680-0.zip b/2680-0.zip Binary files differnew file mode 100644 index 0000000..35e4d35 --- /dev/null +++ b/2680-0.zip diff --git a/2680-h.zip b/2680-h.zip Binary files differnew file mode 100644 index 0000000..454f33c --- /dev/null +++ b/2680-h.zip diff --git a/2680-h/2680-h.htm b/2680-h/2680-h.htm new file mode 100644 index 0000000..b5b51da --- /dev/null +++ b/2680-h/2680-h.htm @@ -0,0 +1,10324 @@ +<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" +"http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd"> +<html xmlns="http://www.w3.org/1999/xhtml" xml:lang="en" lang="en"> +<head> +<meta http-equiv="Content-Type" content="text/html;charset=utf-8" /> +<meta http-equiv="Content-Style-Type" content="text/css" /> +<title>The Project Gutenberg eBook of Meditations, by Marcus Aurelius</title> + +<style type="text/css" xml:space="preserve"> + + body { margin-left: 20%; margin-right: 20%; text-align: justify; } + .no-break {page-break-before: avoid;} /* for epubs */ + div.chapter {page-break-before: always; margin-top: 4em;} + hr {width: 80%; margin-top: 2em; margin-bottom: 2em;} + p { text-indent: 1em; margin-top: .25em; margin-bottom: .25em; } + H1,H2,H3,H4,H5,H6 { text-align: center; margin-left: 15%; margin-right: 15%; } + hr { width: 50%; text-align: center;} + pre { font-style: italic; font-size: 90%; margin-left: 10%;} + +p.poem {text-indent: 0%; + margin-left: 10%; + font-size: 90%; + margin-top: 1em; + margin-bottom: 1em; } + +p.center {text-align: center; + text-indent: 0em; + margin-top: 1em; + margin-bottom: 1em; } + +p.footnote {font-size: 90%; + text-indent: 0%; + margin-left: 10%; + margin-right: 10%; + margin-top: 1em; + margin-bottom: 1em; } + +sup { vertical-align: top; font-size: 0.6em; } + +a:link {color:blue; text-decoration:none} +a:visited {color:blue; text-decoration:none} +a:hover {color:red} + +</style> + </head> + <body> + +<div style='text-align:center; font-size:1.2em; font-weight:bold;'>The Project Gutenberg eBook of Meditations, by Marcus Aurelius</div> +<div style='display:block; margin:1em 0'> +This eBook is for the use of anyone anywhere in the United States and +most other parts of the world at no cost and with almost no restrictions +whatsoever. You may copy it, give it away or re-use it under the terms +of the Project Gutenberg License included with this eBook or online +at <a href="https://www.gutenberg.org">www.gutenberg.org</a>. If you +are not located in the United States, you will have to check the laws of the +country where you are located before using this eBook. +</div> +<div style='display:block; margin-top:1em; margin-bottom:1em; margin-left:2em; text-indent:-2em'>Title: Meditations</div> +<div style='display:block; margin-top:1em; margin-bottom:1em; margin-left:2em; text-indent:-2em'>Author: Marcus Aurelius</div> +<div style='display:block; margin-top:1em; margin-bottom:1em; margin-left:2em; text-indent:-2em'>Translator: Meric Casaubon</div> +<div style='display:block;margin:1em 0'>Release Date: June, 2001 [eBook #2680]<br /> +[Most recently updated: March 8, 2021]</div> +<div style='display:block;margin:1em 0'>Language: English</div> +<div style='display:block;margin:1em 0'>Character set encoding: UTF-8</div> +<div style='display:block; margin-left:2em; text-indent:-2em'>Produced by: J. Boulton and David Widger</div> +<div style='margin-top:2em;margin-bottom:4em'>*** START OF THE PROJECT GUTENBERG EBOOK MEDITATIONS ***</div> + + <h1> + MEDITATIONS + </h1> + + <h2 class="no-break"> + By Marcus Aurelius + </h2> + <h3> + MARCUS AURELIUS ANTONINUS THE ROMAN EMPEROR + </h3> + <p> + <br /> <br /> + </p> + <hr /> + + <h2> + BOOKS + </h2> + + <p> + <a href="#link2H_INTR"> INTRODUCTION </a> + </p> + <p> + <br /> + </p> + <p> + <a href="#link2H_4_0001">HIS FIRST BOOK</a> + </p> + <p> + <a href="#link2H_4_0019">THE SECOND BOOK</a> + </p> + <p> + <a href="#link2H_4_0035">THE THIRD BOOK</a> + </p> + <p> + <a href="#link2H_4_0053">THE FOURTH BOOK</a> + </p> + <p> + <a href="#link2H_4_0097">THE FIFTH BOOK</a> + </p> + <p> + <a href="#link2H_4_0128">THE SIXTH BOOK</a> + </p> + <p> + <a href="#link2H_4_0183">THE SEVENTH BOOK</a> + </p> + <p> + <a href="#link2H_4_0228">THE EIGHTH BOOK</a> + </p> + <p> + <a href="#link2H_4_0287">THE NINTH BOOK</a> + </p> + <p> + <a href="#link2H_4_0331">THE TENTH BOOK</a> + </p> + <p> + <a href="#link2H_4_0370">THE ELEVENTH BOOK</a> + </p> + <p> + <a href="#link2H_4_0402">THE TWELFTH BOOK</a> + </p> + <p> + <br /> + </p> + <p> + <a href="#linkappendix"> APPENDIX </a> + </p> + <p> + <a href="#link2H_NOTE"> NOTES </a> + </p> + <p> + <a href="#link2H_GLOS"> GLOSSARY </a> + </p> + + <hr /> + +<div class="chapter"> + + <h2><a name="link2H_INTR" id="link2H_INTR"></a> + INTRODUCTION + </h2> + +<p> +MARCUS AURELIUS ANTONINUS was born on April 26, A.D. 121. His real name was M. +Annius Verus, and he was sprung of a noble family which claimed descent from +Numa, second King of Rome. Thus the most religious of emperors came of the +blood of the most pious of early kings. His father, Annius Verus, had held high +office in Rome, and his grandfather, of the same name, had been thrice Consul. +Both his parents died young, but Marcus held them in loving remembrance. On his +father's death Marcus was adopted by his grandfather, the consular Annius +Verus, and there was deep love between these two. On the very first page of his +book Marcus gratefully declares how of his grandfather he had learned to be +gentle and meek, and to refrain from all anger and passion. The Emperor Hadrian +divined the fine character of the lad, whom he used to call not Verus but +Verissimus, more Truthful than his own name. He advanced Marcus to equestrian +rank when six years of age, and at the age of eight made him a member of the +ancient Salian priesthood. The boy's aunt, Annia Galeria Faustina, was married +to Antoninus Pius, afterwards emperor. Hence it came about that Antoninus, +having no son, adopted Marcus, changing his name to that which he is known by, +and betrothed him to his daughter Faustina. His education was conducted with +all care. The ablest teachers were engaged for him, and he was trained in the +strict doctrine of the Stoic philosophy, which was his great delight. He was +taught to dress plainly and to live simply, to avoid all softness and luxury. +His body was trained to hardihood by wrestling, hunting, and outdoor games; and +though his constitution was weak, he showed great personal courage to encounter +the fiercest boars. At the same time he was kept from the extravagancies of his +day. The great excitement in Rome was the strife of the Factions, as they were +called, in the circus. The racing drivers used to adopt one of four +colours—red, blue, white, or green—and their partisans showed an +eagerness in supporting them which nothing could surpass. Riot and corruption +went in the train of the racing chariots; and from all these things Marcus held +severely aloof. +</p> + +<p> +In 140 Marcus was raised to the consulship, and in 145 his betrothal was +consummated by marriage. Two years later Faustina brought him a daughter; and +soon after the tribunate and other imperial honours were conferred upon him. +</p> + +<p> +Antoninus Pius died in 161, and Marcus assumed the imperial state. He at once +associated with himself L. Ceionius Commodus, whom Antoninus had adopted as a +younger son at the same time with Marcus, giving him the name of Lucius +Aurelius Verus. Henceforth the two are colleagues in the empire, the junior +being trained as it were to succeed. No sooner was Marcus settled upon the +throne than wars broke out on all sides. In the east, Vologeses III. of Parthia +began a long-meditated revolt by destroying a whole Roman Legion and invading +Syria (162). Verus was sent off in hot haste to quell this rising; and he +fulfilled his trust by plunging into drunkenness and debauchery, while the war +was left to his officers. Soon after Marcus had to face a more serious danger +at home in the coalition of several powerful tribes on the northern frontier. +Chief among those were the Marcomanni or Marchmen, the Quadi (mentioned in this +book), the Sarmatians, the Catti, the Jazyges. In Rome itself there was +pestilence and starvation, the one brought from the east by Verus's legions, +the other caused by floods which had destroyed vast quantities of grain. After +all had been done possible to allay famine and to supply pressing +needs—Marcus being forced even to sell the imperial jewels to find +money—both emperors set forth to a struggle which was to continue more or +less during the rest of Marcus's reign. During these wars, in 169, Verus died. +We have no means of following the campaigns in detail; but thus much is +certain, that in the end the Romans succeeded in crushing the barbarian tribes, +and effecting a settlement which made the empire more secure. Marcus was +himself commander-in-chief, and victory was due no less to his own ability than +to his wisdom in choice of lieutenants, shown conspicuously in the case of +Pertinax. There were several important battles fought in these campaigns; and +one of them has become celebrated for the legend of the Thundering Legion. In a +battle against the Quadi in 174, the day seemed to be going in favour of the +foe, when on a sudden arose a great storm of thunder and rain the lightning +struck the barbarians with terror, and they turned to rout. In later days this +storm was said to have been sent in answer to the prayers of a legion which +contained many Christians, and the name Thundering Legion should be given to it +on this account. The title of Thundering Legion is known at an earlier date, so +this part of the story at least cannot be true; but the aid of the storm is +acknowledged by one of the scenes carved on Antonine's Column at Rome, which +commemorates these wars. +</p> + +<p> +The settlement made after these troubles might have been more satisfactory but +for an unexpected rising in the east. Avidius Cassius, an able captain who had +won renown in the Parthian wars, was at this time chief governor of the eastern +provinces. By whatever means induced, he had conceived the project of +proclaiming himself emperor as soon as Marcus, who was then in feeble health, +should die; and a report having been conveyed to him that Marcus was dead, +Cassius did as he had planned. Marcus, on hearing the news, immediately patched +up a peace and returned home to meet this new peril. The emperors great grief +was that he must needs engage in the horrors of civil strife. He praised the +qualities of Cassius, and expressed a heartfelt wish that Cassius might not be +driven to do himself a hurt before he should have the opportunity to grant a +free pardon. But before he could come to the east news had come to Cassius that +the emperor still lived; his followers fell away from him, and he was +assassinated. Marcus now went to the east, and while there the murderers +brought the head of Cassius to him; but the emperor indignantly refused their +gift, nor would he admit the men to his presence. +</p> + +<p> +On this journey his wife, Faustina, died. At his return the emperor celebrated +a triumph (176). Immediately afterwards he repaired to Germany, and took up +once more the burden of war. His operations were followed by complete success; +but the troubles of late years had been too much for his constitution, at no +time robust, and on March 17, 180, he died in Pannonia. +</p> + +<p> +The good emperor was not spared domestic troubles. Faustina had borne him +several children, of whom he was passionately fond. Their innocent faces may +still be seen in many a sculpture gallery, recalling with odd effect the dreamy +countenance of their father. But they died one by one, and when Marcus came to +his own end only one of his sons still lived—the weak and worthless +Commodus. On his father's death Commodus, who succeeded him, undid the work of +many campaigns by a hasty and unwise peace; and his reign of twelve years +proved him to be a ferocious and bloodthirsty tyrant. Scandal has made free +with the name of Faustina herself, who is accused not only of unfaithfulness, +but of intriguing with Cassius and egging him on to his fatal rebellion, it +must be admitted that these charges rest on no sure evidence; and the emperor, +at all events, loved her dearly, nor ever felt the slightest qualm of +suspicion. +</p> + +<p> +As a soldier we have seen that Marcus was both capable and successful; as an +administrator he was prudent and conscientious. Although steeped in the +teachings of philosophy, he did not attempt to remodel the world on any +preconceived plan. He trod the path beaten by his predecessors, seeking only to +do his duty as well as he could, and to keep out corruption. He did some unwise +things, it is true. To create a compeer in empire, as he did with Verus, was a +dangerous innovation which could only succeed if one of the two effaced +himself; and under Diocletian this very precedent caused the Roman Empire to +split into halves. He erred in his civil administration by too much +centralising. But the strong point of his reign was the administration of +justice. Marcus sought by-laws to protect the weak, to make the lot of the +slaves less hard, to stand in place of father to the fatherless. Charitable +foundations were endowed for rearing and educating poor children. The provinces +were protected against oppression, and public help was given to cities or +districts which might be visited by calamity. The great blot on his name, and +one hard indeed to explain, is his treatment of the Christians. In his reign +Justin at Rome became a martyr to his faith, and Polycarp at Smyrna, and we +know of many outbreaks of fanaticism in the provinces which caused the death of +the faithful. It is no excuse to plead that he knew nothing about the +atrocities done in his name: it was his duty to know, and if he did not he +would have been the first to confess that he had failed in his duty. But from +his own tone in speaking of the Christians it is clear he knew them only from +calumny; and we hear of no measures taken even to secure that they should have +a fair hearing. In this respect Trajan was better than he. +</p> + +<p> +To a thoughtful mind such a religion as that of Rome would give small +satisfaction. Its legends were often childish or impossible; its teaching had +little to do with morality. The Roman religion was in fact of the nature of a +bargain: men paid certain sacrifices and rites, and the gods granted their +favour, irrespective of right or wrong. In this case all devout souls were +thrown back upon philosophy, as they had been, though to a less extent, in +Greece. There were under the early empire two rival schools which practically +divided the field between them, Stoicism and Epicureanism. The ideal set before +each was nominally much the same. The Stoics aspired to +ἁπάθεια, the repression of all emotion, +and the Epicureans to ἀταραξία, +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. +</p> + +<p> +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 Phœnician blood in him +(for the Phoenicians were no philosophers), yet it is quite likely that through +Asia Minor he may have come in touch with the Far East. He studied under the +cynic Crates, but he did not neglect other philosophical systems. After many +years' study he opened his own school in a colonnade in Athens called the +Painted Porch, or Stoa, which gave the Stoics their name. Next to Zeno, the +School of the Porch owes most to Chrysippus (280—207 b.c.), who organised +Stoicism into a system. Of him it was said, +</p> + +<p class="poem"> +'But for Chrysippus, there had been no Porch.' +</p> + +<p> +The Stoics regarded speculation as a means to an end and that end was, as Zeno +put it, to live consistently +(ὁμολογουμένος +ζῆν), or as it was later explained, to live in conformity with +nature +(ὁμολογουμένος +τῇ φύσει ζῆν). This +conforming of the life to nature 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 <i>Physics</i>, dealing +with the universe and its laws, the problems of divine government and +teleology; <i>Logic</i>, which trains the mind to discern true from false; and +<i>Ethics</i>, which applies the knowledge thus gained and tested to practical +life. +</p> + +<p> +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, æther, spirit, soul, reason, the +ruling principle. +</p> + +<p> +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. +</p> + +<p> +In Logic, the Stoic system is noteworthy for their theory as to the test of +truth, the <i>Criterion</i>. They compared the new-born soul to a sheet of +paper ready for writing. Upon this the senses write their impressions +(φαντασίαι), and by experience of +a number of these the soul unconsciously conceives general notions +(κοιναὶ +ἔννοιαι) or anticipations +(προλήψεις). When the impression +was such as to be irresistible it was called +(καταληπτικὴ +φαντασία) 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 +(ἀδιάφορα). All these things are +merely the sphere in which virtue may act. The ideal Wise Man is sufficient +unto himself in all things +(αὐταρκής); 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 (προηγμένα) and what +is undesirable +(ἀποπροηγμένα). +They also held that for him who had not attained to the perfect wisdom, certain +actions were proper. (καθήκοντα) +These were neither virtuous nor vicious, but, like the indifferent things, held +a middle place. +</p> + +<p> +Two points in the Stoic system deserve special mention. One is a careful +distinction between things which are in our power and things which are not. +Desire and dislike, opinion and affection, are within the power of the will; +whereas health, wealth, honour, and other such are generally not so. The Stoic +was called upon to control his desires and affections, and to guide his +opinion; to bring his whole being under the sway of the will or leading +principle, just as the universe is guided and governed by divine Providence. +This is a special application of the favourite Greek virtue of moderation +(σωφροσύνη), 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. +</p> + +<p> +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. +</p> + +<p> +It is instructive to compare the <i>Meditations</i> with another famous book, the +<i>Imitation of Christ</i>. There is the same ideal of self-control in both. It should +be a man's task, says the <i>Imitation</i>, '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 <i>Meditations</i>. 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. +</p> + +<p> +But there is one great difference between the two books we are considering. The +<i>Imitation</i> is addressed to others, the <i>Meditations</i> by the writer +to himself. We learn nothing from the <i>Imitation</i> of the author's own +life, except in so far as he may be assumed to have practised his own +preachings; the <i>Meditations</i> 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.' +</p> + +<p> +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. +</p> + +<p> +If his was that honest and true heart which is the Christian ideal, this is the +more wonderful in that he lacked the faith which makes Christians strong. He +could say, it is true, 'either there is a God, and then all is well; or if all +things go by chance and fortune, yet mayest thou use thine own providence in +those things that concern thee properly; and then art thou well.' Or again, 'We +must needs grant that there is a nature that doth govern the universe.' But his +own part in the scheme of things is so small, that he does not hope for any +personal happiness beyond what a serene soul may win in this mortal life. 'O my +soul, the time I trust will be, when thou shalt be good, simple, more open and +visible, than that body by which it is enclosed;' but this is said of the calm +contentment with human lot which he hopes to attain, not of a time when the +trammels of the body shall be cast off. For the rest, the world and its fame +and wealth, 'all is vanity.' The gods may perhaps have a particular care for +him, but their especial care is for the universe at large: thus much should +suffice. His gods are better than the Stoic gods, who sit aloof from all human +things, untroubled and uncaring, but his personal hope is hardly stronger. On +this point he says little, though there are many allusions to death as the +natural end; doubtless he expected his soul one day to be absorbed into the +universal soul, since nothing comes out of nothing, and nothing can be +annihilated. His mood is one of strenuous weariness; he does his duty as a good +soldier, waiting for the sound of the trumpet which shall sound the retreat; he +has not that cheerful confidence which led Socrates through a life no less +noble, to a death which was to bring him into the company of gods he had +worshipped and men whom he had revered. +</p> + +<p> +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. +</p> + +<p> +Profound as philosophy these <i>Meditations</i> 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. +</p> + +<p> +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.' +</p> + +<p> +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 +<i>Meditations</i>, 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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + + <hr /> + +</div><!--end chapter--> + +<div class="chapter"> + + <h2><a name="link2H_4_0001" id="link2H_4_0001"></a> + HIS FIRST BOOK + </h2> + <h3> + concerning HIMSELF: + </h3> + <p> + Wherein Antoninus recordeth, What and of whom, whether Parents, Friends, + or Masters; by their good examples, or good advice and counsel, he had + learned: + </p> + <p> + Divided into Numbers or Sections. + </p> + <p> + 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: + </p> + <p> + 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. + </p> + + <h2> + THE FIRST BOOK + </h2> + + <p><a name="link2H_4_0002" id="link2H_4_0002"></a> + 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. + </p> + <p><a name="link2H_4_0003" id="link2H_4_0003"></a> + 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. + </p> + <p><a name="link2H_4_0004" id="link2H_4_0004"></a> + 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. + </p> + <p><a name="link2H_4_0005" id="link2H_4_0005"></a> + 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 <i>Hypomnemata</i>, or moral commentaries + and common-factions: which also he gave me of his own. + </p> + <p><a name="link2H_4_0006" id="link2H_4_0006"></a> + 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. + </p> + <p><a name="link2H_4_0007" id="link2H_4_0007"></a> + 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 <i>Apathia</i>, + 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. + </p> + <p><a name="link2H_4_0008" id="link2H_4_0008"></a> + 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. + </p> + <p><a name="link2H_4_0009" id="link2H_4_0009"></a> + 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 + εὐπατρίδαι, + <i>i.e.</i> nobly born, are in some sort incapable, or void of natural + affection. + </p> + <p><a name="link2H_4_0010" id="link2H_4_0010"></a> + 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. + </p> + <p><a name="link2H_4_0011" id="link2H_4_0011"></a> + 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. + </p> + <p><a name="link2H_4_0012" id="link2H_4_0012"></a> + 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. + </p> + <p><a name="link2H_4_0013" id="link2H_4_0013"></a> + 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. + </p> + <p><a name="link2H_4_0014" id="link2H_4_0014"></a> + 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. + </p> + <p><a name="link2H_4_0015" id="link2H_4_0015"></a> + 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. + </p> + <p><a name="link2H_4_0016" id="link2H_4_0016"></a> + 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? + </p> + <p><a name="link2H_4_0017" id="link2H_4_0017"></a> + 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. + </p> + <p><a name="link2H_4_0018" id="link2H_4_0018"></a> + 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. + </p> + +</div><!--end chapter--> + +<div class="chapter"> + + <h2><a name="link2H_4_0019" id="link2H_4_0019"></a> + THE SECOND BOOK + </h2> + + <p><a name="link2H_4_0020" id="link2H_4_0020"></a> + 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. + </p> + <p><a name="link2H_4_0021" id="link2H_4_0021"></a> + 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. + </p> + <p><a name="link2H_4_0022" id="link2H_4_0022"></a> + 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. + </p> + <p><a name="link2H_4_0023" id="link2H_4_0023"></a> + 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. + </p> + <p><a name="link2H_4_0024" id="link2H_4_0024"></a> + 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. + </p> + <p><a name="link2H_4_0025" id="link2H_4_0025"></a> + 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. + </p> + <p> + <a name="link2H_4_0026" id="link2H_4_0026"></a> + 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. + </p> + <p> + <a name="link2H_4_0027" id="link2H_4_0027"></a> + 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. + </p> + <p> + <a name="link2H_4_0028" id="link2H_4_0028"></a> + 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. + </p> + <p> + <a name="link2H_4_0029" id="link2H_4_0029"></a> + 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. + </p> + <p> + <a name="link2H_4_0030" id="link2H_4_0030"></a> + 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. + </p> + <p> + <a name="link2H_4_0031" id="link2H_4_0031"></a> + 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. + </p> + <p> + <a name="link2H_4_0032" id="link2H_4_0032"></a> + 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. + </p> + <p> + <a name="link2H_4_0033" id="link2H_4_0033"></a> + 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. + </p> + <p> + <a name="link2H_4_0034" id="link2H_4_0034"></a> + 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. + </p> + <p class="center"> + <i>Whilst I was at Carnuntum.</i> + </p> + +</div><!--end chapter--> + +<div class="chapter"> + + <h2><a name="link2H_4_0035" id="link2H_4_0035"></a> + THE THIRD BOOK + </h2> + <p> + <a name="link2H_4_0036" id="link2H_4_0036"></a> + 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. + </p> + <p> + <a name="link2H_4_0037" id="link2H_4_0037"></a> + 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 <i>rictus</i> 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. + </p> + <p> + <a name="link2H_4_0038" id="link2H_4_0038"></a> + 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 Cæsar, 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. + </p> + <p> + <a name="link2H_4_0039" id="link2H_4_0039"></a> + 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. + </p> + <p> + <a name="link2H_4_0040" id="link2H_4_0040"></a> + 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. + </p> + <p> + <a name="link2H_4_0041" id="link2H_4_0041"></a> + 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. + </p> + <p> + <a name="link2H_4_0042" id="link2H_4_0042"></a> + 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. + </p> + <p> + <a name="link2H_4_0043" id="link2H_4_0043"></a> + 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. + </p> + <p> + <a name="link2H_4_0044" id="link2H_4_0044"></a> + 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. + </p> + <p> + <a name="link2H_4_0045" id="link2H_4_0045"></a> + 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. + </p> + <p> + <a name="link2H_4_0046" id="link2H_4_0046"></a> + 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? + </p> + <p> + <a name="link2H_4_0047" id="link2H_4_0047"></a> + 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. + </p> + <p> + <a name="link2H_4_0048" id="link2H_4_0048"></a> + XIII. If thou shalt intend that which is present, following the rule of + right and reason carefully, solidly, meekly, and shalt not intermix any + other businesses, but shall study this only to preserve thy spirit + unpolluted, and pure, and shall cleave unto him without either hope or + fear of anything, in all things that thou shalt either do or speak, + contenting thyself with heroical truth, thou shalt live happily; and from + this, there is no man that can hinder thee. + </p> + <p> + <a name="link2H_4_0049" id="link2H_4_0049"></a> + 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. + </p> + <p> + <a name="link2H_4_0050" id="link2H_4_0050"></a> + 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. + </p> + <p> + <a name="link2H_4_0051" id="link2H_4_0051"></a> + 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. + </p> + <p> + <a name="link2H_4_0052" id="link2H_4_0052"></a> + 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. + </p> + +</div><!--end chapter--> + +<div class="chapter"> + + <h2><a name="link2H_4_0053" id="link2H_4_0053"></a> + THE FOURTH BOOK + </h2> + <p> + <a name="link2H_4_0054" id="link2H_4_0054"></a> + 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. + </p> + <p> + <a name="link2H_4_0055" id="link2H_4_0055"></a> + II. Let nothing be done rashly, and at random, but all things according + to the most exact and perfect rules of art. + </p> + <p> + <a name="link2H_4_0056" id="link2H_4_0056"></a> + 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. + </p> + <p> + <a name="link2H_4_0057" id="link2H_4_0057"></a> + IV. If to understand and to be reasonable be common unto all men, then + is that reason, for which we are termed reasonable, common unto all. If + reason is general, then is that reason also, which prescribeth what is to + be done and what not, common unto all. If that, then law. If law, then are + we fellow-citizens. If so, then are we partners in some one commonweal. If + so, then the world is as it were a city. For which other commonweal is it, + that all men can be said to be members of? From this common city it is, + that understanding, reason, and law is derived unto us, for from whence + else? For as that which in me is earthly I have from some common earth; + and that which is moist from some other element is imparted; as my breath + and life hath its proper fountain; and that likewise which is dry and + fiery in me: (for there is nothing which doth not proceed from something; + as also there is nothing that can be reduced unto mere nothing:) so also + is there some common beginning from whence my understanding hath + proceeded. + </p> + <p> + <a name="link2H_4_0058" id="link2H_4_0058"></a> + 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. + </p> + <p> + <a name="link2H_4_0059" id="link2H_4_0059"></a> + 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. + </p> + <p> + <a name="link2H_4_0060" id="link2H_4_0060"></a> + 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. + </p> + <p> + <a name="link2H_4_0061" id="link2H_4_0061"></a> + 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. + </p> + <p> + <a name="link2H_4_0062" id="link2H_4_0062"></a> + 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. + </p> + <p> + <a name="link2H_4_0063" id="link2H_4_0063"></a> + 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. + </p> + <p> + <a name="link2H_4_0064" id="link2H_4_0064"></a> + 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? + </p> + <p> + <a name="link2H_4_0065" id="link2H_4_0065"></a> + 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. + </p> + <p> + <a name="link2H_4_0066" id="link2H_4_0066"></a> + 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. + </p> + <p> + <a name="link2H_4_0067" id="link2H_4_0067"></a> + XIV. Not as though thou hadst thousands of years to live. Death hangs + over thee: whilst yet thou livest, whilst thou mayest, be good. + </p> + <p> + <a name="link2H_4_0068" id="link2H_4_0068"></a> + 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. + </p> + <p> +<a name="link2H_4_0069" id="link2H_4_0069"></a> 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 +οἰκονομίαν, 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? + </p> + <p> + <a name="link2H_4_0070" id="link2H_4_0070"></a> + 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. + </p> + <p> + <a name="link2H_4_0071" id="link2H_4_0071"></a> + 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. + </p> + <p> + <a name="link2H_4_0072" id="link2H_4_0072"></a> + 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? + </p> + <p> + <a name="link2H_4_0073" id="link2H_4_0073"></a> + 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. + </p> + <p> + <a name="link2H_4_0074" id="link2H_4_0074"></a> + 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. + </p> + <p> + <a name="link2H_4_0075" id="link2H_4_0075"></a> + XXII. Either this world is a κόσμος, 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? + </p> + <p> + <a name="link2H_4_0076" id="link2H_4_0076"></a> + XXIII. A black or malign disposition, an effeminate disposition; an + hard inexorable disposition, a wild inhuman disposition, a sheepish + disposition, a childish disposition; a blockish, a false, a scurril, a + fraudulent, a tyrannical: what then? If he be a stranger in the world, + that knows not the things that are in it; why not be a stranger as well, + that wonders at the things that are done in it? + </p> + <p> + <a name="link2H_4_0077" id="link2H_4_0077"></a> + 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. + </p> + <p> + <a name="link2H_4_0078" id="link2H_4_0078"></a> + 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. + </p> + <p> + <a name="link2H_4_0079" id="link2H_4_0079"></a> + 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. + </p> + <p> + <a name="link2H_4_0080" id="link2H_4_0080"></a> + XXVII. Consider in my mind, for example's sake, the times of Vespasian: + thou shalt see but the same things: some marrying, some bringing up + children, some sick, some dying, some fighting, some feasting, some + merchandising, some tilling, some flattering, some boasting, some + suspecting, some undermining, some wishing to die, some fretting and + murmuring at their present estate, some wooing, some hoarding, some + seeking after magistracies, and some after kingdoms. And is not that their + age quite over, and ended? Again, consider now the times of Trajan. There + likewise thou seest the very self-same things, and that age also is now + over and ended. In the like manner consider other periods, both of times + and of whole nations, and see how many men, after they had with all their + might and main intended and prosecuted some one worldly thing or other did + soon after drop away, and were resolved into the elements. But especially + thou must call to mind them, whom thou thyself in thy lifetime hast known + much distracted about vain things, and in the meantime neglecting to do + that, and closely and unseparably (as fully satisfied with it) to adhere + unto it, which their own proper constitution did require. And here thou + must remember, that thy carriage in every business must be according to + the worth and due proportion of it, for so shalt thou not easily be tired + out and vexed, if thou shalt not dwell upon small matters longer than is + fitting. + </p> + <p> + <a name="link2H_4_0081" id="link2H_4_0081"></a> + 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, + Cæso, 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. + </p> + <p> + <a name="link2H_4_0082" id="link2H_4_0082"></a> + 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. + </p> + <p> + <a name="link2H_4_0083" id="link2H_4_0083"></a> + 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. + </p> + <p> + <a name="link2H_4_0084" id="link2H_4_0084"></a> + 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. + </p> + <p> + <a name="link2H_4_0085" id="link2H_4_0085"></a> + 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. + </p> + <p> + <a name="link2H_4_0086" id="link2H_4_0086"></a> + 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. + </p> + <p> + <a name="link2H_4_0087" id="link2H_4_0087"></a> + 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? + </p> + <p> + <a name="link2H_4_0088" id="link2H_4_0088"></a> + 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. + </p> + <p> + <a name="link2H_4_0089" id="link2H_4_0089"></a> + 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. + </p> + <p> +<a name="link2H_4_0090" id="link2H_4_0090"></a> 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 καθότι +παρειλήφαμεν; or, +as by successive tradition from our forefathers we have received it. + </p> + <p> + <a name="link2H_4_0091" id="link2H_4_0091"></a> + 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. + </p> + <p> + <a name="link2H_4_0092" id="link2H_4_0092"></a> + XXXIX. Let it be thy perpetual meditation, how many physicians who + once looked so grim, and so theatrically shrunk their brows upon their + patients, are dead and gone themselves. How many astrologers, after that + in great ostentation they had foretold the death of some others, how many + philosophers after so many elaborate tracts and volumes concerning either + mortality or immortality; how many brave captains and commanders, after + the death and slaughter of so many; how many kings and tyrants, after they + had with such horror and insolency abused their power upon men's lives, as + though themselves had been immortal; how many, that I may so speak, whole + cities both men and towns: Helice, Pompeii, Herculaneum, and others + innumerable are dead and gone. Run them over also, whom thou thyself, one + after another, hast known in thy time to drop away. Such and such a one + took care of such and such a one's burial, and soon after was buried + himself. So one, so another: and all things in a short time. For herein + lieth all indeed, ever to look upon all worldly things, as things for + their continuance, that are but for a day: and for their worth, most vile, + and contemptible, as for example, What is man? That which but the other + day when he was conceived was vile snivel; and within few days shall be + either an embalmed carcass, or mere ashes. Thus must thou according to + truth and nature, throughly consider how man's life is but for a very + moment of time, and so depart meek and contented: even as if a ripe olive + falling should praise the ground that bare her, and give thanks to the + tree that begat her. + </p> + <p> + <a name="link2H_4_0093" id="link2H_4_0093"></a> + 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. + </p> + <p> + <a name="link2H_4_0094" id="link2H_4_0094"></a> + XLI. Oh, wretched I, to whom this mischance is happened! nay, happy I, + to whom this thing being happened, I can continue without grief; neither + wounded by that which is present, nor in fear of that which is to come. + For as for this, it might have happened unto any man, but any man having + such a thing befallen him, could not have continued without grief. Why + then should that rather be an unhappiness, than this a happiness? But + however, canst thou, O man! term that unhappiness, which is no mischance + to the nature of man I Canst thou think that a mischance to the nature of + man, which is not contrary to the end and will of his nature? What then + hast thou learned is the will of man's nature? Doth that then which hath + happened unto thee, hinder thee from being just? or magnanimous? or + temperate? or wise? or circumspect? or true? or modest? or free? or from + anything else of all those things in the present enjoying and possession + whereof the nature of man, (as then enjoying all that is proper unto her,) + is fully satisfied? Now to conclude; upon all occasion of sorrow remember + henceforth to make use of this dogma, that whatsoever it is that hath + happened unto thee, is in very deed no such thing of itself, as a + misfortune; but that to bear it generously, is certainly great happiness. + </p> + <p> + <a name="link2H_4_0095" id="link2H_4_0095"></a> + 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? + </p> + <p> + <a name="link2H_4_0096" id="link2H_4_0096"></a> + 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. + </p> + +</div><!--end chapter--> + +<div class="chapter"> + + <h2><a name="link2H_4_0097" id="link2H_4_0097"></a> + THE FIFTH BOOK + </h2> + <p> + <a name="link2H_4_0098" id="link2H_4_0098"></a> + 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? + </p> + <p> + <a name="link2H_4_0099" id="link2H_4_0099"></a> + 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! + </p> + <p> + <a name="link2H_4_0100" id="link2H_4_0100"></a> + 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. + </p> + <p> + <a name="link2H_4_0101" id="link2H_4_0101"></a> + 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. + </p> + <p> + <a name="link2H_4_0102" id="link2H_4_0102"></a> + 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. + </p> + <p> + <a name="link2H_4_0103" id="link2H_4_0103"></a> + 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. + </p> + <p> + <a name="link2H_4_0104" id="link2H_4_0104"></a> + VII. The form of the Athenians' prayer did run thus: 'O rain, rain, good + Jupiter, upon all the grounds and fields that belong to the Athenians.' + Either we should not pray at all, or thus absolutely and freely; and not + every one for himself in particular alone. + </p> + <p> + <a name="link2H_4_0105" id="link2H_4_0105"></a> + 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 + συμβαίνειν, that is, + 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 + συμβαίνειν; 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 + τοῦτο ἔφερεν + ἀυτῷ, that is, This his destiny hath brought upon + him. This therefore is by the fates properly and particularly brought + upon this, as that unto this in particular is by the physician + prescribed. These therefore let us accept of in like manner, as we do + those that are prescribed unto us our physicians. For them also in + themselves shall We find to contain many harsh things, but we + nevertheless, in hope of health, and recovery, accept of them. Let the + fulfilling and accomplishment of those things which the common nature + hath determined, be unto thee as thy health. Accept then, and be pleased + with whatsoever doth happen, though otherwise harsh and un-pleasing, as + tending to that end, to the health and welfare of the universe, and to + Jove's happiness and prosperity. For this whatsoever it be, should not + have been produced, had it not conduced to the good of the universe. For + neither doth any ordinary particular nature bring anything to pass, that + is not to whatsoever is within the sphere of its own proper + administration and government agreeable and subordinate. For these two + considerations then thou must be well pleased with anything that doth + happen unto thee. First, because that for thee properly it was brought to + pass, and unto thee it was prescribed; and that from the very beginning + by the series and connection of the first causes, it hath ever had a + reference unto thee. And secondly, because the good success and perfect + welfare, and indeed the very continuance of Him, that is the + Administrator of the whole, doth in a manner depend on it. For the whole + (because whole, therefore entire and perfect) is maimed, and mutilated, + if thou shalt cut off anything at all, whereby the coherence, and + contiguity as of parts, so of causes, is maintained and preserved. Of + which certain it is, that thou doest (as much as lieth in thee) cut off, + and in some sort violently take somewhat away, as often as thou art + displeased with anything that happeneth. + </p> + <p> + <a name="link2H_4_0106" id="link2H_4_0106"></a> + 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. + </p> + <p> + <a name="link2H_4_0107" id="link2H_4_0107"></a> + 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. + </p> + <p> + <a name="link2H_4_0108" id="link2H_4_0108"></a> + 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? + </p> + <p> + <a name="link2H_4_0109" id="link2H_4_0109"></a> + 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. + </p> + <p> + <a name="link2H_4_0110" id="link2H_4_0110"></a> + 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 <i>in infinitum;</i> 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 <i>in infinitum</i>. 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. + </p> + <p> + <a name="link2H_4_0111" id="link2H_4_0111"></a> + 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 + κατορθώσεις, 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 <i>summum bonum</i> 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. + </p> + <p> + <a name="link2H_4_0112" id="link2H_4_0112"></a> + 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? + </p> + <p> + <a name="link2H_4_0113" id="link2H_4_0113"></a> + 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. + </p> + <p> + <a name="link2H_4_0114" id="link2H_4_0114"></a> + XVII. After one consideration, man is nearest unto us; as we are bound + to do them good, and to bear with them. But as he may oppose any of our + true proper actions, so man is unto me but as a thing indifferent: even as + the sun, or the wind, or some wild beast. By some of these it may be, that + some operation or other of mine, may be hindered; however, of my mind and + resolution itself, there can be no let or impediment, by reason of that + ordinary constant both exception (or reservation wherewith it inclineth) + and ready conversion of objects; from that which may not be, to that which + may be, which in the prosecution of its inclinations, as occasion serves, + it doth observe. For by these the mind doth turn and convert any + impediment whatsoever, to be her aim and purpose. So that what before was + the impediment, is now the principal object of her working; and that which + before was in her way, is now her readiest way. + </p> + <p> + <a name="link2H_4_0115" id="link2H_4_0115"></a> + 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. + </p> + <p> + <a name="link2H_4_0116" id="link2H_4_0116"></a> + 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. + </p> + <p> + <a name="link2H_4_0117" id="link2H_4_0117"></a> + 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. + </p> + <p> + <a name="link2H_4_0118" id="link2H_4_0118"></a> + 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. + </p> + <p> + <a name="link2H_4_0119" id="link2H_4_0119"></a> + 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. + </p> + <p> + <a name="link2H_4_0120" id="link2H_4_0120"></a> + 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. + </p> + <p> + <a name="link2H_4_0121" id="link2H_4_0121"></a> + 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. + </p> + <p> + <a name="link2H_4_0122" id="link2H_4_0122"></a> + 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? + </p> + <p> + <a name="link2H_4_0123" id="link2H_4_0123"></a> + 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. + </p> + <p> + <a name="link2H_4_0124" id="link2H_4_0124"></a> + 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. + </p> + <p> + <a name="link2H_4_0125" id="link2H_4_0125"></a> + 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. + </p> + <p> + <a name="link2H_4_0126" id="link2H_4_0126"></a> + 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. + </p> + <p> + <a name="link2H_4_0127" id="link2H_4_0127"></a> + XXX. Let death surprise me when it will, and where it will, I may be + εὔμοιρος, or a happy man, + nevertheless. + </p> + <p> + 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. + </p> + +</div><!--end chapter--> + +<div class="chapter"> + + <h2><a name="link2H_4_0128" id="link2H_4_0128"></a> + THE SIXTH BOOK + </h2> + <p> + <a name="link2H_4_0129" id="link2H_4_0129"></a> + I. The matter itself, of which the universe doth consist, is of itself + very tractable and pliable. That rational essence that doth govern it, + hath in itself no cause to do evil. It hath no evil in itself; neither can + it do anything that is evil: neither can anything be hurt by it. And all + things are done and determined according to its will and prescript. + </p> + <p> + <a name="link2H_4_0130" id="link2H_4_0130"></a> + 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. + </p> + <p> + <a name="link2H_4_0131" id="link2H_4_0131"></a> + III. Look in, let not either the proper quality, or the true worth of + anything pass thee, before thou hast fully apprehended it. + </p> + <p> + <a name="link2H_4_0132" id="link2H_4_0132"></a> + 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. + </p> + <p> + <a name="link2H_4_0133" id="link2H_4_0133"></a> + V. The best kind of revenge is, not to become like unto them. + <a name="link2H_4_0134" id="link2H_4_0134"></a> + 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. + </p> + <p> + <a name="link2H_4_0135" id="link2H_4_0135"></a> + 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. + </p> + <p> + <a name="link2H_4_0136" id="link2H_4_0136"></a> + 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. + </p> + <p> + <a name="link2H_4_0137" id="link2H_4_0137"></a> + 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. + </p> + <p> + <a name="link2H_4_0138" id="link2H_4_0138"></a> + 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. + </p> + <p> + <a name="link2H_4_0139" id="link2H_4_0139"></a> + 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. + </p> + <p> + <a name="link2H_4_0140" id="link2H_4_0140"></a> + XII. See what Crates pronounceth concerning Xenocrates himself. + <a name="link2H_4_0141" id="link2H_4_0141"></a> + 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. + </p> + <p> + <a name="link2H_4_0142" id="link2H_4_0142"></a> + XIV. Some things hasten to be, and others to be no more. And even + whatsoever now is, some part thereof hath already perished. Perpetual + fluxes and alterations renew the world, as the perpetual course of time + doth make the age of the world (of itself infinite) to appear always fresh + and new. In such a flux and course of all things, what of these things + that hasten so fast away should any man regard, since among all there is + not any that a man may fasten and fix upon? as if a man would settle his + affection upon some ordinary sparrow living by him, who is no sooner seen, + than out of sight. For we must not think otherwise of our lives, than as a + mere exhalation of blood, or of an ordinary respiration of air. For what + in our common apprehension is, to breathe in the air and to breathe it out + again, which we do daily: so much is it and no more, at once to breathe + out all thy respirative faculty into that common air from whence but + lately (as being but from yesterday, and to-day), thou didst first breathe + it in, and with it, life. + </p> + <p> + <a name="link2H_4_0143" id="link2H_4_0143"></a> + 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. + </p> + <p> + <a name="link2H_4_0144" id="link2H_4_0144"></a> + 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. + </p> + <p> + <a name="link2H_4_0145" id="link2H_4_0145"></a> + 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. + </p> + <p> + <a name="link2H_4_0146" id="link2H_4_0146"></a> + 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. + </p> + <p> + <a name="link2H_4_0147" id="link2H_4_0147"></a> + 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. + </p> + <p> + <a name="link2H_4_0148" id="link2H_4_0148"></a> + 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. + </p> + <p> + <a name="link2H_4_0149" id="link2H_4_0149"></a> + 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. + </p> + <p> + <a name="link2H_4_0150" id="link2H_4_0150"></a> + 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. + </p> + <p> + <a name="link2H_4_0151" id="link2H_4_0151"></a> + 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. + </p> + <p> + <a name="link2H_4_0152" id="link2H_4_0152"></a> + 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. + </p> + <p> + <a name="link2H_4_0153" id="link2H_4_0153"></a> + 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. + </p> + <p> + <a name="link2H_4_0154" id="link2H_4_0154"></a> + 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. + </p> + <p> + <a name="link2H_4_0155" id="link2H_4_0155"></a> + 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 Cæsar 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. + </p> + <p> + <a name="link2H_4_0156" id="link2H_4_0156"></a> + 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. + </p> + <p> + <a name="link2H_4_0157" id="link2H_4_0157"></a> + 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. + </p> + <p> + <a name="link2H_4_0158" id="link2H_4_0158"></a> + 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. + </p> + <p> + <a name="link2H_4_0159" id="link2H_4_0159"></a> + 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? + </p> + <p> + <a name="link2H_4_0160" id="link2H_4_0160"></a> + 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? + </p> + <p> + <a name="link2H_4_0161" id="link2H_4_0161"></a> + 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. + </p> + <p> + <a name="link2H_4_0162" id="link2H_4_0162"></a> + 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. + </p> + <p> + <a name="link2H_4_0163" id="link2H_4_0163"></a> + 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. + </p> + <p> + <a name="link2H_4_0164" id="link2H_4_0164"></a> + 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. + </p> + <p> + <a name="link2H_4_0165" id="link2H_4_0165"></a> + 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. + </p> + <p> + <a name="link2H_4_0166" id="link2H_4_0166"></a> + 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? + </p> + <p> + <a name="link2H_4_0167" id="link2H_4_0167"></a> + 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. + </p> + <p> + <a name="link2H_4_0168" id="link2H_4_0168"></a> + 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. + </p> + <p> + <a name="link2H_4_0169" id="link2H_4_0169"></a> + 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? + </p> + <p> + <a name="link2H_4_0170" id="link2H_4_0170"></a> + 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, Phœbus, 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. + </p> + <p> + <a name="link2H_4_0171" id="link2H_4_0171"></a> + 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. + </p> + <p> + <a name="link2H_4_0172" id="link2H_4_0172"></a> + 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. + </p> + <p> + <a name="link2H_4_0173" id="link2H_4_0173"></a> + 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? + </p> + <p> + <a name="link2H_4_0174" id="link2H_4_0174"></a> + 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. + </p> + <p> + <a name="link2H_4_0175" id="link2H_4_0175"></a> + 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. + </p> + <p> + <a name="link2H_4_0176" id="link2H_4_0176"></a> + 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. + </p> + <p> + <a name="link2H_4_0177" id="link2H_4_0177"></a> + XLIX. That which is not good for the bee-hive, cannot be good for the + bee. + </p> + <p> + <a name="link2H_4_0178" id="link2H_4_0178"></a> + 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? + </p> + <p> + <a name="link2H_4_0179" id="link2H_4_0179"></a> + LI. How many of them who came into the world at the same time when I + did, are already gone out of it? + </p> + <p> + <a name="link2H_4_0180" id="link2H_4_0180"></a> + 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? + </p> + <p> + <a name="link2H_4_0181" id="link2H_4_0181"></a> + 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. + </p> + <p> + <a name="link2H_4_0182" id="link2H_4_0182"></a> + 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! + </p> + +</div><!--end chapter--> + +<div class="chapter"> + + <h2><a name="link2H_4_0183" id="link2H_4_0183"></a> + THE SEVENTH BOOK + </h2> + <p> + <a name="link2H_4_0184" id="link2H_4_0184"></a> + 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. + </p> + <p> + <a name="link2H_4_0185" id="link2H_4_0185"></a> + 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. + </p> + <p> + <a name="link2H_4_0186" id="link2H_4_0186"></a> + III. That which most men would think themselves most happy for, and + would prefer before all things, if the Gods would grant it unto them after + their deaths, thou mayst whilst thou livest grant unto thyself; to live + again. See the things of the world again, as thou hast already seen them. + For what is it else to live again? Public shows and solemnities with much + pomp and vanity, stage plays, flocks and herds; conflicts and contentions: + a bone thrown to a company of hungry curs; a bait for greedy fishes; the + painfulness, and continual burden-bearing of wretched ants, the running to + and fro of terrified mice: little puppets drawn up and down with wires and + nerves: these be the objects of the world among all these thou must stand + steadfast, meekly affected, and free from all manner of indignation; with + this right ratiocination and apprehension; that as the worth is of those + things which a man doth affect, so is in very deed every man's worth more + or less. + </p> + <p> + <a name="link2H_4_0187" id="link2H_4_0187"></a> + 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. + </p> + <p> + <a name="link2H_4_0188" id="link2H_4_0188"></a> + 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? + </p> + <p> + <a name="link2H_4_0189" id="link2H_4_0189"></a> + 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 + κόσμος 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. + </p> + <p> + <a name="link2H_4_0190" id="link2H_4_0190"></a> + 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. + </p> + <p> + <a name="link2H_4_0191" id="link2H_4_0191"></a> + VIII. To a reasonable creature, the same action is both according + to nature, and according to reason. + </p> + <p> + <a name="link2H_4_0192" id="link2H_4_0192"></a> + IX. Straight of itself, not made straight. + </p> + <p> + <a name="link2H_4_0193" id="link2H_4_0193"></a> + 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 μέλος, or + a member of the mass and body of reasonable substances. But if thou shalt + say I am μέρος, 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. + </p> + <p> + <a name="link2H_4_0194" id="link2H_4_0194"></a> + 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. + </p> + <p> + <a name="link2H_4_0195" id="link2H_4_0195"></a> + 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. + </p> + <p> + <a name="link2H_4_0196" id="link2H_4_0196"></a> + 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. + </p> + <p> + <a name="link2H_4_0197" id="link2H_4_0197"></a> + XIV. What is + εὐδαιμονία, or + happiness: but ἀγαθὸς + δαίμων, or, a good dæmon, 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. + </p> + <p> + <a name="link2H_4_0198" id="link2H_4_0198"></a> + 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? + </p> + <p> + <a name="link2H_4_0199" id="link2H_4_0199"></a> + 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. + </p> + <p> + <a name="link2H_4_0200" id="link2H_4_0200"></a> + 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? + </p> + <p> + <a name="link2H_4_0201" id="link2H_4_0201"></a> + 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. + </p> + <p> + <a name="link2H_4_0202" id="link2H_4_0202"></a> + 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? + </p> + <p> + <a name="link2H_4_0203" id="link2H_4_0203"></a> + 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. + </p> + <p> + <a name="link2H_4_0204" id="link2H_4_0204"></a> + XXI. Wipe off all opinion stay the force and violence of unreasonable + lusts and affections: circumscribe the present time examine whatsoever it + be that is happened, either to thyself or to another: divide all present + objects, either in that which is formal or material think of the last + hour. That which thy neighbour hath committed, where the guilt of it + lieth, there let it rest. Examine in order whatsoever is spoken. Let thy + mind penetrate both into the effects, and into the causes. Rejoice thyself + with true simplicity, and modesty; and that all middle things between + virtue and vice are indifferent unto thee. Finally, love mankind; obey + God. + </p> + <p> + <a name="link2H_4_0205" id="link2H_4_0205"></a> + XXII. All things (saith he) are by certain order and appointment. And + what if the elements only. + </p> + <p> + It will suffice to remember, that all things in general are by certain + order and appointment: or if it be but few. And as concerning death, that + either dispersion, or the atoms, or annihilation, or extinction, or + translation will ensue. And as concerning pain, that that which is + intolerable is soon ended by death; and that which holds long must needs + be tolerable; and that the mind in the meantime (which is all in all) may + by way of interclusion, or interception, by stopping all manner of + commerce and sympathy with the body, still retain its own tranquillity. + Thy understanding is not made worse by it. As for those parts that suffer, + let them, if they can, declare their grief themselves. As for praise and + commendation, view their mind and understanding, what estate they are in; + what kind of things they fly, and what things they seek after: and that as + in the seaside, whatsoever was before to be seen, is by the continual + succession of new heaps of sand cast up one upon another, soon hid and + covered; so in this life, all former things by those which immediately + succeed. + </p> + <p> + <a name="link2H_4_0206" id="link2H_4_0206"></a> + 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.' + </p> + <p> + <a name="link2H_4_0207" id="link2H_4_0207"></a> + 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.' + </p> + <p> + <a name="link2H_4_0208" id="link2H_4_0208"></a> + 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.' + </p> + <p> + <a name="link2H_4_0209" id="link2H_4_0209"></a> + XXVI. Out of Plato. 'My answer, full of justice and equity, should be + this: Thy speech is not right, O man! if thou supposest that he that is of + any worth at all, should apprehend either life or death, as a matter of + great hazard and danger; and should not make this rather his only care, to + examine his own actions, whether just or unjust: whether actions of a + good, or of a wicked man, &c. For thus in very truth stands the case, + O ye men of Athens. What place or station soever a man either hath chosen + to himself, judging it best for himself; or is by lawful authority put and + settled in, therein do I think (all appearance of danger notwithstanding) + that he should continue, as one who feareth neither death, nor anything + else, so much as he feareth to commit anything that is vicious and + shameful, &c. But, O noble sir, consider I pray, whether true + generosity and true happiness, do not consist in somewhat else rather, + than in the preservation either of our, or other men's lives. For it is + not the part of a man that is a man indeed, to desire to live long or to + make much of his life whilst he liveth: but rather (he that is such) will + in these things wholly refer himself unto the Gods, and believing that + which every woman can tell him, that no man can escape death; the only + thing that he takes thought and care for is this, that what time he + liveth, he may live as well and as virtuously as he can possibly, &c. + To look about, and with the eyes to follow the course of the stars and + planets as though thou wouldst run with them; and to mind perpetually the + several changes of the elements one into another. For such fancies and + imaginations, help much to purge away the dross and filth of this our + earthly life,' &c. That also is a fine passage of Plato's, where he + speaketh of worldly things in these words: 'Thou must also as from some + higher place look down, as it were, upon the things of this world, as + flocks, armies, husbandmen's labours, marriages, divorces, generations, + deaths: the tumults of courts and places of judicatures; desert places; + the several nations of barbarians, public festivals, mournings, fairs, + markets.' How all things upon earth are pell-mell; and how miraculously + things contrary one to another, concur to the beauty and perfection of + this universe. + </p> + <p> + <a name="link2H_4_0210" id="link2H_4_0210"></a> + 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.' + </p> + <p> + <a name="link2H_4_0211" id="link2H_4_0211"></a> + 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? + </p> + <p> + <a name="link2H_4_0212" id="link2H_4_0212"></a> + 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. + </p> + <p> + <a name="link2H_4_0213" id="link2H_4_0213"></a> + XXX. Look not about upon other men's minds and understandings; but look + right on forwards whither nature, both that of the universe, in those + things that happen unto thee; and thine in particular, in those things + that are done by thee: doth lead, and direct thee. Now every one is bound + to do that, which is consequent and agreeable to that end which by his + true natural constitution he was ordained unto. As for all other things, + they are ordained for the use of reasonable creatures: as in all things we + see that that which is worse and inferior, is made for that which is + better. Reasonable creatures, they are ordained one for another. That + therefore which is chief in every man's constitution, is, that he intend + the common good. The second is, that he yield not to any lusts and motions + of the flesh. For it is the part and privilege of the reasonable and + intellective faculty, that she can so bound herself, as that neither the + sensitive, nor the appetitive faculties, may not anyways prevail upon her. + For both these are brutish. And therefore over both she challengeth + mastery, and cannot anyways endure, if in her right temper, to be subject + unto either. And this indeed most justly. For by nature she was ordained + to command all in the body. The third thing proper to man by his + constitution, is, to avoid all rashness and precipitancy; and not to be + subject to error. To these things then, let the mind apply herself and go + straight on, without any distraction about other things, and she hath her + end, and by consequent her happiness. + </p> + <p> + <a name="link2H_4_0214" id="link2H_4_0214"></a> + 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. + </p> + <p> + <a name="link2H_4_0215" id="link2H_4_0215"></a> + 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. + </p> + <p> + <a name="link2H_4_0216" id="link2H_4_0216"></a> + 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. + </p> + <p> + <a name="link2H_4_0217" id="link2H_4_0217"></a> + 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. + </p> + <p> + <a name="link2H_4_0218" id="link2H_4_0218"></a> + 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. + </p> + <p> + <a name="link2H_4_0219" id="link2H_4_0219"></a> + XXXVI. Take heed lest at any time thou stand so affected, though towards + unnatural evil men, as ordinary men are commonly one towards another. + </p> + <p> + <a name="link2H_4_0220" id="link2H_4_0220"></a> + XXXVII. How know we whether Socrates were so eminent indeed, and of so + extraordinary a disposition? For that he died more gloriously, that he + disputed with the Sophists more subtilty; that he watched in the frost + more assiduously; that being commanded to fetch innocent Salaminius, he + refused to do it more generously; all this will not serve. Nor that he + walked in the streets, with much gravity and majesty, as was objected unto + him by his adversaries: which nevertheless a man may well doubt of, + whether it were so or no, or, which above all the rest, if so be that it + were true, a man would well consider of, whether commendable, or + dis-commendable. The thing therefore that we must inquire into, is this; + what manner of soul Socrates had: whether his disposition was such; as + that all that he stood upon, and sought after in this world, was barely + this, that he might ever carry himself justly towards men, and holily + towards the Gods. Neither vexing himself to no purpose at the wickedness + of others, nor yet ever condescending to any man's evil fact, or evil + intentions, through either fear, or engagement of friendship. Whether of + those things that happened unto him by God's appointment, he neither did + wonder at any when it did happen, or thought it intolerable in the trial + of it. And lastly, whether he never did suffer his mind to sympathise with + the senses, and affections of the body. For we must not think that Nature + hath so mixed and tempered it with the body, as that she hath not power to + circumscribe herself, and by herself to intend her own ends and occasions. + </p> + <p> + <a name="link2H_4_0221" id="link2H_4_0221"></a> + 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. + </p> + <p> + <a name="link2H_4_0222" id="link2H_4_0222"></a> + 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. + </p> + <p> + <a name="link2H_4_0223" id="link2H_4_0223"></a> + 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. + </p> + <p> + <a name="link2H_4_0224" id="link2H_4_0224"></a> + 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. + </p> + <p> + <a name="link2H_4_0225" id="link2H_4_0225"></a> + 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. + </p> + <p> + <a name="link2H_4_0226" id="link2H_4_0226"></a> + 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. + </p> + <p> + <a name="link2H_4_0227" id="link2H_4_0227"></a> + 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. + </p> + +</div><!--end chapter--> + +<div class="chapter"> + + <h2><a name="link2H_4_0228" id="link2H_4_0228"></a> + THE EIGHTH BOOK + </h2> + <p> + <a name="link2H_4_0229" id="link2H_4_0229"></a> + I. This also, among other things, may serve to keep thee from vainglory; + if thou shalt consider, that thou art now altogether incapable of the + commendation of one, who all his life long, or from his youth at least, + hath lived a philosopher's life. For both unto others, and to thyself + especially, it is well known, that thou hast done many things contrary to + that perfection of life. Thou hast therefore been confounded in thy + course, and henceforth it will be hard for thee to recover the title and + credit of a philosopher. And to it also is thy calling and profession + repugnant. If therefore thou dost truly understand, what it is that is of + moment indeed; as for thy fame and credit, take no thought or care for + that: let it suffice thee if all the rest of thy life, be it more or less, + thou shalt live as thy nature requireth, or according to the true and + natural end of thy making. Take pains therefore to know what it is that + thy nature requireth, and let nothing else distract thee. Thou hast + already had sufficient experience, that of those many things that hitherto + thou hast erred and wandered about, thou couldst not find happiness in any + of them. Not in syllogisms, and logical subtilties, not in wealth, not in + honour and reputation, not in pleasure. In none of all these. Wherein then + is it to be found? In the practice of those things, which the nature of + man, as he is a man, doth require. How then shall he do those things? if + his dogmata, or moral tenets and opinions (from which all motions and + actions do proceed), be right and true. Which be those dogmata? Those that + concern that which is good or evil, as that there is nothing truly good + and beneficial unto man, but that which makes him just, temperate, + courageous, liberal; and that there is nothing truly evil and hurtful unto + man, but that which causeth the contrary effects. + </p> + <p> + <a name="link2H_4_0230" id="link2H_4_0230"></a> + 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. + </p> + <p> + <a name="link2H_4_0231" id="link2H_4_0231"></a> + 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. + </p> + <p> + <a name="link2H_4_0232" id="link2H_4_0232"></a> + 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. + </p> + <p> + <a name="link2H_4_0233" id="link2H_4_0233"></a> + V. That which the nature of the universe doth busy herself about, is; + that which is here, to transfer it thither, to change it, and thence again + to take it away, and to carry it to another place. So that thou needest + not fear any new thing. For all things are usual and ordinary; and all + things are disposed by equality. + </p> + <p> + <a name="link2H_4_0234" id="link2H_4_0234"></a> + VI. Every particular nature hath content, when in its own proper course + it speeds. A reasonable nature doth then speed, when first in matter of + fancies and imaginations, it gives no consent to that which is either + false uncertain. Secondly, when in all its motions and resolutions it + takes its level at the common good only, and that it desireth nothing, and + flieth from nothing, bet what is in its own power to compass or avoid. And + lastly, when it willingly and gladly embraceth, whatsoever is dealt and + appointed unto it by the common nature. For it is part of it; even as the + nature of any one leaf, is part of the common nature of all plants and + trees. But that the nature of a leaf, is part of a nature both + unreasonable and unsensible, and which in its proper end may be hindered; + or, which is servile and slavish: whereas the nature of man is part of a + common nature which cannot be hindered, and which is both reasonable and + just. From whence also it is, that according to the worth of everything, + she doth make such equal distribution of all things, as of duration, + substance form, operation, and of events and accidents. But herein + consider not whether thou shalt find this equality in everything + absolutely and by itself; but whether in all the particulars of some one + thing taken together, and compared with all the particulars of some other + thing, and them together likewise. + </p> + <p> + <a name="link2H_4_0235" id="link2H_4_0235"></a> + 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 get 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? + </p> + <p> + <a name="link2H_4_0236" id="link2H_4_0236"></a> + VIII. Forbear henceforth to complain of the trouble of a courtly life, + either in public before others, or in private by thyself. + </p> + <p> + <a name="link2H_4_0237" id="link2H_4_0237"></a> + IX. Repentance is an inward and self-reprehension for the neglect or + omission of somewhat that was profitable. Now whatsoever is good, is also + profitable, and it is the part of an honest virtuous man to set by it, and + to make reckoning of it accordingly. But never did any honest virtuous man + repent of the neglect or omission of any carnal pleasure: no carnal + pleasure then is either good or profitable. + </p> + <p> + <a name="link2H_4_0238" id="link2H_4_0238"></a> + X. This, what is it in itself, and by itself, according to its proper + constitution? What is the substance of it? What is the matter, or proper + use? What is the form or efficient cause? What is it for in this world, + and how long will it abide? Thus must thou examine all things, that + present themselves unto thee. + </p> + <p> + <a name="link2H_4_0239" id="link2H_4_0239"></a> + XI. When thou art hard to be stirred up and awaked out of thy sleep, + admonish thyself and call to mind, that, to perform actions tending to the + common good is that which thine own proper constitution, and that which + the nature of man do require. But to sleep, is common to unreasonable + creatures also. And what more proper and natural, yea what more kind and + pleasing, than that which is according to nature? + </p> + <p> + <a name="link2H_4_0240" id="link2H_4_0240"></a> + 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. + </p> + <p> + <a name="link2H_4_0241" id="link2H_4_0241"></a> + 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. + </p> + <p> + <a name="link2H_4_0242" id="link2H_4_0242"></a> + XIV. Remember, that to change thy mind upon occasion, and to follow him + that is able to rectify thee, is equally ingenuous, as to find out at the + first, what is right and just, without help. For of thee nothing is + required, ti, is beyond the extent of thine own deliberation and jun. + merit, and of thine own understanding. + </p> + <p> + <a name="link2H_4_0243" id="link2H_4_0243"></a> + XV. If it were thine act and in thine own power, wouldest thou do + it? If it were not, whom dost tin accuse? the atoms, or the Gods? For to + do either, the part of a mad man. Thou must therefore blame nobody, but if + it be in thy power, redress what is amiss; if it be not, to what end is it + to complain? For nothing should be done but to some certain end. + </p> + <p> + <a name="link2H_4_0244" id="link2H_4_0244"></a> + 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? + </p> + <p> + <a name="link2H_4_0245" id="link2H_4_0245"></a> + 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. + </p> + <p> + <a name="link2H_4_0246" id="link2H_4_0246"></a> + 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. + </p> + <p> + <a name="link2H_4_0247" id="link2H_4_0247"></a> + 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? + </p> + <p> + <a name="link2H_4_0248" id="link2H_4_0248"></a> + 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. + </p> + <p> + <a name="link2H_4_0249" id="link2H_4_0249"></a> + 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. + </p> + <p> + <a name="link2H_4_0250" id="link2H_4_0250"></a> + 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. + </p> + <p> + <a name="link2H_4_0251" id="link2H_4_0251"></a> + XXIII. By one action judge of the rest: this bathing which usually takes + up so much of our time, what is it? Oil, sweat, filth; or the sordes of + the body: an excrementitious viscosity, the excrements of oil and other + ointments used about the body, and mixed with the sordes of the body: all + base and loathsome. And such almost is every part of our life; and every + worldly object. + </p> + <p> + <a name="link2H_4_0252" id="link2H_4_0252"></a> + XXIV. Lucilla buried Verus; then was Lucilla herself buried by others. + So Secunda Maximus, then Secunda herself. So Epitynchanus, Diotimus; then + Epitynchanus himself. So Antoninus Pius, Faustina his wife; then Antoninus + himself. This is the course of the world. First Celer, Adrianus; then + Adrianus himself. And those austere ones; those that foretold other men's + deaths; those that were so proud and stately, where are they now? Those + austere ones I mean, such as were Charax, and Demetrius the Platonic, and + Eudaemon, and others like unto those. They were all but for one day; all + dead and gone long since. Some of them no sooner dead, than forgotten. + Others soon turned into fables. Of others, even that which was fabulous, + is now long since forgotten. This thereafter thou must remember, that + whatsoever thou art compounded of, shall soon be dispersed, and that thy + life and breath, or thy soul, shall either be no more or shall ranslated + (sp.), and appointed to some certain place and station. + </p> + <p> + <a name="link2H_4_0253" id="link2H_4_0253"></a> + XXV. The true joy of a man, is to do that which properly belongs unto a + man. That which is most proper unto a man, is, first, to be kindly + affected towards them that are of the same kind and nature as he is + himself to contemn all sensual motions and appetites, to discern rightly + all plausible fancies and imaginations, to contemplate the nature of the + universe; both it, and things that are done in it. In which kind of + contemplation three several relations are to be observed The first, to the + apparent secondary cause. The Second to the first original cause, God, + from whom originally proceeds whatsoever doth happen in the world. The + third and last, to them that we live and converse with: what use may be + made of it, to their use and benefit. + </p> + <p> + <a name="link2H_4_0254" id="link2H_4_0254"></a> + 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. + </p> + <p> + <a name="link2H_4_0255" id="link2H_4_0255"></a> + 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. + </p> + <p> + <a name="link2H_4_0256" id="link2H_4_0256"></a> + 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. + </p> + <p> + <a name="link2H_4_0257" id="link2H_4_0257"></a> + XXIX. Augustus his court; his wife, his daughter, his nephews, his + sons-in-law his sister, Agrippa, his kinsmen, his domestics, his friends; + Areus, Mæcenas, 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, <small>HE WAS THE LAST OF HIS + OWN KINDRED</small>. O what care did his predecessors take, that they + might leave a successor, yet behold at last one or other must of + necessity be <small>THE LAST</small>. Here again therefore consider the + death of a whole kindred. + </p> + <p> + <a name="link2H_4_0258" id="link2H_4_0258"></a> + XXX. Contract thy whole life to the measure and proportion of one single + action. And if in every particular action thou dost perform what is + fitting to the utmost of thy power, let it suffice thee. And who can + hinder thee, but that thou mayest perform what is fitting? But there may + be some outward let and impediment. Not any, that can hinder thee, but + that whatsoever thou dost, thou may do it, justly, temperately, and with + the praise of God. Yea, but there may be somewhat, whereby some operation + or other of thine may be hindered. And then, with that very thing that + doth hinder, thou mayest he well pleased, and so by this gentle and + equanimious conversion of thy mind unto that which may be, instead of that + which at first thou didst intend, in the room of that former action there + succeedeth another, which agrees as well with this contraction of thy + life, that we now speak of. + </p> + <p> + <a name="link2H_4_0259" id="link2H_4_0259"></a> + 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. + </p> + <p> + <a name="link2H_4_0260" id="link2H_4_0260"></a> + XXXII. If ever thou sawest either a hand, or a foot, or a head lying by + itself, in some place or other, as cut off from the rest of the body, + such must thou conceive him to make himself, as much as in him lieth, + that either is offended with anything that is happened, (whatsoever it + be) and as it were divides himself from it: or that commits anything + against the natural law of mutual correspondence, and society among men: + or, he that, commits any act of uncharitableness. Whosoever thou art, + thou art such, thou art cast forth I know not whither out of the general + unity, which is according to nature. Thou went born indeed a part, but + now thou hast cut thyself off. However, herein is matter of joy and + exultation, that thou mayst be united again. God hath not granted it unto + any other part, that once separated and cut off, it might be reunited, + and come together again. But, behold, that <small>GOODNESS</small> how + great and immense it is! which hath so much esteemed <small>MAN</small>. + As at first he was so made, that he needed not, except he would himself, + have divided himself from the whole; so once divided and cut off, + <small>IT</small> 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. + </p> + <p> + <a name="link2H_4_0261" id="link2H_4_0261"></a> + XXXIII. As almost all her other faculties and properties the nature of + the universe hath imparted unto every reasonable creature, so this in + particular we have received from her, that as whatsoever doth oppose + itself unto her, and doth withstand her in her purposes and intentions, + she doth, though against its will and intention, bring it about to + herself, to serve herself of it in the execution of her own destinated + ends; and so by this though not intended co-operation of it with herself + makes it part of herself whether it will or no. So may every reasonable + creature, what crosses and impediments soever it meets with in the course + of this mortal life, it may use them as fit and proper objects, to the + furtherance of whatsoever it intended and absolutely proposed unto itself + as its natural end and happiness. + </p> + <p> + <a name="link2H_4_0262" id="link2H_4_0262"></a> + 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. + </p> + <p> + <a name="link2H_4_0263" id="link2H_4_0263"></a> + 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? + </p> + <p> + <a name="link2H_4_0264" id="link2H_4_0264"></a> + XXXVI. If thou beest quick-sighted, be so in matter of judgment, and + best discretion, saith he. + </p> + <p> + <a name="link2H_4_0265" id="link2H_4_0265"></a> + 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. + </p> + <p> + <a name="link2H_4_0266" id="link2H_4_0266"></a> + 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. + </p> + <p> + <a name="link2H_4_0267" id="link2H_4_0267"></a> + 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. + </p> + <p> + <a name="link2H_4_0268" id="link2H_4_0268"></a> + XL. If once round and solid, there is no fear that ever it will change. + <a name="link2H_4_0269" id="link2H_4_0269"></a> + 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. + </p> + <p> + <a name="link2H_4_0270" id="link2H_4_0270"></a> + 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? + </p> + <p> + <a name="link2H_4_0271" id="link2H_4_0271"></a> + 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. + </p> + <p> + <a name="link2H_4_0272" id="link2H_4_0272"></a> + 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? + </p> + <p> + <a name="link2H_4_0273" id="link2H_4_0273"></a> + 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. + </p> + <p> + <a name="link2H_4_0274" id="link2H_4_0274"></a> + XLVI. Remember that thy mind is of that nature as that it becometh + altogether unconquerable, when once recollected in herself, she seeks no + other content than this, that she cannot be forced: yea though it so fall + out, that it be even against reason itself, that it cloth bandy. How much + less when by the help of reason she is able to judge of things with + discretion? And therefore let thy chief fort and place of defence be, a + mind free from passions. A stronger place, (whereunto to make his refuge, + and so to become impregnable) and better fortified than this, hath no man. + He that seeth not this is unlearned. He that seeth it, and betaketh not + himself to this place of refuge, is unhappy. + </p> + <p> + <a name="link2H_4_0275" id="link2H_4_0275"></a> + 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. + </p> + <p> + <a name="link2H_4_0276" id="link2H_4_0276"></a> + 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. + </p> + <p> + <a name="link2H_4_0277" id="link2H_4_0277"></a> + 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. + </p> + <p> + <a name="link2H_4_0278" id="link2H_4_0278"></a> + 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. + </p> + <p> + <a name="link2H_4_0279" id="link2H_4_0279"></a> + 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? + </p> + <p> + <a name="link2H_4_0280" id="link2H_4_0280"></a> + 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. + </p> + <p> + <a name="link2H_4_0281" id="link2H_4_0281"></a> + 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. + </p> + <p> + <a name="link2H_4_0282" id="link2H_4_0282"></a> + LIV. The sun seemeth to be shed abroad. And indeed it is diffused but not + effused. For that diffusion of it is a τάσις or + an extension. For therefore are the beams of it called + ἀκτῖνες from the word + ἐκτείνεσθαι 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. + </p> + <p> + <a name="link2H_4_0283" id="link2H_4_0283"></a> + 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. + </p> + <p> + <a name="link2H_4_0284" id="link2H_4_0284"></a> + LVI. All men are made one for another: either then teach them better, or + bear with them. + </p> + <p> + <a name="link2H_4_0285" id="link2H_4_0285"></a> + 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. + </p> + <p> + <a name="link2H_4_0286" id="link2H_4_0286"></a> + 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. + </p> + +</div><!--end chapter--> + +<div class="chapter"> + + <h2><a name="link2H_4_0287" id="link2H_4_0287"></a> + THE NINTH BOOK + </h2> + <p> + <a name="link2H_4_0288" id="link2H_4_0288"></a> + 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. + </p> + <p> + <a name="link2H_4_0289" id="link2H_4_0289"></a> + 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. + </p> + <p> + <a name="link2H_4_0290" id="link2H_4_0290"></a> + III. Thou must not in matter of death carry thyself scornfully, but as + one that is well pleased with it, as being one of those things that nature + hath appointed. For what thou dost conceive of these, of a boy to become a + young man, to wax old, to grow, to ripen, to get teeth, or a beard, or + grey hairs to beget, to bear, or to be delivered; or what other action + soever it be, that is natural unto man according to the several seasons of + his life; such a thing is it also to be dissolved. It is therefore the + part of a wise man, in matter of death, not in any wise to carry himself + either violently, or proudly but patiently to wait for it, as one of + nature's operations: that with the same mind as now thou dost expect when + that which yet is but an embryo in thy wife's belly shall come forth, thou + mayst expect also when thy soul shall fall off from that outward coat or + skin: wherein as a child in the belly it lieth involved and shut up. But + thou desirest a more popular, and though not so direct and philosophical, + yet a very powerful and penetrative recipe against the fear of death, + nothing can make they more willing to part with thy life, than if thou + shalt consider, both what the subjects themselves are that thou shalt part + with, and what manner of disposition thou shalt no more have to do with. + True it is, that, offended with them thou must not be by no means, but + take care of them, and meekly bear with them However, this thou mayst + remember, that whensoever it happens that thou depart, it shall not be + from men that held the same opinions that thou dost. For that indeed, (if + it were so) is the only thing that might make thee averse from death, and + willing to continue here, if it were thy hap to live with men that had + obtained the same belief that thou hast. But now, what a toil it is for + thee to live with men of different opinions, thou seest: so that thou hast + rather occasion to say, Hasten, I thee pray, O Death; lest I also in time + forget myself. + </p> + <p> + <a name="link2H_4_0291" id="link2H_4_0291"></a> + 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. + </p> + <p> + <a name="link2H_4_0292" id="link2H_4_0292"></a> + 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. + </p> + <p> + <a name="link2H_4_0293" id="link2H_4_0293"></a> + VI. To wipe away fancy, to use deliberation, to quench concupiscence, to + keep the mind free to herself. + </p> + <p> + <a name="link2H_4_0294" id="link2H_4_0294"></a> + 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. + </p> + <p> + <a name="link2H_4_0295" id="link2H_4_0295"></a> + VIII. Man, God, the world, every one in their kind, bear some fruits. + All things have their proper time to bear. Though by custom, the word + itself is in a manner become proper unto the vine, and the like, yet is it + so nevertheless, as we have said. As for reason, that beareth both common + fruit for the use of others; and peculiar, which itself doth enjoy. Reason + is of a diffusive nature, what itself is in itself, it begets in others, + and so doth multiply. + </p> + <p> + <a name="link2H_4_0296" id="link2H_4_0296"></a> + 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? + </p> + <p> + <a name="link2H_4_0297" id="link2H_4_0297"></a> + 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. + </p> + <p> + <a name="link2H_4_0298" id="link2H_4_0298"></a> + 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. + </p> + <p> + <a name="link2H_4_0299" id="link2H_4_0299"></a> + 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. + </p> + <p> + <a name="link2H_4_0300" id="link2H_4_0300"></a> + 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. + </p> + <p> + <a name="link2H_4_0301" id="link2H_4_0301"></a> + 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. + </p> + <p> + <a name="link2H_4_0302" id="link2H_4_0302"></a> + 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. + </p> + <p> + <a name="link2H_4_0303" id="link2H_4_0303"></a> + 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. + </p> + <p> + <a name="link2H_4_0304" id="link2H_4_0304"></a> + 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. + </p> + <p> + <a name="link2H_4_0305" id="link2H_4_0305"></a> + XVIII. it is not thine, but another man's sin. Why should it trouble + thee? Let him look to it, whose sin it is. + </p> + <p> + <a name="link2H_4_0306" id="link2H_4_0306"></a> + 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. + </p> + <p> + <a name="link2H_4_0307" id="link2H_4_0307"></a> + 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. + </p> + <p> + <a name="link2H_4_0308" id="link2H_4_0308"></a> + 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. + </p> + <p> + <a name="link2H_4_0309" id="link2H_4_0309"></a> + 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. + </p> + <p> + <a name="link2H_4_0310" id="link2H_4_0310"></a> + 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. + </p> + <p> + <a name="link2H_4_0311" id="link2H_4_0311"></a> + 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. + </p> + <p> + <a name="link2H_4_0312" id="link2H_4_0312"></a> + 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. + </p> + <p> + <a name="link2H_4_0313" id="link2H_4_0313"></a> + 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. + </p> + <p> + <a name="link2H_4_0314" id="link2H_4_0314"></a> + 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. + </p> + <p> + <a name="link2H_4_0315" id="link2H_4_0315"></a> + 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. + </p> + <p> + <a name="link2H_4_0316" id="link2H_4_0316"></a> + XXIX. From some high place as it were to look down, and to behold + here flocks, and there sacrifices, without number; and all kind of + navigation; some in a rough and stormy sea, and some in a calm: the + general differences, or different estates of things, some, that are now + first upon being; the several and mutual relations of those things that + are together; and some other things that are at their last. Their lives + also, who were long ago, and theirs who shall be hereafter, and the + present estate and life of those many nations of barbarians that are now + in the world, thou must likewise consider in thy mind. And how many there + be, who never so much as heard of thy name, how many that will soon forget + it; how many who but even now did commend thee, within a very little while + perchance will speak ill of thee. So that neither fame, nor honour, nor + anything else that this world doth afford, is worth the while. The sum + then of all; whatsoever doth happen unto thee, whereof God is the cause, + to accept it contentedly: whatsoever thou doest, whereof thou thyself art + the cause, to do it justly: which will be, if both in thy resolution and + in thy action thou have no further end, than to do good unto others, as + being that, which by thy natural constitution, as a man, thou art bound + unto. + </p> + <p> + <a name="link2H_4_0317" id="link2H_4_0317"></a> + 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. + </p> + <p> + <a name="link2H_4_0318" id="link2H_4_0318"></a> + 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. + </p> + <p> + <a name="link2H_4_0319" id="link2H_4_0319"></a> + 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! + </p> + <p> + <a name="link2H_4_0320" id="link2H_4_0320"></a> + 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? + </p> + <p> + <a name="link2H_4_0321" id="link2H_4_0321"></a> + 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. + </p> + <p> + <a name="link2H_4_0322" id="link2H_4_0322"></a> + 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. + </p> + <p> + <a name="link2H_4_0323" id="link2H_4_0323"></a> + XXXVI. It is all one to see these things for a hundred of years together + or but for three years. + </p> + <p> + <a name="link2H_4_0324" id="link2H_4_0324"></a> + XXXVII. If he have sinned, his is the harm, not mine. But perchance he + hath not. + </p> + <p> + <a name="link2H_4_0325" id="link2H_4_0325"></a> + 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? + </p> + <p> + <a name="link2H_4_0326" id="link2H_4_0326"></a> + 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? + </p> + <p> + <a name="link2H_4_0327" id="link2H_4_0327"></a> + 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. + </p> + <p> + <a name="link2H_4_0328" id="link2H_4_0328"></a> + 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. + </p> + <p> + <a name="link2H_4_0329" id="link2H_4_0329"></a> + 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. + </p> + <p> + <a name="link2H_4_0330" id="link2H_4_0330"></a> + 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. + </p> + +</div><!--end chapter--> + +<div class="chapter"> + + <h2><a name="link2H_4_0331" id="link2H_4_0331"></a> + THE TENTH BOOK + </h2> + <p> + <a name="link2H_4_0332" id="link2H_4_0332"></a> + I. O my soul, the time I trust will be, when thou shalt be good, simple, + single, more open and visible, than that body by which it is enclosed. + Thou wilt one day be sensible of their happiness, whose end is love, and + their affections dead to all worldly things. Thou shalt one day be full, + and in want of no external thing: not seeking pleasure from anything, + either living or insensible, that this world can afford; neither wanting + time for the continuation of thy pleasure, nor place and opportunity, nor + the favour either of the weather or of men. When thou shalt have content + in thy present estate, and all things present shall add to thy content: + when thou shalt persuade thyself, that thou hast all things; all for thy + good, and all by the providence of the Gods: and of things future also + shalt be as confident, that all will do well, as tending to the + maintenance and preservation in some sort, of his perfect welfare and + happiness, who is perfection of life, of goodness, and beauty; who begets + all things, and containeth all things in himself, and in himself doth + recollect all things from all places that are dissolved, that of them he + may beget others again like unto them. Such one day shall be thy + disposition, that thou shalt be able, both in regard of the Gods, and in + regard of men, so to fit and order thy conversation, as neither to + complain of them at any time, for anything that they do; nor to do + anything thyself, for which thou mayest justly be condemned. + </p> + <p> + <a name="link2H_4_0333" id="link2H_4_0333"></a> + 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. + </p> + <p> + <a name="link2H_4_0334" id="link2H_4_0334"></a> + 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. + </p> + <p> + <a name="link2H_4_0335" id="link2H_4_0335"></a> + 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. + </p> + <p> + <a name="link2H_4_0336" id="link2H_4_0336"></a> + 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. + </p> + <p> + <a name="link2H_4_0337" id="link2H_4_0337"></a> + 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. + </p> + <p> + <a name="link2H_4_0338" id="link2H_4_0338"></a> + 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? + </p> + <p> + <a name="link2H_4_0339" id="link2H_4_0339"></a> + VIII. Now that thou hast taken these names upon thee of good, modest, + true; of ἔμφρων, + σύμφρων, + ὑπέρφρων; 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 + ἔμφρων notes unto thee an intent and + intelligent consideration of every object that presents itself unto thee, + without distraction. And the word + σύμφρων, a ready and contented + acceptation of whatsoever by the appointment of the common nature, + happens unto thee. And the word + ὑπέρφρων, 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. + </p> + <p> + <a name="link2H_4_0340" id="link2H_4_0340"></a> + IX. Toys and fooleries at home, wars abroad: sometimes terror, sometimes + torpor, or stupid sloth: this is thy daily slavery. By little and little, + if thou doest not better look to it, those sacred dogmata will be blotted + out of thy mind. How many things be there, which when as a mere + naturalist, thou hast barely considered of according to their nature, thou + doest let pass without any further use? Whereas thou shouldst in all + things so join action and contemplation, that thou mightest both at the + same time attend all present occasions, to perform everything duly and + carefully and yet so intend the contemplative part too, that no part of + that delight and pleasure, which the contemplative knowledge of everything + according to its true nature doth of itself afford, might be lost. Or, + that the true and contemnplative knowledge of everything according to its + own nature, might of itself, (action being subject to many lets and + impediments) afford unto thee sufficient pleasure and happiness. Not + apparent indeed, but not concealed. And when shalt thou attain to the + happiness of true simplicity, and unaffected gravity? When shalt thou + rejoice in the certain knowledge of every particular object according to + its true nature: as what the matter and substance of it is; what use it is + for in the world: how long it can subsist: what things it doth consist of: + who they be that are capable of it, and who they that can give it, and + take it away? + </p> + <p> + <a name="link2H_4_0341" id="link2H_4_0341"></a> + 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? + </p> + <p> + <a name="link2H_4_0342" id="link2H_4_0342"></a> + 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. + </p> + <p> + <a name="link2H_4_0343" id="link2H_4_0343"></a> + 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. + </p> + <p> + <a name="link2H_4_0344" id="link2H_4_0344"></a> + 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. + </p> + <p> + <a name="link2H_4_0345" id="link2H_4_0345"></a> + 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. + </p> + <p> + <a name="link2H_4_0346" id="link2H_4_0346"></a> + 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. + </p> + <p> + <a name="link2H_4_0347" id="link2H_4_0347"></a> + XVI. Give what thou wilt, and take away what thou wilt, saith he that is + well taught and truly modest, to Him that gives, and takes away. And it is + not out of a stout and peremptory resolution, that he saith it, but in + mere love, and humble submission. + </p> + <p> + <a name="link2H_4_0348" id="link2H_4_0348"></a> + 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. + </p> + <p> + <a name="link2H_4_0349" id="link2H_4_0349"></a> + 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. + </p> + <p> + <a name="link2H_4_0350" id="link2H_4_0350"></a> + 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. + </p> + <p> + <a name="link2H_4_0351" id="link2H_4_0351"></a> + 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. + </p> + <p> + <a name="link2H_4_0352" id="link2H_4_0352"></a> + 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. + </p> + <p> + <a name="link2H_4_0353" id="link2H_4_0353"></a> + 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. + </p> + <p> + <a name="link2H_4_0354" id="link2H_4_0354"></a> + 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. + </p> + <p> + <a name="link2H_4_0355" id="link2H_4_0355"></a> + 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? + </p> + <p> + <a name="link2H_4_0356" id="link2H_4_0356"></a> + 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 + Νόμος, or the law, as the only + νέμων, 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. + </p> + <p> + <a name="link2H_4_0357" id="link2H_4_0357"></a> + 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. + </p> + <p> + <a name="link2H_4_0358" id="link2H_4_0358"></a> + 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 Crœsus): 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. + </p> + <p> + <a name="link2H_4_0359" id="link2H_4_0359"></a> + 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. + </p> + <p> + <a name="link2H_4_0360" id="link2H_4_0360"></a> + 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? + </p> + <p> + <a name="link2H_4_0361" id="link2H_4_0361"></a> + 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. + </p> + <p> + <a name="link2H_4_0362" id="link2H_4_0362"></a> + XXXI. When thou seest Satyro, think of Socraticus and Eutyches, or + Hymen, and when Euphrates, think of Eutychio, and Sylvanus, when + Alciphron, of Tropaeophorus, when Xenophon, of Crito, or Severus. And when + thou doest look upon thyself, fancy unto thyself some one or other of the + Cæsars; and so for every one, some one or other that hath been for estate + and profession answerable unto him. Then let this come to thy mind at the + same time; and where now are they all? Nowhere or anywhere? For so shalt + thou at all time be able to perceive how all worldly things are but as the + smoke, that vanisheth away: or, indeed, mere nothing. Especially when thou + shalt call to mind this also, that whatsoever is once changed, shall never + be again as long as the world endureth. And thou then, how long shalt thou + endure? And why doth it not suffice thee, if virtuously, and as becometh + thee, thou mayest pass that portion of time, how little soever it be, that + is allotted unto thee? + </p> + <p> + <a name="link2H_4_0363" id="link2H_4_0363"></a> + 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. + </p> + <p> + <a name="link2H_4_0364" id="link2H_4_0364"></a> + 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 <i>cylindrus</i>, 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 <i>cylindrus</i> 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. + </p> + <p> + <a name="link2H_4_0365" id="link2H_4_0365"></a> + 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, + ἀξιοπίστως, 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. + </p> + <p> + <a name="link2H_4_0366" id="link2H_4_0366"></a> + 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. + </p> + <p> + <a name="link2H_4_0367" id="link2H_4_0367"></a> + 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. + </p> + <p> + <a name="link2H_4_0368" id="link2H_4_0368"></a> + 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. + </p> + <p> + <a name="link2H_4_0369" id="link2H_4_0369"></a> + 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. + </p> + +</div><!--end chapter--> + +<div class="chapter"> + + <h2><a name="link2H_4_0370" id="link2H_4_0370"></a> + THE ELEVENTH BOOK + </h2> + <p> + <a name="link2H_4_0371" id="link2H_4_0371"></a> + I. The natural properties, and privileges of a reasonable soul are: That + she seeth herself; that she can order, and compose herself: that she makes + herself as she will herself: that she reaps her own fruits whatsoever, + whereas plants, trees, unreasonable creatures, what fruit soever (be it + either fruit properly, or analogically only) they bear, they bear them + unto others, and not to themselves. Again; whensoever, and wheresoever, + sooner or later, her life doth end, she hath her own end nevertheless. For + it is not with her, as with dancers and players, who if they be + interrupted in any part of their action, the whole action must needs be + imperfect: but she in what part of time or action soever she be surprised, + can make that which she hath in her hand whatsoever it be, complete and + full, so that she may depart with that comfort, 'I have lived; neither + want I anything of that which properly did belong unto me.' Again, she + compasseth the whole world, and penetrateth into the vanity, and mere + outside (wanting substance and solidity) of it, and stretcheth herself + unto the infiniteness of eternity; and the revolution or restoration of + all things after a certain period of time, to the same state and place as + before, she fetcheth about, and doth comprehend in herself; and considers + withal, and sees clearly this, that neither they that shall follow us, + shall see any new thing, that we have not seen, nor they that went before, + anything more than we: but that he that is once come to forty (if he have + any wit at all) can in a manner (for that they are all of one kind) see + all things, both past and future. As proper is it, and natural to the soul + of man to love her neighbour, to be true and modest; and to regard nothing + so much as herself: which is also the property of the law: whereby by the + way it appears, that sound reason and justice comes all to one, and + therefore that justice is the chief thing, that reasonable creatures ought + to propose unto themselves as their end. + </p> + <p> + <a name="link2H_4_0372" id="link2H_4_0372"></a> + 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. + </p> + <p> + <a name="link2H_4_0373" id="link2H_4_0373"></a> + 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. + </p> + <p> + <a name="link2H_4_0374" id="link2H_4_0374"></a> + 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? + </p> + <p> + <a name="link2H_4_0375" id="link2H_4_0375"></a> + V. Tragedies were at first brought in and instituted, to put men in mind + of worldly chances and casualties: that these things in the ordinary + course of nature did so happen: that men that were much pleased and + delighted by such accidents upon this stage, would not by the same things + in a greater stage be grieved and afflicted: for here you see what is the + end of all such things; and that even they that cry out so mournfully to + Cithaeron, must bear them for all their cries and exclamations, as well as + others. And in very truth many good things are spoken by these poets; as + that (for example) is an excellent passage: 'But if so be that I and my + two children be neglected by the Gods, they have some reason even for + that,' &c. And again, 'It will but little avail thee to storm and rage + against the things themselves,' &c. Again, 'To reap one's life, as a + ripe ear of corn;' and whatsoever else is to be found in them, that is of + the same kind. After the tragedy, the ancient comedy was brought in, which + had the liberty to inveigh against personal vices; being therefore through + this her freedom and liberty of speech of very good use and effect, to + restrain men from pride and arrogancy. To which end it was, that Diogenes + took also the same liberty. After these, what were either the Middle, or + New Comedy admitted for, but merely, (Or for the most part at least) for + the delight and pleasure of curious and excellent imitation? 'It will + steal away; look to it,' &c. Why, no man denies, but that these also + have some good things whereof that may be one: but the whole drift and + foundation of that kind of dramatical poetry, what is it else, but as we + have said? + </p> + <p> + <a name="link2H_4_0376" id="link2H_4_0376"></a> + 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? + </p> + <p> + <a name="link2H_4_0377" id="link2H_4_0377"></a> + 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. + </p> + <p> + <a name="link2H_4_0378" id="link2H_4_0378"></a> + 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. + </p> + <p> + <a name="link2H_4_0379" id="link2H_4_0379"></a> + 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. + </p> + <p> + <a name="link2H_4_0380" id="link2H_4_0380"></a> + 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. + </p> + <p> + <a name="link2H_4_0381" id="link2H_4_0381"></a> + 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. + </p> + <p> + <a name="link2H_4_0382" id="link2H_4_0382"></a> + 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? + </p> + <p> + <a name="link2H_4_0383" id="link2H_4_0383"></a> + 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. + </p> + <p> + <a name="link2H_4_0384" id="link2H_4_0384"></a> + 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. + </p> + <p> + <a name="link2H_4_0385" id="link2H_4_0385"></a> + 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. + </p> + <p> + <a name="link2H_4_0386" id="link2H_4_0386"></a> + 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. + </p> + <p> + <a name="link2H_4_0387" id="link2H_4_0387"></a> + 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. + </p> + <p> + <a name="link2H_4_0388" id="link2H_4_0388"></a> + 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. + </p> + <p> + <a name="link2H_4_0389" id="link2H_4_0389"></a> + 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. + </p> + <p> + <a name="link2H_4_0390" id="link2H_4_0390"></a> + XX. Remember the fable of the country mouse and the city mouse, and the + great fright and terror that this was put into. + </p> + <p> + <a name="link2H_4_0391" id="link2H_4_0391"></a> + 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. + </p> + <p> + <a name="link2H_4_0392" id="link2H_4_0392"></a> + XXII. The Lacedæmonians at their public spectacles were wont to appoint + seats and forms for their strangers in the shadow, they themselves were + content to sit anywhere. + </p> + <p> + <a name="link2H_4_0393" id="link2H_4_0393"></a> + 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. + </p> + <p> + <a name="link2H_4_0394" id="link2H_4_0394"></a> + 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. + </p> + <p> + <a name="link2H_4_0395" id="link2H_4_0395"></a> + 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. + </p> + <p> + <a name="link2H_4_0396" id="link2H_4_0396"></a> + 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. + </p> + <p> + <a name="link2H_4_0397" id="link2H_4_0397"></a> + 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. + </p> + <p> + <a name="link2H_4_0398" id="link2H_4_0398"></a> + XXVIII. 'My heart smiled within me.' 'They will accuse even virtue + herself; with heinous and opprobrious words.' + </p> + <p> + <a name="link2H_4_0399" id="link2H_4_0399"></a> + 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. + </p> + <p> + <a name="link2H_4_0400" id="link2H_4_0400"></a> + 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. + </p> + <p> + <a name="link2H_4_0401" id="link2H_4_0401"></a> + 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?' + </p> + +</div><!--end chapter--> + +<div class="chapter"> + + <h2><a name="link2H_4_0402" id="link2H_4_0402"></a> + THE TWELFTH BOOK + </h2> + <p> + <a name="link2H_4_0403" id="link2H_4_0403"></a> + 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. + </p> + <p> + <a name="link2H_4_0404" id="link2H_4_0404"></a> + 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. + </p> + <p> + <a name="link2H_4_0405" id="link2H_4_0405"></a> + 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. + </p> + <p> + <a name="link2H_4_0406" id="link2H_4_0406"></a> + 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. + </p> + <p> + <a name="link2H_4_0407" id="link2H_4_0407"></a> + V. Use thyself even unto those things that thou doest at first despair + of. For the left hand we see, which for the most part lieth idle because + not used; yet doth it hold the bridle with more strength than the right, + because it hath been used unto it. + </p> + <p> + <a name="link2H_4_0408" id="link2H_4_0408"></a> + 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. + </p> + <p> + <a name="link2H_4_0409" id="link2H_4_0409"></a> + VII. All worldly things thou must behold and consider, dividing them + into matter, form, and reference, or their proper end. + </p> + <p> + <a name="link2H_4_0410" id="link2H_4_0410"></a> + 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? + </p> + <p> + <a name="link2H_4_0411" id="link2H_4_0411"></a> + IX. Whatsoever doth happen in the ordinary course and consequence of + natural events, neither the Gods, (for it is not possible, that they + either wittingly or unwittingly should do anything amiss) nor men, (for it + is through ignorance, and therefore against their wills that they do + anything amiss) must be accused. None then must be accused. + </p> + <p> + <a name="link2H_4_0412" id="link2H_4_0412"></a> + X. How ridiculous and strange is he, that wonders at anything that + happens in this life in the ordinary course of nature! + </p> + <p> + <a name="link2H_4_0413" id="link2H_4_0413"></a> + XI. Either fate, (and that either an absolute necessity, and unavoidable + decree; or a placable and flexible Providence) or all is a mere casual + confusion, void of all order and government. If an absolute and + unavoidable necessity, why doest thou resist? If a placable and exorable + Providence, make thyself worthy of the divine help and assistance. If all + be a mere confusion without any moderator, or governor, then hast thou + reason to congratulate thyself; that in such a general flood of confusion + thou thyself hast obtained a reasonable faculty, whereby thou mayest + govern thine own life and actions. But if thou beest carried away with the + flood, it must be thy body perchance, or thy life, or some other thing + that belongs unto them that is carried away: thy mind and understanding + cannot. Or should it be so, that the light of a candle indeed is still + bright and lightsome until it be put out: and should truth, and + righteousness, and temperance cease to shine in thee whilest thou thyself + hast any being? + </p> + <p> + <a name="link2H_4_0414" id="link2H_4_0414"></a> + 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. + </p> + <p> + <a name="link2H_4_0415" id="link2H_4_0415"></a> + 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. + </p> + <p> + <a name="link2H_4_0416" id="link2H_4_0416"></a> + 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. + </p> + <p> + <a name="link2H_4_0417" id="link2H_4_0417"></a> + XV. It is high time for thee, to understand that there is somewhat in + thee, better and more divine than either thy passions, or thy sensual + appetites and affections. What is now the object of my mind, is it fear, + or suspicion, or lust, or any such thing? To do nothing rashly without + some certain end; let that be thy first care. The next, to have no other + end than the common good. For, alas! yet a little while, and thou art no + more: no more will any, either of those things that now thou seest, or of + those men that now are living, be any more. For all things are by nature + appointed soon to be changed, turned, and corrupted, that other things + might succeed in their room. + </p> + <p> + <a name="link2H_4_0418" id="link2H_4_0418"></a> + 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. + </p> + <p> + <a name="link2H_4_0419" id="link2H_4_0419"></a> + 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 + θεοφόρητος, or + divinely led and inspired. + </p> + <p> + <a name="link2H_4_0420" id="link2H_4_0420"></a> + 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. + </p> + <p> + <a name="link2H_4_0421" id="link2H_4_0421"></a> + XIX. Cast away from thee opinion, and thou art safe. And what is it that + hinders thee from casting of it away? When thou art grieved at anything, + hast thou forgotten that all things happen according to the nature of the + universe; and that him only it concerns, who is in fault; and moreover, + that what is now done, is that which from ever hath been done in the + world, and will ever be done, and is now done everywhere: how nearly all + men are allied one to another by a kindred not of blood, nor of seed, but + of the same mind. Thou hast also forgotten that every man's mind partakes + of the Deity, and issueth from thence; and that no man can properly call + anything his own, no not his son, nor his body, nor his life; for that + they all proceed from that One who is the giver of all things: that all + things are but opinion; that no man lives properly, but that very instant + of time which is now present. And therefore that no man whensoever he + dieth can properly be said to lose any more, than an instant of time. + </p> + <p> + <a name="link2H_4_0422" id="link2H_4_0422"></a> + 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 Baiæ Tiberius at Capreæ 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. + </p> + <p> + <a name="link2H_4_0423" id="link2H_4_0423"></a> + 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. + </p> + <p> + <a name="link2H_4_0424" id="link2H_4_0424"></a> + 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? + </p> + <p> + <a name="link2H_4_0425" id="link2H_4_0425"></a> + 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. + </p> + <p> + <a name="link2H_4_0426" id="link2H_4_0426"></a> + 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. + </p> + <p> + <a name="link2H_4_0427" id="link2H_4_0427"></a> + 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. + </p> + <p> + <a name="link2H_4_0428" id="link2H_4_0428"></a> + 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. + </p> + <p> + <a name="link2H_4_0429" id="link2H_4_0429"></a> + 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. + </p> + + <hr /> + +</div><!--end chapter--> + +<div class="chapter"> + + <h2><a name="linkappendix" id="linkappendix"></a> + APPENDIX + </h2> + <p> + CORRESPONDENCE OF M. AURELIUS ANTONINUS AND M. CORNELIUS FRONTO<a href="#fn-13.1" name="fnref-13.1" id="fnref-13.1"><sup>[1]</sup></a> + </p> + <p> + M. CORNELIUS FRONTO 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. + </p> + <p> + 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,<a href="#fn-13.2" name="fnref-13.2" id="fnref-13.2"><sup>[2]</sup></a> + he must be comparing his wealth with the grandees of Rome, not with the + ordinary citizen. + </p> + <p> + 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 + </p> + +<p class="footnote"> +<a name="fn-13.1" id="fn-13.1"></a> <a href="#fnref-13.1">[1]</a> +References are made to the edition of Naber, Leipzig (Trübner), 1867. +</p> + +<p class="footnote"> +<a name="fn-13.2" id="fn-13.2"></a> <a href="#fnref-13.2">[2]</a> +Ad Verum imp. Aur. Caes., ii, 7. and edited in the year 1823. +</p> + + <p> + We now possess parts of his correspondence with Antoninus Pius, with M. + Aurelius, with L. Verus, and with certain of his friends, and also several + rhetorical and historical fragments. Though none of the more ambitious + works of Fronto have survived, there are enough to give proof of his + powers. Never was a great literary reputation less deserved. It would be + hard to conceive of anything more vapid than the style and conception of + these letters; clearly the man was a pedant without imagination or taste. + Such indeed was the age he lived in, and it is no marvel that he was like + to his age. But there must have been more in him than mere pedantry; there + was indeed a heart in the man, which Marcus found, and he found also a + tongue which could speak the truth. Fronto's letters are by no means free + from exaggeration and laudation, but they do not show that loathsome + flattery which filled the Roman court. He really admires what he praises, + and his way of saying so is not unlike what often passes for criticism at + the present day. He is not afraid to reprove what he thinks amiss; and the + astonishment of Marcus at this will prove, if proof were needed, that he + was not used to plain dealing. "How happy I am," he writes, "that my + friend Marcus Cornelius, so distinguished as an orator and so noble as a + man, thinks me worth praising and blaming."<a href="#fn-13.3" name="fnref-13.3" id="fnref-13.3"><sup>[3]</sup></a> + In another place he deems himself blest because Pronto had taught him to + speak the truth<a href="#fn-13.4" name="fnref-13.4" id="fnref-13.4"><sup>[4]</sup></a> + 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. + </p> + +<p class="footnote"> +<a name="fn-13.3" id="fn-13.3"></a> <a href="#fnref-13.3">[3]</a> +Ad M. Caes iii. 17 +</p> + +<p class="footnote"> +<a name="fn-13.4" id="fn-13.4"></a> <a href="#fnref-13.4">[4]</a> +Ad M. Caes iii. 12 +</p> + + <p> + An example of the frankness which was between them is given by a + difference they had over the case of Herodes Atticus. Herodes was a Greek + rhetorician who had a school at Rome, and Marcus Aurelius was among his + pupils. Both Marcus and the Emperor Antoninus had a high opinion of + Herodes; and all we know goes to prove he was a man of high character and + princely generosity. When quite young he was made administrator of the + free cities in Asia, nor is it surprising to find that he made bitter + enemies there; indeed, a just ruler was sure to make enemies. The end of + it was that an Athenian deputation, headed by the orators Theodotus and + Demostratus, made serious accusations against his honour. There is no need + to discuss the merits of the case here; suffice it to say, Herodes + succeeded in defending himself to the satisfaction of the emperor. Pronto + appears to have taken the delegates' part, and to have accepted a brief + for the prosecution, urged to some extent by personal considerations; and + in this cause Marcus Aurelius writes to Fronto as follows:— + </p> + <p class="center"> + 'AURELIUS CÆSAR to his friend FRONTO, greeting.<a href="#fn-13.5" name="fnref-13.5" id="fnref-13.5"><sup>[5]</sup></a> + </p> + <p> + 'I know you have often told me you were anxious to find how you might + best please me. Now is the time; now you can increase my love towards + you, if it can be increased. A trial is at hand, in which people seem + likely not only to hear your speech with pleasure, but to see your + indignation with impatience. I see no one who dares give you a hint in + the matter; for those who are less friendly, prefer to see you act with + some inconsistency; and those who are more friendly, fear to seem too + friendly to your opponent if they should dissuade you from your + accusation; then again, in case you have prepared something neat for the + occasion, they cannot endure to rob you of your harangue by silencing + you. Therefore, whether you think me a rash counsellor, or a bold boy, or + too kind to your opponent, not because I think it better, I will offer my + counsel with some caution. But why have I said, offer my counsel? No, I + demand it from you; I demand it boldly, and if I succeed, I promise to + remain under your obligation. What? you will say if I am attackt, shall I + not pay tit for tat? Ah, but you will get greater glory, if even when + attackt you answer nothing. Indeed, if he begins it, answer as you will + and you will have fair excuse; but I have demanded of him that he shall + not begin, and I think I have succeeded. I love each of you according to + your merits and I know that lie was educated in the house of P. + Calvisius, my grandfather, and that I was educated by you; therefore I am + full of anxiety that this most disagreeable business shall be managed as + honourably as possible. I trust you may approve my advice, for my + intention you will approve. At least I prefer to write unwisely rather + than to be silent unkindly.' + </p> + +<p class="footnote"> +<a name="fn-13.5" id="fn-13.5"></a> <a href="#fnref-13.5">[5]</a> +Ad M. Caes ii., 2. +</p> + + <p> + 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:—<a href="#fn-13.6" name="fnref-13.6" id="fnref-13.6"><sup>[6]</sup></a> + '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. + </p> + +<p class="footnote"> +<a name="fn-13.6" id="fn-13.6"></a> <a href="#fnref-13.6">[6]</a> +Ad. M. Caes., iii. 5. +</p> + + <p> + Another example may be given from a letter of Fronto's<a href="#fn-13.7" name="fnref-13.7" id="fnref-13.7"><sup>[7]</sup></a> + 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.<a href="#fn-13.8" name="fnref-13.8" id="fnref-13.8"><sup>[8]</sup></a> + 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.' + </p> + +<p class="footnote"> +<a name="fn-13.7" id="fn-13.7"></a> <a href="#fnref-13.7">[7]</a> +Ad. M. Caes., iv. 12. +</p> + +<p class="footnote"> +<a name="fn-13.8" id="fn-13.8"></a> <a href="#fnref-13.8">[8]</a> +The text is obscure +</p> + + <p> + The affection between them is clear from every page of the correspondence. + A few instances are now given, which were written at different periods + </p> + <p class="center"> + To MY MASTER.<a href="#fn-13.9" name="fnref-13.9" id="fnref-13.9"><sup>[9]</sup></a> + </p> + <p> + '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.' + </p> + +<p class="footnote"> +<a name="fn-13.9" id="fn-13.9"></a> <a href="#fnref-13.9">[9]</a> +Ad M. Caes., v. 8. +</p> + + <p> + <a href="#fn-13.10" name="fnref-13.10" id="fnref-13.10"><sup>[10]</sup></a>'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.' + </p> + +<p class="footnote"> +<a name="fn-13.10" id="fn-13.10"></a> <a href="#fnref-13.10">[10]</a> +Ad M. Caes., i. 2. +</p> + + <p> + <a href="#fn-13.11" name="fnref-13.11" id="fnref-13.11"><sup>[11]</sup></a>'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.' + </p> + +<p class="footnote"> +<a name="fn-13.11" id="fn-13.11"></a> <a href="#fnref-13.11">[11]</a> +iii. 21. +</p> + + <p> + <a href="#fn-13.12" name="fnref-13.12" id="fnref-13.12"><sup>[12]</sup></a>'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! 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,<a href="#fn-13.13" name="fnref-13.13" id="fnref-13.13"><sup>[13]</sup></a> + 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 pupil.' + </p> + <p> + <a href="#fn-13.14" name="fnref-13.14" id="fnref-13.14"><sup>[14]</sup></a>O + my dear Fronto, most distinguished Consul! I yield, you have conquered: + all who have ever loved before, you have conquered out and out in love's + contest. Receive the victor's wreath; and the herald shall proclaim your + victory aloud before your own tribunal: "M. Cornelius Fronto, Consul, + wins, and is crowned victor in the Open International + Love-race."<a href="#fn-13.15" name="fnref-13.15" id="fnref-13.15"><sup>[15]</sup></a> + 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.' + </p> + +<p class="footnote"> +<a name="fn-13.12" id="fn-13.12"></a> <a href="#fnref-13.12">[12]</a> +Ad M. Caes., iii. 19. +</p> + +<p class="footnote"> +<a name="fn-13.13" id="fn-13.13"></a> <a href="#fnref-13.13">[13]</a> +The writer sometimes uses archaisms such as <i>quom</i>, which I render +'whenas'. +</p> + +<p class="footnote"> +<a name="fn-13.14" id="fn-13.14"></a> <a href="#fnref-13.14">[14]</a> +Ad M. Caes., ii. 2. +</p> + +<p class="footnote"> +<a name="fn-13.15" id="fn-13.15"></a> <a href="#fnref-13.15">[15]</a> +The writer parodies the proclamation at the Greek games; the words also are +Greek. +</p> + + <p> + Marcus Aurelius seems to have been about eighteen years of age when the + correspondence begins, Fronto being some thirty years + older.<a href="#fn-13.16" name="fnref-13.16" id="fnref-13.16"><sup>[16]</sup></a> + 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.<a href="#fn-13.17" name="fnref-13.17" id="fnref-13.17"><sup>[17]</sup></a> + Marcus devotes his attention to the old authors who then had a great + vogue at Rome: Ennius, Plautus, Nævius, and such orators as Cato and + Gracchus.<a href="#fn-13.18" name="fnref-13.18" id="fnref-13.18"><sup>[18]</sup></a> + Pronto urges on him the study of Cicero, whose letters, he says, are all + worth reading. + </p> + +<p class="footnote"> +<a name="fn-13.16" id="fn-13.16"></a> <a href="#fnref-13.16">[16]</a> +From internal evidence: the letters are not arranged in order of time. See +Naher's <i>Prolegomena</i>, p. xx. foll. +</p> + +<p class="footnote"> +<a name="fn-13.17" id="fn-13.17"></a> <a href="#fnref-13.17">[17]</a> +Ad M. Caes., iii. x. +</p> + +<p class="footnote"> +<a name="fn-13.18" id="fn-13.18"></a> <a href="#fnref-13.18">[18]</a> +Ad M. Caes ii. 10,; iii. 18,; ii. 4. +</p> + + <p> + 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. + </p> + <p> + 'It is very nice of you,' he writes to Fronto,<a href="#fn-13.19" name="fnref-13.19" id="fnref-13.19"><sup>[19]</sup></a> + '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.<a href="#fn-13.20" name="fnref-13.20" id="fnref-13.20"><sup>[20]</sup></a> + 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?' + </p> + +<p class="footnote"> +<a name="fn-13.19" id="fn-13.19"></a> <a href="#fnref-13.19">[19]</a> +Ad M. Caes., ii. 10. +</p> + +<p class="footnote"> +<a name="fn-13.20" id="fn-13.20"></a> <a href="#fnref-13.20">[20]</a> +He implies, as in i. 6, that he has ceased to study Horace. +</p> + + <p> + 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.'<a href="#fn-13.21" name="fnref-13.21" id="fnref-13.21"><sup>[21]</sup></a> + 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.'<a href="#fn-13.22" name="fnref-13.22" id="fnref-13.22"><sup>[22]</sup></a> + The prince has a fair knowledge of Greek, and quotes from Homer, Plato, + Euripides, but for some reason Fronto dissuaded him from this + study.<a href="#fn-13.23" name="fnref-13.23" id="fnref-13.23"><sup>[23]</sup></a> + His <i>Meditations</i> 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.<a href="#fn-13.24" name="fnref-13.24" id="fnref-13.24"><sup>[24]</sup></a> + 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. + </p> + +<p class="footnote"> +<a name="fn-13.21" id="fn-13.21"></a> <a href="#fnref-13.21">[21]</a> +Pollio was a grammarian, who taught Marcus. +</p> + +<p class="footnote"> +<a name="fn-13.22" id="fn-13.22"></a> <a href="#fnref-13.22">[22]</a> +Ad M. Caes., v. 27,; V. 22. +</p> + +<p class="footnote"> +<a name="fn-13.23" id="fn-13.23"></a> <a href="#fnref-13.23">[23]</a> +Ep. Gracae, 6. +</p> + +<p class="footnote"> +<a name="fn-13.24" id="fn-13.24"></a> <a href="#fnref-13.24">[24]</a> +Ad Anton. Imp., II. 4. +</p> + +<p> +Some idea of his literary style may be gathered from the letter which +follows:<a href="#fn-13.25" name="fnref-13.25" id="fnref-13.25"><sup>[25]</sup></a> +</p> + + <p> + '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. + </p> + +<p class="footnote"> +<a name="fn-13.25" id="fn-13.25"></a> <a href="#fnref-13.25">[25]</a> +Ad M. Caes, ii. 5. +</p> + + <p> + 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. + </p> + <p> + 'In that point I am wholly undecided. + </p> + <p> + '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. + </p> + <p> + 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.' + </p> + <p> + To the pupil, never was anything on earth so fine as his master's + eloquence; on this theme Marcus fairly bubbles over with enthusiasm. + </p> + <p> + <a href="#fn-13.26" name="fnref-13.26" id="fnref-13.26"><sup>[26]</sup></a>'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<a href="#fn-13.27" name="fnref-13.27" id="fnref-13.27"><sup>[27]</sup></a> + could be sufficiently praised, sufficiently praised he would have been + undoubtedly by you! This kind of thing is not done nowadays.<a href="#fn-13.28" name="fnref-13.28" id="fnref-13.28"><sup>[28]</sup></a> + It were easier to match Pheidias, easier to match Apelles, easier in a + word to match Demosthenes himself, or Cato himself; than to match this + finisht and perfect work. Never have I read anything more refined, + anything more after the ancient type, anything more delicious, anything + more Latin. O happy you, to be endowed with eloquence so great! O happy + I, to be tinder the charge of such a master! O + arguments,<a href="#fn-13.29" name="fnref-13.29" id="fnref-13.29"><sup>[29]</sup></a> + O arrangement, O elegance, O wit, O beauty, O words, O brilliancy, O + subtilty, O grace, O treatment, O everything! Mischief take me, if you + ought not to have a rod put in your hand one day, a diadem on your brow, + a tribunal raised for you; then the herald would summon us all-why do I + say "us"? Would summnon all, those scholars and orators: one by one you + would beckon them forward with your rod and admonish them. Hitherto I + have had no fear of this admonition; many things help me to enter within + your school. I write this in the utmost haste; for whenas I am sending + you so kindly a letter from my Lord, what needs a longer letter of mine? + Farewell then, glory of Roman eloquence, boast of your friends, + magnifico, most delightful man, most distinguished consul, master most + sweet. + </p> + +<p class="footnote"> +<a name="fn-13.26" id="fn-13.26"></a> <a href="#fnref-13.26">[26]</a> +Ad M. Caes., ii. 3. +</p> + +<p class="footnote"> +<a name="fn-13.27" id="fn-13.27"></a> <a href="#fnref-13.27">[27]</a> +The Emperor Antoninus Pius is spoken of as <i>dominus meus</i>. +</p> + +<p class="footnote"> +<a name="fn-13.28" id="fn-13.28"></a> <a href="#fnref-13.28">[28]</a> +This sentence is written in Greek. +</p> + +<p class="footnote"> +<a name="fn-13.29" id="fn-13.29"></a> <a href="#fnref-13.29">[29]</a> +Several of these words are Greek, and the meaning is not quite clear. +</p> + + <p> + 'After this you will take care not to tell so many fibs of me, especially + in the Senate. A monstrous fine speech this is! O if I 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.' + </p> + + <p> + 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,'<a href="#fn-13.30" name="fnref-13.30" id="fnref-13.30"><sup>[30]</sup></a> + 'envy each other, or think that what you give to another is filched from + them. + </p> + +<p class="footnote"> +<a name="fn-13.30" id="fn-13.30"></a> <a href="#fnref-13.30">[30]</a> +Ad M Caes., iv. 1. +</p> + + <p> + Keep away envy from your suite, and you will find your friends kindly and + harmonious.' + </p> + <p> + 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,<a href="#fn-13.31" name="fnref-13.31" id="fnref-13.31"><sup>[31]</sup></a> + 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:<a href="#fn-13.32" name="fnref-13.32" id="fnref-13.32"><sup>[32]</sup></a> + </p> + +<p class="footnote"> +<a name="fn-13.31" id="fn-13.31"></a> <a href="#fnref-13.31">[31]</a> +ii. 14 +</p> + +<p class="footnote"> +<a name="fn-13.32" id="fn-13.32"></a> <a href="#fnref-13.32">[32]</a> +iv. 5,6. +</p> + + <p> + '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 itself.' + </p> + + <p> + '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 <i>gargle</i>, 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?'<a href="#fn-13.33" name="fnref-13.33" id="fnref-13.33"><sup>[33]</sup></a> + My turn now: And what of our little Gratia,<a href="#fn-13.34" name="fnref-13.34" id="fnref-13.34"><sup>[34]</sup></a> + 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.' + </p> + +<p class="footnote"> +<a name="fn-13.33" id="fn-13.33"></a> <a href="#fnref-13.33">[33]</a> +Fronto's wife. +</p> + +<p class="footnote"> +<a name="fn-13.34" id="fn-13.34"></a> <a href="#fnref-13.34">[34]</a> +Fronto's daughter +</p> + <p> + One anecdote puts Marcus before us in a new light:<a href="#fn-13.35" name="fnref-13.35" id="fnref-13.35"><sup>[35]</sup></a> + </p> + +<p class="footnote"> +<a name="fn-13.35" id="fn-13.35"></a> <a href="#fnref-13.35">[35]</a> +Ad M. Caes ii. 12. +</p> + + <p> + '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. + </p> + <p> + Another letter<a href="#fn-13.36" name="fnref-13.36" id="fnref-13.36"><sup>[36]</sup></a> + describes a visit to a country town, and shows the antiquarian spirit of + the writer:— + </p> + <p> + 'M. CÆSAR to his MASTER M. FRONTO, greeting. + </p> + <p> + '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."<a href="#fn-13.37" name="fnref-13.37" id="fnref-13.37"><sup>[37]</sup></a> + I asked one of the inhabitants what that word was. He said it was the + word in the Hernican dialect for the victim's skin, which the priest puts + over his conical cap when he enters the city. I found out many other + things which I desired to know, but the only thing I do not desire is + that you should be absent from me; that is my chief anxiety. Now for + yourself, when you left that place, did you go to Aurelia or to Campania? + Be sure to write to me, and say whether you have opened the vintage, or + carried a host of books to the country-house; this also, whether you miss + me; I am foolish to ask it, whenas you tell it me of yourself. Now if you + miss me and if you love me, send me your letters often, which is a + comfort and consolation to me. Indeed I should prefer ten times to read + your letters than all the vines of Gaurus or the Marsians; for these + Signian vines have grapes too rank and fruit too sharp in the taste, but + I prefer wine to must for drinking. Besides, those grapes are nicer to + eat dried than fresh-ripe; I vow I would rather tread them under foot + than put my teeth in them. But I pray they may be gracious and forgiving, + and grant me free pardon for these jests of mine. Farewell, best friend, + dearest, most learned, sweetest master. When you see the must ferment in + the vat, remember that just so in my heart the longing for you is gushing + and flowing and bubbling. Good-bye.' + </p> + +<p class="footnote"> +<a name="fn-13.36" id="fn-13.36"></a> <a href="#fnref-13.36">[36]</a> +Ad Verum. Imp ii. 1, s. fin. +</p> + +<p class="footnote"> +<a name="fn-13.37" id="fn-13.37"></a> <a href="#fnref-13.37">[37]</a> +Santentum +</p> + + <p> + 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. + </p> + <p> + 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.<a href="#fn-13.38" name="fnref-13.38" id="fnref-13.38"><sup>[38]</sup></a> + </p> + <p> + '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<a href="#fn-13.39" name="fnref-13.39" id="fnref-13.39"><sup>[39]</sup></a> + a rare thing it was to see a soldier with hair on arm or leg. Moreover, + they were better drest than armed; so much so, that Laelianus Pontius, a + strict man of the old discipline, broke the cuirasses of some of them + with his finger-tips, and observed cushions on the horses' backs. At his + direction the tufts were cut through, and out of the horsemen's saddles + came what appeared to be feathers pluckt from geese. Few of the men could + vault on horseback, the rest clambered up with difficulty by aid of heel + and knee and leg not many could throw a lance hurtling, most did it + without force or power, as though they were things of wool-dicing was + common in the camp, sleep lasted all night, or if they kept watch it was + over the winecup. By what regulations to restrain such soldiers as these, + and to turn them to honesty and industry, did you not learn from + Hannibal's sternness, the discipline of Africanus, the acts of Metellus + recorded in history. + </p> + +<p class="footnote"> +<a name="fn-13.38" id="fn-13.38"></a> <a href="#fnref-13.38">[38]</a> +Ad Verum. imp., ii. I, s.fin. +</p> + +<p class="footnote"> +<a name="fn-13.39" id="fn-13.39"></a> <a href="#fnref-13.39">[39]</a> +A common mark of the effeminate at Rome. +</p> + + <p> + After the preceptorial letters cease the others are concerned with + domestic events, health and sickness, visits or introductions, birth or + death. Thus the empperor writes to his old friend, who had shown some + diffidence in seeking an + interview:<a href="#fn-13.40" name="fnref-13.40" id="fnref-13.40"><sup>[40]</sup></a> + </p> + +<p class="footnote"> +<a name="fn-13.40" id="fn-13.40"></a> <a href="#fnref-13.40">[40]</a> +Ad Verum. Imp. Aur. Caes., i. 3. +</p> + + <p> + 'To MY MASTER. + </p> + <p> + 'I have a serious grievance against you, my dear master, yet indeed my + grief is more than my grievance, because after so long a time I neither + embraced you nor spoke to you, though you visited the palace, and the + moment after I had left the prince my brother. I reproached my brother + severely for not recalling me; nor durst he deny the fault.' Fronto again + writes on one occasion: 'I have seen your daughter. It was like seeing you + and Faustina in infancy, so much that is charming her face has taken from + each of yours.' Or again, at a later date:<a href="#fn-13.41" name="fnref-13.41" id="fnref-13.41"><sup>[41]</sup></a> + 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.' + </p> + +<p class="footnote"> +<a name="fn-13.41" id="fn-13.41"></a> <a href="#fnref-13.41">[41]</a> +Ad Ant. Imp i., 3. +</p> + + <p> + 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.'<a href="#fn-13.42" name="fnref-13.42" id="fnref-13.42"><sup>[42]</sup></a> + When little Faustina came back from the valley of the shadow of death, + her father at once writes to inform Fronto.<a href="#fn-13.43" name="fnref-13.43" id="fnref-13.43"><sup>[43]</sup></a> + 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:<a href="#fn-13.44" name="fnref-13.44" id="fnref-13.44"><sup>[44]</sup></a> + '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:— + </p> + +<p class="footnote"> +<a name="fn-13.42" id="fn-13.42"></a> <a href="#fnref-13.42">[42]</a> +Ad M. Caes., v. 19 +</p> + +<p class="footnote"> +<a name="fn-13.43" id="fn-13.43"></a> <a href="#fnref-13.43">[43]</a> +iv. 11 +</p> + +<p class="footnote"> +<a name="fn-13.44" id="fn-13.44"></a> <a href="#fnref-13.44">[44]</a> +De Nepote Amissa +</p> + + <p> + <a href="#fn-13.45" name="fnref-13.45" id="fnref-13.45"><sup>[45]</sup></a>'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.....' + </p> + +<p class="footnote"> +<a name="fn-13.45" id="fn-13.45"></a> <a href="#fnref-13.45">[45]</a> +De Nepote Amissa 2 +</p> + + <p> + 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. + </p> + + <p> + 'Through my long life I have committed nothing which might bring + dishonour, or disgrace, or shame: no deed of avarice or treachery have I + done in all my day's: nay, but much generosity, much kindness, much truth + and faithfulness have I shown, often at the risk of my own life. I have + lived in amity with my good brother, whom I rejoice to see in possession + of the highest office by your father's goodness, and by your friendship at + peace and perfect rest. The offices which I have myself obtained I never + strove for by any underhand means. I have cultivated my mind rather than + my body; the pursuit of learning I have preferred to increasing my wealth. + I preferred to be poor rather than bound by any' man's obligation, even to + want rather than to beg. I have never been extravagant in spending money, + I have earned it sometimes because I must. I have scrupulously spoken the + truth, and have been glad to hear it spoken to me. I have thought it + better to be neglected than to fawn, to be dumb than to feign, to be + seldom a friend than to be often a flatterer. I 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:<a href="#fn-13.46" name="fnref-13.46" id="fnref-13.46"><sup>[46]</sup></a> + woe is me! I have lost my Decimanus. If I were made of iron, at this tine + I could write no more.' + </p> + +<p class="footnote"> +<a name="fn-13.46" id="fn-13.46"></a> <a href="#fnref-13.46">[46]</a> +In the war against the Catti. +</p> + + <p> + It is noteworthy that in his <i>Meditations</i> Marcus Aurelius mentions Fronto + only once.<a href="#fn-13.47" name="fnref-13.47" id="fnref-13.47"><sup>[47]</sup></a> + 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.<a href="#fn-13.48" name="fnref-13.48" id="fnref-13.48"><sup>[48]</sup></a> + 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. + </p> + +<p class="footnote"> +<a name="fn-13.47" id="fn-13.47"></a> <a href="#fnref-13.47">[47]</a> +Book I., 8. +</p> + +<p class="footnote"> +<a name="fn-13.48" id="fn-13.48"></a> <a href="#fnref-13.48">[48]</a> +Ad Verum, ii. 7 +</p> + + <hr /> + +</div><!--end chapter--> + +<div class="chapter"> + + <h2><a name="link2H_NOTE" id="link2H_NOTE"></a> + NOTES + </h2> + <p> + 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. + </p> + <p> + The text itself has been prepared by a comparison of the editions of 1634 + and 1635. It should be borne in mind that Casaubon's is often rather a + paraphrase than a close translation; and it did not seem worth while to + notice every variation or amplification of the original. In the original + editions all that Casaubon 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. + </p> + <p> + 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 <i>Marcus Aurelius</i>. + </p> + <p> + BOOK II "Both to frequent" (4). Gr. τὸ μή, C. + conjectures τὸ μὲ. The text is probably right: "I + did not frequent public lectures, and I was taught at home." + </p> + <p> + VI Idiots.... philosophers (9). The reading is doubtful, but the meaning + seems to be: "simple and unlearned men" + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + XIII "Congiaries" (13). dianomais, "doles." + </p> + <p> + 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." + </p> + <p> + X. "honour and credit do proceed" (12). The verb has dropt out of the + text, but C. has supplied one of the required meaning. + </p> + <p> + XI. "Consider," etc. (52). This verb is not in the Greek, which means: + "(And reason also shows) how man, etc." + </p> + <p> + 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" + </p> + <p> + XVI. oikonomian (16) is a "practical benefit," a secondary end. XXXIX. + "For herein lieth all...." (~3). C. translates his conjecture olan for + ola. + </p> + <p> + 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. + </p> + <p> + XXV. "Thou hast... them" (33): A quotation from Homer, Odyssey, iv. 690. + </p> + <p> + XXVII. "One of the poets" (33): Hesiod, Op. et Dies, 197. + </p> + <p> + 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. + </p> + <p> + XVII. "Wonder at them" (18): i.e. mankind. + </p> + <p> + 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. + </p> + <p> + 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." + </p> + <p> + XLII. There is no hiatus in the Greek. + </p> + <p> + 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. + </p> + <p> + 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." + </p> + <p> + XXIII. "Plato": Republic, vi. p. 486 A. + </p> + <p> + XXV. "It will," etc. Euripides, Belerophon, frag. 287 (Nauck). + </p> + <p> + "Lives," etc. Euripides, Hypsipyle, frag. 757 (Nauck). "As long," etc. + Aristophanes, Acharne, 66 i. + </p> + <p> + "Plato" Apology, p. 28 B. + </p> + <p> + "For thus" Apology, p. 28 F. + </p> + <p> + XXVI. "But, O noble sir," etc. Plato, Gorgias, 512 D. XXVII. "And as for + those parts," etc. A quotation from Euripides, Chryssipus, frag. 839 + (Nauck). + </p> + <p> + "With meats," etc. From Euripides, Supplices, 1110. XXXIII. "They both," + i.e. life and wrestling. + </p> + <p> + "Says he" (63): Plato, quoted by Epictetus, Arr. i. 28, 2 and 22. + </p> + <p> + XXXVII. "How know we," etc. The Greek means: "how know we whether Telauges + were not nobler in character than Sophocles?" The allusion is unknown. + </p> + <p> + XXVII. "Frost" The word is written by Casaubon as a proper name, "Pagus.' + </p> + <p> + "The hardihood of Socrates was famous"; see Plato, Siymposium, p. 220. + </p> + <p> + BOOK X XXII. The Greek means, "paltry breath bearing up corpses, so that + the tale of Dead Man's Land is clearer." + </p> + <p> + XXII. "The poet" (21): Euripides, frag. 898 (Nauck); compare Aeschylus, + Danaides, frag. 44. + </p> + <p> + XXIV. "Plato" (23): Theaetetus, p. 174 D. + </p> + <p> + XXXIV. "The poet" (34): Homer, Iliad, vi. 147. + </p> + <p> + XXXIV. "Wood": A translation of ulh, "matter." + </p> + <p> + XXXVIII. "Rhetoric" (38): Rather "the gift of speech"; or perhaps the + "decree" of the reasoning faculty. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + XXVIII. "My heart," etc. (31): From Homer, Odyssey ix. 413. "They will" + From Hesiod, Opera et Dies, 184. + </p> + <p> + "Epictetus" Arr. i. II, 37. + </p> + <p> + XXX. "Cut down grapes" (35): Correct "ears of corn." "Epictetus"(36): Arr. + 3, 22, 105. + </p> + + <hr /> + +</div><!--end chapter--> + +<div class="chapter"> + + <h2><a name="link2H_GLOS" id="link2H_GLOS"></a> + GLOSSARY + </h2> + <p> + This Glossary includes all proper names (excepting a few which are + insignificant or unknown) and all obsolete or obscure words. ADRIANUS, or + Hadrian (76-138 A. D.), 14th Roman Emperor. + </p> + <p> + Agrippa, M. Vipsanius (63-12 B.C.), a distinguished soldier under + Augustus. + </p> + <p> + Alexander the Great, King of Macedonia, and Conqueror of the East, 356-323 + B.C. + </p> + <p> + 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. + </p> + <p> + Apathia: the Stoic ideal was calmness in all circumstance an insensibility + to pain, and absence of all exaltation at, pleasure or good fortune. + </p> + <p> + Apelles, a famous painter of antiquity. + </p> + <p> + Apollonius of Alexandria, called Dyscolus, or the 'ill-tempered,' a great + grammarian. + </p> + <p> + Aposteme, tumour, excrescence. + </p> + <p> + Archimedes of Syracuse 287-212 B.C., the most famous mathematician of + antiquity. + </p> + <p> + Athos, a mountain promontory at the N. of the Aegean Sea. + </p> + <p> + Augustus, first Roman Emperor (ruled 31 B.C.-14 AD.). + </p> + <p> + Avoid, void. + </p> + <p> + BACCHIUS: there Were several persons of this name, and the one meant is + perhaps the musician. + </p> + <p> + Brutus (1) the liberator of the Roman people from their kings, and (2) the + murderer of Cæsar. + </p> + <p> + Both names were household words. + </p> + <p> + Cæsar, Caius, Julius, the Dictator and Conqueror. + </p> + <p> + Caieta, a town in Latium. + </p> + <p> + Camillus, a famous dictator in the early days of the Roman Republic. + </p> + <p> + Carnuntum, a town on the Danube in Upper Pannonia. + </p> + <p> + 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. + </p> + <p> + Cautelous, cautious. + </p> + <p> + Cecrops, first legendary King of Athens. + </p> + <p> + Charax, perhaps the priestly historian of that name, whose date is + unknown, except that it must be later than Nero. + </p> + <p> + Chirurgeon, surgeon. + </p> + <p> + Chrysippus, 280-207 B.C., a Stoic philosopher, and the founder of Stoicism + as a systematic philosophy. + </p> + <p> + 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. + </p> + <p> + Cithaeron, a mountain range N. of Attica. + </p> + <p> + 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. + </p> + <p> + Compendious, short. + </p> + <p> + Conceit, opinion. + </p> + <p> + Contentation, contentment. + </p> + <p> + Crates, a Cynic philosopher of the 4th century B.C. + </p> + <p> + Crœsus, King of Lydia, proverbial for wealth; he reigned 560-546 B.C. + </p> + <p> + 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. + </p> + <p> + DEMETRIUS of Phalerum, an Athenian orator, statesman, philosopher, and + poet. Born 345 B.C. + </p> + <p> + 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. + </p> + <p> + Dio of Syracuse, a disciple of Plato, and afterwards tyrant of Syracuse. + Murdered 353 B.C. + </p> + <p> + Diogenes, the Cynic, born about 412 B.C., renowned for his rudeness and + hardihood. + </p> + <p> + Diognetus, a painter. + </p> + <p> + Dispense with, put up with. + </p> + <p> + Dogmata, pithy sayings, or philosophical rules of life. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + Epicureans, a sect of philosophers founded by Epicurus, who "combined the + physics of Democritus," i.e. the atomic theory, "with the ethics of + Aristippus." + </p> + <p> + They proposed to live for happiness, but the word did not bear that coarse + and vulgar sense originally which it soon took. + </p> + <p> + Epicurus of Samos, 342-270 B.C. + </p> + <p> + 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. + </p> + <p> + Eudoxus of Cnidus, a famous astronomer and physician of the 4th century B. + C. + </p> + <p> + FATAL, fated. + </p> + <p> + Fortuit, chance (adj.). + </p> + <p> + 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. + </p> + <p> + GRANUA, a tributary of the Danube. + </p> + <p> + HELICE, ancient capital city of Achaia, swallowed up by an earthquake, 373 + B.C. + </p> + <p> + 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. + </p> + <p> + Heraclitus of Ephesus, who lived in the 6th century B.C. He wrote on + philosophy and natural science. + </p> + <p> + Herculaneum, near Mount Vesuvius, buried by the eruption of 79 AD. + </p> + <p> + Hercules, p. 167, should be Apollo. See Muses. + </p> + <p> + Hiatus, gap. + </p> + <p> + Hipparchus of Bithynia, an astronomer of the 2nd century B.C., "The true + father of astronomy." + </p> + <p> + Hippocrates of Cos, about 460-357 B.C. One of the most famous physicians + of antiquity. + </p> + <p> + IDIOT, means merely the non-proficient in anything, the "layman," he who + was not technically trained in any art, craft, or calling. + </p> + <p> + LEONNATUS, a distinguished general under Alexander the Great. + </p> + <p> + Lucilla, daughter of M. Aurelius, and wife of Verus, whom she survived. + </p> + <p> + MÆCENAS, a trusted adviser of Augustus, and a munificent patron of wits + and literary men. + </p> + <p> + Maximus, Claudius, a Stoic philosopher. + </p> + <p> + Menippus, a Cynic philosopher. + </p> + <p> + Meteores, ta metewrologika, "high philosophy," used specially of astronomy + and natural philosophy, which were bound up with other speculations. + </p> + <p> + Middle Comedy, something midway between the Old and New Comedy. See + Comedy, Ancient, and New Comedy. + </p> + <p> + Middle things, Book 7, XXV. The Stoics divided all things into virtue, + vice, and indifferent things; but as "indifferent" they regarded most of + those things which the world regards as good or bad, such as wealth or + poverty. Of these, some were "to be desired," some "to be rejected." + </p> + <p> + 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. + </p> + <p> + NERVES, strings. + </p> + <p> + New Comedy, the Attic Comedy of Menander and his school, which criticised + not persons but manners, like a modern comic opera. See Comedy, Ancient. + </p> + <p> + PALESTRA, wrestling school. + </p> + <p> + Pancratiast, competitor in the pancratium, a combined contest which + comprised boxing and wrestling. + </p> + <p> + Parmularii, gladiators armed with a small round shield (parma). + </p> + <p> + Pheidias, the most famous sculptor of antiquity. + </p> + <p> + Philippus, founder of the Macedonian supremacy, and father of Alexander + the Great. + </p> + <p> + Phocion, an Athenian general and statesman, a noble and high-minded man, + 4th century B.C. + </p> + <p> + He was called by Demosthenes, "the pruner of my periods." + </p> + <p> + 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." + </p> + <p> + Pine, torment. + </p> + <p> + Plato of Athens, 429-347 B.C. He used the dialectic method invented by his + master Socrates. + </p> + <p> + 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. + </p> + <p> + Platonics, followers of Plato. + </p> + <p> + Pompeii, near Mount Vesuvius, buried in the eruption of 79 A. D. + </p> + <p> + Pompeius, C. Pompeius Magnus, a very successful general at the end of the + Roman Republic (106-48 B.C.). + </p> + <p> + Prestidigitator, juggler. + </p> + <p> + Pythagoras of Samos, a philosopher, scientist, and moralist of the 6th + century B.C. + </p> + <p> + QUADI, a tribe of S. Germany. + </p> + <p> + M. Aurelius carried on war against them, and part of this book was written + in the field. + </p> + <p> + RICTUS, gape, jaws. + </p> + <p> + Rusticus, Q. Junius, or Stoic philosopher, twice made consul by M. + Aurelius. + </p> + <p> + SACRARY, shrine. + </p> + <p> + 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. + </p> + <p> + Sarmatae, a tribe dwelling in Poland. + </p> + <p> + Sceletum, skeleton. + </p> + <p> + Sceptics, a school of philosophy founded by Pyrrho (4th century 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. + </p> + <p> + Scipio, the name of two great soldiers, P. Corn. Scipio Africanus, + conqueror of Hannibal, and P. + </p> + <p> + Corn. Sc. Afr. Minor, who came into the family by adoption, who destroyed + Carthage. + </p> + <p> + Secutoriani (a word coined by C.), the Sececutores, light-armed + gladiators, who were pitted against others with net and trident. + </p> + <p> + Sextus of Chaeronea, a Stoic philosopher, nephew of Plutarch. + </p> + <p> + Silly, simple, common. + </p> + <p> + Sinuessa, a town in Latium. + </p> + <p> + Socrates, an Athenian philosopher (469-399 B.C.), founder of the dialectic + method. Put to death on a trumped-up charge by his countrymen. + </p> + <p> + Stint, limit (without implying niggardliness). + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + Thrasea, P. Thrasea Pactus, a senator and Stoic philosopher, a noble and + courageous man. He was condemned to death by Nero. + </p> + <p> + 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. + </p> + <p> + To-torn, torn to pieces. + </p> + <p> + Trajan, 13th Roman Emperor, 52-117 A.D. + </p> + <p> + VERUS, Lucius Aurelius, colleague of M. Aurelius in the Empire. + </p> + <p> + He married Lucilla, daughter of M. A., and died 169 A.D. + </p> + <p> + Vespasian, 9th Roman Emperor XENOCRATES of Chalcedon, 396-314 B.C., a + philosopher, and president of the Academy. + </p> + +<hr /> + +<h3>Paragraphs with First Lines</h3> + + <p> + <a href="#link2H_4_0001"> <b>HIS FIRST BOOK</b> </a> + </p> + <p> + <a href="#link2H_4_0002"> I. Of my grandfather Verus I have learned to + be gentle and meek, and to </a> + </p> + <p> + <a href="#link2H_4_0003"> II. Of him that brought me up, not to be + fondly addicted to either of </a> + </p> + <p> + <a href="#link2H_4_0004"> III. Of Diognetus, not to busy myself about + vain things, and not easily </a> + </p> + <p> + <a href="#link2H_4_0005"> IV. To Rusticus I am beholding, that I first + entered into the conceit </a> + </p> + <p> + <a href="#link2H_4_0006"> V. From Apollonius, true liberty, and + unvariable steadfastness, and not </a> + </p> + <p> + <a href="#link2H_4_0007"> VI. Of Sextus, mildness and the pattern of a + family governed with </a> + </p> + <p> + <a href="#link2H_4_0008"> VII. From Alexander the Grammarian, to be + un-reprovable myself, and not </a> + </p> + <p> + <a href="#link2H_4_0009"> VIII. Of Fronto, to how much envy and fraud + and hypocrisy the state of a </a> + </p> + <p> + <a href="#link2H_4_0010"> IX. Of Alexander the Platonic, not often nor + without great necessity to </a> + </p> + <p> + <a href="#link2H_4_0011"> X. Of Catulus, not to contemn any friend's + expostulation, though unjust, </a> + </p> + <p> + <a href="#link2H_4_0012"> XI. From my brother Severus, to be kind and + loving to all them of my </a> + </p> + <p> + <a href="#link2H_4_0013"> XII. From Claudius Maximus, in all things to + endeavour to have power </a> + </p> + <p> + <a href="#link2H_4_0014"> XIII. In my father, I observed his meekness; + his constancy without </a> + </p> + <p> + <a href="#link2H_4_0015"> XIV. From the gods I received that I had good + grandfathers, and parents, </a> + </p> + <p> + <a href="#link2H_4_0016"> XV. In the country of the Quadi at Granua, + these. Betimes in the morning </a> + </p> + <p> + <a href="#link2H_4_0017"> XVI. Whatsoever I am, is either flesh, or + life, or that which we </a> + </p> + <p> + <a href="#link2H_4_0018"> XVII. Whatsoever proceeds from the gods + immediately, that any man will </a> + </p> + <p> + <br /> + </p> + <p> + <a href="#link2H_4_0019"> <b>THE SECOND BOOK</b> </a> + </p> + <p> + <a href="#link2H_4_0020"> I. Remember how long thou hast already put off + these things, and how </a> + </p> + <p> + <a href="#link2H_4_0021"> II. Let it be thy earnest and incessant care + as a Roman and a man to </a> + </p> + <p> + <a href="#link2H_4_0022"> III. Do, soul, do; abuse and contemn thyself; + yet a while and the time </a> + </p> + <p> + <a href="#link2H_4_0023"> IV. Why should any of these things that happen + externally, so much </a> + </p> + <p> + <a href="#link2H_4_0024"> V. For not observing the state of another + man's soul, scarce was ever </a> + </p> + <p> + <a href="#link2H_4_0025"> VI. These things thou must always have in + mind: What is the nature </a> + </p> + <p> + <a href="#link2H_4_0026"> VII. Theophrastus, where he compares sin with + sin (as after a vulgar </a> + </p> + <p> + <a href="#link2H_4_0027"> VIII. Whatsoever thou dost affect, whatsoever + thou dost project, so do, </a> + </p> + <p> + <a href="#link2H_4_0028"> IX. Consider how quickly all things are + dissolved and resolved: the </a> + </p> + <p> + <a href="#link2H_4_0029"> X. It is the part of a man endowed with a good + understanding faculty, to </a> + </p> + <p> + <a href="#link2H_4_0030"> XI. Consider with thyself how man, and by what + part of his, is joined </a> + </p> + <p> + <a href="#link2H_4_0031"> XII. If thou shouldst live three thousand, or + as many as ten thousands </a> + </p> + <p> + <a href="#link2H_4_0032"> XIII. Remember that all is but opinion and + conceit, for those things </a> + </p> + <p> + <a href="#link2H_4_0033"> XIV. A man's soul doth wrong and disrespect + itself first and especially, </a> + </p> + <p> + <a href="#link2H_4_0034"> XV. The time of a man's life is as a point; + the substance of it ever </a> + </p> + <p> + <br /> + </p> + <p> + <a href="#link2H_4_0035"> <b>THE THIRD BOOK</b> </a> + </p> + <p> + <a href="#link2H_4_0036"> I. A man must not only consider how daily his + life wasteth and </a> + </p> + <p> + <a href="#link2H_4_0037"> II. This also thou must observe, that + whatsoever it is that naturally </a> + </p> + <p> + <a href="#link2H_4_0038"> III. Hippocrates having cured many sicknesses, + fell sick himself and </a> + </p> + <p> + <a href="#link2H_4_0039"> IV. Spend not the remnant of thy days in + thoughts and fancies concerning </a> + </p> + <p> + <a href="#link2H_4_0040"> V. Do nothing against thy will, nor contrary + to the community, nor </a> + </p> + <p> + <a href="#link2H_4_0041"> VI. To be cheerful, and to stand in no need, + either of other men's help </a> + </p> + <p> + <a href="#link2H_4_0042"> VII. If thou shalt find anything in this + mortal life better than </a> + </p> + <p> + <a href="#link2H_4_0043"> VIII. Never esteem of anything as profitable, + which shall ever constrain </a> + </p> + <p> + <a href="#link2H_4_0044"> IX. In the mind that is once truly disciplined + and purged, thou canst </a> + </p> + <p> + <a href="#link2H_4_0045"> X. Use thine opinative faculty with all honour + and respect, for in </a> + </p> + <p> + <a href="#link2H_4_0046"> XI. To these ever-present helps and mementoes, + let one more be added, </a> + </p> + <p> + <a href="#link2H_4_0047"> XII. What is this, that now my fancy is set + upon? of what things doth </a> + </p> + <p> + <a href="#link2H_4_0048"> XIII. If thou shalt intend that which is + present, following the rule of </a> + </p> + <p> + <a href="#link2H_4_0049"> XIV. As physicians and chirurgeons have always + their instruments ready </a> + </p> + <p> + <a href="#link2H_4_0050"> XV. Be not deceived; for thou shalt never live + to read thy moral </a> + </p> + <p> + <a href="#link2H_4_0051"> XVI. To steal, to sow, to buy, to be at rest, + to see what is to be done </a> + </p> + <p> + <a href="#link2H_4_0052"> XVII. To be capable of fancies and + imaginations, is common to man and </a> + </p> + <p> + <br /> + </p> + <p> + <a href="#link2H_4_0053"> <b>THE FOURTH BOOK</b> </a> + </p> + <p> + <a href="#link2H_4_0054"> I. That inward mistress part of man if it be + in its own true natural </a> + </p> + <p> + <a href="#link2H_4_0055"> II. Let nothing be done rashly, and at random, + but all things according </a> + </p> + <p> + <a href="#link2H_4_0056"> III. They seek for themselves private retiring + </a> + </p> + <p> + <a href="#link2H_4_0057"> IV. If to understand and to be reasonable be + common unto all men, then </a> + </p> + <p> + <a href="#link2H_4_0058"> V. As generation is, so also death, a secret + of nature's wisdom: a </a> + </p> + <p> + <a href="#link2H_4_0059"> VI. Such and such things, from such and such + causes, must of necessity </a> + </p> + <p> + <a href="#link2H_4_0060"> VII. Let opinion be taken away, and no man + will think himself wronged. </a> + </p> + <p> + <a href="#link2H_4_0061"> VIII. Whatsoever doth happen in the world, + doth happen justly, and so if </a> + </p> + <p> + <a href="#link2H_4_0062"> IX. Conceit no such things, as he that + wrongeth thee conceiveth, </a> + </p> + <p> + <a href="#link2H_4_0063"> X. These two rules, thou must have always in a + readiness. First, do </a> + </p> + <p> + <a href="#link2H_4_0064"> XI. Hast thou reason? I have. Why then makest + thou not use of it? For if </a> + </p> + <p> + <a href="#link2H_4_0065"> XII. As a part hitherto thou hast had a + particular subsistence: and now </a> + </p> + <p> + <a href="#link2H_4_0066"> XIII. Within ten days, if so happen, thou + shalt be esteemed a god of </a> + </p> + <p> + <a href="#link2H_4_0067"> XIV. Not as though thou hadst thousands of + years to live. Death hangs </a> + </p> + <p> + <a href="#link2H_4_0068"> XV. Now much time and leisure doth he gain, + who is not curious to know </a> + </p> + <p> + <a href="#link2H_4_0069"> XVI. He who is greedy of credit and reputation + after his death, doth </a> + </p> + <p> + <a href="#link2H_4_0070"> XVII. If so be that the souls remain after + death (say they that will not </a> + </p> + <p> + <a href="#link2H_4_0071"> XVIII. Not to wander out of the way, but upon + every motion and desire, </a> + </p> + <p> + <a href="#link2H_4_0072"> XIX. Whatsoever is expedient unto thee, O + World, is expedient unto me; </a> + </p> + <p> + <a href="#link2H_4_0073"> XX. They will say commonly, Meddle not with + many things, if thou wilt </a> + </p> + <p> + <a href="#link2H_4_0074"> XXI. Try also how a good man's life; (of one, + who is well pleased with </a> + </p> + <p> + <a href="#link2H_4_0075"> XXII. Either this world is a kosmoz or comely + piece, because all </a> + </p> + <p> + <a href="#link2H_4_0076"> XXIII. A black or malign disposition, an + effeminate disposition; an </a> + </p> + <p> + <a href="#link2H_4_0077"> XXIV. He is a true fugitive, that flies from + reason, by which men are </a> + </p> + <p> + <a href="#link2H_4_0078"> XXV. There is, who without so much as a coat; + and there is, who without </a> + </p> + <p> + <a href="#link2H_4_0079"> XXVI. What art and profession soever thou hast + learned, endeavour to </a> + </p> + <p> + <a href="#link2H_4_0080"> XXVII. Consider in my mind, for example's + sake, the times of Vespasian: </a> + </p> + <p> + <a href="#link2H_4_0081"> XXVIII. Those words which once were common and + ordinary, are now become </a> + </p> + <p> + <a href="#link2H_4_0082"> XXIX. Whatsoever is now present, and from day + to day hath its existence; </a> + </p> + <p> + <a href="#link2H_4_0083"> XXX. Thou art now ready to die, and yet hast + thou not attained to </a> + </p> + <p> + <a href="#link2H_4_0084"> XXXI. Behold and observe, what is the state of + their rational part; and </a> + </p> + <p> + <a href="#link2H_4_0085"> XXXII. In another man's mind and understanding + thy evil Cannot subsist, </a> + </p> + <p> + <a href="#link2H_4_0086"> XXXIII. Ever consider and think upon the world + as being but one living </a> + </p> + <p> + <a href="#link2H_4_0087"> XXXIV. What art thou, that better and divine + part excepted, but as </a> + </p> + <p> + <a href="#link2H_4_0088"> XXXV. To suffer change can be no hurt; as no + benefit it is, by change to </a> + </p> + <p> + <a href="#link2H_4_0089"> XXXVI. Whatsoever doth happen in the world, + is, in the course of nature, </a> + </p> + <p> + <a href="#link2H_4_0090"> XXXVII. Let that of Heraclitus never be out of + thy mind, that the death </a> + </p> + <p> + <a href="#link2H_4_0091"> XXXVIII. Even as if any of the gods should + tell thee, Thou shalt </a> + </p> + <p> + <a href="#link2H_4_0092"> XXXIX. Let it be thy perpetual meditation, how + many physicians who </a> + </p> + <p> + <a href="#link2H_4_0093"> XL. Thou must be like a promontory of the sea, + against which though </a> + </p> + <p> + <a href="#link2H_4_0094"> XLI. Oh, wretched I, to whom this mischance is + happened! nay, happy I, </a> + </p> + <p> + <a href="#link2H_4_0095"> XLII. It is but an ordinary coarse one, yet it + is a good effectual </a> + </p> + <p> + <a href="#link2H_4_0096"> XLIII. Let thy course ever be the most + compendious way. The most </a> + </p> + <p> + <br /> + </p> + <p> + <a href="#link2H_4_0097"> <b>THE FIFTH BOOK</b> </a> + </p> + <p> + <a href="#link2H_4_0098"> I. In the morning when thou findest thyself + unwilling to rise, consider </a> + </p> + <p> + <a href="#link2H_4_0099"> II. How easy a thing is it for a man to put + off from him all turbulent </a> + </p> + <p> + <a href="#link2H_4_0100"> III. Think thyself fit and worthy to speak, or + to do anything that is </a> + </p> + <p> + <a href="#link2H_4_0101"> IV. I continue my course by actions according + to nature, until I </a> + </p> + <p> + <a href="#link2H_4_0102"> V. No man can admire thee for thy sharp acute + language, such is thy </a> + </p> + <p> + <a href="#link2H_4_0103"> VI. Such there be, who when they have done a + good turn to any, are ready </a> + </p> + <p> + <a href="#link2H_4_0104"> VII. The form of the Athenians' prayer did run + thus: 'O rain, rain, good </a> + </p> + <p> + <a href="#link2H_4_0105"> VIII. As we say commonly, The physician hath + prescribed unto this man, </a> + </p> + <p> + <a href="#link2H_4_0106"> IX. Be not discontented, be not disheartened, + be not out of hope, if </a> + </p> + <p> + <a href="#link2H_4_0107"> X. Thou must comfort thyself in the + expectation of thy natural </a> + </p> + <p> + <a href="#link2H_4_0108"> XI. What is the use that now at this present I + make of my soul? Thus </a> + </p> + <p> + <a href="#link2H_4_0109"> XII. What those things are in themselves, + which by the greatest part are </a> + </p> + <p> + <a href="#link2H_4_0110"> XIII. All that I consist of, is either form or + matter. No corruption can </a> + </p> + <p> + <a href="#link2H_4_0111"> XIV. Reason, and rational power, are faculties + which content themselves </a> + </p> + <p> + <a href="#link2H_4_0112"> XV. Such as thy thoughts and ordinary + cogitations are, such will thy </a> + </p> + <p> + <a href="#link2H_4_0113"> XVI. To desire things impossible is the part + of a mad man. But it is a </a> + </p> + <p> + <a href="#link2H_4_0114"> XVII. After one consideration, man is nearest + unto us; as we are bound </a> + </p> + <p> + <a href="#link2H_4_0115"> XVIII. Honour that which is chiefest and most + powerful in the world, and </a> + </p> + <p> + <a href="#link2H_4_0116"> XIX. That which doth not hurt the city itself; + cannot hurt any citizen. </a> + </p> + <p> + <a href="#link2H_4_0117"> XX. Let not that chief commanding part of thy + soul be ever subject to </a> + </p> + <p> + <a href="#link2H_4_0118"> XXI. To live with the Gods. He liveth with the + Gods, who at all times </a> + </p> + <p> + <a href="#link2H_4_0119"> XXII. Be not angry neither with him whose + breath, neither with him whose </a> + </p> + <p> + <a href="#link2H_4_0120"> XXIII. 'Where there shall neither roarer be, + nor harlot.' Why so? As </a> + </p> + <p> + <a href="#link2H_4_0121"> XXIV. That rational essence by which the + universe is governed, is for </a> + </p> + <p> + <a href="#link2H_4_0122"> XXV. How hast thou carried thyself hitherto + towards the Gods? towards </a> + </p> + <p> + <a href="#link2H_4_0123"> XXVI. Why should imprudent unlearned souls + trouble that which is </a> + </p> + <p> + <a href="#link2H_4_0124"> XXVII. Within a very little while, thou wilt + be either ashes, or a </a> + </p> + <p> + <a href="#link2H_4_0125"> XXVIII. Thou mayest always speed, if thou wilt + but make choice of the </a> + </p> + <p> + <a href="#link2H_4_0126"> XXIX. If this neither be my wicked act, nor an + act anyways depending </a> + </p> + <p> + <a href="#link2H_4_0127"> XXX. Let death surprise rue when it will, and + where it will, I may be a </a> + </p> + <p> + <br /> + </p> + <p> + <a href="#link2H_4_0128"> <b>THE SIXTH BOOK</b> </a> + </p> + <p> + <a href="#link2H_4_0129"> I. The matter itself, of which the universe + doth consist, is of itself </a> + </p> + <p> + <a href="#link2H_4_0130"> II. Be it all one unto thee, whether half + frozen or well warm; whether </a> + </p> + <p> + <a href="#link2H_4_0131"> III. Look in, let not either the proper + quality, or the true worth of </a> + </p> + <p> + <a href="#link2H_4_0132"> IV. All substances come soon to their change, + and either they shall </a> + </p> + <p> + <a href="#link2H_4_0133"> V. The best kind of revenge is, not to become + like unto them. </a> + </p> + <p> + <a href="#link2H_4_0134"> VI. Let this be thy only joy, and thy only + comfort, from one sociable </a> + </p> + <p> + <a href="#link2H_4_0135"> VII. The rational commanding part, as it alone + can stir up and turn </a> + </p> + <p> + <a href="#link2H_4_0136"> VIII. According to the nature of the universe + all things particular are </a> + </p> + <p> + <a href="#link2H_4_0137"> IX. Whensoever by some present hard + occurrences thou art constrained to </a> + </p> + <p> + <a href="#link2H_4_0138"> X. If it were that thou hadst at one time both + a stepmother, and </a> + </p> + <p> + <a href="#link2H_4_0139"> XI. How marvellous useful it is for a man to + represent unto himself </a> + </p> + <p> + <a href="#link2H_4_0140"> XII. See what Crates pronounceth concerning + Xenocrates himself. </a> + </p> + <p> + <a href="#link2H_4_0141"> XIII. Those things which the common sort of + people do admire, are most </a> + </p> + <p> + <a href="#link2H_4_0142"> XIV. Some things hasten to be, and others to + be no more. And even </a> + </p> + <p> + <a href="#link2H_4_0143"> XV. Not vegetative spiration, it is not surely + (which plants have) that </a> + </p> + <p> + <a href="#link2H_4_0144"> XVI. Under, above, and about, are the motions + of the elements; but </a> + </p> + <p> + <a href="#link2H_4_0145"> XVII. Who can choose but wonder at them? They + will not speak well of </a> + </p> + <p> + <a href="#link2H_4_0146"> XVIII. Do not ever conceive anything + impossible to man, which by thee </a> + </p> + <p> + <a href="#link2H_4_0147"> XIX. Suppose that at the palestra somebody + hath all to-torn thee with </a> + </p> + <p> + <a href="#link2H_4_0148"> XX. If anybody shall reprove me, and shall + make it apparent unto me, </a> + </p> + <p> + <a href="#link2H_4_0149"> XXI. I for my part will do what belongs unto + me; as for other things, </a> + </p> + <p> + <a href="#link2H_4_0150"> XXII. Alexander of Macedon, and he that + dressed his mules, when once </a> + </p> + <p> + <a href="#link2H_4_0151"> XXIII Consider how many different things, + whether they concern our </a> + </p> + <p> + <a href="#link2H_4_0152"> XXIV. if any should put this question unto + thee, how this word Antoninus </a> + </p> + <p> + <a href="#link2H_4_0153"> XXV. Is it not a cruel thing to forbid men to + affect those things, which </a> + </p> + <p> + <a href="#link2H_4_0154"> XXVI. Death is a cessation from the impression + of the senses, the </a> + </p> + <p> + <a href="#link2H_4_0155"> XXVII. If in this kind of life thy body be + able to hold out, it is a </a> + </p> + <p> + <a href="#link2H_4_0156"> XXVIII. Do all things as becometh the disciple + of Antoninus Pius. </a> + </p> + <p> + <a href="#link2H_4_0157"> XXIX. Stir up thy mind, and recall thy wits + again from thy natural </a> + </p> + <p> + <a href="#link2H_4_0158"> XXX. I consist of body and soul. Unto my body + all things are </a> + </p> + <p> + <a href="#link2H_4_0159"> XXXI. As long as the foot doth that which + belongeth unto it to do, and </a> + </p> + <p> + <a href="#link2H_4_0160"> XXXII. Dost thou not see, how even those that + profess mechanic arts, </a> + </p> + <p> + <a href="#link2H_4_0161"> XXXIII. Asia, Europe; what are they, but as + corners of the whole world; </a> + </p> + <p> + <a href="#link2H_4_0162"> XXXIV He that seeth the things that are now, + hath Seen all that either </a> + </p> + <p> + <a href="#link2H_4_0163"> XXXV. Fit and accommodate thyself to that + estate and to those </a> + </p> + <p> + <a href="#link2H_4_0164"> XXXVI. What things soever are not within the + proper power and </a> + </p> + <p> + <a href="#link2H_4_0165"> XXXVII. We all work to one effect, some + willingly, and with a rational </a> + </p> + <p> + <a href="#link2H_4_0166"> XXXVIII. Doth either the sun take upon him to + do that which belongs to </a> + </p> + <p> + <a href="#link2H_4_0167"> XXXIX. If so be that the Gods have deliberated + in particular of those </a> + </p> + <p> + <a href="#link2H_4_0168"> XL. Whatsoever in any kind doth happen to any + one, is expedient to the </a> + </p> + <p> + <a href="#link2H_4_0169"> XLI. As the ordinary shows of the theatre and + of other such places, </a> + </p> + <p> + <a href="#link2H_4_0170"> XLII. Let the several deaths of men of all + sorts, and of all sorts of </a> + </p> + <p> + <a href="#link2H_4_0171"> XLIII. When thou wilt comfort and cheer + thyself, call to mind the </a> + </p> + <p> + <a href="#link2H_4_0172"> XLIV. Dost thou grieve that thou dost weigh + but so many pounds, and not </a> + </p> + <p> + <a href="#link2H_4_0173"> XLV. Let us do our best endeavours to persuade + them; but however, if </a> + </p> + <p> + <a href="#link2H_4_0174"> XLVI. The ambitious supposeth another man's + act, praise and applause, to </a> + </p> + <p> + <a href="#link2H_4_0175"> XLVII. It is in thy power absolutely to + exclude all manner of conceit </a> + </p> + <p> + <a href="#link2H_4_0176"> XLVIII. Use thyself when any man speaks unto + thee, so to hearken unto </a> + </p> + <p> + <a href="#link2H_4_0177"> XLIX. That which is not good for the bee-hive, + cannot be good for the </a> + </p> + <p> + <a href="#link2H_4_0178"> L. Will either passengers, or patients, find + fault and complain, either </a> + </p> + <p> + <a href="#link2H_4_0179"> LI. How many of them who came into the world + at the same time when I </a> + </p> + <p> + <a href="#link2H_4_0180"> LII. To them that are sick of the jaundice, + honey seems bitter; and to </a> + </p> + <p> + <a href="#link2H_4_0181"> LIII. No man can hinder thee to live as thy + nature doth require. Nothing </a> + </p> + <p> + <a href="#link2H_4_0182"> LIV. What manner of men they be whom they seek + to please, and what to </a> + </p> + <p> + <br /> + </p> + <p> + <a href="#link2H_4_0183"> <b>THE SEVENTH BOOK</b> </a> + </p> + <p> + <a href="#link2H_4_0184"> I. What is wickedness? It is that which many + time and often thou hast </a> + </p> + <p> + <a href="#link2H_4_0185"> II. What fear is there that thy dogmata, or + philosophical resolutions </a> + </p> + <p> + <a href="#link2H_4_0186"> III. That which most men would think + themselves most happy for, and </a> + </p> + <p> + <a href="#link2H_4_0187"> IV. Word after word, every one by itself, must + the things that are </a> + </p> + <p> + <a href="#link2H_4_0188"> V. Is my reason, and understanding sufficient + for this, or no? If it be </a> + </p> + <p> + <a href="#link2H_4_0189"> VI. Let not things future trouble thee. For if + necessity so require that </a> + </p> + <p> + <a href="#link2H_4_0190"> VII. Whatsoever is material, doth soon vanish + away into the common </a> + </p> + <p> + <a href="#link2H_4_0191"> VIII. To a reasonable creature, the same + action is both according </a> + </p> + <p> + <a href="#link2H_4_0192"> IX. Straight of itself, not made straight. + </a> + </p> + <p> + <a href="#link2H_4_0193"> X. As several members in one body united, so + are reasonable creatures </a> + </p> + <p> + <a href="#link2H_4_0194"> XI. Of things that are external, happen what + will to that which can </a> + </p> + <p> + <a href="#link2H_4_0195"> XII. Whatsoever any man either doth or saith, + thou must be good; not for </a> + </p> + <p> + <a href="#link2H_4_0196"> XIII. This may ever be my comfort and + security: my understanding, that </a> + </p> + <p> + <a href="#link2H_4_0197"> XIV. What is rv&nfLovia, or happiness: but + a7~o~ &d~wv, or, a good </a> + </p> + <p> + <a href="#link2H_4_0198"> XV. Is any man so foolish as to fear change, + to which all things that </a> + </p> + <p> + <a href="#link2H_4_0199"> XVI. Through the substance of the universe, as + through a torrent pass </a> + </p> + <p> + <a href="#link2H_4_0200"> XVII. The nature of the universe, of the + common substance of all things </a> + </p> + <p> + <a href="#link2H_4_0201"> XVIII. An angry countenance is much against + nature, and it is oftentimes </a> + </p> + <p> + <a href="#link2H_4_0202"> XIX. Whensoever any man doth trespass against + other, presently consider </a> + </p> + <p> + <a href="#link2H_4_0203"> XX. Fancy not to thyself things future, as + though they were present </a> + </p> + <p> + <a href="#link2H_4_0204"> XXI. Wipe off all opinion stay the force and + violence of unreasonable </a> + </p> + <p> + <a href="#link2H_4_0205"> XXII. All things (saith he) are by certain + order and appointment. And </a> + </p> + <p> + <a href="#link2H_4_0206"> XXIII. Out of Plato. 'He then whose mind is + endowed with true </a> + </p> + <p> + <a href="#link2H_4_0207"> XXIV. Out of Antisthenes. 'It is a princely + thing to do well, and to be </a> + </p> + <p> + <a href="#link2H_4_0208"> XXV. Out of several poets and comics. 'It will + but little avail thee, </a> + </p> + <p> + <a href="#link2H_4_0209"> XXVI. Out of Plato. 'My answer, full of + justice and equity, should be </a> + </p> + <p> + <a href="#link2H_4_0210"> XXVII. To look back upon things of former + ages, as upon the manifold </a> + </p> + <p> + <a href="#link2H_4_0211"> XXVIII. He hath a stronger body, and is a + better wrestler than I. What </a> + </p> + <p> + <a href="#link2H_4_0212"> XXIX. Where the matter may be effected + agreeably to that reason, which </a> + </p> + <p> + <a href="#link2H_4_0213"> XXX. Look not about upon other men's minds and + understandings; but look </a> + </p> + <p> + <a href="#link2H_4_0214"> XXXI. As one who had lived, and were now to + die by right, whatsoever is </a> + </p> + <p> + <a href="#link2H_4_0215"> XXXII. Thou must use thyself also to keep thy + body fixed and steady; </a> + </p> + <p> + <a href="#link2H_4_0216"> XXXIII. The art of true living in this world + is more like a wrestler's, </a> + </p> + <p> + <a href="#link2H_4_0217"> XXXIV. Thou must continually ponder and + consider with thyself, what </a> + </p> + <p> + <a href="#link2H_4_0218"> XXXV. What pain soever thou art in, let this + presently come to thy mind, </a> + </p> + <p> + <a href="#link2H_4_0219"> XXXVI. Take heed lest at any time thou stand + so affected, though towards </a> + </p> + <p> + <a href="#link2H_4_0220"> XXXVII. How know we whether Socrates were so + eminent indeed, and of so </a> + </p> + <p> + <a href="#link2H_4_0221"> XXXVIII. For it is a thing very possible, that + a man should be a very </a> + </p> + <p> + <a href="#link2H_4_0222"> XXXIX. Free from all compulsion in all + cheerfulness and alacrity thou </a> + </p> + <p> + <a href="#link2H_4_0223"> XL. Then hath a man attained to the estate of + perfection in his life and </a> + </p> + <p> + <a href="#link2H_4_0224"> XLI. Can the Gods, who are immortal, for the + continuance of so many ages </a> + </p> + <p> + <a href="#link2H_4_0225"> XLII. What object soever, our reasonable and + sociable faculty doth meet </a> + </p> + <p> + <a href="#link2H_4_0226"> XLIII. When thou hast done well, and another + is benefited by thy action, </a> + </p> + <p> + <a href="#link2H_4_0227"> XLIV. The nature of the universe did once + certainly before it was </a> + </p> + <p> + <br /> + </p> + <p> + <a href="#link2H_4_0228"> <b>THE EIGHTH BOOK</b> </a> + </p> + <p> + <a href="#link2H_4_0229"> I. This also, among other things, may serve to + keep thee from vainglory; </a> + </p> + <p> + <a href="#link2H_4_0230"> II. Upon every action that thou art about, put + this question to thyself; </a> + </p> + <p> + <a href="#link2H_4_0231"> III. Alexander, Caius, Pompeius; what are + these to Diogenes, Heraclitus, </a> + </p> + <p> + <a href="#link2H_4_0232"> IV. What they have done, they will still do, + although thou shouldst hang </a> + </p> + <p> + <a href="#link2H_4_0233"> V. That which the nature of the universe doth + busy herself about, is; </a> + </p> + <p> + <a href="#link2H_4_0234"> VI. Every particular nature hath content, when + in its own proper course </a> + </p> + <p> + <a href="#link2H_4_0235"> VII. Thou hast no time nor opportunity to + read. What then? Hast thou </a> + </p> + <p> + <a href="#link2H_4_0236"> VIII. Forbear henceforth to complain of the + trouble of a courtly life, </a> + </p> + <p> + <a href="#link2H_4_0237"> IX. Repentance is an inward and + self-reprehension for the neglect or </a> + </p> + <p> + <a href="#link2H_4_0238"> X. This, what is it in itself, and by itself, + according to its proper </a> + </p> + <p> + <a href="#link2H_4_0239"> XI. When thou art hard to be stirred up and + awaked out of thy sleep, </a> + </p> + <p> + <a href="#link2H_4_0240"> XII. As every fancy and imagination presents + itself unto thee, consider </a> + </p> + <p> + <a href="#link2H_4_0241"> XIII. At thy first encounter with any one, say + presently to thyself: </a> + </p> + <p> + <a href="#link2H_4_0242"> XIV. Remember, that to change thy mind upon + occasion, and to follow him </a> + </p> + <p> + <a href="#link2H_4_0243"> XV. If it were thine act and in thine own + power, wouldest thou do </a> + </p> + <p> + <a href="#link2H_4_0244"> XVI. Whatsoever dieth and falleth, however and + wheresoever it die </a> + </p> + <p> + <a href="#link2H_4_0245"> XVII. Whatsoever is, was made for something: + as a horse, a vine. Why </a> + </p> + <p> + <a href="#link2H_4_0246"> XVIII. Nature hath its end as well in the end + and final consummation of </a> + </p> + <p> + <a href="#link2H_4_0247"> XIX. As one that tosseth up a ball. And what + is a ball the better, if </a> + </p> + <p> + <a href="#link2H_4_0248"> XX. That which must be the subject of thy + consideration, is either the </a> + </p> + <p> + <a href="#link2H_4_0249"> XXI. Most justly have these things happened + unto thee: why dost not </a> + </p> + <p> + <a href="#link2H_4_0250"> XXII. Shall I do it? I will; so the end of my + action be to do good unto </a> + </p> + <p> + <a href="#link2H_4_0251"> XXIII. By one action judge of the rest: this + bathing which usually takes </a> + </p> + <p> + <a href="#link2H_4_0252"> XXIV. Lucilla buried Verus; then was Lucilla + herself buried by others. </a> + </p> + <p> + <a href="#link2H_4_0253"> XXV. The true joy of a man, is to do that + which properly belongs unto a </a> + </p> + <p> + <a href="#link2H_4_0254"> XXVI. If pain be an evil, either it is in + regard of the body; (and that </a> + </p> + <p> + <a href="#link2H_4_0255"> XXVII. Wipe off all idle fancies, and say unto + thyself incessantly; Now </a> + </p> + <p> + <a href="#link2H_4_0256"> XXVIII. Whether thou speak in the Senate or + whether thou speak to any </a> + </p> + <p> + <a href="#link2H_4_0257"> XXIX. Augustus his court; his wife, his + daughter, his nephews, his </a> + </p> + <p> + <a href="#link2H_4_0258"> XXX. Contract thy whole life to the measure + and proportion of one single </a> + </p> + <p> + <a href="#link2H_4_0259"> XXXI. Receive temporal blessings without + ostentation, when they are sent </a> + </p> + <p> + <a href="#link2H_4_0260"> XXXII. If ever thou sawest either a hand, or a + foot, or a head lying by </a> + </p> + <p> + <a href="#link2H_4_0261"> XXXIII. As almost all her other faculties and + properties the nature of </a> + </p> + <p> + <a href="#link2H_4_0262"> XXXIV. Let not the general representation unto + thyself of the </a> + </p> + <p> + <a href="#link2H_4_0263"> XXXV. What? are either Panthea or Pergamus + abiding to this day by their </a> + </p> + <p> + <a href="#link2H_4_0264"> XXXVI. If thou beest quick-sighted, be so in + matter of judgment, and </a> + </p> + <p> + <a href="#link2H_4_0265"> XXXVII. In the whole constitution of man, I + see not any virtue contrary </a> + </p> + <p> + <a href="#link2H_4_0266"> XXXVIII. If thou canst but withdraw conceit + and opinion concerning that </a> + </p> + <p> + <a href="#link2H_4_0267"> XXXIX. That which is a hindrance of the + senses, is an evil to the </a> + </p> + <p> + <a href="#link2H_4_0268"> XL. If once round and solid, there is no fear + that ever it will change. </a> + </p> + <p> + <a href="#link2H_4_0269"> XLI. Why should I grieve myself; who never did + willingly grieve any </a> + </p> + <p> + <a href="#link2H_4_0270"> XLII. This time that is now present, bestow + thou upon thyself. They that </a> + </p> + <p> + <a href="#link2H_4_0271"> XLIII. Take me and throw me where thou wilt: I + am indifferent. For there </a> + </p> + <p> + <a href="#link2H_4_0272"> XLIV. Is this then a thing of that worth, that + for it my soul should </a> + </p> + <p> + <a href="#link2H_4_0273"> XLV. Nothing can happen unto thee, which is + not incidental unto thee, as </a> + </p> + <p> + <a href="#link2H_4_0274"> XLVI. Remember that thy mind is of that nature + as that it becometh </a> + </p> + <p> + <a href="#link2H_4_0275"> XLVII. Keep thyself to the first bare and + naked apprehensions of things, </a> + </p> + <p> + <a href="#link2H_4_0276"> XLVIII. Is the cucumber bitter? set it away. + Brambles are in the way? </a> + </p> + <p> + <a href="#link2H_4_0277"> XLIX. Not to be slack and negligent; or loose, + and wanton in thy </a> + </p> + <p> + <a href="#link2H_4_0278"> L. 'They kill me, they cut my flesh; they + persecute my person with </a> + </p> + <p> + <a href="#link2H_4_0279"> LI. He that knoweth not what the world is, + knoweth not where he himself </a> + </p> + <p> + <a href="#link2H_4_0280"> LII. Not only now henceforth to have a common + breath, or to hold </a> + </p> + <p> + <a href="#link2H_4_0281"> LIII. Wickedness in general doth not hurt the + world. Particular </a> + </p> + <p> + <a href="#link2H_4_0282"> LIV. The sun seemeth to be shed abroad. And + indeed it is diffused but </a> + </p> + <p> + <a href="#link2H_4_0283"> LV. He that feareth death, either feareth that + he shall have no sense at </a> + </p> + <p> + <a href="#link2H_4_0284"> LVI. All men are made one for another: either + then teach them better, or </a> + </p> + <p> + <a href="#link2H_4_0285"> LVII. The motion of the mind is not as the + motion of a dart. For </a> + </p> + <p> + <a href="#link2H_4_0286"> LVIII. To pierce and penetrate into the estate + of every one's </a> + </p> + <p> + <br /> + </p> + <p> + <a href="#link2H_4_0287"> <b>THE NINTH BOOK</b> </a> + </p> + <p> + <a href="#link2H_4_0288"> I. He that is unjust, is also impious. For the + nature of the universe, </a> + </p> + <p> + <a href="#link2H_4_0289"> II. It were indeed more happy and comfortable, + for a man to depart out </a> + </p> + <p> + <a href="#link2H_4_0290"> III. Thou must not in matter of death carry + thyself scornfully, but as </a> + </p> + <p> + <a href="#link2H_4_0291"> IV. He that sinneth, sinneth unto himself. He + that is unjust, hurts </a> + </p> + <p> + <a href="#link2H_4_0292"> V. If my present apprehension of the object be + right, and my present </a> + </p> + <p> + <a href="#link2H_4_0293"> VI. To wipe away fancy, to use deliberation, + to quench concupiscence, to </a> + </p> + <p> + <a href="#link2H_4_0294"> VII. Of all unreasonable creatures, there is + but one unreasonable soul; </a> + </p> + <p> + <a href="#link2H_4_0295"> VIII. Man, God, the world, every one in their + kind, bear some fruits. </a> + </p> + <p> + <a href="#link2H_4_0296"> IX. Either teach them better if it be in thy + power; or if it be not, </a> + </p> + <p> + <a href="#link2H_4_0297"> X. Labour not as one to whom it is appointed + to be wretched, nor as one </a> + </p> + <p> + <a href="#link2H_4_0298"> XI. This day I did come out of all my trouble. + Nay I have cast out all </a> + </p> + <p> + <a href="#link2H_4_0299"> XII. All those things, for matter of + experience are usual and ordinary; </a> + </p> + <p> + <a href="#link2H_4_0300"> XIII. The things themselves that affect us, + they stand without doors, </a> + </p> + <p> + <a href="#link2H_4_0301"> XIV. As virtue and wickedness consist not in + passion, but in action; so </a> + </p> + <p> + <a href="#link2H_4_0302"> XV. To the stone that is cast up, when it + comes down it is no hurt unto </a> + </p> + <p> + <a href="#link2H_4_0303"> XVI. Sift their minds and understandings, and + behold what men they be, </a> + </p> + <p> + <a href="#link2H_4_0304"> XVII. All things that are in the world, are + always in the estate </a> + </p> + <p> + <a href="#link2H_4_0305"> XVIII. it is not thine, but another man's sin. + Why should it trouble </a> + </p> + <p> + <a href="#link2H_4_0306"> XIX. Of an operation and of a purpose there is + an ending, or of an </a> + </p> + <p> + <a href="#link2H_4_0307"> XX. As occasion shall require, either to thine + own understanding, or to </a> + </p> + <p> + <a href="#link2H_4_0308"> XXI. As thou thyself, whoever thou art, were + made for the perfection and </a> + </p> + <p> + <a href="#link2H_4_0309"> XXII. Children's anger, mere babels; wretched + souls bearing up dead </a> + </p> + <p> + <a href="#link2H_4_0310"> XXIII. Go to the quality of the cause from + which the effect doth </a> + </p> + <p> + <a href="#link2H_4_0311"> XXIV. Infinite are the troubles and miseries, + that thou hast already </a> + </p> + <p> + <a href="#link2H_4_0312"> XXV. When any shall either impeach thee with + false accusations, or </a> + </p> + <p> + <a href="#link2H_4_0313"> XXVI. Up and down, from one age to another, go + the ordinary things of </a> + </p> + <p> + <a href="#link2H_4_0314"> XXVII. Within a while the earth shall cover us + all, and then she herself </a> + </p> + <p> + <a href="#link2H_4_0315"> XXVIII. And these your professed politicians, + the only true practical </a> + </p> + <p> + <a href="#link2H_4_0316"> XXIX. From some high place as it were to look + down, and to behold </a> + </p> + <p> + <a href="#link2H_4_0317"> XXX. Many of those things that trouble and + straiten thee, it is in thy </a> + </p> + <p> + <a href="#link2H_4_0318"> XXXI. To comprehend the whole world together + in thy mind, and the whole </a> + </p> + <p> + <a href="#link2H_4_0319"> XXXII. What are their minds and + understandings; and what the things that </a> + </p> + <p> + <a href="#link2H_4_0320"> XXXIII. Loss and corruption, is in very deed + nothing else but change and </a> + </p> + <p> + <a href="#link2H_4_0321"> XXXIV. How base and putrid, every common + matter is! Water, dust, and </a> + </p> + <p> + <a href="#link2H_4_0322"> XXXV. Will this querulousness, this murmuring, + this complaining and </a> + </p> + <p> + <a href="#link2H_4_0323"> XXXVI. It is all one to see these things for a + hundred of years together </a> + </p> + <p> + <a href="#link2H_4_0324"> XXXVII. If he have sinned, his is the harm, + not mine. But perchance he </a> + </p> + <p> + <a href="#link2H_4_0325"> XXXVIII. Either all things by the providence + of reason happen unto every </a> + </p> + <p> + <a href="#link2H_4_0326"> XXXIX. Sayest thou unto that rational part, + Thou art dead; corruption </a> + </p> + <p> + <a href="#link2H_4_0327"> XL. Either the Gods can do nothing for us at + all, or they can still and </a> + </p> + <p> + <a href="#link2H_4_0328"> XLI. 'In my sickness' (saith Epicurus of + himself:) 'my discourses were </a> + </p> + <p> + <a href="#link2H_4_0329"> XLII. It is common to all trades and + professions to mind and intend that </a> + </p> + <p> + <a href="#link2H_4_0330"> XLIII. When at any time thou art offended with + any one's impudency, put </a> + </p> + <p> + <br /> + </p> + <p> + <a href="#link2H_4_0331"> <b>THE TENTH BOOK</b> </a> + </p> + <p> + <a href="#link2H_4_0332"> I. O my soul, the time I trust will be, when + thou shalt be good, simple, </a> + </p> + <p> + <a href="#link2H_4_0333"> II. As one who is altogether governed by + nature, let it be thy care to </a> + </p> + <p> + <a href="#link2H_4_0334"> III. Whatsoever doth happen unto thee, thou + art naturally by thy natural </a> + </p> + <p> + <a href="#link2H_4_0335"> IV. Him that offends, to teach with love and + meek ness, and to show him </a> + </p> + <p> + <a href="#link2H_4_0336"> V. Whatsoever it be that happens unto thee, it + is that which from all </a> + </p> + <p> + <a href="#link2H_4_0337"> VI. Either with Epicurus, we must fondly + imagine the atoms to be the </a> + </p> + <p> + <a href="#link2H_4_0338"> VII. All parts of the world, (all things I + mean that are contained </a> + </p> + <p> + <a href="#link2H_4_0339"> VIII. Now that thou hast taken these names + upon thee of good, modest, </a> + </p> + <p> + <a href="#link2H_4_0340"> IX. Toys and fooleries at home, wars abroad: + sometimes terror, sometimes </a> + </p> + <p> + <a href="#link2H_4_0341"> X. As the spider, when it hath caught the fly + that it hunted after, is </a> + </p> + <p> + <a href="#link2H_4_0342"> XI. To find out, and set to thyself some + certain way and method of </a> + </p> + <p> + <a href="#link2H_4_0343"> XII. He hath got loose from the bonds of his + body, and perceiving that </a> + </p> + <p> + <a href="#link2H_4_0344"> XIII. What use is there of suspicion at all? + or, why should thoughts </a> + </p> + <p> + <a href="#link2H_4_0345"> XIV. What is that that is slow, and yet quick? + merry, and yet grave? He </a> + </p> + <p> + <a href="#link2H_4_0346"> XV. In the morning as soon as thou art awaked, + when thy judgment, before </a> + </p> + <p> + <a href="#link2H_4_0347"> XVI. Give what thou wilt, and take away what + thou wilt, saith he that is </a> + </p> + <p> + <a href="#link2H_4_0348"> XVII. So live as indifferent to the world and + all worldly objects, as </a> + </p> + <p> + <a href="#link2H_4_0349"> XVIII. Make it not any longer a matter of + dispute or discourse, what are </a> + </p> + <p> + <a href="#link2H_4_0350"> XIX. Ever to represent unto thyself; and to + set before thee, both the </a> + </p> + <p> + <a href="#link2H_4_0351"> XX. Consider them through all actions and + occupations, of their lives: </a> + </p> + <p> + <a href="#link2H_4_0352"> XXI. That is best for every one, that the + common nature of all doth send </a> + </p> + <p> + <a href="#link2H_4_0353"> XXII. The earth, saith the poet, doth often + long after the rain. So is </a> + </p> + <p> + <a href="#link2H_4_0354"> XXIII. Either thou dost Continue in this kind + of life and that is it, </a> + </p> + <p> + <a href="#link2H_4_0355"> XXIV Let it always appear and be manifest unto + thee that solitariness, </a> + </p> + <p> + <a href="#link2H_4_0356"> XXV. He that runs away from his master is a + fugitive. But the law is </a> + </p> + <p> + <a href="#link2H_4_0357"> XXVI. From man is the seed, that once cast + into the womb man hath no </a> + </p> + <p> + <a href="#link2H_4_0358"> XXVII. Ever to mind and consider with thyself; + how all things that now </a> + </p> + <p> + <a href="#link2H_4_0359"> XXVIII. As a pig that cries and flings when + his throat is cut, fancy to </a> + </p> + <p> + <a href="#link2H_4_0360"> XXIX. Whatsoever it is that thou goest about, + consider of it by thyself, </a> + </p> + <p> + <a href="#link2H_4_0361"> XXX. When thou art offended with any man's + transgression, presently </a> + </p> + <p> + <a href="#link2H_4_0362"> XXXI. When thou seest Satyro, think of + Socraticus and Eutyches, or </a> + </p> + <p> + <a href="#link2H_4_0363"> XXXII. What a subject, and what a course of + life is it, that thou doest </a> + </p> + <p> + <a href="#link2H_4_0364"> XXXIII. Let it not be in any man's power, to + say truly of thee, that </a> + </p> + <p> + <a href="#link2H_4_0365"> XXXIV. As he that is bitten by a mad dog, is + afraid of everything almost </a> + </p> + <p> + <a href="#link2H_4_0366"> XXXV. A good eye must be good to see + whatsoever is to be seen, and not </a> + </p> + <p> + <a href="#link2H_4_0367"> XXXVI. There is not any man that is so happy + in his death, but that some </a> + </p> + <p> + <a href="#link2H_4_0368"> XXXVII. Use thyself; as often, as thou seest + any man do anything, </a> + </p> + <p> + <a href="#link2H_4_0369"> XXXVIII. Remember, that that which sets a man + at work, and hath power </a> + </p> + <p> + <br /> + </p> + <p> + <a href="#link2H_4_0370"> <b>THE ELEVENTH BOOK</b> </a> + </p> + <p> + <a href="#link2H_4_0371"> I. The natural properties, and privileges of a + reasonable soul are: That </a> + </p> + <p> + <a href="#link2H_4_0372"> II. A pleasant song or dance; the + Pancratiast's exercise, sports that </a> + </p> + <p> + <a href="#link2H_4_0373"> III. That soul which is ever ready, even now + presently (if need be) from </a> + </p> + <p> + <a href="#link2H_4_0374"> IV. Have I done anything charitably? then am I + benefited by it. See </a> + </p> + <p> + <a href="#link2H_4_0375"> V. Tragedies were at first brought in and + instituted, to put men in mind </a> + </p> + <p> + <a href="#link2H_4_0376"> VI. How clearly doth it appear unto thee, that + no other course of thy </a> + </p> + <p> + <a href="#link2H_4_0377"> VII. A branch cut off from the continuity of + that which was next unto </a> + </p> + <p> + <a href="#link2H_4_0378"> VIII. To grow together like fellow branches in + matter of good </a> + </p> + <p> + <a href="#link2H_4_0379"> IX. It is not possible that any nature should + be inferior unto art, </a> + </p> + <p> + <a href="#link2H_4_0380"> X. The things themselves (which either to get + or to avoid thou art put </a> + </p> + <p> + <a href="#link2H_4_0381"> XI. Then is the soul as Empedocles doth liken + it, like unto a sphere or </a> + </p> + <p> + <a href="#link2H_4_0382"> XII. Will any contemn me? let him look to + that, upon what grounds he </a> + </p> + <p> + <a href="#link2H_4_0383"> XIII. They contemn one another, and yet they + seek to please one another: </a> + </p> + <p> + <a href="#link2H_4_0384"> XIV. How rotten and insincere is he, that + saith, I am resolved to carry </a> + </p> + <p> + <a href="#link2H_4_0385"> XV. To live happily is an inward power of the + soul, when she is affected </a> + </p> + <p> + <a href="#link2H_4_0386"> XVI. Of everything thou must consider from + whence it came, of what </a> + </p> + <p> + <a href="#link2H_4_0387"> XVII. Four several dispositions or + inclinations there be of the mind and </a> + </p> + <p> + <a href="#link2H_4_0388"> XVIII. What portion soever, either of air or + fire there be in thee, </a> + </p> + <p> + <a href="#link2H_4_0389"> XIX. He that hath not one and the self-same + general end always as long </a> + </p> + <p> + <a href="#link2H_4_0390"> XX. Remember the fable of the country mouse + and the city mouse, and the </a> + </p> + <p> + <a href="#link2H_4_0391"> XXI. Socrates was wont to call the common + conceits and opinions of men, </a> + </p> + <p> + <a href="#link2H_4_0392"> XXII. The Lacedæmonians at their public + spectacles were wont to appoint </a> + </p> + <p> + <a href="#link2H_4_0393"> XXIII. What Socrates answered unto Perdiccas, + why he did not come unto </a> + </p> + <p> + <a href="#link2H_4_0394"> XXIV. In the ancient mystical letters of the + Ephesians, there was an </a> + </p> + <p> + <a href="#link2H_4_0395"> XXV. The Pythagoreans were wont betimes in the + morning the first thing </a> + </p> + <p> + <a href="#link2H_4_0396"> XXVI. How Socrates looked, when he was fain to + gird himself with a </a> + </p> + <p> + <a href="#link2H_4_0397"> XXVII. In matter of writing or reading thou + must needs be taught before </a> + </p> + <p> + <a href="#link2H_4_0398"> XXVIII. 'My heart smiled within me.' 'They + will accuse even virtue </a> + </p> + <p> + <a href="#link2H_4_0399"> XXIX. As they that long after figs in winter + when they cannot be had; so </a> + </p> + <p> + <a href="#link2H_4_0400"> XXX. 'As often as a father kisseth his child, + he should say secretly </a> + </p> + <p> + <a href="#link2H_4_0401"> XXXI. 'Of the free will there is no thief or + robber:' out of Epictetus; </a> + </p> + <p> + <br /> + </p> + <p> + <a href="#link2H_4_0402"> <b>THE TWELFTH BOOK</b> </a> + </p> + <p> + <a href="#link2H_4_0403"> I. Whatsoever thou doest hereafter aspire + unto, thou mayest even now </a> + </p> + <p> + <a href="#link2H_4_0404"> II. God beholds our minds and understandings, + bare and naked from these </a> + </p> + <p> + <a href="#link2H_4_0405"> III. I have often wondered how it should come + to pass, that every man </a> + </p> + <p> + <a href="#link2H_4_0406"> IV. how come it to pass that the Gods having + ordered all other things </a> + </p> + <p> + <a href="#link2H_4_0407"> V. Use thyself even unto those things that + thou doest at first despair </a> + </p> + <p> + <a href="#link2H_4_0408"> VI. Let these be the objects of thy ordinary + meditation: to consider, </a> + </p> + <p> + <a href="#link2H_4_0409"> VII. All worldly things thou must behold and + consider, dividing them </a> + </p> + <p> + <a href="#link2H_4_0410"> VIII. How happy is man in this his power that + hath been granted unto </a> + </p> + <p> + <a href="#link2H_4_0411"> IX. Whatsoever doth happen in the ordinary + course and consequence of </a> + </p> + <p> + <a href="#link2H_4_0412"> X. How ridiculous and strange is he, that + wonders at anything that </a> + </p> + <p> + <a href="#link2H_4_0413"> XI. Either fate, (and that either an absolute + necessity, and unavoidable </a> + </p> + <p> + <a href="#link2H_4_0414"> XII. At the conceit and apprehension that such + and such a one hath </a> + </p> + <p> + <a href="#link2H_4_0415"> XIII. If it be not fitting, do it not. If it + be not true, speak it not. </a> + </p> + <p> + <a href="#link2H_4_0416"> XIV. Of everything that presents itself unto + thee, to consider what the </a> + </p> + <p> + <a href="#link2H_4_0417"> XV. It is high time for thee, to understand + that there is somewhat in </a> + </p> + <p> + <a href="#link2H_4_0418"> XVI. Remember that all is but opinion, and all + opinion depends of the </a> + </p> + <p> + <a href="#link2H_4_0419"> XVII. No operation whatsoever it he, ceasing + for a while, can be truly </a> + </p> + <p> + <a href="#link2H_4_0420"> XVIII. These three things thou must have + always in a readiness: first </a> + </p> + <p> + <a href="#link2H_4_0421"> XIX. Cast away from thee opinion, and thou art + safe. And what is it that </a> + </p> + <p> + <a href="#link2H_4_0422"> XX. Let thy thoughts ever run upon them, who + once for some one thing or </a> + </p> + <p> + <a href="#link2H_4_0423"> XXI. To them that ask thee, Where hast thou + seen the Gods, or how </a> + </p> + <p> + <a href="#link2H_4_0424"> XXII. Herein doth consist happiness of life, + for a man to know </a> + </p> + <p> + <a href="#link2H_4_0425"> XXIII. There is but one light of the sun, + though it be intercepted by </a> + </p> + <p> + <a href="#link2H_4_0426"> XXIV. What doest thou desire? To live long. + What? To enjoy the </a> + </p> + <p> + <a href="#link2H_4_0427"> XXV. What a small portion of vast and infinite + eternity it is, that is </a> + </p> + <p> + <a href="#link2H_4_0428"> XXVI. What is the present estate of my + understanding? For herein lieth </a> + </p> + <p> + <a href="#link2H_4_0429"> XXVII. To stir up a man to the contempt of + death this among other </a> + </p> + +</div><!--end chapter--> + +<div style='display:block;margin-top:4em'>*** END OF THE PROJECT GUTENBERG EBOOK MEDITATIONS ***</div> +<div style='display:block;margin:1em 0;'>This file should be named 2680-h.htm or 2680-h.zip</div> +<div style='display:block;margin:1em 0;'>This and all associated files of various formats will be found in https://www.gutenberg.org/2/6/8/2680/</div> +<div style='display:block; margin:1em 0'> +Updated editions will replace the previous one—the old editions will +be renamed. +</div> + +<div style='display:block; margin:1em 0'> +Creating the works from print editions not protected by U.S. copyright +law means that no one owns a United States copyright in these works, +so the Foundation (and you!) can copy and distribute it in the United +States without permission and without paying copyright +royalties. Special rules, set forth in the General Terms of Use part +of this license, apply to copying and distributing Project +Gutenberg™ electronic works to protect the PROJECT GUTENBERG™ +concept and trademark. Project Gutenberg is a registered trademark, +and may not be used if you charge for an eBook, except by following +the terms of the trademark license, including paying royalties for use +of the Project Gutenberg trademark. If you do not charge anything for +copies of this eBook, complying with the trademark license is very +easy. You may use this eBook for nearly any purpose such as creation +of derivative works, reports, performances and research. Project +Gutenberg eBooks may be modified and printed and given away--you may +do practically ANYTHING in the United States with eBooks not protected +by U.S. copyright law. Redistribution is subject to the trademark +license, especially commercial redistribution. +</div> + +<div style='margin:0.83em 0; font-size:1.1em; text-align:center'>START: FULL LICENSE<br /> +<span style='font-size:smaller'>THE FULL PROJECT GUTENBERG LICENSE<br /> +PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK</span> +</div> + +<div style='display:block; margin:1em 0'> +To protect the Project Gutenberg™ mission of promoting the free +distribution of electronic works, by using or distributing this work +(or any other work associated in any way with the phrase “Project +Gutenberg”), you agree to comply with all the terms of the Full +Project Gutenberg™ License available with this file or online at +www.gutenberg.org/license. +</div> + +<div style='display:block; font-size:1.1em; margin:1em 0; font-weight:bold'> +Section 1. General Terms of Use and Redistributing Project Gutenberg™ electronic works +</div> + +<div style='display:block; margin:1em 0'> +1.A. By reading or using any part of this Project Gutenberg™ +electronic work, you indicate that you have read, understand, agree to +and accept all the terms of this license and intellectual property +(trademark/copyright) agreement. If you do not agree to abide by all +the terms of this agreement, you must cease using and return or +destroy all copies of Project Gutenberg™ electronic works in your +possession. If you paid a fee for obtaining a copy of or access to a +Project Gutenberg™ electronic work and you do not agree to be bound +by the terms of this agreement, you may obtain a refund from the person +or entity to whom you paid the fee as set forth in paragraph 1.E.8. +</div> + +<div style='display:block; margin:1em 0'> +1.B. “Project Gutenberg” is a registered trademark. It may only be +used on or associated in any way with an electronic work by people who +agree to be bound by the terms of this agreement. There are a few +things that you can do with most Project Gutenberg™ electronic works +even without complying with the full terms of this agreement. See +paragraph 1.C below. There are a lot of things you can do with Project +Gutenberg™ electronic works if you follow the terms of this +agreement and help preserve free future access to Project Gutenberg™ +electronic works. See paragraph 1.E below. +</div> + +<div style='display:block; margin:1em 0'> +1.C. The Project Gutenberg Literary Archive Foundation (“the +Foundation” or PGLAF), owns a compilation copyright in the collection +of Project Gutenberg™ electronic works. Nearly all the individual +works in the collection are in the public domain in the United +States. If an individual work is unprotected by copyright law in the +United States and you are located in the United States, we do not +claim a right to prevent you from copying, distributing, performing, +displaying or creating derivative works based on the work as long as +all references to Project Gutenberg are removed. Of course, we hope +that you will support the Project Gutenberg™ mission of promoting +free access to electronic works by freely sharing Project Gutenberg™ +works in compliance with the terms of this agreement for keeping the +Project Gutenberg™ name associated with the work. You can easily +comply with the terms of this agreement by keeping this work in the +same format with its attached full Project Gutenberg™ License when +you share it without charge with others. +</div> + +<div style='display:block; margin:1em 0'> +1.D. The copyright laws of the place where you are located also govern +what you can do with this work. Copyright laws in most countries are +in a constant state of change. If you are outside the United States, +check the laws of your country in addition to the terms of this +agreement before downloading, copying, displaying, performing, +distributing or creating derivative works based on this work or any +other Project Gutenberg™ work. The Foundation makes no +representations concerning the copyright status of any work in any +country other than the United States. +</div> + +<div style='display:block; margin:1em 0'> +1.E. Unless you have removed all references to Project Gutenberg: +</div> + +<div style='display:block; margin:1em 0'> +1.E.1. The following sentence, with active links to, or other +immediate access to, the full Project Gutenberg™ License must appear +prominently whenever any copy of a Project Gutenberg™ work (any work +on which the phrase “Project Gutenberg” appears, or with which the +phrase “Project Gutenberg” is associated) is accessed, displayed, +performed, viewed, copied or distributed: +</div> + +<blockquote> + <div style='display:block; margin:1em 0'> + This eBook is for the use of anyone anywhere in the United States and most + other parts of the world at no cost and with almost no restrictions + whatsoever. You may copy it, give it away or re-use it under the terms + of the Project Gutenberg License included with this eBook or online + at <a href="https://www.gutenberg.org">www.gutenberg.org</a>. If you + are not located in the United States, you will have to check the laws + of the country where you are located before using this eBook. + </div> +</blockquote> + +<div style='display:block; margin:1em 0'> +1.E.2. If an individual Project Gutenberg™ electronic work is +derived from texts not protected by U.S. copyright law (does not +contain a notice indicating that it is posted with permission of the +copyright holder), the work can be copied and distributed to anyone in +the United States without paying any fees or charges. If you are +redistributing or providing access to a work with the phrase “Project +Gutenberg” associated with or appearing on the work, you must comply +either with the requirements of paragraphs 1.E.1 through 1.E.7 or +obtain permission for the use of the work and the Project Gutenberg™ +trademark as set forth in paragraphs 1.E.8 or 1.E.9. +</div> + +<div style='display:block; margin:1em 0'> +1.E.3. If an individual Project Gutenberg™ electronic work is posted +with the permission of the copyright holder, your use and distribution +must comply with both paragraphs 1.E.1 through 1.E.7 and any +additional terms imposed by the copyright holder. Additional terms +will be linked to the Project Gutenberg™ License for all works +posted with the permission of the copyright holder found at the +beginning of this work. +</div> + +<div style='display:block; margin:1em 0'> +1.E.4. Do not unlink or detach or remove the full Project Gutenberg™ +License terms from this work, or any files containing a part of this +work or any other work associated with Project Gutenberg™. +</div> + +<div style='display:block; margin:1em 0'> +1.E.5. Do not copy, display, perform, distribute or redistribute this +electronic work, or any part of this electronic work, without +prominently displaying the sentence set forth in paragraph 1.E.1 with +active links or immediate access to the full terms of the Project +Gutenberg™ License. +</div> + +<div style='display:block; margin:1em 0'> +1.E.6. You may convert to and distribute this work in any binary, +compressed, marked up, nonproprietary or proprietary form, including +any word processing or hypertext form. However, if you provide access +to or distribute copies of a Project Gutenberg™ work in a format +other than “Plain Vanilla ASCII” or other format used in the official +version posted on the official Project Gutenberg™ website +(www.gutenberg.org), you must, at no additional cost, fee or expense +to the user, provide a copy, a means of exporting a copy, or a means +of obtaining a copy upon request, of the work in its original “Plain +Vanilla ASCII” or other form. Any alternate format must include the +full Project Gutenberg™ License as specified in paragraph 1.E.1. +</div> + +<div style='display:block; margin:1em 0'> +1.E.7. Do not charge a fee for access to, viewing, displaying, +performing, copying or distributing any Project Gutenberg™ works +unless you comply with paragraph 1.E.8 or 1.E.9. +</div> + +<div style='display:block; margin:1em 0'> +1.E.8. You may charge a reasonable fee for copies of or providing +access to or distributing Project Gutenberg™ electronic works +provided that: +</div> + +<div style='margin-left:0.7em;'> + <div style='text-indent:-0.7em'> + • You pay a royalty fee of 20% of the gross profits you derive from + the use of Project Gutenberg™ works calculated using the method + you already use to calculate your applicable taxes. The fee is owed + to the owner of the Project Gutenberg™ trademark, but he has + agreed to donate royalties under this paragraph to the Project + Gutenberg Literary Archive Foundation. Royalty payments must be paid + within 60 days following each date on which you prepare (or are + legally required to prepare) your periodic tax returns. Royalty + payments should be clearly marked as such and sent to the Project + Gutenberg Literary Archive Foundation at the address specified in + Section 4, “Information about donations to the Project Gutenberg + Literary Archive Foundation.” + </div> + + <div style='text-indent:-0.7em'> + • You provide a full refund of any money paid by a user who notifies + you in writing (or by e-mail) within 30 days of receipt that s/he + does not agree to the terms of the full Project Gutenberg™ + License. You must require such a user to return or destroy all + copies of the works possessed in a physical medium and discontinue + all use of and all access to other copies of Project Gutenberg™ + works. + </div> + + <div style='text-indent:-0.7em'> + • You provide, in accordance with paragraph 1.F.3, a full refund of + any money paid for a work or a replacement copy, if a defect in the + electronic work is discovered and reported to you within 90 days of + receipt of the work. + </div> + + <div style='text-indent:-0.7em'> + • You comply with all other terms of this agreement for free + distribution of Project Gutenberg™ works. + </div> +</div> + +<div style='display:block; margin:1em 0'> +1.E.9. If you wish to charge a fee or distribute a Project +Gutenberg™ electronic work or group of works on different terms than +are set forth in this agreement, you must obtain permission in writing +from the Project Gutenberg Literary Archive Foundation, the manager of +the Project Gutenberg™ trademark. Contact the Foundation as set +forth in Section 3 below. +</div> + +<div style='display:block; margin:1em 0'> +1.F. +</div> + +<div style='display:block; margin:1em 0'> +1.F.1. Project Gutenberg volunteers and employees expend considerable +effort to identify, do copyright research on, transcribe and proofread +works not protected by U.S. copyright law in creating the Project +Gutenberg™ collection. Despite these efforts, Project Gutenberg™ +electronic works, and the medium on which they may be stored, may +contain “Defects,” such as, but not limited to, incomplete, inaccurate +or corrupt data, transcription errors, a copyright or other +intellectual property infringement, a defective or damaged disk or +other medium, a computer virus, or computer codes that damage or +cannot be read by your equipment. +</div> + +<div style='display:block; margin:1em 0'> +1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the “Right +of Replacement or Refund” described in paragraph 1.F.3, the Project +Gutenberg Literary Archive Foundation, the owner of the Project +Gutenberg™ trademark, and any other party distributing a Project +Gutenberg™ electronic work under this agreement, disclaim all +liability to you for damages, costs and expenses, including legal +fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT +LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE +PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE +TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE +LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR +INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH +DAMAGE. +</div> + +<div style='display:block; margin:1em 0'> +1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a +defect in this electronic work within 90 days of receiving it, you can +receive a refund of the money (if any) you paid for it by sending a +written explanation to the person you received the work from. If you +received the work on a physical medium, you must return the medium +with your written explanation. The person or entity that provided you +with the defective work may elect to provide a replacement copy in +lieu of a refund. If you received the work electronically, the person +or entity providing it to you may choose to give you a second +opportunity to receive the work electronically in lieu of a refund. If +the second copy is also defective, you may demand a refund in writing +without further opportunities to fix the problem. +</div> + +<div style='display:block; margin:1em 0'> +1.F.4. Except for the limited right of replacement or refund set forth +in paragraph 1.F.3, this work is provided to you ‘AS-IS’, WITH NO +OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT +LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE. +</div> + +<div style='display:block; margin:1em 0'> +1.F.5. Some states do not allow disclaimers of certain implied +warranties or the exclusion or limitation of certain types of +damages. If any disclaimer or limitation set forth in this agreement +violates the law of the state applicable to this agreement, the +agreement shall be interpreted to make the maximum disclaimer or +limitation permitted by the applicable state law. The invalidity or +unenforceability of any provision of this agreement shall not void the +remaining provisions. +</div> + +<div style='display:block; margin:1em 0'> +1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the +trademark owner, any agent or employee of the Foundation, anyone +providing copies of Project Gutenberg™ electronic works in +accordance with this agreement, and any volunteers associated with the +production, promotion and distribution of Project Gutenberg™ +electronic works, harmless from all liability, costs and expenses, +including legal fees, that arise directly or indirectly from any of +the following which you do or cause to occur: (a) distribution of this +or any Project Gutenberg™ work, (b) alteration, modification, or +additions or deletions to any Project Gutenberg™ work, and (c) any +Defect you cause. +</div> + +<div style='display:block; font-size:1.1em; margin:1em 0; font-weight:bold'> +Section 2. Information about the Mission of Project Gutenberg™ +</div> + +<div style='display:block; margin:1em 0'> +Project Gutenberg™ is synonymous with the free distribution of +electronic works in formats readable by the widest variety of +computers including obsolete, old, middle-aged and new computers. It +exists because of the efforts of hundreds of volunteers and donations +from people in all walks of life. +</div> + +<div style='display:block; margin:1em 0'> +Volunteers and financial support to provide volunteers with the +assistance they need are critical to reaching Project Gutenberg™’s +goals and ensuring that the Project Gutenberg™ collection will +remain freely available for generations to come. In 2001, the Project +Gutenberg Literary Archive Foundation was created to provide a secure +and permanent future for Project Gutenberg™ and future +generations. To learn more about the Project Gutenberg Literary +Archive Foundation and how your efforts and donations can help, see +Sections 3 and 4 and the Foundation information page at www.gutenberg.org. +</div> + +<div style='display:block; font-size:1.1em; margin:1em 0; font-weight:bold'> +Section 3. Information about the Project Gutenberg Literary Archive Foundation +</div> + +<div style='display:block; margin:1em 0'> +The Project Gutenberg Literary Archive Foundation is a non-profit +501(c)(3) educational corporation organized under the laws of the +state of Mississippi and granted tax exempt status by the Internal +Revenue Service. The Foundation’s EIN or federal tax identification +number is 64-6221541. Contributions to the Project Gutenberg Literary +Archive Foundation are tax deductible to the full extent permitted by +U.S. federal laws and your state’s laws. +</div> + +<div style='display:block; margin:1em 0'> +The Foundation’s business office is located at 809 North 1500 West, +Salt Lake City, UT 84116, (801) 596-1887. Email contact links and up +to date contact information can be found at the Foundation’s website +and official page at www.gutenberg.org/contact +</div> + +<div style='display:block; font-size:1.1em; margin:1em 0; font-weight:bold'> +Section 4. Information about Donations to the Project Gutenberg Literary Archive Foundation +</div> + +<div style='display:block; margin:1em 0'> +Project Gutenberg™ depends upon and cannot survive without widespread +public support and donations to carry out its mission of +increasing the number of public domain and licensed works that can be +freely distributed in machine-readable form accessible by the widest +array of equipment including outdated equipment. Many small donations +($1 to $5,000) are particularly important to maintaining tax exempt +status with the IRS. +</div> + +<div style='display:block; margin:1em 0'> +The Foundation is committed to complying with the laws regulating +charities and charitable donations in all 50 states of the United +States. Compliance requirements are not uniform and it takes a +considerable effort, much paperwork and many fees to meet and keep up +with these requirements. We do not solicit donations in locations +where we have not received written confirmation of compliance. To SEND +DONATIONS or determine the status of compliance for any particular state +visit <a href="https://www.gutenberg.org/donate/">www.gutenberg.org/donate</a>. +</div> + +<div style='display:block; margin:1em 0'> +While we cannot and do not solicit contributions from states where we +have not met the solicitation requirements, we know of no prohibition +against accepting unsolicited donations from donors in such states who +approach us with offers to donate. +</div> + +<div style='display:block; margin:1em 0'> +International donations are gratefully accepted, but we cannot make +any statements concerning tax treatment of donations received from +outside the United States. U.S. laws alone swamp our small staff. +</div> + +<div style='display:block; margin:1em 0'> +Please check the Project Gutenberg web pages for current donation +methods and addresses. Donations are accepted in a number of other +ways including checks, online payments and credit card donations. To +donate, please visit: www.gutenberg.org/donate +</div> + +<div style='display:block; font-size:1.1em; margin:1em 0; font-weight:bold'> +Section 5. General Information About Project Gutenberg™ electronic works +</div> + +<div style='display:block; margin:1em 0'> +Professor Michael S. Hart was the originator of the Project +Gutenberg™ concept of a library of electronic works that could be +freely shared with anyone. For forty years, he produced and +distributed Project Gutenberg™ eBooks with only a loose network of +volunteer support. +</div> + +<div style='display:block; margin:1em 0'> +Project Gutenberg™ eBooks are often created from several printed +editions, all of which are confirmed as not protected by copyright in +the U.S. unless a copyright notice is included. Thus, we do not +necessarily keep eBooks in compliance with any particular paper +edition. +</div> + +<div style='display:block; margin:1em 0'> +Most people start at our website which has the main PG search +facility: <a href="https://www.gutenberg.org">www.gutenberg.org</a>. +</div> + +<div style='display:block; margin:1em 0'> +This website includes information about Project Gutenberg™, +including how to make donations to the Project Gutenberg Literary +Archive Foundation, how to help produce our new eBooks, and how to +subscribe to our email newsletter to hear about new eBooks. +</div> + + </body> +</html> diff --git a/LICENSE.txt b/LICENSE.txt new file mode 100644 index 0000000..6312041 --- /dev/null +++ b/LICENSE.txt @@ -0,0 +1,11 @@ +This eBook, including all associated images, markup, improvements, +metadata, and any other content or labor, has been confirmed to be +in the PUBLIC DOMAIN IN THE UNITED STATES. + +Procedures for determining public domain status are described in +the "Copyright How-To" at https://www.gutenberg.org. + +No investigation has been made concerning possible copyrights in +jurisdictions other than the United States. Anyone seeking to utilize +this eBook outside of the United States should confirm copyright +status under the laws that apply to them. diff --git a/README.md b/README.md new file mode 100644 index 0000000..f281afa --- /dev/null +++ b/README.md @@ -0,0 +1,2 @@ +Project Gutenberg (https://www.gutenberg.org) public repository for +eBook #2680 (https://www.gutenberg.org/ebooks/2680) diff --git a/old/2680-8.txt b/old/2680-8.txt new file mode 100644 index 0000000..3fe71ed --- /dev/null +++ b/old/2680-8.txt @@ -0,0 +1,7212 @@ +The Project Gutenberg EBook of Meditations, by Marcus Aurelius + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: Meditations + +Author: Marcus Aurelius + +Posting Date: December 25, 2008 [EBook #2680] +Release Date: June, 2001 + +Language: English + +Character set encoding: ISO-8859-1 + +*** START OF THIS PROJECT GUTENBERG EBOOK MEDITATIONS *** + + + + +Produced by J. Boulton + + + + + +MEDITATIONS + +By Marcus Aurelius + + + + +CONTENTS + + + NOTES + + INTRODUCTION + + FIRST BOOK + + SECOND BOOK + + THIRD BOOK + + FOURTH BOOK + + FIFTH BOOK + + SIXTH BOOK + + SEVENTH BOOK + + EIGHTH BOOK + + NINTH BOOK + + TENTH BOOK + + ELEVENTH BOOK + + TWELFTH BOOK + + APPENDIX + + GLOSSARY + + + + +Original Transcriber's Notes: + +This text was scanned by J. Boulton using Textbridge OCR. The Greek +portions of the text have been added by hand and they will require the +standard "Symbol" font "symbol.ttf" to be installed in the system fonts +folder. This is a standard Windows font, so should be present on most +systems. To contact the scanner e-mail: magicjon@ic24.net INTRODUCTION +This is the Plain Text version, see medma10h.txt or .zip for the HTML +version with the various symbols mentioned above. + + + + +INTRODUCTION + + +MARCUS AURELIUS ANTONINUS was born on April 26, A.D. 121. His real name +was M. Annius Verus, and he was sprung of a noble family which claimed +descent from Numa, second King of Rome. Thus the most religious of +emperors came of the blood of the most pious of early kings. His father, +Annius Verus, had held high office in Rome, and his grandfather, of +the same name, had been thrice Consul. Both his parents died young, but +Marcus held them in loving remembrance. On his father's death Marcus +was adopted by his grandfather, the consular Annius Verus, and there was +deep love between these two. On the very first page of his book Marcus +gratefully declares how of his grandfather he had learned to be gentle +and meek, and to refrain from all anger and passion. The Emperor Hadrian +divined the fine character of the lad, whom he used to call not Verus +but Verissimus, more Truthful than his own name. He advanced Marcus to +equestrian rank when six years of age, and at the age of eight made him +a member of the ancient Salian priesthood. The boy's aunt, Annia Galeria +Faustina, was married to Antoninus Pius, afterwards emperor. Hence it +came about that Antoninus, having no son, adopted Marcus, changing his +name to that which he is known by, and betrothed him to his daughter +Faustina. His education was conducted with all care. The ablest teachers +were engaged for him, and he was trained in the strict doctrine of the +Stoic philosophy, which was his great delight. He was taught to dress +plainly and to live simply, to avoid all softness and luxury. His body +was trained to hardihood by wrestling, hunting, and outdoor games; and +though his constitution was weak, he showed great personal courage to +encounter the fiercest boars. At the same time he was kept from the +extravagancies of his day. The great excitement in Rome was the strife +of the Factions, as they were called, in the circus. The racing drivers +used to adopt one of four colours--red, blue, white, or green--and their +partisans showed an eagerness in supporting them which nothing could +surpass. Riot and corruption went in the train of the racing chariots; +and from all these things Marcus held severely aloof. + +In 140 Marcus was raised to the consulship, and in 145 his betrothal +was consummated by marriage. Two years later Faustina brought him a +daughter; and soon after the tribunate and other imperial honours were +conferred upon him. + +Antoninus Pius died in 161, and Marcus assumed the imperial state. He +at once associated with himself L. Ceionius Commodus, whom Antoninus had +adopted as a younger son at the same time with Marcus, giving him the +name of Lucius Aurelius Verus. Henceforth the two are colleagues in the +empire, the junior being trained as it were to succeed. No sooner was +Marcus settled upon the throne than wars broke out on all sides. In +the east, Vologeses III. of Parthia began a long-meditated revolt by +destroying a whole Roman Legion and invading Syria (162). Verus was sent +off in hot haste to quell this rising; and he fulfilled his trust by +plunging into drunkenness and debauchery, while the war was left to his +officers. Soon after Marcus had to face a more serious danger at home in +the coalition of several powerful tribes on the northern frontier. Chief +among those were the Marcomanni or Marchmen, the Quadi (mentioned in +this book), the Sarmatians, the Catti, the Jazyges. In Rome itself there +was pestilence and starvation, the one brought from the east by Verus's +legions, the other caused by floods which had destroyed vast quantities +of grain. After all had been done possible to allay famine and to supply +pressing needs--Marcus being forced even to sell the imperial jewels to +find money--both emperors set forth to a struggle which was to continue +more or less during the rest of Marcus's reign. During these wars, in +169, Verus died. We have no means of following the campaigns in detail; +but thus much is certain, that in the end the Romans succeeded in +crushing the barbarian tribes, and effecting a settlement which made the +empire more secure. Marcus was himself commander-in-chief, and victory +was due no less to his own ability than to his wisdom in choice of +lieutenants, shown conspicuously in the case of Pertinax. There were +several important battles fought in these campaigns; and one of them has +become celebrated for the legend of the Thundering Legion. In a battle +against the Quadi in 174, the day seemed to be going in favour of +the foe, when on a sudden arose a great storm of thunder and rain the +lightning struck the barbarians with terror, and they turned to rout. +In later days this storm was said to have been sent in answer to the +prayers of a legion which contained many Christians, and the name +Thundering Legion should be given to it on this account. The title of +Thundering Legion is known at an earlier date, so this part of the story +at least cannot be true; but the aid of the storm is acknowledged by one +of the scenes carved on Antonine's Column at Rome, which commemorates +these wars. + +The settlement made after these troubles might have been more +satisfactory but for an unexpected rising in the east. Avidius Cassius, +an able captain who had won renown in the Parthian wars, was at this +time chief governor of the eastern provinces. By whatever means induced, +he had conceived the project of proclaiming himself emperor as soon as +Marcus, who was then in feeble health, should die; and a report having +been conveyed to him that Marcus was dead, Cassius did as he had +planned. Marcus, on hearing the news, immediately patched up a peace and +returned home to meet this new peril. The emperors great grief was that +he must needs engage in the horrors of civil strife. He praised the +qualities of Cassius, and expressed a heartfelt wish that Cassius might +not be driven to do himself a hurt before he should have the opportunity +to grant a free pardon. But before he could come to the east news had +come to Cassius that the emperor still lived; his followers fell away +from him, and he was assassinated. Marcus now went to the east, and +while there the murderers brought the head of Cassius to him; but the +emperor indignantly refused their gift, nor would he admit the men to +his presence. + +On this journey his wife, Faustina, died. At his return the emperor +celebrated a triumph (176). Immediately afterwards he repaired to +Germany, and took up once more the burden of war. His operations were +followed by complete success; but the troubles of late years had been +too much for his constitution, at no time robust, and on March 17, 180, +he died in Pannonia. + +The good emperor was not spared domestic troubles. Faustina had borne +him several children, of whom he was passionately fond. Their innocent +faces may still be seen in many a sculpture gallery, recalling with odd +effect the dreamy countenance of their father. But they died one by +one, and when Marcus came to his own end only one of his sons still +lived--the weak and worthless Commodus. On his father's death Commodus, +who succeeded him, undid the work of many campaigns by a hasty and +unwise peace; and his reign of twelve years proved him to be a ferocious +and bloodthirsty tyrant. Scandal has made free with the name of Faustina +herself, who is accused not only of unfaithfulness, but of intriguing +with Cassius and egging him on to his fatal rebellion, it must be +admitted that these charges rest on no sure evidence; and the emperor, +at all events, loved her dearly, nor ever felt the slightest qualm of +suspicion. + +As a soldier we have seen that Marcus was both capable and successful; +as an administrator he was prudent and conscientious. Although steeped +in the teachings of philosophy, he did not attempt to remodel the world +on any preconceived plan. He trod the path beaten by his predecessors, +seeking only to do his duty as well as he could, and to keep out +corruption. He did some unwise things, it is true. To create a compeer +in empire, as he did with Verus, was a dangerous innovation which could +only succeed if one of the two effaced himself; and under Diocletian +this very precedent caused the Roman Empire to split into halves. He +erred in his civil administration by too much centralising. But the +strong point of his reign was the administration of justice. Marcus +sought by-laws to protect the weak, to make the lot of the slaves +less hard, to stand in place of father to the fatherless. Charitable +foundations were endowed for rearing and educating poor children. The +provinces were protected against oppression, and public help was given +to cities or districts which might be visited by calamity. The great +blot on his name, and one hard indeed to explain, is his treatment +of the Christians. In his reign Justin at Rome became a martyr to +his faith, and Polycarp at Smyrna, and we know of many outbreaks of +fanaticism in the provinces which caused the death of the faithful. It +is no excuse to plead that he knew nothing about the atrocities done in +his name: it was his duty to know, and if he did not he would have been +the first to confess that he had failed in his duty. But from his own +tone in speaking of the Christians it is clear he knew them only from +calumny; and we hear of no measures taken even to secure that they +should have a fair hearing. In this respect Trajan was better than he. + +To a thoughtful mind such a religion as that of Rome would give small +satisfaction. Its legends were often childish or impossible; its +teaching had little to do with morality. The Roman religion was in fact +of the nature of a bargain: men paid certain sacrifices and rites, and +the gods granted their favour, irrespective of right or wrong. In this +case all devout souls were thrown back upon philosophy, as they had +been, though to a less extent, in Greece. There were under the early +empire two rival schools which practically divided the field between +them, Stoicism and Epicureanism. The ideal set before each was nominally +much the same. The Stoics aspired to the repression of all emotion, and +the Epicureans to freedom from all disturbance; yet in the upshot the +one has become a synonym of stubborn endurance, the other for unbridled +licence. With Epicureanism we have nothing to do now; but it will be +worth while to sketch the history and tenets of the Stoic sect. Zeno, +the founder of Stoicism, was born in Cyprus at some date unknown, but +his life may be said roughly to be between the years 350 and 250 B.C. +Cyprus has been from time immemorial a meeting-place of the East and +West, and although we cannot grant any importance to a possible strain +of Phoenician blood in him (for the Phoenicians were no philosophers), +yet it is quite likely that through Asia Minor he may have come in touch +with the Far East. He studied under the cynic Crates, but he did not +neglect other philosophical systems. After many years' study he opened +his own school in a colonnade in Athens called the Painted Porch, or +Stoa, which gave the Stoics their name. Next to Zeno, the School of the +Porch owes most to Chrysippus (280--207 b.c.), who organised Stoicism +into a system. Of him it was said, 'But for Chrysippus, there had been +no Porch.' + +The Stoics regarded speculation as a means to an end and that end was, +as Zeno put it, to live consistently omologonuenws zhn or as it was +later explained, to live in conformity with nature. This conforming of +the life to nature oralogoumenwz th fusei zhn. was the Stoic idea of +Virtue. + +This dictum might easily be taken to mean that virtue consists in +yielding to each natural impulse; but that was very far from the Stoic +meaning. In order to live in accord with nature, it is necessary to know +what nature is; and to this end a threefold division of philosophy is +made--into Physics, dealing with the universe and its laws, the problems +of divine government and teleology; Logic, which trains the mind to +discern true from false; and Ethics, which applies the knowledge thus +gained and tested to practical life. The Stoic system of physics was +materialism with an infusion of pantheism. In contradiction to Plato's +view that the Ideas, or Prototypes, of phenomena alone really exist, +the Stoics held that material objects alone existed; but immanent in +the material universe was a spiritual force which acted through them, +manifesting itself under many forms, as fire, aether, spirit, soul, +reason, the ruling principle. + +The universe, then, is God, of whom the popular gods are manifestations; +while legends and myths are allegorical. The soul of man is thus an +emanation from the godhead, into whom it will eventually be re-absorbed. +The divine ruling principle makes all things work together for good, +but for the good of the whole. The highest good of man is consciously +to work with God for the common good, and this is the sense in which +the Stoic tried to live in accord with nature. In the individual it +is virtue alone which enables him to do this; as Providence rules the +universe, so virtue in the soul must rule man. + +In Logic, the Stoic system is noteworthy for their theory as to the test +of truth, the Criterion. They compared the new-born soul to a sheet of +paper ready for writing. Upon this the senses write their impressions, +fantasias and by experience of a number of these the soul unconsciously +conceives general notions koinai eunoiai or anticipations. prolhyeis +When the impression was such as to be irresistible it was called +(katalnptikh fantasia) one that holds fast, or as they explained it, +one proceeding from truth. Ideas and inferences artificially produced by +deduction or the like were tested by this 'holding perception.' Of the +Ethical application I have already spoken. The highest good was the +virtuous life. Virtue alone is happiness, and vice is unhappiness. +Carrying this theory to its extreme, the Stoic said that there could +be no gradations between virtue and vice, though of course each has +its special manifestations. Moreover, nothing is good but virtue, and +nothing but vice is bad. Those outside things which are commonly called +good or bad, such as health and sickness, wealth and poverty, pleasure +and pain, are to him indifferent adiofora. All these things are merely +the sphere in which virtue may act. The ideal Wise Man is sufficient +unto himself in all things, autarkhs and knowing these truths, he will +be happy even when stretched upon the rack. It is probable that no Stoic +claimed for himself that he was this Wise Man, but that each strove +after it as an ideal much as the Christian strives after a likeness to +Christ. The exaggeration in this statement was, however, so obvious, +that the later Stoics were driven to make a further subdivision of +things indifferent into what is preferable (prohgmena) and what is +undesirable. They also held that for him who had not attained to the +perfect wisdom, certain actions were proper. (kaqhkonta) These were +neither virtuous nor vicious, but, like the indifferent things, held a +middle place. Two points in the Stoic system deserve special mention. +One is a careful distinction between things which are in our power and +things which are not. Desire and dislike, opinion and affection, are +within the power of the will; whereas health, wealth, honour, and other +such are generally not so. The Stoic was called upon to control his +desires and affections, and to guide his opinion; to bring his whole +being under the sway of the will or leading principle, just as the +universe is guided and governed by divine Providence. This is a special +application of the favourite Greek virtue of moderation, (swfrosuum) and +has also its parallel in Christian ethics. The second point is a strong +insistence on the unity of the universe, and on man's duty as part of a +great whole. Public spirit was the most splendid political virtue of the +ancient world, and it is here made cosmopolitan. It is again instructive +to note that Christian sages insisted on the same thing. Christians +are taught that they are members of a worldwide brotherhood, where is +neither Greek nor Hebrew, bond nor free and that they live their lives +as fellow-workers with God. + +Such is the system which underlies the Meditations of Marcus Aurelius. +Some knowledge of it is necessary to the right understanding of the +book, but for us the chief interest lies elsewhere. We do not come to +Marcus Aurelius for a treatise on Stoicism. He is no head of a school to +lay down a body of doctrine for students; he does not even contemplate +that others should read what he writes. His philosophy is not an eager +intellectual inquiry, but more what we should call religious feeling. +The uncompromising stiffness of Zeno or Chrysippus is softened and +transformed by passing through a nature reverent and tolerant, gentle +and free from guile; the grim resignation which made life possible to +the Stoic sage becomes in him almost a mood of aspiration. His book +records the innermost thoughts of his heart, set down to ease it, with +such moral maxims and reflections as may help him to bear the burden of +duty and the countless annoyances of a busy life. + +It is instructive to compare the Meditations with another famous book, +the Imitation of Christ. There is the same ideal of self-control in +both. It should be a man's task, says the Imitation, 'to overcome +himself, and every day to be stronger than himself.' 'In withstanding of +the passions standeth very peace of heart.' 'Let us set the axe to the +root, that we being purged of our passions may have a peaceable mind.' +To this end there must be continual self-examination. 'If thou may not +continually gather thyself together, namely sometimes do it, at least +once a day, the morning or the evening. In the morning purpose, in the +evening discuss the manner, what thou hast been this day, in word, work, +and thought.' But while the Roman's temper is a modest self-reliance, +the Christian aims at a more passive mood, humbleness and meekness, +and reliance on the presence and personal friendship of God. The Roman +scrutinises his faults with severity, but without the self-contempt +which makes the Christian 'vile in his own sight.' The Christian, like +the Roman, bids 'study to withdraw thine heart from the love of things +visible'; but it is not the busy life of duty he has in mind so much as +the contempt of all worldly things, and the 'cutting away of all +lower delectations.' Both rate men's praise or blame at their real +worthlessness; 'Let not thy peace,' says the Christian, 'be in the +mouths of men.' But it is to God's censure the Christian appeals, the +Roman to his own soul. The petty annoyances of injustice or unkindness +are looked on by each with the same magnanimity. 'Why doth a little +thing said or done against thee make thee sorry? It is no new thing; it +is not the first, nor shall it be the last, if thou live long. At best +suffer patiently, if thou canst not suffer joyously.' The Christian +should sorrow more for other men's malice than for our own wrongs; but +the Roman is inclined to wash his hands of the offender. 'Study to be +patient in suffering and bearing other men's defaults and all manner +infirmities,' says the Christian; but the Roman would never have thought +to add, 'If all men were perfect, what had we then to suffer of other +men for God?' The virtue of suffering in itself is an idea which does +not meet us in the Meditations. Both alike realise that man is one of a +great community. 'No man is sufficient to himself,' says the Christian; +'we must bear together, help together, comfort together.' But while +he sees a chief importance in zeal, in exalted emotion that is, and +avoidance of lukewarmness, the Roman thought mainly of the duty to be +done as well as might be, and less of the feeling which should go with +the doing of it. To the saint as to the emperor, the world is a poor +thing at best. 'Verily it is a misery to live upon the earth,' says the +Christian; few and evil are the days of man's life, which passeth away +suddenly as a shadow. + +But there is one great difference between the two books we are +considering. The Imitation is addressed to others, the Meditations +by the writer to himself. We learn nothing from the Imitation of +the author's own life, except in so far as he may be assumed to have +practised his own preachings; the Meditations reflect mood by mood the +mind of him who wrote them. In their intimacy and frankness lies their +great charm. These notes are not sermons; they are not even confessions. +There is always an air of self-consciousness in confessions; in such +revelations there is always a danger of unctuousness or of vulgarity for +the best of men. St. Augus-tine is not always clear of offence, and John +Bunyan himself exaggerates venial peccadilloes into heinous sins. But +Marcus Aurelius is neither vulgar nor unctuous; he extenuates nothing, +but nothing sets down in malice. He never poses before an audience; he +may not be profound, he is always sincere. And it is a lofty and serene +soul which is here disclosed before us. Vulgar vices seem to have no +temptation for him; this is not one tied and bound with chains which +he strives to break. The faults he detects in himself are often such as +most men would have no eyes to see. To serve the divine spirit which +is implanted within him, a man must 'keep himself pure from all violent +passion and evil affection, from all rashness and vanity, and from all +manner of discontent, either in regard of the gods or men': or, as he +says elsewhere, 'unspotted by pleasure, undaunted by pain.' Unwavering +courtesy and consideration are his aims. 'Whatsoever any man either +doth or saith, thou must be good;' 'doth any man offend? It is against +himself that he doth offend: why should it trouble thee?' The offender +needs pity, not wrath; those who must needs be corrected, should be +treated with tact and gentleness; and one must be always ready to learn +better. 'The best kind of revenge is, not to become like unto them.' +There are so many hints of offence forgiven, that we may believe the +notes followed sharp on the facts. Perhaps he has fallen short of his +aim, and thus seeks to call his principles to mind, and to strengthen +himself for the future. That these sayings are not mere talk is plain +from the story of Avidius Cassius, who would have usurped his imperial +throne. Thus the emperor faithfully carries out his own principle, that +evil must be overcome with good. For each fault in others, Nature (says +he) has given us a counteracting virtue; 'as, for example, against the +unthankful, it hath given goodness and meekness, as an antidote.' + +One so gentle towards a foe was sure to be a good friend; and indeed his +pages are full of generous gratitude to those who had served him. In his +First Book he sets down to account all the debts due to his kinsfolk +and teachers. To his grandfather he owed his own gentle spirit, to +his father shamefastness and courage; he learnt of his mother to be +religious and bountiful and single-minded. Rusticus did not work in +vain, if he showed his pupil that his life needed amending. Apollonius +taught him simplicity, reasonableness, gratitude, a love of true +liberty. So the list runs on; every one he had dealings with seems +to have given him something good, a sure proof of the goodness of his +nature, which thought no evil. + +If his was that honest and true heart which is the Christian ideal, this +is the more wonderful in that he lacked the faith which makes Christians +strong. He could say, it is true, 'either there is a God, and then all +is well; or if all things go by chance and fortune, yet mayest thou use +thine own providence in those things that concern thee properly; and +then art thou well.' Or again, 'We must needs grant that there is a +nature that doth govern the universe.' But his own part in the scheme +of things is so small, that he does not hope for any personal happiness +beyond what a serene soul may win in this mortal life. 'O my soul, the +time I trust will be, when thou shalt be good, simple, more open and +visible, than that body by which it is enclosed;' but this is said of +the calm contentment with human lot which he hopes to attain, not of a +time when the trammels of the body shall be cast off. For the rest, the +world and its fame and wealth, 'all is vanity.' The gods may perhaps +have a particular care for him, but their especial care is for the +universe at large: thus much should suffice. His gods are better than +the Stoic gods, who sit aloof from all human things, untroubled and +uncaring, but his personal hope is hardly stronger. On this point he +says little, though there are many allusions to death as the natural +end; doubtless he expected his soul one day to be absorbed into the +universal soul, since nothing comes out of nothing, and nothing can be +annihilated. His mood is one of strenuous weariness; he does his duty as +a good soldier, waiting for the sound of the trumpet which shall sound +the retreat; he has not that cheerful confidence which led Socrates +through a life no less noble, to a death which was to bring him into the +company of gods he had worshipped and men whom he had revered. + +But although Marcus Aurelius may have held intellectually that his soul +was destined to be absorbed, and to lose consciousness of itself, there +were times when he felt, as all who hold it must sometimes feel, how +unsatisfying is such a creed. Then he gropes blindly after something +less empty and vain. 'Thou hast taken ship,' he says, 'thou hast sailed, +thou art come to land, go out, if to another life, there also shalt +thou find gods, who are everywhere.' There is more in this than the +assumption of a rival theory for argument's sake. If worldly things +'be but as a dream, the thought is not far off that there may be an +awakening to what is real. When he speaks of death as a necessary +change, and points out that nothing useful and profitable can be brought +about without change, did he perhaps think of the change in a corn of +wheat, which is not quickened except it die? Nature's marvellous power +of recreating out of Corruption is surely not confined to bodily things. +Many of his thoughts sound like far-off echoes of St. Paul; and it is +strange indeed that this most Christian of emperors has nothing good +to say of the Christians. To him they are only sectaries 'violently and +passionately set upon opposition. + +Profound as philosophy these Meditations certainly are not; but Marcus +Aurelius was too sincere not to see the essence of such things as +came within his experience. Ancient religions were for the most +part concerned with outward things. Do the necessary rites, and you +propitiate the gods; and these rites were often trivial, sometimes +violated right feeling or even morality. Even when the gods stood on the +side of righteousness, they were concerned with the act more than with +the intent. But Marcus Aurelius knows that what the heart is full of, +the man will do. 'Such as thy thoughts and ordinary cogitations are,' he +says, 'such will thy mind be in time.' And every page of the book shows +us that he knew thought was sure to issue in act. He drills his soul, as +it were, in right principles, that when the time comes, it may be guided +by them. To wait until the emergency is to be too late. He sees also the +true essence of happiness. 'If happiness did consist in pleasure, +how came notorious robbers, impure abominable livers, parricides, and +tyrants, in so large a measure to have their part of pleasures?' He who +had all the world's pleasures at command can write thus 'A happy lot and +portion is, good inclinations of the soul, good desires, good actions.' + +By the irony of fate this man, so gentle and good, so desirous of quiet +joys and a mind free from care, was set at the head of the Roman Empire +when great dangers threatened from east and west. For several years he +himself commanded his armies in chief. In camp before the Quadi he dates +the first book of his Meditations, and shows how he could retire within +himself amid the coarse clangour of arms. The pomps and glories which +he despised were all his; what to most men is an ambition or a dream, to +him was a round of weary tasks which nothing but the stern sense of duty +could carry him through. And he did his work well. His wars were slow +and tedious, but successful. With a statesman's wisdom he foresaw the +danger to Rome of the barbarian hordes from the north, and took measures +to meet it. As it was, his settlement gave two centuries of respite +to the Roman Empire; had he fulfilled the plan of pushing the imperial +frontiers to the Elbe, which seems to have been in his mind, much more +might have been accomplished. But death cut short his designs. + +Truly a rare opportunity was given to Marcus Aurelius of showing what +the mind can do in despite of circumstances. Most peaceful of warriors, +a magnificent monarch whose ideal was quiet happiness in home life, bent +to obscurity yet born to greatness, the loving father of children who +died young or turned out hateful, his life was one paradox. That nothing +might lack, it was in camp before the face of the enemy that he passed +away and went to his own place. + +Translations THE following is a list of the chief English translations +of Marcus Aurelius: (1) By Meric Casaubon, 1634; (2) Jeremy Collier, +1701; (3) James Thomson, 1747; (4) R. Graves, 1792; (5) H. McCormac, +1844; (6) George Long, 1862; (7) G. H. Rendall, 1898; and (8) J. +Jackson, 1906. Renan's "Marc-Aurle"--in his "History of the Origins of +Christianity," which appeared in 1882--is the most vital and original +book to be had relating to the time of Marcus Aurelius. Pater's "Marius +the Epicurean" forms another outside commentary, which is of service in +the imaginative attempt to create again the period. + + + + +MARCUS AURELIUS ANTONINUS THE ROMAN EMPEROR + + + + +HIS FIRST BOOK + +concerning HIMSELF: + +Wherein Antoninus recordeth, What and of whom, whether Parents, Friends, +or Masters; by their good examples, or good advice and counsel, he had +learned: + +Divided into Numbers or Sections. + +ANTONINUS Book vi. Num. xlviii. Whensoever thou wilt rejoice thyself, +think and meditate upon those good parts and especial gifts, which thou +hast observed in any of them that live with thee: + +as industry in one, in another modesty, in another bountifulness, in +another some other thing. For nothing can so much rejoice thee, as +the resemblances and parallels of several virtues, eminent in the +dispositions of them that live with thee, especially when all at once, +as it were, they represent themselves unto thee. See therefore, that +thou have them always in a readiness. + + +THE FIRST BOOK + +I. Of my grandfather Verus I have learned to be gentle and meek, and to +refrain from all anger and passion. From the fame and memory of him that +begot me I have learned both shamefastness and manlike behaviour. Of my +mother I have learned to be religious, and bountiful; and to forbear, +not only to do, but to intend any evil; to content myself with a spare +diet, and to fly all such excess as is incidental to great wealth. Of my +great-grandfather, both to frequent public schools and auditories, and +to get me good and able teachers at home; and that I ought not to think +much, if upon such occasions, I were at excessive charges. + +II. Of him that brought me up, not to be fondly addicted to either of +the two great factions of the coursers in the circus, called Prasini, +and Veneti: nor in the amphitheatre partially to favour any of the +gladiators, or fencers, as either the Parmularii, or the Secutores. +Moreover, to endure labour; nor to need many things; when I have +anything to do, to do it myself rather than by others; not to meddle +with many businesses; and not easily to admit of any slander. + +III. Of Diognetus, not to busy myself about vain things, and not easily +to believe those things, which are commonly spoken, by such as take upon +them to work wonders, and by sorcerers, or prestidigitators, and +impostors; concerning the power of charms, and their driving out of +demons, or evil spirits; and the like. Not to keep quails for the game; +nor to be mad after such things. Not to be offended with other men's +liberty of speech, and to apply myself unto philosophy. Him also I must +thank, that ever I heard first Bacchius, then Tandasis and Marcianus, +and that I did write dialogues in my youth; and that I took liking to +the philosophers' little couch and skins, and such other things, which +by the Grecian discipline are proper to those who profess philosophy. + +IV. To Rusticus I am beholding, that I first entered into the conceit +that my life wanted some redress and cure. And then, that I did not +fall into the ambition of ordinary sophists, either to write tracts +concerning the common theorems, or to exhort men unto virtue and the +study of philosophy by public orations; as also that I never by way of +ostentation did affect to show myself an active able man, for any kind +of bodily exercises. And that I gave over the study of rhetoric and +poetry, and of elegant neat language. That I did not use to walk about +the house in my long robe, nor to do any such things. Moreover I learned +of him to write letters without any affectation, or curiosity; such as +that was, which by him was written to my mother from Sinuessa: and to be +easy and ready to be reconciled, and well pleased again with them that +had offended me, as soon as any of them would be content to seek unto +me again. To read with diligence; not to rest satisfied with a light and +superficial knowledge, nor quickly to assent to things commonly spoken +of: whom also I must thank that ever I lighted upon Epictetus his +Hypomnemata, or moral commentaries and common-factions: which also he +gave me of his own. + +V. From Apollonius, true liberty, and unvariable steadfastness, and not +to regard anything at all, though never so little, but right and reason: +and always, whether in the sharpest pains, or after the loss of a child, +or in long diseases, to be still the same man; who also was a present +and visible example unto me, that it was possible for the same man to +be both vehement and remiss: a man not subject to be vexed, and offended +with the incapacity of his scholars and auditors in his lectures and +expositions; and a true pattern of a man who of all his good gifts +and faculties, least esteemed in himself, that his excellent skill and +ability to teach and persuade others the common theorems and maxims of +the Stoic philosophy. Of him also I learned how to receive favours and +kindnesses (as commonly they are accounted:) from friends, so that I +might not become obnoxious unto them, for them, nor more yielding upon +occasion, than in right I ought; and yet so that I should not pass them +neither, as an unsensible and unthankful man. + +VI. Of Sextus, mildness and the pattern of a family governed with +paternal affection; and a purpose to live according to nature: to be +grave without affectation: to observe carefully the several dispositions +of my friends, not to be offended with idiots, nor unseasonably to set +upon those that are carried with the vulgar opinions, with the theorems, +and tenets of philosophers: his conversation being an example how a man +might accommodate himself to all men and companies; so that though his +company were sweeter and more pleasing than any flatterer's cogging and +fawning; yet was it at the same time most respected and reverenced: who +also had a proper happiness and faculty, rationally and methodically to +find out, and set in order all necessary determinations and instructions +for a man's life. A man without ever the least appearance of anger, or +any other passion; able at the same time most exactly to observe the +Stoic Apathia, or unpassionateness, and yet to be most tender-hearted: +ever of good credit; and yet almost without any noise, or rumour: very +learned, and yet making little show. + +VII. From Alexander the Grammarian, to be un-reprovable myself, and not +reproachfully to reprehend any man for a barbarism, or a solecism, or +any false pronunciation, but dextrously by way of answer, or testimony, +or confirmation of the same matter (taking no notice of the word) to +utter it as it should have been spoken; or by some other such close and +indirect admonition, handsomely and civilly to tell him of it. + +VIII. Of Fronto, to how much envy and fraud and hypocrisy the state of a +tyrannous king is subject unto, and how they who are commonly called +[Eupatridas Gk.], i.e. nobly born, are in some sort incapable, or void +of natural affection. + +IX. Of Alexander the Platonic, not often nor without great necessity to +say, or to write to any man in a letter, 'I am not at leisure'; nor in +this manner still to put off those duties, which we owe to our friends +and acquaintances (to every one in his kind) under pretence of urgent +affairs. + +X. Of Catulus, not to contemn any friend's expostulation, though unjust, +but to strive to reduce him to his former disposition: freely and +heartily to speak well of all my masters upon any occasion, as it is +reported of Domitius, and Athenodotus: and to love my children with true +affection. + +XI. From my brother Severus, to be kind and loving to all them of my +house and family; by whom also I came to the knowledge of Thrasea and +Helvidius, and Cato, and Dio, and Brutus. He it was also that did put me +in the first conceit and desire of an equal commonwealth, administered +by justice and equality; and of a kingdom wherein should be regarded +nothing more than the good and welfare of the subjects. Of him also, +to observe a constant tenor, (not interrupted, with any other cares and +distractions,) in the study and esteem of philosophy: to be bountiful +and liberal in the largest measure; always to hope the best; and to +be confident that my friends love me. In whom I moreover observed open +dealing towards those whom he reproved at any time, and that his friends +might without all doubt or much observation know what he would, or would +not, so open and plain was he. + +XII. From Claudius Maximus, in all things to endeavour to have power +of myself, and in nothing to be carried about; to be cheerful and +courageous in all sudden chances and accidents, as in sicknesses: to +love mildness, and moderation, and gravity: and to do my business, +whatsoever it be, thoroughly, and without querulousness. Whatsoever +he said, all men believed him that as he spake, so he thought, and +whatsoever he did, that he did it with a good intent. His manner was, +never to wonder at anything; never to be in haste, and yet never +slow: nor to be perplexed, or dejected, or at any time unseemly, or +excessively to laugh: nor to be angry, or suspicious, but ever ready to +do good, and to forgive, and to speak truth; and all this, as one that +seemed rather of himself to have been straight and right, than ever to +have been rectified or redressed; neither was there any man that ever +thought himself undervalued by him, or that could find in his heart, to +think himself a better man than he. He would also be very pleasant and +gracious. + +XIII. In my father, I observed his meekness; his constancy without +wavering in those things, which after a due examination and +deliberation, he had determined. How free from all vanity he carried +himself in matter of honour and dignity, (as they are esteemed:) his +laboriousness and assiduity, his readiness to hear any man, that had +aught to say tending to any common good: how generally and impartially +he would give every man his due; his skill and knowledge, when rigour +or extremity, or when remissness or moderation was in season; how he did +abstain from all unchaste love of youths; his moderate condescending to +other men's occasions as an ordinary man, neither absolutely requiring +of his friends, that they should wait upon him at his ordinary meals, +nor that they should of necessity accompany him in his journeys; and +that whensoever any business upon some necessary occasions was to be put +off and omitted before it could be ended, he was ever found when he +went about it again, the same man that he was before. His accurate +examination of things in consultations, and patient hearing of others. +He would not hastily give over the search of the matter, as one easy to +be satisfied with sudden notions and apprehensions. His care to preserve +his friends; how neither at any time he would carry himself towards them +with disdainful neglect, and grow weary of them; nor yet at any time +be madly fond of them. His contented mind in all things, his cheerful +countenance, his care to foresee things afar off, and to take order for +the least, without any noise or clamour. Moreover how all acclamations +and flattery were repressed by him: how carefully he observed all things +necessary to the government, and kept an account of the common expenses, +and how patiently he did abide that he was reprehended by some for this +his strict and rigid kind of dealing. How he was neither a superstitious +worshipper of the gods, nor an ambitious pleaser of men, or studious of +popular applause; but sober in all things, and everywhere observant of +that which was fitting; no affecter of novelties: in those things which +conduced to his ease and convenience, (plenty whereof his fortune +did afford him,) without pride and bragging, yet with all freedom and +liberty: so that as he did freely enjoy them without any anxiety or +affectation when they were present; so when absent, he found no want +of them. Moreover, that he was never commended by any man, as either a +learned acute man, or an obsequious officious man, or a fine orator; but +as a ripe mature man, a perfect sound man; one that could not endure to +be flattered; able to govern both himself and others. Moreover, how much +he did honour all true philosophers, without upbraiding those that were +not so; his sociableness, his gracious and delightful conversation, but +never unto satiety; his care of his body within bounds and measure, +not as one that desired to live long, or over-studious of neatness, and +elegancy; and yet not as one that did not regard it: so that through his +own care and providence, he seldom needed any inward physic, or outward +applications: but especially how ingeniously he would yield to any that +had obtained any peculiar faculty, as either eloquence, or the knowledge +of the laws, or of ancient customs, or the like; and how he concurred +with them, in his best care and endeavour that every one of them might +in his kind, for that wherein he excelled, be regarded and esteemed: and +although he did all things carefully after the ancient customs of his +forefathers, yet even of this was he not desirous that men should take +notice, that he did imitate ancient customs. Again, how he was not +easily moved and tossed up and down, but loved to be constant, both in +the same places and businesses; and how after his great fits of headache +he would return fresh and vigorous to his wonted affairs. Again, that +secrets he neither had many, nor often, and such only as concerned +public matters: his discretion and moderation, in exhibiting of the +public sights and shows for the pleasure and pastime of the people: in +public buildings. congiaries, and the like. In all these things, +having a respect unto men only as men, and to the equity of the things +themselves, and not unto the glory that might follow. Never wont to +use the baths at unseasonable hours; no builder; never curious, or +solicitous, either about his meat, or about the workmanship, or colour +of his clothes, or about anything that belonged to external beauty. +In all his conversation, far from all inhumanity, all boldness, and +incivility, all greediness and impetuosity; never doing anything with +such earnestness, and intention, that a man could say of him, that +he did sweat about it: but contrariwise, all things distinctly, as at +leisure; without trouble; orderly, soundly, and agreeably. A man might +have applied that to him, which is recorded of Socrates, that he knew +how to want, and to enjoy those things, in the want whereof, most men +show themselves weak; and in the fruition, intemperate: but to hold out +firm and constant, and to keep within the compass of true moderation and +sobriety in either estate, is proper to a man, who hath a perfect and +invincible soul; such as he showed himself in the sickness of Maximus. + +XIV. From the gods I received that I had good grandfathers, and parents, +a good sister, good masters, good domestics, loving kinsmen, almost all +that I have; and that I never through haste and rashness transgressed +against any of them, notwithstanding that my disposition was such, +as that such a thing (if occasion had been) might very well have been +committed by me, but that It was the mercy of the gods, to prevent such +a concurring of matters and occasions, as might make me to incur this +blame. That I was not long brought up by the concubine of my father; +that I preserved the flower of my youth. That I took not upon me to be +a man before my time, but rather put it off longer than I needed. That +I lived under the government of my lord and father, who would take +away from me all pride and vainglory, and reduce me to that conceit and +opinion that it was not impossible for a prince to live in the court +without a troop of guards and followers, extraordinary apparel, such +and such torches and statues, and other like particulars of state and +magnificence; but that a man may reduce and contract himself almost to +the state of a private man, and yet for all that not to become the more +base and remiss in those public matters and affairs, wherein power and +authority is requisite. That I have had such a brother, who by his own +example might stir me up to think of myself; and by his respect and +love, delight and please me. That I have got ingenuous children, and +that they were not born distorted, nor with any other natural deformity. +That I was no great proficient in the study of rhetoric and poetry, and +of other faculties, which perchance I might have dwelt upon, if I had +found myself to go on in them with success. That I did by times prefer +those, by whom I was brought up, to such places and dignities, which +they seemed unto me most to desire; and that I did not put them off with +hope and expectation, that (since that they were yet but young) I would +do the same hereafter. That I ever knew Apollonius and Rusticus, and +Maximus. That I have had occasion often and effectually to consider and +meditate with myself, concerning that life which is according to nature, +what the nature and manner of it is: so that as for the gods and such +suggestions, helps and inspirations, as might be expected from them, +nothing did hinder, but that I might have begun long before to live +according to nature; or that even now that I was not yet partaker and +in present possession of that life, that I myself (in that I did not +observe those inward motions, and suggestions, yea and almost plain and +apparent instructions and admonitions of the gods,) was the only cause +of it. That my body in such a life, hath been able to hold out so long. +That I never had to do with Benedicta and Theodotus, yea and afterwards +when I fell into some fits of love, I was soon cured. That having been +often displeased with Rusticus, I never did him anything for which +afterwards I had occasion to repent. That it being so that my mother was +to die young, yet she lived with me all her latter years. That as often +as I had a purpose to help and succour any that either were poor, or +fallen into some present necessity, I never was answered by my officers +that there was not ready money enough to do it; and that I myself never +had occasion to require the like succour from any other. That I have +such a wife, so obedient, so loving, so ingenuous. That I had choice of +fit and able men, to whom I might commit the bringing up of my children. +That by dreams I have received help, as for other things, so in +particular, how I might stay my casting of blood, and cure my dizziness, +as that also that happened to thee in Cajeta, as unto Chryses when he +prayed by the seashore. And when I did first apply myself to philosophy, +that I did not fall into the hands of some sophists, or spent my time +either in reading the manifold volumes of ordinary philosophers, nor in +practising myself in the solution of arguments and fallacies, nor dwelt +upon the studies of the meteors, and other natural curiosities. All +these things without the assistance of the gods, and fortune, could not +have been. + +XV. In the country of the Quadi at Granua, these. Betimes in the morning +say to thyself, This day I shalt have to do with an idle curious man, +with an unthankful man, a railer, a crafty, false, or an envious man; an +unsociable uncharitable man. All these ill qualities have happened unto +them, through ignorance of that which is truly good and truly bad. But I +that understand the nature of that which is good, that it only is to +be desired, and of that which is bad, that it only is truly odious and +shameful: who know moreover, that this transgressor, whosoever he be, is +my kinsman, not by the same blood and seed, but by participation of the +same reason, and of the same divine particle; How can I either be +hurt by any of those, since it is not in their power to make me incur +anything that is truly reproachful? or angry, and ill affected towards +him, who by nature is so near unto me? for we are all born to be +fellow-workers, as the feet, the hands, and the eyelids; as the rows of +the upper and under teeth: for such therefore to be in opposition, is +against nature; and what is it to chafe at, and to be averse from, but +to be in opposition? + +XVI. Whatsoever I am, is either flesh, or life, or that which we +commonly call the mistress and overruling part of man; reason. Away with +thy books, suffer not thy mind any more to be distracted, and carried to +and fro; for it will not be; but as even now ready to die, think little +of thy flesh: blood, bones, and a skin; a pretty piece of knit and +twisted work, consisting of nerves, veins and arteries; think no more of +it, than so. And as for thy life, consider what it is; a wind; not one +constant wind neither, but every moment of an hour let out, and sucked +in again. The third, is thy ruling part; and here consider; Thou art an +old man; suffer not that excellent part to be brought in subjection, and +to become slavish: suffer it not to be drawn up and down with +unreasonable and unsociable lusts and motions, as it were with wires and +nerves; suffer it not any more, either to repine at anything now +present, or to fear and fly anything to come, which the destiny hath +appointed thee. + +XVII. Whatsoever proceeds from the gods immediately, that any man will +grant totally depends from their divine providence. As for those +things that are commonly said to happen by fortune, even those must be +conceived to have dependence from nature, or from that first and general +connection, and concatenation of all those things, which more apparently +by the divine providence are administered and brought to pass. +All things flow from thence: and whatsoever it is that is, is both +necessary, and conducing to the whole (part of which thou art), and +whatsoever it is that is requisite and necessary for the preservation of +the general, must of necessity for every particular nature, be good and +behoveful. And as for the whole, it is preserved, as by the perpetual +mutation and conversion of the simple elements one into another, so +also by the mutation, and alteration of things mixed and compounded. Let +these things suffice thee; let them be always unto thee, as thy general +rules and precepts. As for thy thirst after books, away with it with all +speed, that thou die not murmuring and complaining, but truly meek and +well satisfied, and from thy heart thankful unto the gods. + + + + +THE SECOND BOOK + +I. Remember how long thou hast already put off these things, and how +often a certain day and hour as it were, having been set unto thee by +the gods, thou hast neglected it. It is high time for thee to understand +the true nature both of the world, whereof thou art a part; and of that +Lord and Governor of the world, from whom, as a channel from the spring, +thou thyself didst flow: and that there is but a certain limit of time +appointed unto thee, which if thou shalt not make use of to calm and +allay the many distempers of thy soul, it will pass away and thou with +it, and never after return. + +II. Let it be thy earnest and incessant care as a Roman and a man to +perform whatsoever it is that thou art about, with true and unfeigned +gravity, natural affection, freedom and justice: and as for all other +cares, and imaginations, how thou mayest ease thy mind of them. Which +thou shalt do; if thou shalt go about every action as thy last action, +free from all vanity, all passionate and wilful aberration from reason, +and from all hypocrisy, and self-love, and dislike of those things, +which by the fates or appointment of God have happened unto thee. Thou +seest that those things, which for a man to hold on in a prosperous +course, and to live a divine life, are requisite and necessary, are not +many, for the gods will require no more of any man, that shall but keep +and observe these things. + +III. Do, soul, do; abuse and contemn thyself; yet a while and the time +for thee to respect thyself, will be at an end. Every man's happiness +depends from himself, but behold thy life is almost at an end, whiles +affording thyself no respect, thou dost make thy happiness to consist in +the souls, and conceits of other men. + +IV. Why should any of these things that happen externally, so much +distract thee? Give thyself leisure to learn some good thing, and cease +roving and wandering to and fro. Thou must also take heed of another +kind of wandering, for they are idle in their actions, who toil and +labour in this life, and have no certain scope to which to direct all +their motions, and desires. V. For not observing the state of another +man's soul, scarce was ever any man known to be unhappy. Tell whosoever +they be that intend not, and guide not by reason and discretion the +motions of their own souls, they must of necessity be unhappy. + +VI. These things thou must always have in mind: What is the nature +of the universe, and what is mine--in particular: This unto that what +relation it hath: what kind of part, of what kind of universe it is: And +that there is nobody that can hinder thee, but that thou mayest always +both do and speak those things which are agreeable to that nature, +whereof thou art a part. + +VII. Theophrastus, where he compares sin with sin (as after a vulgar +sense such things I grant may be compared:) says well and like a +philosopher, that those sins are greater which are committed through +lust, than those which are committed through anger. For he that is angry +seems with a kind of grief and close contraction of himself, to turn +away from reason; but he that sins through lust, being overcome by +pleasure, doth in his very sin bewray a more impotent, and unmanlike +disposition. Well then and like a philosopher doth he say, that he of +the two is the more to be condemned, that sins with pleasure, than he +that sins with grief. For indeed this latter may seem first to have been +wronged, and so in some manner through grief thereof to have been forced +to be angry, whereas he who through lust doth commit anything, did of +himself merely resolve upon that action. + +VIII. Whatsoever thou dost affect, whatsoever thou dost project, so do, +and so project all, as one who, for aught thou knowest, may at this very +present depart out of this life. And as for death, if there be any gods, +it is no grievous thing to leave the society of men. The gods will do +thee no hurt, thou mayest be sure. But if it be so that there be no +gods, or that they take no care of the world, why should I desire to +live in a world void of gods, and of all divine providence? But gods +there be certainly, and they take care for the world; and as for those +things which be truly evil, as vice and wickedness, such things they +have put in a man's own power, that he might avoid them if he would: and +had there been anything besides that had been truly bad and evil, they +would have had a care of that also, that a man might have avoided it. +But why should that be thought to hurt and prejudice a man's life in +this world, which cannot any ways make man himself the better, or the +worse in his own person? Neither must we think that the nature of the +universe did either through ignorance pass these things, or if not as +ignorant of them, yet as unable either to prevent, or better to order +and dispose them. It cannot be that she through want either of power or +skill, should have committed such a thing, so as to suffer all things +both good and bad, equally and promiscuously, to happen unto all both +good and bad. As for life therefore, and death, honour and dishonour, +labour and pleasure, riches and poverty, all these things happen +unto men indeed, both good and bad, equally; but as things which of +themselves are neither good nor bad; because of themselves, neither +shameful nor praiseworthy. + +IX. Consider how quickly all things are dissolved and resolved: the +bodies and substances themselves, into the matter and substance of the +world: and their memories into the general age and time of the world. +Consider the nature of all worldly sensible things; of those especially, +which either ensnare by pleasure, or for their irksomeness are dreadful, +or for their outward lustre and show are in great esteem and request, +how vile and contemptible, how base and corruptible, how destitute of +all true life and being they are. + +X. It is the part of a man endowed with a good understanding faculty, to +consider what they themselves are in very deed, from whose bare conceits +and voices, honour and credit do proceed: as also what it is to die, and +how if a man shall consider this by itself alone, to die, and separate +from it in his mind all those things which with it usually represent +themselves unto us, he can conceive of it no otherwise, than as of a +work of nature, and he that fears any work of nature, is a very child. +Now death, it is not only a work of nature, but also conducing to +nature. + +XI. Consider with thyself how man, and by what part of his, is joined +unto God, and how that part of man is affected, when it is said to be +diffused. There is nothing more wretched than that soul, which in a kind +of circuit compasseth all things, searching (as he saith) even the very +depths of the earth; and by all signs and conjectures prying into the +very thoughts of other men's souls; and yet of this, is not sensible, +that it is sufficient for a man to apply himself wholly, and to confine +all his thoughts and cares to the tendance of that spirit which is +within him, and truly and really to serve him. His service doth consist +in this, that a man keep himself pure from all violent passion and +evil affection, from all rashness and vanity, and from all manner of +discontent, either in regard of the gods or men. For indeed whatsoever +proceeds from the gods, deserves respect for their worth and excellency; +and whatsoever proceeds from men, as they are our kinsmen, should by us +be entertained, with love, always; sometimes, as proceeding from their +ignorance, of that which is truly good and bad, (a blindness no less, +than that by which we are not able to discern between white and black:) +with a kind of pity and compassion also. + +XII. If thou shouldst live three thousand, or as many as ten thousands +of years, yet remember this, that man can part with no life properly, +save with that little part of life, which he now lives: and that which +he lives, is no other, than that which at every instant he parts with. +That then which is longest of duration, and that which is shortest, come +both to one effect. For although in regard of that which is already past +there may be some inequality, yet that time which is now present and +in being, is equal unto all men. And that being it which we part with +whensoever we die, it doth manifestly appear, that it can be but a +moment of time, that we then part with. For as for that which is either +past or to come, a man cannot be said properly to part with it. For +how should a man part with that which he hath not? These two things +therefore thou must remember. First, that all things in the world from +all eternity, by a perpetual revolution of the same times and things +ever continued and renewed, are of one kind and nature; so that whether +for a hundred or two hundred years only, or for an infinite space of +time, a man see those things which are still the same, it can be no +matter of great moment. And secondly, that that life which any the +longest liver, or the shortest liver parts with, is for length and +duration the very same, for that only which is present, is that, which +either of them can lose, as being that only which they have; for that +which he hath not, no man can truly be said to lose. + +XIII. Remember that all is but opinion and conceit, for those things +are plain and apparent, which were spoken unto Monimus the Cynic; and as +plain and apparent is the use that may be made of those things, if that +which is true and serious in them, be received as well as that which is +sweet and pleasing. + +XIV. A man's soul doth wrong and disrespect itself first and especially, +when as much as in itself lies it becomes an aposteme, and as it were an +excrescency of the world, for to be grieved and displeased with anything +that happens in the world, is direct apostacy from the nature of the +universe; part of which, all particular natures of the world, are. +Secondly, when she either is averse from any man, or led by contrary +desires or affections, tending to his hurt and prejudice; such as are +the souls of them that are angry. Thirdly, when she is overcome by any +pleasure or pain. Fourthly, when she doth dissemble, and covertly and +falsely either doth or saith anything. Fifthly, when she doth either +affect or endeavour anything to no certain end, but rashly and without +due ratiocination and consideration, how consequent or inconsequent it +is to the common end. For even the least things ought not to be done, +without relation unto the end; and the end of the reasonable creatures +is, to follow and obey him, who is the reason as it were, and the law of +this great city, and ancient commonwealth. + +XV. The time of a man's life is as a point; the substance of it ever +flowing, the sense obscure; and the whole composition of the body +tending to corruption. His soul is restless, fortune uncertain, and fame +doubtful; to be brief, as a stream so are all things belonging to the +body; as a dream, or as a smoke, so are all that belong unto the soul. +Our life is a warfare, and a mere pilgrimage. Fame after life is no +better than oblivion. What is it then that will adhere and follow? Only +one thing, philosophy. And philosophy doth consist in this, for a man to +preserve that spirit which is within him, from all manner of contumelies +and injuries, and above all pains or pleasures; never to do anything +either rashly, or feignedly, or hypocritically: wholly to depend from +himself and his own proper actions: all things that happen unto him to +embrace contentedly, as coming from Him from whom he himself also came; +and above all things, with all meekness and a calm cheerfulness, to +expect death, as being nothing else but the resolution of those +elements, of which every creature is composed. And if the elements +themselves suffer nothing by this their perpetual conversion of one into +another, that dissolution, and alteration, which is so common unto all, +why should it be feared by any? Is not this according to nature? But +nothing that is according to nature can be evil, whilst I was at +Carnuntzim. + + + + +THE THIRD BOOK + +I. A man must not only consider how daily his life wasteth and +decreaseth, but this also, that if he live long, he cannot be certain, +whether his understanding shall continue so able and sufficient, +for either discreet consideration, in matter of businesses; or for +contemplation: it being the thing, whereon true knowledge of things both +divine and human, doth depend. For if once he shall begin to dote, +his respiration, nutrition, his imaginative, and appetitive, and other +natural faculties, may still continue the same: he shall find no want of +them. But how to make that right use of himself that he should, how +to observe exactly in all things that which is right and just, how to +redress and rectify all wrong, or sudden apprehensions and imaginations, +and even of this particular, whether he should live any longer or no, to +consider duly; for all such things, wherein the best strength and vigour +of the mind is most requisite; his power and ability will be past and +gone. Thou must hasten therefore; not only because thou art every day +nearer unto death than other, but also because that intellective faculty +in thee, whereby thou art enabled to know the true nature of things, and +to order all thy actions by that knowledge, doth daily waste and decay: +or, may fail thee before thou die. + +II. This also thou must observe, that whatsoever it is that naturally +doth happen to things natural, hath somewhat in itself that is pleasing +and delightful: as a great loaf when it is baked, some parts of it +cleave as it were, and part asunder, and make the crust of it rugged and +unequal, and yet those parts of it, though in some sort it be against +the art and intention of baking itself, that they are thus cleft and +parted, which should have been and were first made all even and uniform, +they become it well nevertheless, and have a certain peculiar property, +to stir the appetite. So figs are accounted fairest and ripest then, +when they begin to shrink, and wither as it were. So ripe olives, when +they are next to putrefaction, then are they in their proper beauty. The +hanging down of grapes--the brow of a lion, the froth of a foaming wild +boar, and many other like things, though by themselves considered, they +are far from any beauty, yet because they happen naturally, they both +are comely, and delightful; so that if a man shall with a profound mind +and apprehension, consider all things in the world, even among all those +things which are but mere accessories and natural appendices as it were, +there will scarce appear anything unto him, wherein he will not find +matter of pleasure and delight. So will he behold with as much pleasure +the true rictus of wild beasts, as those which by skilful painters and +other artificers are imitated. So will he be able to perceive the proper +ripeness and beauty of old age, whether in man or woman: and whatsoever +else it is that is beautiful and alluring in whatsoever is, with chaste +and continent eyes he will soon find out and discern. Those and many +other things will he discern, not credible unto every one, but unto them +only who are truly and familiarly acquainted, both with nature itself, +and all natural things. + +III. Hippocrates having cured many sicknesses, fell sick himself and +died. The Chaldeans and Astrologians having foretold the deaths of +divers, were afterwards themselves surprised by the fates. Alexander and +Pompeius, and Caius Caesar, having destroyed so many towns, and cut +off in the field so many thousands both of horse and foot, yet they +themselves at last were fain to part with their own lives. Heraclitus +having written so many natural tracts concerning the last and general +conflagration of the world, died afterwards all filled with water +within, and all bedaubed with dirt and dung without. Lice killed +Democritus; and Socrates, another sort of vermin, wicked ungodly men. +How then stands the case? Thou hast taken ship, thou hast sailed, thou +art come to land, go out, if to another life, there also shalt thou find +gods, who are everywhere. If all life and sense shall cease, then shalt +thou cease also to be subject to either pains or pleasures; and to serve +and tend this vile cottage; so much the viler, by how much that which +ministers unto it doth excel; the one being a rational substance, and a +spirit, the other nothing but earth and blood. + +IV. Spend not the remnant of thy days in thoughts and fancies concerning +other men, when it is not in relation to some common good, when by it +thou art hindered from some other better work. That is, spend not thy +time in thinking, what such a man doth, and to what end: what he saith, +and what he thinks, and what he is about, and such other things or +curiosities, which make a man to rove and wander from the care and +observation of that part of himself, which is rational, and overruling. +See therefore in the whole series and connection of thy thoughts, that +thou be careful to prevent whatsoever is idle and impertinent: but +especially, whatsoever is curious and malicious: and thou must use +thyself to think only of such things, of which if a man upon a sudden +should ask thee, what it is that thou art now thinking, thou mayest +answer This, and That, freely and boldly, that so by thy thoughts it may +presently appear that in all thee is sincere, and peaceable; as becometh +one that is made for society, and regards not pleasures, nor gives way +to any voluptuous imaginations at all: free from all contentiousness, +envy, and suspicion, and from whatsoever else thou wouldest blush to +confess thy thoughts were set upon. He that is such, is he surely that +doth not put off to lay hold on that which is best indeed, a very priest +and minister of the gods, well acquainted and in good correspondence +with him especially that is seated and placed within himself, as in +a temple and sacrary: to whom also he keeps and preserves himself +unspotted by pleasure, undaunted by pain; free from any manner of wrong, +or contumely, by himself offered unto himself: not capable of any evil +from others: a wrestler of the best sort, and for the highest prize, +that he may not be cast down by any passion or affection of his own; +deeply dyed and drenched in righteousness, embracing and accepting with +his whole heart whatsoever either happeneth or is allotted unto him. One +who not often, nor without some great necessity tending to some public +good, mindeth what any other, either speaks, or doth, or purposeth: for +those things only that are in his own power, or that are truly his own, +are the objects of his employments, and his thoughts are ever taken +up with those things, which of the whole universe are by the fates or +Providence destinated and appropriated unto himself. Those things that +are his own, and in his own power, he himself takes order, for that they +be good: and as for those that happen unto him, he believes them to be +so. For that lot and portion which is assigned to every one, as it is +unavoidable and necessary, so is it always profitable. He remembers +besides that whatsoever partakes of reason, is akin unto him, and that +to care for all men generally, is agreeing to the nature of a man: but +as for honour and praise, that they ought not generally to be admitted +and accepted of from all, but from such only, who live according to +nature. As for them that do not, what manner of men they be at home, +or abroad; day or night, how conditioned themselves with what manner of +conditions, or with men of what conditions they moil and pass away +the time together, he knoweth, and remembers right well, he therefore +regards not such praise and approbation, as proceeding from them, who +cannot like and approve themselves. + +V. Do nothing against thy will, nor contrary to the community, nor +without due examination, nor with reluctancy. Affect not to set out thy +thoughts with curious neat language. Be neither a great talker, nor a +great undertaker. Moreover, let thy God that is in thee to rule over +thee, find by thee, that he hath to do with a man; an aged man; a +sociable man; a Roman; a prince; one that hath ordered his life, as +one that expecteth, as it were, nothing but the sound of the trumpet, +sounding a retreat to depart out of this life with all expedition. One +who for his word or actions neither needs an oath, nor any man to be a +witness. + +VI. To be cheerful, and to stand in no need, either of other men's help +or attendance, or of that rest and tranquillity, which thou must be +beholding to others for. Rather like one that is straight of himself, or +hath ever been straight, than one that hath been rectified. + +VII. If thou shalt find anything in this mortal life better than +righteousness, than truth, temperance, fortitude, and in general better +than a mind contented both with those things which according to right +and reason she doth, and in those, which without her will and knowledge +happen unto thee by the providence; if I say, thou canst find out +anything better than this, apply thyself unto it with thy whole heart, +and that which is best wheresoever thou dost find it, enjoy freely. But +if nothing thou shalt find worthy to be preferred to that spirit which +is within thee; if nothing better than to subject unto thee thine own +lusts and desires, and not to give way to any fancies or imaginations +before thou hast duly considered of them, nothing better than to +withdraw thyself (to use Socrates his words) from all sensuality, and +submit thyself unto the gods, and to have care of all men in general: if +thou shalt find that all other things in comparison of this, are but +vile, and of little moment; then give not way to any other thing, which +being once though but affected and inclined unto, it will no more be in +thy power without all distraction as thou oughtest to prefer and to +pursue after that good, which is thine own and thy proper good. For it +is not lawful, that anything that is of another and inferior kind and +nature, be it what it will, as either popular applause, or honour, or +riches, or pleasures; should be suffered to confront and contest as it +were, with that which is rational, and operatively good. For all these +things, if once though but for a while, they begin to please, they +presently prevail, and pervert a man's mind, or turn a man from the +right way. Do thou therefore I say absolutely and freely make choice of +that which is best, and stick unto it. Now, that they say is best, which +is most profitable. If they mean profitable to man as he is a rational +man, stand thou to it, and maintain it; but if they mean profitable, as +he is a creature, only reject it; and from this thy tenet and conclusion +keep off carefully all plausible shows and colours of external +appearance, that thou mayest be able to discern things rightly. + +VIII. Never esteem of anything as profitable, which shall ever constrain +thee either to break thy faith, or to lose thy modesty; to hate any man, +to suspect, to curse, to dissemble, to lust after anything, that +requireth the secret of walls or veils. But he that preferreth before +all things his rational part and spirit, and the sacred mysteries of +virtue which issueth from it, he shall never lament and exclaim, never +sigh; he shall never want either solitude or company: and which is +chiefest of all, he shall live without either desire or fear. And as for +life, whether for a long or short time he shall enjoy his soul thus +compassed about with a body, he is altogether indifferent. For if even +now he were to depart, he is as ready for it, as for any other action, +which may be performed with modesty and decency. For all his life long, +this is his only care, that his mind may always be occupied in such +intentions and objects, as are proper to a rational sociable creature. + +IX. In the mind that is once truly disciplined and purged, thou canst +not find anything, either foul or impure, or as it were festered: +nothing that is either servile, or affected: no partial tie; no +malicious averseness; nothing obnoxious; nothing concealed. The life of +such an one, death can never surprise as imperfect; as of an actor, that +should die before he had ended, or the play itself were at an end, a man +might speak. + +X. Use thine opinative faculty with all honour and respect, for in +her indeed is all: that thy opinion do not beget in thy understanding +anything contrary to either nature, or the proper constitution of a +rational creature. The end and object of a rational constitution is, to +do nothing rashly, to be kindly affected towards men, and in all things +willingly to submit unto the gods. Casting therefore all other things +aside, keep thyself to these few, and remember withal that no man +properly can be said to live more than that which is now present, which +is but a moment of time. Whatsoever is besides either is already past, +or uncertain. The time therefore that any man doth live, is but a +little, and the place where he liveth, is but a very little corner of +the earth, and the greatest fame that can remain of a man after his +death, even that is but little, and that too, such as it is whilst it +is, is by the succession of silly mortal men preserved, who likewise +shall shortly die, and even whiles they live know not what in very deed +they themselves are: and much less can know one, who long before is dead +and gone. + +XI. To these ever-present helps and mementoes, let one more be added, +ever to make a particular description and delineation as it were of +every object that presents itself to thy mind, that thou mayest wholly +and throughly contemplate it, in its own proper nature, bare and naked; +wholly, and severally; divided into its several parts and quarters: and +then by thyself in thy mind, to call both it, and those things of which +it doth consist, and in which it shall be resolved, by their own proper +true names, and appellations. For there is nothing so effectual to beget +true magnanimity, as to be able truly and methodically to examine and +consider all things that happen in this life, and so to penetrate +into their natures, that at the same time, this also may concur in our +apprehensions: what is the true use of it? and what is the true nature +of this universe, to which it is useful? how much in regard of the +universe may it be esteemed? how much in regard of man, a citizen of the +supreme city, of which all other cities in the world are as it were but +houses and families? + +XII. What is this, that now my fancy is set upon? of what things doth +it consist? how long can it last? which of all the virtues is the proper +virtue for this present use? as whether meekness, fortitude, truth, +faith, sincerity, contentation, or any of the rest? Of everything +therefore thou must use thyself to say, This immediately comes from God, +this by that fatal connection, and concatenation of things, or (which +almost comes to one) by some coincidental casualty. And as for this, it +proceeds from my neighbour, my kinsman, my fellow: through his ignorance +indeed, because he knows not what is truly natural unto him: but I know +it, and therefore carry myself towards him according to the natural law +of fellowship; that is kindly, and justly. As for those things that of +themselves are altogether indifferent, as in my best judgment I conceive +everything to deserve more or less, so I carry myself towards it. + +XIII. If thou shalt intend that which is present, following the rule of +right and reason carefully, solidly, meekly, and shalt not intermix +any other businesses, but shall study this only to preserve thy spirit +unpolluted, and pure, and shall cleave unto him without either hope +or fear of anything, in all things that thou shalt either do or speak, +contenting thyself with heroical truth, thou shalt live happily; and +from this, there is no man that can hinder thee. + +XIV. As physicians and chirurgeons have always their instruments ready +at hand for all sudden cures; so have thou always thy dogmata in a +readiness for the knowledge of things, both divine and human: and +whatsoever thou dost, even in the smallest things that thou dost, thou +must ever remember that mutual relation, and connection that is between +these two things divine, and things human. For without relation unto +God, thou shalt never speed in any worldly actions; nor on the other +side in any divine, without some respect had to things human. + +XV. Be not deceived; for thou shalt never live to read thy moral +commentaries, nor the acts of the famous Romans and Grecians; nor those +excerpta from several books; all which thou hadst provided and laid +up for thyself against thine old age. Hasten therefore to an end, and +giving over all vain hopes, help thyself in time if thou carest for +thyself, as thou oughtest to do. + +XVI. To steal, to sow, to buy, to be at rest, to see what is to be done +(which is not seen by the eyes, but by another kind of sight:) what +these words mean, and how many ways to be understood, they do not +understand. The body, the soul, the understanding. As the senses +naturally belong to the body, and the desires and affections to the +soul, so do the dogmata to the understanding. + +XVII. To be capable of fancies and imaginations, is common to man and +beast. To be violently drawn and moved by the lusts and desires of the +soul, is proper to wild beasts and monsters, such as Phalaris and Nero +were. To follow reason for ordinary duties and actions is common to them +also, who believe not that there be any gods, and for their advantage +would make no conscience to betray their own country; and who when once +the doors be shut upon them, dare do anything. If therefore all things +else be common to these likewise, it follows, that for a man to like and +embrace all things that happen and are destinated unto him, and not to +trouble and molest that spirit which is seated in the temple of his own +breast, with a multitude of vain fancies and imaginations, but to keep +him propitious and to obey him as a god, never either speaking anything +contrary to truth, or doing anything contrary to justice, is the only +true property of a good man. And such a one, though no man should +believe that he liveth as he doth, either sincerely and conscionably, +or cheerful and contentedly; yet is he neither with any man at all angry +for it, nor diverted by it from the way that leadeth to the end of his +life, through which a man must pass pure, ever ready to depart, and +willing of himself without any compulsion to fit and accommodate himself +to his proper lot and portion. + + + + +THE FOURTH BOOK + +I. That inward mistress part of man if it be in its own true natural +temper, is towards all worldly chances and events ever so disposed and +affected, that it will easily turn and apply itself to that which may +be, and is within its own power to compass, when that cannot be which at +first it intended. For it never doth absolutely addict and apply itself +to any one object, but whatsoever it is that it doth now intend and +prosecute, it doth prosecute it with exception and reservation; so that +whatsoever it is that falls out contrary to its first intentions, even +that afterwards it makes its proper object. Even as the fire when it +prevails upon those things that are in his way; by which things indeed a +little fire would have been quenched, but a great fire doth soon turn to +its own nature, and so consume whatsoever comes in his way: yea by those +very things it is made greater and greater. + +II. Let nothing be done rashly, and at random, but all things according +to the most exact and perfect rules of art. + +III. They seek for themselves private retiring +places, as country villages, the sea-shore, mountains; yea thou thyself +art wont to long much after such places. But all this thou must know +proceeds from simplicity in the highest degree. At what time soever thou +wilt, it is in thy power to retire into thyself, and to be at rest, and +free from all businesses. A man cannot any whither retire better than +to his own soul; he especially who is beforehand provided of such +things within, which whensoever he doth withdraw himself to look in, may +presently afford unto him perfect ease and tranquillity. By tranquillity +I understand a decent orderly disposition and carriage, free from +all confusion and tumultuousness. Afford then thyself this retiring +continually, and thereby refresh and renew thyself. Let these precepts +be brief and fundamental, which as soon as thou dost call them to mind, +may suffice thee to purge thy soul throughly, and to send thee away well +pleased with those things whatsoever they be, which now again after this +short withdrawing of thy soul into herself thou dost return unto. For +what is it that thou art offended at? Can it be at the wickedness of +men, when thou dost call to mind this conclusion, that all reasonable +creatures are made one for another? and that it is part of justice to +bear with them? and that it is against their wills that they offend? +and how many already, who once likewise prosecuted their enmities, +suspected, hated, and fiercely contended, are now long ago stretched +out, and reduced unto ashes? It is time for thee to make an end. As for +those things which among the common chances of the world happen unto +thee as thy particular lot and portion, canst thou be displeased with +any of them, when thou dost call that our ordinary dilemma to mind, +either a providence, or Democritus his atoms; and with it, whatsoever we +brought to prove that the whole world is as it were one city? And as for +thy body, what canst thou fear, if thou dost consider that thy mind and +understanding, when once it hath recollected itself, and knows its own +power, hath in this life and breath (whether it run smoothly and gently, +or whether harshly and rudely), no interest at all, but is altogether +indifferent: and whatsoever else thou hast heard and assented unto +concerning either pain or pleasure? But the care of thine honour and +reputation will perchance distract thee? How can that be, if thou +dost look back, and consider both how quickly all things that are, are +forgotten, and what an immense chaos of eternity was before, and will +follow after all things: and the vanity of praise, and the inconstancy +and variableness of human judgments and opinions, and the narrowness of +the place, wherein it is limited and circumscribed? For the whole earth +is but as one point; and of it, this inhabited part of it, is but a very +little part; and of this part, how many in number, and what manner of +men are they, that will commend thee? What remains then, but that thou +often put in practice this kind of retiring of thyself, to this little +part of thyself; and above all things, keep thyself from distraction, +and intend not anything vehemently, but be free and consider all things, +as a man whose proper object is Virtue, as a man whose true nature is +to be kind and sociable, as a citizen, as a mortal creature. Among +other things, which to consider, and look into thou must use to withdraw +thyself, let those two be among the most obvious and at hand. One, that +the things or objects themselves reach not unto the soul, but stand +without still and quiet, and that it is from the opinion only which is +within, that all the tumult and all the trouble doth proceed. The next, +that all these things, which now thou seest, shall within a very little +while be changed, and be no more: and ever call to mind, how many +changes and alterations in the world thou thyself hast already been an +eyewitness of in thy time. This world is mere change, and this life, +opinion. + +IV. If to understand and to be reasonable be common unto all men, then +is that reason, for which we are termed reasonable, common unto all. If +reason is general, then is that reason also, which prescribeth what is +to be done and what not, common unto all. If that, then law. If law, +then are we fellow-citizens. If so, then are we partners in some one +commonweal. If so, then the world is as it were a city. For which other +commonweal is it, that all men can be said to be members of? From this +common city it is, that understanding, reason, and law is derived unto +us, for from whence else? For as that which in me is earthly I have from +some common earth; and that which is moist from some other element is +imparted; as my breath and life hath its proper fountain; and that +likewise which is dry and fiery in me: (for there is nothing which doth +not proceed from something; as also there is nothing that can be reduced +unto mere nothing:) so also is there some common beginning from whence +my understanding hath proceeded. + +V. As generation is, so also death, a secret of nature's wisdom: a +mixture of elements, resolved into the same elements again, a thing +surely which no man ought to be ashamed of: in a series of other fatal +events and consequences, which a rational creature is subject unto, +not improper or incongruous, nor contrary to the natural and proper +constitution of man himself. + +VI. Such and such things, from such and such causes, must of necessity +proceed. He that would not have such things to happen, is as he that +would have the fig-tree grow without any sap or moisture. In sum, +remember this, that within a very little while, both thou and he shall +both be dead, and after a little while more, not so much as your names +and memories shall be remaining. + +VII. Let opinion be taken away, and no man will think himself wronged. +If no man shall think himself wronged, then is there no more any such +thing as wrong. That which makes not man himself the worse, cannot +make his life the worse, neither can it hurt him either inwardly +or outwardly. It was expedient in nature that it should be so, and +therefore necessary. + +VIII. Whatsoever doth happen in the world, doth happen justly, and so if +thou dost well take heed, thou shalt find it. I say not only in right +order by a series of inevitable consequences, but according to justice +and as it were by way of equal distribution, according to the true worth +of everything. Continue then to take notice of it, as thou hast begun, +and whatsoever thou dost, do it not without this proviso, that it be a +thing of that nature that a good man (as the word good is properly +taken) may do it. This observe carefully in every action. + +IX. Conceit no such things, as he that wrongeth thee conceiveth, +or would have thee to conceive, but look into the matter itself, and see +what it is in very truth. + +X. These two rules, thou must have always in a readiness. First, do +nothing at all, but what reason proceeding from that regal and supreme +part, shall for the good and benefit of men, suggest unto thee. And +secondly, if any man that is present shall be able to rectify thee or to +turn thee from some erroneous persuasion, that thou be always ready to +change thy mind, and this change to proceed, not from any respect of any +pleasure or credit thereon depending, but always from some probable +apparent ground of justice, or of some public good thereby to be +furthered; or from some other such inducement. + +XI. Hast thou reason? I have. Why then makest thou not use of it? For if +thy reason do her part, what more canst thou require? + +XII. As a part hitherto thou hast had a particular subsistence: and now +shalt thou vanish away into the common substance of Him, who first begot +thee, or rather thou shalt be resumed again into that original rational +substance, out of which all others have issued, and are propagated. +Many small pieces of frankincense are set upon the same altar, one drops +first and is consumed, another after; and it comes all to one. + +XIII. Within ten days, if so happen, thou shalt be esteemed a god of +them, who now if thou shalt return to the dogmata and to the honouring +of reason, will esteem of thee no better than of a mere brute, and of an +ape. + +XIV. Not as though thou hadst thousands of years to live. Death hangs +over thee: whilst yet thou livest, whilst thou mayest, be good. + +XV. Now much time and leisure doth he gain, who is not curious to know +what his neighbour hath said, or hath done, or hath attempted, but only +what he doth himself, that it may be just and holy? or to express it in +Agathos' words, Not to look about upon the evil conditions of others, +but to run on straight in the line, without any loose and extravagant +agitation. + +XVI. He who is greedy of credit and reputation after his death, doth +not consider, that they themselves by whom he is remembered, shall soon +after every one of them be dead; and they likewise that succeed those; +until at last all memory, which hitherto by the succession of men +admiring and soon after dying hath had its course, be quite extinct. +But suppose that both they that shall remember thee, and thy memory with +them should be immortal, what is that to thee? I will not say to thee +after thou art dead; but even to thee living, what is thy praise? But +only for a secret and politic consideration, which we call oikonomian or +dispensation. For as for that, that it is the gift of nature, whatsoever +is commended in thee, what might be objected from thence, let that now +that we are upon another consideration be omitted as unseasonable. That +which is fair and goodly, whatsoever it be, and in what respect soever +it be, that it is fair and goodly, it is so of itself, and terminates in +itself, not admitting praise as a part or member: that therefore +which is praised, is not thereby made either better or worse. This I +understand even of those things, that are commonly called fair and +good, as those which are commended either for the matter itself, or for +curious workmanship. As for that which is truly good, what can it +stand in need of more than either justice or truth; or more than either +kindness and modesty? Which of all those, either becomes good or fair, +because commended; or dispraised suffers any damage? Doth the emerald +become worse in itself, or more vile if it be not commended? Doth gold, +or ivory, or purple? Is there anything that doth though never so common, +as a knife, a flower, or a tree? + +XVII. If so be that the souls remain after death (say they that will not +believe it); how is the air from all eternity able to contain them? How +is the earth (say I) ever from that time able to Contain the bodies +of them that are buried? For as here the change and resolution of dead +bodies into another kind of subsistence (whatsoever it be;) makes place +for other dead bodies: so the souls after death transferred into the +air, after they have conversed there a while, are either by way of +transmutation, or transfusion, or conflagration, received again into +that original rational substance, from which all others do proceed: +and so give way to those souls, who before coupled and associated unto +bodies, now begin to subsist single. This, upon a supposition that the +souls after death do for a while subsist single, may be answered. And +here, (besides the number of bodies, so buried and contained by the +earth), we may further consider the number of several beasts, eaten +by us men, and by other creatures. For notwithstanding that such a +multitude of them is daily consumed, and as it were buried in the bodies +of the eaters, yet is the same place and body able to contain them, by +reason of their conversion, partly into blood, partly into air and fire. +What in these things is the speculation of truth? to divide things into +that which is passive and material; and that which is active and formal. + +XVIII. Not to wander out of the way, but upon every motion and desire, +to perform that which is just: and ever to be careful to attain to the +true natural apprehension of every fancy, that presents itself. + +XIX. Whatsoever is expedient unto thee, O World, is expedient unto me; +nothing can either be 'unseasonable unto me, or out of date, which unto +thee is seasonable. Whatsoever thy seasons bear, shall ever by me be +esteemed as happy fruit, and increase. O Nature! from thee are all +things, in thee all things subsist, and to thee all tend. Could he say +of Athens, Thou lovely city of Cecrops; and shalt not thou say of the +world, Thou lovely city of God? + +XX. They will say commonly, Meddle not with many things, if thou wilt +live cheerfully. Certainly there is nothing better, than for a man +to confine himself to necessary actions; to such and so many only, as +reason in a creature that knows itself born for society, will command +and enjoin. This will not only procure that cheerfulness, which from the +goodness, but that also, which from the paucity of actions doth usually +proceed. For since it is so, that most of those things, which we either +speak or do, are unnecessary; if a man shall cut them off, it must needs +follow that he shall thereby gain much leisure, and save much trouble, +and therefore at every action a man must privately by way of admonition +suggest unto himself, What? may not this that now I go about, be of the +number of unnecessary actions? Neither must he use himself to cut off +actions only, but thoughts and imaginations also, that are unnecessary +for so will unnecessary consequent actions the better be prevented and +cut off. + +XXI. Try also how a good man's life; (of one, who is well pleased with +those things whatsoever, which among the common changes and chances of +this world fall to his own lot and share; and can live well contented +and fully satisfied in the justice of his own proper present action, +and in the goodness of his disposition for the future:) will agree with +thee. Thou hast had experience of that other kind of life: make now +trial of this also. Trouble not thyself any more henceforth, reduce +thyself unto perfect simplicity. Doth any man offend? It is against +himself that he doth offend: why should it trouble thee? Hath anything +happened unto thee? It is well, whatsoever it be, it is that which +of all the common chances of the world from the very beginning in the +series of all other things that have, or shall happen, was destinated +and appointed unto thee. To comprehend all in a few words, our life is +short; we must endeavour to gain the present time with best discretion +and justice. Use recreation with sobriety. + +XXII. Either this world is a kosmoz or comely piece, because all +disposed and governed by certain order: or if it be a mixture, though +confused, yet still it is a comely piece. For is it possible that in +thee there should be any beauty at all, and that in the whole world +there should be nothing but disorder and confusion? and all things in it +too, by natural different properties one from another differenced and +distinguished; and yet all through diffused, and by natural sympathy, +one to another united, as they are? + +XXIII. A black or malign disposition, an effeminate disposition; an +hard inexorable disposition, a wild inhuman disposition, a sheepish +disposition, a childish disposition; a blockish, a false, a scurril, a +fraudulent, a tyrannical: what then? If he be a stranger in the world, +that knows not the things that are in it; why not be a stranger as well, +that wonders at the things that are done in it? + +XXIV. He is a true fugitive, that flies from reason, by which men are +sociable. He blind, who cannot see with the eyes of his understanding. +He poor, that stands in need of another, and hath not in himself all +things needful for this life. He an aposteme of the world, who by being +discontented with those things that happen unto him in the world, +doth as it were apostatise, and separate himself from common nature's +rational administration. For the same nature it is that brings this +unto thee, whatsoever it be, that first brought thee into the world. He +raises sedition in the city, who by irrational actions withdraws his own +soul from that one and common soul of all rational creatures. + +XXV. There is, who without so much as a coat; and there is, who without +so much as a book, doth put philosophy in practice. I am half naked, +neither have I bread to eat, and yet I depart not from reason, saith +one. But I say; I want the food of good teaching, and instructions, and +yet I depart not from reason. + +XXVI. What art and profession soever thou hast learned, endeavour to +affect it, and comfort thyself in it; and pass the remainder of thy life +as one who from his whole heart commits himself and whatsoever belongs +unto him, unto the gods: and as for men, carry not thyself either +tyrannically or servilely towards any. + +XXVII. Consider in my mind, for example's sake, the times of Vespasian: +thou shalt see but the same things: some marrying, some bringing up +children, some sick, some dying, some fighting, some feasting, some +merchandising, some tilling, some flattering, some boasting, some +suspecting, some undermining, some wishing to die, some fretting and +murmuring at their present estate, some wooing, some hoarding, some +seeking after magistracies, and some after kingdoms. And is not that +their age quite over, and ended? Again, consider now the times of +Trajan. There likewise thou seest the very self-same things, and that +age also is now over and ended. In the like manner consider other +periods, both of times and of whole nations, and see how many men, after +they had with all their might and main intended and prosecuted some one +worldly thing or other did soon after drop away, and were resolved into +the elements. But especially thou must call to mind them, whom thou +thyself in thy lifetime hast known much distracted about vain things, +and in the meantime neglecting to do that, and closely and unseparably +(as fully satisfied with it) to adhere unto it, which their own proper +constitution did require. And here thou must remember, that thy carriage +in every business must be according to the worth and due proportion of +it, for so shalt thou not easily be tired out and vexed, if thou shalt +not dwell upon small matters longer than is fitting. + +XXVIII. Those words which once were common and ordinary, are now become +obscure and obsolete; and so the names of men once commonly known and +famous, are now become in a manner obscure and obsolete names. Camillus, +Cieso, Volesius, Leonnatus; not long after, Scipio, Cato, then Augustus, +then Adrianus, then Antoninus Pius: all these in a short time will +be out of date, and, as things of another world as it were, become +fabulous. And this I say of them, who once shined as the wonders of +their ages, for as for the rest, no sooner are they expired, than with +them all their fame and memory. And what is it then that shall always be +remembered? all is vanity. What is it that we must bestow our care and +diligence upon? even upon this only: that our minds and wills be just; +that our actions be charitable; that our speech be never deceitful, or +that our understanding be not subject to error; that our inclination be +always set to embrace whatsoever shall happen unto us, as necessary, +as usual, as ordinary, as flowing from such a beginning, and such a +fountain, from which both thou thyself and all things are. +Willingly therefore, and wholly surrender up thyself unto that fatal +concatenation, yielding up thyself unto the fates, to be disposed of at +their pleasure. + +XXIX. Whatsoever is now present, and from day to day hath its existence; +all objects of memories, and the minds and memories themselves, +incessantly consider, all things that are, have their being by change +and alteration. Use thyself therefore often to meditate upon this, that +the nature of the universe delights in nothing more, than in altering +those things that are, and in making others like unto them. So that we +may say, that whatsoever is, is but as it were the seed of that which +shall be. For if thou think that that only is seed, which either the +earth or the womb receiveth, thou art very simple. + +XXX. Thou art now ready to die, and yet hast thou not attained to +that perfect simplicity: thou art yet subject to many troubles and +perturbations; not yet free from all fear and suspicion of external +accidents; nor yet either so meekly disposed towards all men, as thou +shouldest; or so affected as one, whose only study and only wisdom is, +to be just in all his actions. + +XXXI. Behold and observe, what is the state of their rational part; and +those that the world doth account wise, see what things they fly and are +afraid of; and what things they hunt after. + +XXXII. In another man's mind and understanding thy evil Cannot subsist, +nor in any proper temper or distemper of the natural constitution of thy +body, which is but as it were the coat or cottage of thy soul. Wherein +then, but in that part of thee, wherein the conceit, and apprehension +of any misery can subsist? Let not that part therefore admit any such +conceit, and then all is well. Though thy body which is so near it +should either be cut or burnt, or suffer any corruption or putrefaction, +yet let that part to which it belongs to judge of these, be still at +rest; that is, let her judge this, that whatsoever it is, that equally +may happen to a wicked man, and to a good man, is neither good nor evil. +For that which happens equally to him that lives according to nature, +and to him that doth not, is neither according to nature, nor against +it; and by consequent, neither good nor bad. + +XXXIII. Ever consider and think upon the world as being but one living +substance, and having but one soul, and how all things in the world, are +terminated into one sensitive power; and are done by one general motion +as it were, and deliberation of that one soul; and how all things that +are, concur in the cause of one another's being, and by what manner of +connection and concatenation all things happen. + +XXXIV. What art thou, that better and divine part excepted, but as +Epictetus said well, a wretched soul, appointed to carry a carcass up +and down? + +XXXV. To suffer change can be no hurt; as no benefit it is, by change to +attain to being. The age and time of the world is as it were a flood and +swift current, consisting of the things that are brought to pass in +the world. For as soon as anything hath appeared, and is passed away, +another succeeds, and that also will presently out of sight. + +XXXVI. Whatsoever doth happen in the world, is, in the course of nature, +as usual and ordinary as a rose in the spring, and fruit in summer. Of +the same nature is sickness and death; slander, and lying in wait, and +whatsoever else ordinarily doth unto fools use to be occasion either +of joy or sorrow. That, whatsoever it is, that comes after, doth always +very naturally, and as it were familiarly, follow upon that which was +before. For thou must consider the things of the world, not as a loose +independent number, consisting merely of necessary events; but as a +discreet connection of things orderly and harmoniously disposed. There +is then to be seen in the things of the world, not a bare succession, +but an admirable correspondence and affinity. + +XXXVII. Let that of Heraclitus never be out of thy mind, that the death +of earth, is water, and the death of water, is air; and the death of +air, is fire; and so on the contrary. Remember him also who was ignorant +whither the way did lead, and how that reason being the thing by which +all things in the world are administered, and which men are continually +and most inwardly conversant with: yet is the thing, which ordinarily +they are most in opposition with, and how those things which daily +happen among them, cease not daily to be strange unto them, and that +we should not either speak, or do anything as men in their sleep, by +opinion and bare imagination: for then we think we speak and do, and +that we must not be as children, who follow their father's example; +for best reason alleging their bare successive tradition from our +forefathers we have received it. + +XXXVIII. Even as if any of the gods should tell thee, Thou shalt +certainly die to-morrow, or next day, thou wouldst not, except thou wert +extremely base and pusillanimous, take it for a great benefit, rather +to die the next day after, than to-morrow; (for alas, what is the +difference!) so, for the same reason, think it no great matter to die +rather many years after, than the very next day. + +XXXIX. Let it be thy perpetual meditation, how many physicians who +once looked so grim, and so theatrically shrunk their brows upon their +patients, are dead and gone themselves. How many astrologers, after that +in great ostentation they had foretold the death of some others, how +many philosophers after so many elaborate tracts and volumes concerning +either mortality or immortality; how many brave captains and commanders, +after the death and slaughter of so many; how many kings and tyrants, +after they had with such horror and insolency abused their power upon +men's lives, as though themselves had been immortal; how many, that +I may so speak, whole cities both men and towns: Helice, Pompeii, +Herculaneum, and others innumerable are dead and gone. Run them over +also, whom thou thyself, one after another, hast known in thy time +to drop away. Such and such a one took care of such and such a one's +burial, and soon after was buried himself. So one, so another: and all +things in a short time. For herein lieth all indeed, ever to look upon +all worldly things, as things for their continuance, that are but for a +day: and for their worth, most vile, and contemptible, as for example, +What is man? That which but the other day when he was conceived was vile +snivel; and within few days shall be either an embalmed carcass, or mere +ashes. Thus must thou according to truth and nature, throughly consider +how man's life is but for a very moment of time, and so depart meek and +contented: even as if a ripe olive falling should praise the ground that +bare her, and give thanks to the tree that begat her. + +XL. Thou must be like a promontory of the sea, against which though +the waves beat continually, yet it both itself stands, and about it are +those swelling waves stilled and quieted. + +XLI. Oh, wretched I, to whom this mischance is happened! nay, happy I, +to whom this thing being happened, I can continue without grief; neither +wounded by that which is present, nor in fear of that which is to come. +For as for this, it might have happened unto any man, but any man having +such a thing befallen him, could not have continued without grief. Why +then should that rather be an unhappiness, than this a happiness? But +however, canst thou, O man! term that unhappiness, which is no mischance +to the nature of man I Canst thou think that a mischance to the nature +of man, which is not contrary to the end and will of his nature? What +then hast thou learned is the will of man's nature? Doth that then which +hath happened unto thee, hinder thee from being just? or magnanimous? or +temperate? or wise? or circumspect? or true? or modest? or free? or from +anything else of all those things in the present enjoying and possession +whereof the nature of man, (as then enjoying all that is proper unto +her,) is fully satisfied? Now to conclude; upon all occasion of sorrow +remember henceforth to make use of this dogma, that whatsoever it is +that hath happened unto thee, is in very deed no such thing of itself, +as a misfortune; but that to bear it generously, is certainly great +happiness. + +XLII. It is but an ordinary coarse one, yet it is a good effectual +remedy against the fear of death, for a man to consider in his mind the +examples of such, who greedily and covetously (as it were) did for a +long time enjoy their lives. What have they got more, than they whose +deaths have been untimely? Are not they themselves dead at the last? +as Cadiciant's, Fabius, Julianus Lepidus, or any other who in their +lifetime having buried many, were at the last buried themselves. The +whole space of any man's life, is but little; and as little as it is, +with what troubles, with what manner of dispositions, and in the society +of how wretched a body must it be passed! Let it be therefore unto thee +altogether as a matter of indifferency. For if thou shalt look backward; +behold, what an infinite chaos of time doth present itself unto thee; +and as infinite a chaos, if thou shalt look forward. In that which is +so infinite, what difference can there be between that which liveth but +three days, and that which liveth three ages? + +XLIII. Let thy course ever be the most compendious way. The most +compendious, is that which is according to nature: that is, in all both +words and deeds, ever to follow that which is most sound and perfect. +For such a resolution will free a man from all trouble, strife, +dissembling, and ostentation. + + + + +THE FIFTH BOOK + +I. In the morning when thou findest thyself unwilling to rise, consider +with thyself presently, it is to go about a man's work that I am stirred +up. Am I then yet unwilling to go about that, for which I myself was +born and brought forth into this world? Or was I made for this, to +lay me down, and make much of myself in a warm bed? 'O but this is +pleasing.' And was it then for this that thou wert born, that thou +mightest enjoy pleasure? Was it not in very truth for this, that thou +mightest always be busy and in action? Seest thou not how all things +in the world besides, how every tree md plant, how sparrows and ants, +spiders and bees: how all in their kind are intent as it were orderly to +perform whatsoever (towards the preservation of this orderly universe) +naturally doth become and belong unto thin? And wilt not thou do that, +which belongs unto a man to do? Wilt not thou run to do that, which thy +nature doth require? 'But thou must have some rest.' Yes, thou must. +Nature hath of that also, as well as of eating and drinking, allowed +thee a certain stint. But thou guest beyond thy stint, and beyond that +which would suffice, and in matter of action, there thou comest short of +that which thou mayest. It must needs be therefore, that thou dost not +love thyself, for if thou didst, thou wouldst also love thy nature, and +that which thy nature doth propose unto herself as her end. Others, +as many as take pleasure in their trade and profession, can even pine +themselves at their works, and neglect their bodies and their food for +it; and doest thou less honour thy nature, than an ordinary mechanic +his trade; or a good dancer his art? than a covetous man his silver, and +vainglorious man applause? These to whatsoever they take an affection, +can be content to want their meat and sleep, to further that every one +which he affects: and shall actions tending to the common good of +human society, seem more vile unto thee, or worthy of less respect and +intention? + +II. How easy a thing is it for a man to put off from him all turbulent +adventitious imaginations, and presently to be in perfect rest and +tranquillity! + +III. Think thyself fit and worthy to speak, or to do anything that is +according to nature, and let not the reproach, or report of some that +may ensue upon it, ever deter thee. If it be right and honest to be +spoken or done, undervalue not thyself so much, as to be discouraged +from it. As for them, they have their own rational over-ruling part, and +their own proper inclination: which thou must not stand and look +about to take notice of, but go on straight, whither both thine own +particular, and the common nature do lead thee; and the way of both +these, is but one. + +IV. I continue my course by actions according to nature, until I +fall and cease, breathing out my last breath into that air, by which +continually breathed in I did live; and falling upon that earth, out of +whose gifts and fruits my father gathered his seed, my mother her +blood, and my nurse her milk, out of which for so many years I have +been provided, both of meat and drink. And lastly, which beareth me that +tread upon it, and beareth with me that so many ways do abuse it, or +so freely make use of it, so many ways to so many ends. + +V. No man can admire thee for thy sharp acute language, such is thy +natural disability that way. Be it so: yet there be many other good +things, for the want of which thou canst not plead the want or natural +ability. Let them be seen in thee, which depend wholly from thee; +sincerity, gravity, laboriousness, contempt of pleasures; be not +querulous, be Content with little, be kind, be free; avoid all +superfluity, all vain prattling; be magnanimous. Doest not thou +perceive, how many things there be, which notwithstanding any pretence +of natural indisposition and unfitness, thou mightest have performed and +exhibited, and yet still thou doest voluntarily continue drooping +downwards? Or wilt thou say that it is through defect of thy natural +constitution, that thou art constrained to murmur, to be base and +wretched to flatter; now to accuse, and now to please, and pacify thy +body: to be vainglorious, to be so giddy-headed., and unsettled in thy +thoughts? nay (witnesses be the Gods) of all these thou mightest have +been rid long ago: only, this thou must have been contented with, to +have borne the blame of one that is somewhat slow and dull, wherein thou +must so exercise thyself, as one who neither doth much take to heart +this his natural defect, nor yet pleaseth himself in it. + +VI. Such there be, who when they have done a good turn to any, are ready +to set them on the score for it, and to require retaliation. Others +there be, who though they stand not upon retaliation, to require any, +yet they think with themselves nevertheless, that such a one is their +debtor, and they know as their word is what they have done. Others again +there be, who when they have done any such thing, do not so much as +know what they have done; but are like unto the vine, which beareth her +grapes, and when once she hath borne her own proper fruit, is contented +and seeks for no further recompense. As a horse after a race, and a +hunting dog when he hath hunted, and a bee when she hath made her honey, +look not for applause and commendation; so neither doth that man that +rightly doth understand his own nature when he hath done a good turn: +but from one doth proceed to do another, even as the vine after she hath +once borne fruit in her own proper season, is ready for another time. +Thou therefore must be one of them, who what they do, barely do it +without any further thought, and are in a manner insensible of what they +do. 'Nay but,' will some reply perchance, 'this very thing a rational +man is bound unto, to understand what it is, that he doeth.' For it +is the property, say they, of one that is naturally sociable, to be +sensible, that he doth operate sociably: nay, and to desire, that the +party him self that is sociably dealt with, should be sensible of it +too. I answer, That which thou sayest is true indeed, but the true +meaning of that which is said, thou dost not understand. And therefore +art thou one of those first, whom I mentioned. For they also are led by +a probable appearance of reason. But if thou dost desire to understand +truly what it is that is said, fear not that thou shalt therefore give +over any sociable action. + +VII. The form of the Athenians' prayer did run thus: 'O rain, rain, good +Jupiter, upon all the grounds and fields that belong to the Athenians.' +Either we should not pray at all, or thus absolutely and freely; and not +every one for himself in particular alone. + +VIII. As we say commonly, The physician hath prescribed unto this man, +riding; unto another, cold baths; unto a third, to go barefoot: so it is +alike to say, The nature of the universe hath prescribed unto this man +sickness, or blindness, or some loss, or damage or some such thing. For +as there, when we say of a physician, that he hath prescribed anything, +our meaning is, that he hath appointed this for that, as subordinate +and conducing to health: so here, whatsoever doth happen unto any, is +ordained unto him as a thing subordinate unto the fates, and therefore +do we say of such things, that they do happen, or fall together; as of +square stones, when either in walls, or pyramids in a certain position +they fit one another, and agree as it were in an harmony, the masons +say, that they do (sumbainein) as if thou shouldest say, fall together: +so that in the general, though the things be divers that make it, yet +the consent or harmony itself is but one. And as the whole world is made +up of all the particular bodies of the world, one perfect and complete +body, of the same nature that particular bodies; so is the destiny of +particular causes and events one general one, of the same nature that +particular causes are. What I now say, even they that are mere idiots +are not ignorant of: for they say commonly (touto eferen autw) that is, +This his destiny hath brought upon him. This therefore is by the fates +properly and particularly brought upon this, as that unto this in +particular is by the physician prescribed. These therefore let us +accept of in like manner, as we do those that are prescribed unto us our +physicians. For them also in themselves shall We find to contain many +harsh things, but we nevertheless, in hope of health, and recovery, +accept of them. Let the fulfilling and accomplishment of those things +which the common nature hath determined, be unto thee as thy health. +Accept then, and be pleased with whatsoever doth happen, though +otherwise harsh and un-pleasing, as tending to that end, to the health +and welfare of the universe, and to Jove's happiness and prosperity. +For this whatsoever it be, should not have been produced, had it not +conduced to the good of the universe. For neither doth any ordinary +particular nature bring anything to pass, that is not to whatsoever +is within the sphere of its own proper administration and government +agreeable and subordinate. For these two considerations then thou must +be well pleased with anything that doth happen unto thee. First, because +that for thee properly it was brought to pass, and unto thee it +was prescribed; and that from the very beginning by the series and +connection of the first causes, it hath ever had a reference unto thee. +And secondly, because the good success and perfect welfare, and indeed +the very continuance of Him, that is the Administrator of the whole, +doth in a manner depend on it. For the whole (because whole, therefore +entire and perfect) is maimed, and mutilated, if thou shalt cut off +anything at all, whereby the coherence, and contiguity as of parts, so +of causes, is maintained and preserved. Of which certain it is, +that thou doest (as much as lieth in thee) cut off, and in some sort +violently take somewhat away, as often as thou art displeased with +anything that happeneth. + +IX. Be not discontented, be not disheartened, be not out of hope, if +often it succeed not so well with thee punctually and precisely to do +all things according to the right dogmata, but being once cast off, +return unto them again: and as for those many and more frequent +occurrences, either of worldly distractions, or human infirmities, which +as a man thou canst not but in some measure be subject unto, be not thou +discontented with them; but however, love and affect that only which +thou dust return unto: a philosopher's life, and proper occupation after +the most exact manner. And when thou dust return to thy philosophy, +return not unto it as the manner of some is, after play and liberty as +it were, to their schoolmasters and pedagogues; but as they that have +sore eyes to their sponge and egg: or as another to his cataplasm; or +as others to their fomentations: so shalt not thou make it a matter of +ostentation at all to obey reason but of ease and comfort. And +remember that philosophy requireth nothing of thee, but what thy +nature requireth, and wouldest thou thyself desire anything that is +not according to nature? for which of these sayest thou; that which is +according to nature or against it, is of itself more kind and pleasing? +Is it not for that respect especially, that pleasure itself is to so +many men's hurt and overthrow, most prevalent, because esteemed commonly +most kind, and natural? But consider well whether magnanimity rather, +and true liberty, and true simplicity, and equanimity, and holiness; +whether these be not most kind and natural? And prudency itself, what +more kind and amiable than it, when thou shalt truly consider with +thyself, what it is through all the proper objects of thy rational +intellectual faculty currently to go on without any fall or stumble? +As for the things of the world, their true nature is in a manner so +involved with obscurity, that unto many philosophers, and those no +mean ones, they seemed altogether incomprehensible, and the Stoics +themselves, though they judge them not altogether incomprehensible, +yet scarce and not without much difficulty, comprehensible, so that +all assent of ours is fallible, for who is he that is infallible in his +conclusions? From the nature of things, pass now unto their subjects +and matter: how temporary, how vile are they I such as may be in the +power and possession of some abominable loose liver, of some common +strumpet, of some notorious oppressor and extortioner. Pass from thence +to the dispositions of them that thou doest ordinarily converse with, +how hardly do we bear, even with the most loving and amiable! that I may +not say, how hard it is for us to bear even with our own selves, in such +obscurity, and impurity of things: in such and so continual a flux both +of the substances and time; both of the motions themselves, and things +moved; what it is that we can fasten upon; either to honour, and respect +especially; or seriously, and studiously to seek after; I cannot so much +as conceive For indeed they are things contrary. + +X. Thou must comfort thyself in the expectation of thy natural +dissolution, and in the meantime not grieve at the delay; but rest +contented in those two things. First, that nothing shall happen unto +thee, which is not according to the nature of the universe. Secondly, +that it is in thy power, to do nothing against thine own proper God, and +inward spirit. For it is not in any man's power to constrain thee to +transgress against him. + +XI. What is the use that now at this present I make of my soul? Thus +from time to time and upon all occasions thou must put this question to +thyself; what is now that part of mine which they call the rational +mistress part, employed about? Whose soul do I now properly possess? a +child's? or a youth's? a woman's? or a tyrant's? some brute, or some +wild beast's soul? + +XII. What those things are in themselves, which by the greatest part are +esteemed good, thou mayest gather even from this. For if a man shall +hear things mentioned as good, which are really good indeed, such as are +prudence, temperance, justice, fortitude, after so much heard and +conceived, he cannot endure to hear of any more, for the word good is +properly spoken of them. But as for those which by the vulgar are +esteemed good, if he shall hear them mentioned as good, he doth hearken +for more. He is well contented to hear, that what is spoken by the +comedian, is but familiarly and popularly spoken, so that even the +vulgar apprehend the difference. For why is it else, that this offends +not and needs not to be excused, when virtues are styled good: but that +which is spoken in commendation of wealth, pleasure, or honour, we +entertain it only as merrily and pleasantly spoken? Proceed therefore, +and inquire further, whether it may not be that those things also which +being mentioned upon the stage were merrily, and with great applause of +the multitude, scoffed at with this jest, that they that possessed them +had not in all the world of their own, (such was their affluence and +plenty) so much as a place where to avoid their excrements. Whether, I +say, those ought not also in very deed to be much respected, and +esteemed of, as the only things that are truly good. + +XIII. All that I consist of, is either form or matter. No corruption can +reduce either of these unto nothing: for neither did I of nothing become +a subsistent creature. Every part of mine then will by mutation be +disposed into a certain part of the whole world, and that in time into +another part; and so in infinitum; by which kind of mutation, I also +became what I am, and so did they that begot me, and they before them, +and so upwards in infinitum. For so we may be allowed to speak, though +the age and government of the world, be to some certain periods of time +limited, and confined. + +XIV. Reason, and rational power, are faculties which content themselves +with themselves, and their own proper operations. And as for their first +inclination and motion, that they take from themselves. But their +progress is right to the end and object, which is in their way, as it +were, and lieth just before them: that is, which is feasible and +possible, whether it be that which at the first they proposed to +themselves, or no. For which reason also such actions are termed +katorqwseiz to intimate the directness of the way, by which they are +achieved. Nothing must be thought to belong to a man, which doth not +belong unto him as he is a man. These, the event of purposes, are not +things required in a man. The nature of man doth not profess any such +things. The final ends and consummations of actions are nothing at all +to a man's nature. The end therefore of a man, or the summum bonum +whereby that end is fulfilled, cannot consist in the consummation of +actions purposed and intended. Again, concerning these outward worldly +things, were it so that any of them did properly belong unto man, then +would it not belong unto man, to condemn them and to stand in opposition +with them. Neither would he be praiseworthy that can live without them; +or he good, (if these were good indeed) who of his own accord doth +deprive himself of any of them. But we see contrariwise, that the more a +man doth withdraw himself from these wherein external pomp and greatness +doth consist, or any other like these; or the better he doth bear with +the loss of these, the better he is accounted. + +XV. Such as thy thoughts and ordinary cogitations are, such will thy +mind be in time. For the soul doth as it were receive its tincture from +the fancies, and imaginations. Dye it therefore and thoroughly soak it +with the assiduity of these cogitations. As for example. Wheresoever +thou mayest live, there it is in thy power to live well and happy. But +thou mayest live at the Court, there then also mayest thou live well and +happy. Again, that which everything is made for, he is also made unto +that, and cannot but naturally incline unto it. That which anything +doth naturally incline unto, therein is his end. Wherein the end of +everything doth consist, therein also doth his good and benefit consist. +Society therefore is the proper good of a rational creature. For that we +are made for society, it hath long since been demonstrated. Or can any +man make any question of this, that whatsoever is naturally worse and +inferior, is ordinarily subordinated to that which is better? and that +those things that are best, are made one for another? And those things +that have souls, are better than those that have none? and of those that +have, those best that have rational souls? + +XVI. To desire things impossible is the part of a mad man. But it is a +thing impossible, that wicked man should not commit some such things. +Neither doth anything happen to any man, which in the ordinary course +of nature as natural unto him doth not happen. Again, the same things +happen unto others also. And truly, if either he that is ignorant that +such a thing hath happened unto him, or he that is ambitious to be +commended for his magnanimity, can be patient, and is not grieved: is it +not a grievous thing, that either ignorance, or a vain desire to please +and to be commended, should be more powerful and effectual than true +prudence? As for the things themselves, they touch not the soul, neither +can they have any access unto it: neither can they of themselves any +ways either affect it, or move it. For she herself alone can affect and +move herself, and according as the dogmata and opinions are, which she +doth vouchsafe herself; so are those things which, as accessories, have +any co-existence with her. + +XVII. After one consideration, man is nearest unto us; as we are bound +to do them good, and to bear with them. But as he may oppose any of our +true proper actions, so man is unto me but as a thing indifferent: even +as the sun, or the wind, or some wild beast. By some of these it may be, +that some operation or other of mine, may be hindered; however, of my +mind and resolution itself, there can be no let or impediment, by reason +of that ordinary constant both exception (or reservation wherewith it +inclineth) and ready conversion of objects; from that which may not be, +to that which may be, which in the prosecution of its inclinations, as +occasion serves, it doth observe. For by these the mind doth turn and +convert any impediment whatsoever, to be her aim and purpose. So that +what before was the impediment, is now the principal object of her +working; and that which before was in her way, is now her readiest way. + +XVIII. Honour that which is chiefest and most powerful in the world, and +that is it, which makes use of all things, and governs all things. So +also in thyself; honour that which is chiefest, and most powerful; and +is of one kind and nature with that which we now spake of. For it is the +very same, which being in thee, turneth all other things to its own use, +and by whom also thy life is governed. + +XIX. That which doth not hurt the city itself; cannot hurt any citizen. +This rule thou must remember to apply and make use of upon every conceit +and apprehension of wrong. If the whole city be not hurt by this, +neither am I certainly. And if the whole be not, why should I make it +my private grievance? consider rather what it is wherein he is overseen +that is thought to have done the wrong. Again, often meditate how +swiftly all things that subsist, and all things that are done in the +world, are carried away, and as it were conveyed out of sight: for both +the substance themselves, we see as a flood, are in a continual flux; +and all actions in a perpetual change; and the causes themselves, +subject to a thousand alterations, neither is there anything almost, +that may ever be said to be now settled and constant. Next unto this, +and which follows upon it, consider both the infiniteness of the time +already past, and the immense vastness of that which is to come, wherein +all things are to be resolved and annihilated. Art not thou then a +very fool, who for these things, art either puffed up with pride, or +distracted with cares, or canst find in thy heart to make such moans as +for a thing that would trouble thee for a very long time? Consider the +whole universe whereof thou art but a very little part, and the whole +age of the world together, whereof but a short and very momentary +portion is allotted unto thee, and all the fates and destinies together, +of which how much is it that comes to thy part and share! Again: another +doth trespass against me. Let him look to that. He is master of his own +disposition, and of his own operation. I for my part am in the meantime +in possession of as much, as the common nature would have me to possess: +and that which mine own nature would have me do, I do. + +XX. Let not that chief commanding part of thy soul be ever subject to +any variation through any corporal either pain or pleasure, neither +suffer it to be mixed with these, but let it both circumscribe itself, +and confine those affections to their own proper parts and members. +But if at any time they do reflect and rebound upon the mind and +understanding (as in an united and compacted body it must needs;) then +must thou not go about to resist sense and feeling, it being natural. +However let not thy understanding to this natural sense and feeling, +which whether unto our flesh pleasant or painful, is unto us nothing +properly, add an opinion of either good or bad and all is well. + +XXI. To live with the Gods. He liveth with the Gods, who at all times +affords unto them the spectacle of a soul, both contented and well +pleased with whatsoever is afforded, or allotted unto her; and +performing whatsoever is pleasing to that Spirit, whom (being part of +himself) Jove hath appointed to every man as his overseer and governor. + +XXII. Be not angry neither with him whose breath, neither with him whose +arm holes, are offensive. What can he do? such is his breath naturally, +and such are his arm holes; and from such, such an effect, and such +a smell must of necessity proceed. 'O, but the man (sayest thou) hath +understanding in him, and might of himself know, that he by standing +near, cannot choose but offend.' And thou also (God bless thee!) hast +understanding. Let thy reasonable faculty, work upon his reasonable +faculty; show him his fault, admonish him. If he hearken unto thee, thou +hast cured him, and there will be no more occasion of anger. + +XXIII. 'Where there shall neither roarer be, nor harlot.' Why so? As +thou dost purpose to live, when thou hast retired thyself to some such +place, where neither roarer nor harlot is: so mayest thou here. And if +they will not suffer thee, then mayest thou leave thy life rather than +thy calling, but so as one that doth not think himself anyways wronged. +Only as one would say, Here is a smoke; I will out of it. And what a +great matter is this! Now till some such thing force me out, I will +continue free; neither shall any man hinder me to do what I will, and +my will shall ever be by the proper nature of a reasonable and sociable +creature, regulated and directed. + +XXIV. That rational essence by which the universe is governed, is for +community and society; and therefore hath it both made the things that +are worse, for the best, and hath allied and knit together those +which are best, as it were in an harmony. Seest thou not how it hath +sub-ordinated, and co-ordinated? and how it hath distributed unto +everything according to its worth? and those which have the pre-eminency +and superiority above all, hath it united together, into a mutual +consent and agreement. + +XXV. How hast thou carried thyself hitherto towards the Gods? towards +thy parents? towards thy brethren? towards thy wife? towards thy +children? towards thy masters? thy foster-fathers? thy friends? thy +domestics? thy servants? Is it so with thee, that hitherto thou hast +neither by word or deed wronged any of them? Remember withal through how +many things thou hast already passed, and how many thou hast been able +to endure; so that now the legend of thy life is full, and thy charge is +accomplished. Again, how many truly good things have certainly by thee +been discerned? how many pleasures, how many pains hast thou passed over +with contempt? how many things eternally glorious hast thou despised? +towards how many perverse unreasonable men hast thou carried thyself +kindly, and discreetly? + +XXVI. Why should imprudent unlearned souls trouble that which is +both learned, and prudent? And which is that that is so? she that +understandeth the beginning and the end, and hath the true knowledge of +that rational essence, that passeth through all things subsisting, and +through all ages being ever the same, disposing and dispensing as it +were this universe by certain periods of time. + +XXVII. Within a very little while, thou wilt be either ashes, or a +sceletum; and a name perchance; and perchance, not so much as a name. +And what is that but an empty sound, and a rebounding echo? Those things +which in this life are dearest unto us, and of most account, they are in +themselves but vain, putrid, contemptible. The most weighty and serious, +if rightly esteemed, but as puppies, biting one another: or untoward +children, now laughing and then crying. As for faith, and modesty, and +justice, and truth, they long since, as one of the poets hath it, have +abandoned this spacious earth, and retired themselves unto heaven. What +is it then that doth keep thee here, if things sensible be so mutable +and unsettled? and the senses so obscure, and so fallible? and our souls +nothing but an exhalation of blood? and to be in credit among such, +be but vanity? What is it that thou dost stay for? an extinction, or a +translation; either of them with a propitious and contented mind. But +still that time come, what will content thee? what else, but to worship +and praise the Gods; and to do good unto men. To bear with them, and +to forbear to do them any wrong. And for all external things belonging +either to this thy wretched body, or life, to remember that they are +neither thine, nor in thy power. + +XXVIII. Thou mayest always speed, if thou wilt but make choice of the +right way; if in the course both of thine opinions and actions, thou +wilt observe a true method. These two things be common to the souls, as +of God, so of men, and of every reasonable creature, first that in their +own proper work they cannot be hindered by anything: and secondly, that +their happiness doth consist in a disposition to, and in the practice of +righteousness; and that in these their desire is terminated. + +XXIX. If this neither be my wicked act, nor an act anyways depending +from any wickedness of mine, and that by it the public is not hurt; what +doth it concern me? And wherein can the public be hurt? For thou must +not altogether be carried by conceit and common opinion: as for help +thou must afford that unto them after thy best ability, and as occasion +shall require, though they sustain damage, but in these middle or +worldly things; but however do not thou conceive that they are truly +hurt thereby: for that is not right. But as that old foster-father +in the comedy, being now to take his leave doth with a great deal of +ceremony, require his foster-child's rhombus, or rattle-top, remembering +nevertheless that it is but a rhombus; so here also do thou likewise. +For indeed what is all this pleading and public bawling for at the +courts? O man, hast thou forgotten what those things are! yea but they +are things that others much care for, and highly esteem of. Wilt thou +therefore be a fool too? Once I was; let that suffice. + +XXX. Let death surprise rue when it will, and where it will, I may be a +happy man, nevertheless. + +For he is a happy man, who in his lifetime dealeth unto himself a happy +lot and portion. A happy lot and portion is, good inclinations of the +soul, good desires, good actions. + + + + +THE SIXTH BOOK + +I. The matter itself, of which the universe doth consist, is of itself +very tractable and pliable. That rational essence that doth govern it, +hath in itself no cause to do evil. It hath no evil in itself; neither +can it do anything that is evil: neither can anything be hurt by it. And +all things are done and determined according to its will and prescript. + +II. Be it all one unto thee, whether half frozen or well warm; whether +only slumbering, or after a full sleep; whether discommended or +commended thou do thy duty: or whether dying or doing somewhat else; for +that also 'to die,' must among the rest be reckoned as one of the duties +and actions of our lives. + +III. Look in, let not either the proper quality, or the true worth of +anything pass thee, before thou hast fully apprehended it. + +IV. All substances come soon to their change, and either they shall +be resolved by way of exhalation (if so be that all things shall be +reunited into one substance), or as others maintain, they shall be +scattered and dispersed. As for that Rational Essence by which all +things are governed, as it best understandeth itself, both its own +disposition, and what it doth, and what matter it hath to do with and +accordingly doth all things; so we that do not, no wonder, if we wonder +at many things, the reasons whereof we cannot comprehend. + +V. The best kind of revenge is, not to become like unto them. + +VI. Let this be thy only joy, and thy only comfort, from one sociable +kind action without intermission to pass unto another, God being ever in +thy mind. + +VII. The rational commanding part, as it alone can stir up and turn +itself; so it maketh both itself to be, and everything that happeneth, +to appear unto itself, as it will itself. + +VIII. According to the nature of the universe all things particular are +determined, not according to any other nature, either about compassing +and containing; or within, dispersed and contained; or without, +depending. Either this universe is a mere confused mass, and an +intricate context of things, which shall in time be scattered and +dispersed again: or it is an union consisting of order, and administered +by Providence. If the first, why should I desire to continue any longer +in this fortuit confusion and commixtion? or why should I take care for +anything else, but that as soon as may be I may be earth again? And +why should I trouble myself any more whilst I seek to please the Gods? +Whatsoever I do, dispersion is my end, and will come upon me whether I +will or no. But if the latter be, then am not I religious in vain; +then will I be quiet and patient, and put my trust in Him, who is the +Governor of all. + +IX. Whensoever by some present hard occurrences thou art constrained to +be in some sort troubled and vexed, return unto thyself as soon as may +be, and be not out of tune longer than thou must needs. For so shalt +thou be the better able to keep thy part another time, and to maintain +the harmony, if thou dost use thyself to this continually; once out, +presently to have recourse unto it, and to begin again. + +X. If it were that thou hadst at one time both a stepmother, and +a natural mother living, thou wouldst honour and respect her also; +nevertheless to thine own natural mother would thy refuge, and recourse +be continually. So let the court and thy philosophy be unto thee. Have +recourse unto it often, and comfort thyself in her, by whom it is that +those other things are made tolerable unto thee, and thou also in those +things not intolerable unto others. + +XI. How marvellous useful it is for a man to represent unto himself +meats, and all such things that are for the mouth, under a right +apprehension and imagination! as for example: This is the carcass of a +fish; this of a bird; and this of a hog. And again more generally; This +phalernum, this excellent highly commended wine, is but the bare juice +of an ordinary grape. This purple robe, but sheep's hairs, dyed with +the blood of a shellfish. So for coitus, it is but the attrition of an +ordinary base entrail, and the excretion of a little vile snivel, with +a certain kind of convulsion: according to Hippocrates his opinion. How +excellent useful are these lively fancies and representations of things, +thus penetrating and passing through the objects, to make their true +nature known and apparent! This must thou use all thy life long, and +upon all occasions: and then especially, when matters are apprehended +as of great worth and respect, thy art and care must be to uncover +them, and to behold their vileness, and to take away from them all those +serious circumstances and expressions, under which they made so grave +a show. For outward pomp and appearance is a great juggler; and then +especially art thou most in danger to be beguiled by it, when (to +a man's thinking) thou most seemest to be employed about matters of +moment. + +XII. See what Crates pronounceth concerning Xenocrates himself. + +XIII. Those things which the common sort of people do admire, are most +of them such things as are very general, and may be comprehended under +things merely natural, or naturally affected and qualified: as stones, +wood, figs, vines, olives. Those that be admired by them that are more +moderate and restrained, are comprehended under things animated: as +flocks and herds. Those that are yet more gentle and curious, their +admiration is commonly confined to reasonable creatures only; not in +general as they are reasonable, but as they are capable of art, or of +some craft and subtile invention: or perchance barely to reasonable +creatures; as they that delight in the possession of many slaves. But +he that honours a reasonable soul in general, as it is reasonable and +naturally sociable, doth little regard anything else: and above all +things is careful to preserve his own, in the continual habit and +exercise both of reason and sociableness: and thereby doth co-operate +with him, of whose nature he doth also participate; God. + +XIV. Some things hasten to be, and others to be no more. And even +whatsoever now is, some part thereof hath already perished. Perpetual +fluxes and alterations renew the world, as the perpetual course of time +doth make the age of the world (of itself infinite) to appear always +fresh and new. In such a flux and course of all things, what of these +things that hasten so fast away should any man regard, since among all +there is not any that a man may fasten and fix upon? as if a man would +settle his affection upon some ordinary sparrow living by him, who is no +sooner seen, than out of sight. For we must not think otherwise of our +lives, than as a mere exhalation of blood, or of an ordinary respiration +of air. For what in our common apprehension is, to breathe in the air +and to breathe it out again, which we do daily: so much is it and no +more, at once to breathe out all thy respirative faculty into that +common air from whence but lately (as being but from yesterday, and +to-day), thou didst first breathe it in, and with it, life. + +XV. Not vegetative spiration, it is not surely (which plants have) that +in this life should be so dear unto us; nor sensitive respiration, the +proper life of beasts, both tame and wild; nor this our imaginative +faculty; nor that we are subject to be led and carried up and down by +the strength of our sensual appetites; or that we can gather, and live +together; or that we can feed: for that in effect is no better, than +that we can void the excrements of our food. What is it then that should +be dear unto us? to hear a clattering noise? if not that, then neither +to be applauded by the tongues of men. For the praises of many tongues, +is in effect no better than the clattering of so many tongues. If then +neither applause, what is there remaining that should be dear unto thee? +This I think: that in all thy motions and actions thou be moved, +and restrained according to thine own true natural constitution and +Construction only. And to this even ordinary arts and professions do +lead us. For it is that which every art doth aim at, that whatsoever it +is, that is by art effected and prepared, may be fit for that work that +it is prepared for. This is the end that he that dresseth the vine, and +he that takes upon him either to tame colts, or to train up dogs, +doth aim at. What else doth the education of children, and all learned +professions tend unto? Certainly then it is that, which should be dear +unto us also. If in this particular it go well with thee, care not for +the obtaining of other things. But is it so, that thou canst not but +respect other things also? Then canst not thou truly be free? then canst +thou not have self-content: then wilt thou ever be subject to passions. +For it is not possible, but that thou must be envious, and jealous, and +suspicious of them whom thou knowest can bereave thee of such things; +and again, a secret underminer of them, whom thou seest in present +possession of that which is dear unto thee. To be short, he must of +necessity be full of confusion within himself, and often accuse the +Gods, whosoever stands in need of these things. But if thou shalt +honour and respect thy mind only, that will make thee acceptable +towards thyself, towards thy friends very tractable; and conformable +and concordant with the Gods; that is, accepting with praises whatsoever +they shall think good to appoint and allot unto thee. + +XVI. Under, above, and about, are the motions of the elements; but +the motion of virtue, is none of those motions, but is somewhat more +excellent and divine. Whose way (to speed and prosper in it) must be +through a way, that is not easily comprehended. + +XVII. Who can choose but wonder at them? They will not speak well of +them that are at the same time with them, and live with them; yet they +themselves are very ambitious, that they that shall follow, whom they +have never seen, nor shall ever see, should speak well of them. As if +a man should grieve that he hath not been commended by them, that lived +before him. + +XVIII. Do not ever conceive anything impossible to man, which by thee +cannot, or not without much difficulty be effected; but whatsoever in +general thou canst Conceive possible and proper unto any man, think that +very possible unto thee also. + +XIX. Suppose that at the palestra somebody hath all to-torn thee with +his nails, and hath broken thy head. Well, thou art wounded. Yet thou +dost not exclaim; thou art not offended with him. Thou dost not suspect +him for it afterwards, as one that watcheth to do thee a mischief. Yea +even then, though thou dost thy best to save thyself from him, yet not +from him as an enemy. It is not by way of any suspicious indignation, +but by way of gentle and friendly declination. Keep the same mind and +disposition in other parts of thy life also. For many things there be, +which we must conceit and apprehend, as though we had had to do with an +antagonist at the palestra. For as I said, it is very possible for us to +avoid and decline, though we neither suspect, nor hate. + +XX. If anybody shall reprove me, and shall make it apparent unto me, +that in any either opinion or action of mine I do err, I will most +gladly retract. For it is the truth that I seek after, by which I am +sure that never any man was hurt; and as sure, that he is hurt that +continueth in any error, or ignorance whatsoever. + +XXI. I for my part will do what belongs unto me; as for other things, +whether things unsensible or things irrational; or if rational, yet +deceived and ignorant of the true way, they shall not trouble or +distract me. For as for those creatures which are not endued with reason +and all other things and-matters of the world whatsoever I freely, and +generously, as one endued with reason, of things that have none, make +use of them. And as for men, towards them as naturally partakers of the +same reason, my care is to carry myself sociably. But whatsoever it is +that thou art about, remember to call upon the Gods. And as for the time +how long thou shalt live to do these things, let it be altogether +indifferent unto thee, for even three such hours are sufficient. + +XXII. Alexander of Macedon, and he that dressed his mules, when once +dead both came to one. For either they were both resumed into those +original rational essences from whence all things in the world are +propagated; or both after one fashion were scattered into atoms. + +XXIII Consider how many different things, whether they concern our +bodies, or our souls, in a moment of time come to pass in every one of +us, and so thou wilt not wonder if many more things or rather all things +that are done, can at one time subsist, and coexist in that both one and +general, which we call the world. + +XXIV. if any should put this question unto thee, how this word Antoninus +is written, wouldst thou not presently fix thine intention upon it, and +utter out in order every letter of it? And if any shall begin to gainsay +thee, and quarrel with thee about it; wilt thou quarrel with him again, +or rather go on meekly as thou hast begun, until thou hast numbered out +every letter? Here then likewise remember, that every duty that belongs +unto a man doth consist of some certain letters or numbers as it were, +to which without any noise or tumult keeping thyself thou must orderly +proceed to thy proposed end, forbearing to quarrel with him that would +quarrel and fall out with thee. + +XXV. Is it not a cruel thing to forbid men to affect those things, which +they conceive to agree best with their own natures, and to tend most +to their own proper good and behoof? But thou after a sort deniest them +this liberty, as often as thou art angry with them for their sins. For +surely they are led unto those sins whatsoever they be, as to +their proper good and commodity. But it is not so (thou wilt object +perchance). Thou therefore teach them better, and make it appear unto +them: but be not thou angry with them. + +XXVI. Death is a cessation from the impression of the senses, the +tyranny of the passions, the errors of the mind, and the servitude of +the body. + +XXVII. If in this kind of life thy body be able to hold out, it is a +shame that thy soul should faint first, and give over, take heed, lest +of a philosopher thou become a mere Caesar in time, and receive a new +tincture from the court. For it may happen if thou dost not take heed. +Keep thyself therefore, truly simple, good, sincere, grave, free +from all ostentation, a lover of that which is just, religious, kind, +tender-hearted, strong and vigorous to undergo anything that becomes +thee. Endeavour to continue such, as philosophy (hadst thou wholly and +constantly applied thyself unto it) would have made, and secured thee. +Worship the Gods, procure the welfare of men, this life is short. +Charitable actions, and a holy disposition, is the only fruit of this +earthly life. + +XXVIII. Do all things as becometh the disciple of Antoninus Pius. +Remember his resolute constancy in things that were done by him +according to reason, his equability in all things, his sanctity; the +cheerfulness of his countenance, his sweetness, and how free he was from +all vainglory; how careful to come to the true and exact knowledge of +matters in hand, and how he would by no means give over till he did +fully, and plainly understand the whole state of the business; and how +patiently, and without any contestation he would bear with them, that +did unjustly condemn him: how he would never be over-hasty in anything, +nor give ear to slanders and false accusations, but examine and observe +with best diligence the several actions and dispositions of men. Again, +how he was no backbiter, nor easily frightened, nor suspicious, and in +his language free from all affectation and curiosity: and how easily he +would content himself with few things, as lodging, bedding, clothing, +and ordinary nourishment, and attendance. How able to endure labour, how +patient; able through his spare diet to continue from morning to evening +without any necessity of withdrawing before his accustomed hours to +the necessities of nature: his uniformity and constancy in matter of +friendship. How he would bear with them that with all boldness and +liberty opposed his opinions; and even rejoice if any man could better +advise him: and lastly, how religious he was without superstition. All +these things of him remember, that whensoever thy last hour shall +come upon thee, it may find thee, as it did him, ready for it in the +possession of a good conscience. + +XXIX. Stir up thy mind, and recall thy wits again from thy natural +dreams, and visions, and when thou art perfectly awoken, and canst +perceive that they were but dreams that troubled thee, as one newly +awakened out of another kind of sleep look upon these worldly things +with the same mind as thou didst upon those, that thou sawest in thy +sleep. + +XXX. I consist of body and soul. Unto my body all things are +indifferent, for of itself it cannot affect one thing more than another +with apprehension of any difference; as for my mind, all things which +are not within the verge of her own operation, are indifferent unto her, +and for her own operations, those altogether depend of her; neither +does she busy herself about any, but those that are present; for as +for future and past operations, those also are now at this present +indifferent unto her. + +XXXI. As long as the foot doth that which belongeth unto it to do, and +the hand that which belongs unto it, their labour, whatsoever it be, is +not unnatural. So a man as long as he doth that which is proper unto +a man, his labour cannot be against nature; and if it be not against +nature, then neither is it hurtful unto him. But if it were so that +happiness did consist in pleasure: how came notorious robbers, impure +abominable livers, parricides, and tyrants, in so large a measure to +have their part of pleasures? + +XXXII. Dost thou not see, how even those that profess mechanic arts, +though in some respect they be no better than mere idiots, yet they +stick close to the course of their trade, neither can they find in +their heart to decline from it: and is it not a grievous thing that +an architect, or a physician shall respect the course and mysteries of +their profession, more than a man the proper course and condition of his +own nature, reason, which is common to him and to the Gods? + +XXXIII. Asia, Europe; what are they, but as corners of the whole world; +of which the whole sea, is but as one drop; and the great Mount Athos, +but as a clod, as all present time is but as one point of eternity. All, +petty things; all things that are soon altered, soon perished. And all +things come from one beginning; either all severally and particularly +deliberated and resolved upon, by the general ruler and governor of all; +or all by necessary consequence. So that the dreadful hiatus of a gaping +lion, and all poison, and all hurtful things, are but (as the thorn and +the mire) the necessary consequences of goodly fair things. Think not +of these therefore, as things contrary to those which thou dost much +honour, and respect; but consider in thy mind the true fountain of all. + +XXXIV He that seeth the things that are now, hath Seen all that either +was ever, or ever shall be, for all things are of one kind; and all like +one unto another. Meditate often upon the connection of all things in +the world; and upon the mutual relation that they have one unto another. +For all things are after a sort folded and involved one within another, +and by these means all agree well together. For one thing is consequent +unto another, by local motion, by natural conspiration and agreement, +and by substantial union, or, reduction of all substances into one. + +XXXV. Fit and accommodate thyself to that estate and to those +occurrences, which by the destinies have been annexed unto thee; and +love those men whom thy fate it is to live with; but love them truly. An +instrument, a tool, an utensil, whatsoever it be, if it be fit for the +purpose it was made for, it is as it should be though he perchance that +made and fitted it, be out of sight and gone. But in things natural, +that power which hath framed and fitted them, is and abideth within them +still: for which reason she ought also the more to be respected, and we +are the more obliged (if we may live and pass our time according to her +purpose and intention) to think that all is well with us, and according +to our own minds. After this manner also, and in this respect it is, +that he that is all in all doth enjoy his happiness. + +XXXVI. What things soever are not within the proper power and +jurisdiction of thine own will either to compass or avoid, if thou shalt +propose unto thyself any of those things as either good, or evil; it +must needs be that according as thou shalt either fall into that which +thou dost think evil, or miss of that which thou dost think good, so +wilt thou be ready both to complain of the Gods, and to hate those men, +who either shall be so indeed, or shall by thee be suspected as the +cause either of thy missing of the one, or falling into the other. And +indeed we must needs commit many evils, if we incline to any of these +things, more or less, with an opinion of any difference. But if we mind +and fancy those things only, as good and bad, which wholly depend of our +own wills, there is no more occasion why we should either murmur against +the Gods, or be at enmity with any man. + +XXXVII. We all work to one effect, some willingly, and with a rational +apprehension of what we do: others without any such knowledge. As I +think Heraclitus in a place speaketh of them that sleep, that even they +do work in their kind, and do confer to the general operations of the +world. One man therefore doth co-operate after one sort, and another +after another sort; but even he that doth murmur, and to his power doth +resist and hinder; even he as much as any doth co-operate. For of such +also did the world stand in need. Now do thou consider among which of +these thou wilt rank thyself. For as for him who is the Administrator +of all, he will make good use of thee whether thou wilt or no, and make +thee (as a part and member of the whole) so to co-operate with him, +that whatsoever thou doest, shall turn to the furtherance of his own +counsels, and resolutions. But be not thou for shame such a part of the +whole, as that vile and ridiculous verse (which Chrysippus in a place +doth mention) is a part of the comedy. XXXVIII. Doth either the sun take +upon him to do that which belongs to the rain? or his son Aesculapius +that, which unto the earth doth properly belong? How is it with every +one of the stars in particular? Though they all differ one from another, +and have their several charges and functions by themselves, do they not +all nevertheless concur and co-operate to one end? + +XXXIX. If so be that the Gods have deliberated in particular of those +things that should happen unto me, I must stand to their deliberation, +as discrete and wise. For that a God should be an imprudent God, is a +thing hard even to conceive: and why should they resolve to do me hurt? +for what profit either unto them or the universe (which they specially +take care for) could arise from it? But if so be that they have not +deliberated of me in particular, certainly they have of the whole in +general, and those things which in consequence and coherence of this +general deliberation happen unto me in particular, I am bound to embrace +and accept of. But if so be that they have not deliberated at all (which +indeed is very irreligious for any man to believe: for then let us +neither sacrifice, nor pray, nor respect our oaths, neither let us any +more use any of those things, which we persuaded of the presence and +secret conversation of the Gods among us, daily use and practise:) +but, I say, if so be that they have not indeed either in general, or +particular deliberated of any of those things, that happen unto us +in this world; yet God be thanked, that of those things that +concern myself, it is lawful for me to deliberate myself, and all my +deliberation is but concerning that which may be to me most profitable. +Now that unto every one is most profitable, which is according to his +own constitution and nature. And my nature is, to be rational in all my +actions and as a good, and natural member of a city and commonwealth, +towards my fellow members ever to be sociably and kindly disposed and +affected. My city and country as I am Antoninus, is Rome; as a man, the +whole world. Those things therefore that are expedient and profitable to +those cities, are the only things that are good and expedient for me. + +XL. Whatsoever in any kind doth happen to any one, is expedient to the +whole. And thus much to content us might suffice, that it is expedient +for the whole in general. But yet this also shalt thou generally +perceive, if thou dost diligently take heed, that whatsoever doth happen +to any one man or men.... And now I am content that the word expedient, +should more generally be understood of those things which we otherwise +call middle things, or things indifferent; as health, wealth, and the +like. + +XLI. As the ordinary shows of the theatre and of other such places, +when thou art presented with them, affect thee; as the same things still +seen, and in the same fashion, make the sight ingrateful and tedious; +so must all the things that we see all our life long affect us. For all +things, above and below, are still the same, and from the same causes. +When then will there be an end? + +XLII. Let the several deaths of men of all sorts, and of all sorts of +professions, and of all sort of nations, be a perpetual object of thy +thoughts,... so that thou mayst even come down to Philistio, Phoebus, +and Origanion. Pass now to other generations. Thither shall we after +many changes, where so many brave orators are; where so many grave +philosophers; Heraclitus, Pythagoras, Socrates. Where so many heroes of +the old times; and then so many brave captains of the latter times; and +so many kings. After all these, where Eudoxus, Hipparchus, Archimedes; +where so many other sharp, generous, industrious, subtile, peremptory +dispositions; and among others, even they, that have been the greatest +scoffers and deriders of the frailty and brevity of this our human life; +as Menippus, and others, as many as there have been such as he. Of all +these consider, that they long since are all dead, and gone. And what do +they suffer by it! Nay they that have not so much as a name remaining, +what are they the worse for it? One thing there is, and that only, which +is worth our while in this world, and ought by us much to be esteemed; +and that is, according to truth and righteousness, meekly and lovingly +to converse with false, and unrighteous men. + +XLIII. When thou wilt comfort and cheer thyself, call to mind the +several gifts and virtues of them, whom thou dost daily converse with; +as for example, the industry of the one; the modesty of another; the +liberality of a third; of another some other thing. For nothing can so +much rejoice thee, as the resemblances and parallels of several virtues, +visible and eminent in the dispositions of those who live with thee; +especially when, all at once, as near as may be, they represent +themselves unto thee. And therefore thou must have them always in a +readiness. + +XLIV. Dost thou grieve that thou dost weigh but so many pounds, and not +three hundred rather? Just as much reason hast thou to grieve that +thou must live but so many years, and not longer. For as for bulk and +substance thou dost content thyself with that proportion of it that is +allotted unto thee, so shouldst thou for time. + +XLV. Let us do our best endeavours to persuade them; but however, if +reason and justice lead thee to it, do it, though they be never so much +against it. But if any shall by force withstand thee, and hinder thee in +it, convert thy virtuous inclination from one object unto another, from +justice to contented equanimity, and cheerful patience: so that what in +the one is thy hindrance, thou mayst make use of it for the exercise of +another virtue: and remember that it was with due exception, and +reservation, that thou didst at first incline and desire. For thou didst +not set thy mind upon things impossible. Upon what then? that all thy +desires might ever be moderated with this due kind of reservation. And +this thou hast, and mayst always obtain, whether the thing desired be in +thy power or no. And what do I care for more, if that for which I was +born and brought forth into the world (to rule all my desires with +reason and discretion) may be? + +XLVI. The ambitious supposeth another man's act, praise and applause, to +be his own happiness; the voluptuous his own sense and feeling; but he +that is wise, his own action. + +XLVII. It is in thy power absolutely to exclude all manner of conceit +and opinion, as concerning this matter; and by the same means, to +exclude all grief and sorrow from thy soul. For as for the things and +objects themselves, they of themselves have no such power, whereby to +beget and force upon us any opinion at all. + +XLVIII. Use thyself when any man speaks unto thee, so to hearken unto +him, as that in the interim thou give not way to any other thoughts; +that so thou mayst (as far as is possible) seem fixed and fastened to +his very soul, whosoever he be that speaks unto thee. + +XLIX. That which is not good for the bee-hive, cannot be good for the +bee. + +L. Will either passengers, or patients, find fault and complain, either +the one if they be well carried, or the others if well cured? Do they +take care for any more than this; the one, that their shipmaster may +bring them safe to land, and the other, that their physician may effect +their recovery? + +LI. How many of them who came into the world at the same time when I +did, are already gone out of it? + +LII. To them that are sick of the jaundice, honey seems bitter; and to +them that are bitten by a mad dog, the water terrible; and to children, +a little ball seems a fine thing. And why then should I be angry? or +do I think that error and false opinion is less powerful to make men +transgress, than either choler, being immoderate and excessive, to cause +the jaundice; or poison, to cause rage? + +LIII. No man can hinder thee to live as thy nature doth require. Nothing +can happen unto thee, but what the common good of nature doth require. + +LIV. What manner of men they be whom they seek to please, and what to +get, and by what actions: how soon time will cover and bury all things, +and how many it hath already buried! + + + + +THE SEVENTH BOOK + +I. What is wickedness? It is that which many time and often thou hast +already seen and known in the world. And so oft as anything doth happen +that might otherwise trouble thee, let this memento presently come to +thy mind, that it is that which thou hast already often Seen and known. +Generally, above and below, thou shalt find but the same things. The +very same things whereof ancient stories, middle age stories, and fresh +stories are full whereof towns are full, and houses full. There is +nothing that is new. All things that are, are both usual and of little +continuance. + +II. What fear is there that thy dogmata, or philosophical resolutions +and conclusions, should become dead in thee, and lose their proper +power and efficacy to make thee live happy, as long as those proper +and correlative fancies, and representations of things on which they +mutually depend (which continually to stir up and revive is in thy +power,) are still kept fresh and alive? It is in my power concerning +this thing that is happened, what soever it be, to conceit that which is +right and true. If it be, why then am I troubled? Those things that are +without my understanding, are nothing to it at all: and that is it only, +which doth properly concern me. Be always in this mind, and thou wilt be +right. + +III. That which most men would think themselves most happy for, and +would prefer before all things, if the Gods would grant it unto them +after their deaths, thou mayst whilst thou livest grant unto thyself; to +live again. See the things of the world again, as thou hast already seen +them. For what is it else to live again? Public shows and solemnities +with much pomp and vanity, stage plays, flocks and herds; conflicts +and contentions: a bone thrown to a company of hungry curs; a bait for +greedy fishes; the painfulness, and continual burden-bearing of wretched +ants, the running to and fro of terrified mice: little puppets drawn up +and down with wires and nerves: these be the objects of the world among +all these thou must stand steadfast, meekly affected, and free from all +manner of indignation; with this right ratiocination and apprehension; +that as the worth is of those things which a man doth affect, so is in +very deed every man's worth more or less. + +IV. Word after word, every one by itself, must the things that are +spoken be conceived and understood; and so the things that are done, +purpose after purpose, every one by itself likewise. And as in matter of +purposes and actions, we must presently see what is the proper use and +relation of every one; so of words must we be as ready, to consider of +every one what is the true meaning, and signification of it according to +truth and nature, however it be taken in common use. + +V. Is my reason, and understanding sufficient for this, or no? If it be +sufficient, without any private applause, or public ostentation as of an +instrument, which by nature I am provided of, I will make use of it for +the work in hand, as of an instrument, which by nature I am provided of. +if it be not, and that otherwise it belong not unto me particularly as +a private duty, I will either give it over, and leave it to some other +that can better effect it: or I will endeavour it; but with the help +of some other, who with the joint help of my reason, is able to bring +somewhat to pass, that will now be seasonable and useful for the common +good. For whatsoever I do either by myself, or with some other, the +only thing that I must intend, is, that it be good and expedient for +the public. For as for praise, consider how many who once were much +commended, are now already quite forgotten, yea they that commended +them, how even they themselves are long since dead and gone. Be not +therefore ashamed, whensoever thou must use the help of others. For +whatsoever it be that lieth upon thee to effect, thou must propose it +unto thyself, as the scaling of walls is unto a soldier. And what if +thou through either lameness or some other impediment art not able to +reach unto the top of the battlements alone, which with the help of +another thou mayst; wilt thou therefore give it over, or go about it +with less courage and alacrity, because thou canst not effect it all +alone? + +VI. Let not things future trouble thee. For if necessity so require that +they come to pass, thou shalt (whensoever that is) be provided for them +with the same reason, by which whatsoever is now present, is made both +tolerable and acceptable unto thee. All things are linked and knitted +together, and the knot is sacred, neither is there anything in the +world, that is not kind and natural in regard of any other thing, or, +that hath not some kind of reference and natural correspondence with +whatsoever is in the world besides. For all things are ranked together, +and by that decency of its due place and order that each particular +doth observe, they all concur together to the making of one and the same +["Kosmos" ed] or world: as if you said, a comely piece, or an orderly +composition. For all things throughout, there is but one and the same +order; and through all things, one and the same God, the same substance +and the same law. There is one common reason, and one common truth, that +belongs unto all reasonable creatures, for neither is there save one +perfection of all creatures that are of the same kind, and partakers of +the same reason. + +VII. Whatsoever is material, doth soon vanish away into the common +substance of the whole; and whatsoever is formal, or, whatsoever doth +animate that which is material, is soon resumed into the common reason +of the whole; and the fame and memory of anything, is soon swallowed up +by the general age and duration of the whole. + +VIII. To a reasonable creature, the same action is both according +to nature, and according to reason. + +IX. Straight of itself, not made straight. + +X. As several members in one body united, so are reasonable creatures +in a body divided and dispersed, all made and prepared for one common +operation. And this thou shalt apprehend the better, if thou shalt use +thyself often to say to thyself, I am meloz, or a member of the mass and +body of reasonable substances. But if thou shalt say I am meroz, or +a part, thou dost not yet love men from thy heart. The joy that thou +takest in the exercise of bounty, is not yet grounded upon a due +ratiocination and right apprehension of the nature of things. Thou dost +exercise it as yet upon this ground barely, as a thing convenient and +fitting; not, as doing good to thyself, when thou dost good unto others. + +XI. Of things that are external, happen what will to that which can +suffer by external accidents. Those things that suffer let them complain +themselves, if they will; as for me, as long as I conceive no such +thing, that that which is happened is evil, I have no hurt; and it is in +my power not to conceive any such thing. + +XII. Whatsoever any man either doth or saith, thou must be good; not for +any man's sake, but for thine own nature's sake; as if either gold, or +the emerald, or purple, should ever be saying to themselves, Whatsoever +any man either doth or saith, I must still be an emerald, and I must +keep my colour. + +XIII. This may ever be my comfort and security: my understanding, that +ruleth over all, will not of itself bring trouble and vexation upon +itself. This I say; it will not put itself in any fear, it will not lead +itself into any concupiscence. If it be in the power of any other to +compel it to fear, or to grieve, it is free for him to use his power. +But sure if itself do not of itself, through some false opinion or +supposition incline itself to any such disposition; there is no fear. +For as for the body, why should I make the grief of my body, to be the +grief of my mind? If that itself can either fear or complain, let it. +But as for the soul, which indeed, can only be truly sensible of either +fear or grief; to which only it belongs according to its different +imaginations and opinions, to admit of either of these, or of their +contraries; thou mayst look to that thyself, that it suffer nothing. +Induce her not to any such opinion or persuasion. The understanding +is of itself sufficient unto itself, and needs not (if itself doth not +bring itself to need) any other thing besides itself, and by consequent +as it needs nothing, so neither can it be troubled or hindered by +anything, if itself doth not trouble and hinder itself. + +XIV. What is rv&nfLovia, or happiness: but a7~o~ &d~wv, or, a good +da~rnon, or spirit? What then dost thou do here, O opinion? By the Gods +I adjure thee, that thou get thee gone, as thou earnest: for I need thee +not. Thou earnest indeed unto me according to thy ancient wonted manner. +It is that, that all men have ever been subject unto. That thou camest +therefore I am not angry with thee, only begone, now that I have found +thee what thou art. + +XV. Is any man so foolish as to fear change, to which all things that +once were not owe their being? And what is it, that is more pleasing and +more familiar to the nature of the universe? How couldst thou thyself +use thy ordinary hot baths, should not the wood that heateth them first +be changed? How couldst thou receive any nourishment from those things +that thou hast eaten, if they should not be changed? Can anything +else almost (that is useful and profitable) be brought to pass without +change? How then dost not thou perceive, that for thee also, by death, +to come to change, is a thing of the very same nature, and as necessary +for the nature of the universe? + +XVI. Through the substance of the universe, as through a torrent pass +all particular bodies, being all of the same nature, and all joint +workers with the universe itself as in one of our bodies so many +members among themselves. How many such as Chrysippus, how many such +as Socrates, how many such as Epictetus, hath the age of the world +long since swallowed up and devoured? Let this, be it either men or +businesses, that thou hast occasion to think of, to the end that thy +thoughts be not distracted and thy mind too earnestly set upon anything, +upon every such occasion presently come to thy mind. Of all my thoughts +and cares, one only thing shall be the object, that I myself do nothing +which to the proper constitution of man, (either in regard of the +thing itself, or in regard of the manner, or of the time of doing,) +is contrary. The time when thou shalt have forgotten all things, is +at hand. And that time also is at hand, when thou thyself shalt be +forgotten by all. Whilst thou art, apply thyself to that especially +which unto man as he is a mart, is most proper and agreeable, and that +is, for a man even to love them that transgress against him. This shall +be, if at the same time that any such thing doth happen, thou call +to mind, that they are thy kinsmen; that it is through ignorance and +against their wills that they sin; and that within a very short while +after, both thou and he shall be no more. But above all things, that he +hath not done thee any hurt; for that by him thy mind and understanding +is not made worse or more vile than it was before. + +XVII. The nature of the universe, of the common substance of all things +as it were of so much wax hath now perchance formed a horse; and then, +destroying that figure, hath new tempered and fashioned the matter of it +into the form and substance of a tree: then that again into the form and +substance of a man: and then that again into some other. Now every one +of these doth subsist but for a very little while. As for dissolution, +if it be no grievous thing to the chest or trunk, to be joined together; +why should it be more grievous to be put asunder? + +XVIII. An angry countenance is much against nature, and it is oftentimes +the proper countenance of them that are at the point of death. But were +it so, that all anger and passion were so thoroughly quenched in thee, +that it were altogether impossible to kindle it any more, yet herein +must not thou rest satisfied, but further endeavour by good consequence +of true ratiocination, perfectly to conceive and understand, that all +anger and passion is against reason. For if thou shalt not be sensible +of thine innocence; if that also shall be gone from thee, the comfort of +a good conscience, that thou doest all things according to reason: what +shouldest thou live any longer for? All things that now thou seest, +are but for a moment. That nature, by which all things in the world are +administered, will soon bring change and alteration upon them, and then +of their substances make other things like unto them: and then soon +after others again of the matter and substance of these: that so by +these means, the world may still appear fresh and new. + +XIX. Whensoever any man doth trespass against other, presently consider +with thyself what it was that he did suppose to be good, what to be +evil, when he did trespass. For this when thou knowest, thou wilt pity +him thou wilt have no occasion either to wonder, or to be angry. For +either thou thyself dust yet live in that error and ignorance, as that +thou dust suppose either that very thing that he doth, or some other +like worldly thing, to be good; and so thou art bound to pardon him if +he have done that which thou in the like case wouldst have done thyself. +Or if so be that thou dost not any more suppose the same things to be +good or evil, that he doth; how canst thou but be gentle unto him that +is in an error? + +XX. Fancy not to thyself things future, as though they were present +but of those that are present, take some aside, that thou takest most +benefit of, and consider of them particularly, how wonderfully thou +wouldst want them, if they were not present. But take heed withal, lest +that whilst thou dust settle thy contentment in things present, thou +grow in time so to overprize them, as that the want of them (whensoever +it shall so fall out) should be a trouble and a vexation unto thee. Wind +up thyself into thyself. Such is the nature of thy reasonable +commanding part, as that if it exercise justice, and have by that means +tranquillity within itself, it doth rest fully satisfied with itself +without any other thing. + +XXI. Wipe off all opinion stay the force and violence of unreasonable +lusts and affections: circumscribe the present time examine whatsoever +it be that is happened, either to thyself or to another: divide all +present objects, either in that which is formal or material think of the +last hour. That which thy neighbour hath committed, where the guilt of +it lieth, there let it rest. Examine in order whatsoever is spoken. Let +thy mind penetrate both into the effects, and into the causes. Rejoice +thyself with true simplicity, and modesty; and that all middle things +between virtue and vice are indifferent unto thee. Finally, love +mankind; obey God. + +XXII. All things (saith he) are by certain order and appointment. And +what if the elements only. + +It will suffice to remember, that all things in general are by certain +order and appointment: or if it be but few. And as concerning death, +that either dispersion, or the atoms, or annihilation, or extinction, +or translation will ensue. And as concerning pain, that that which is +intolerable is soon ended by death; and that which holds long must needs +be tolerable; and that the mind in the meantime (which is all in all) +may by way of interclusion, or interception, by stopping all manner of +commerce and sympathy with the body, still retain its own tranquillity. +Thy understanding is not made worse by it. As for those parts that +suffer, let them, if they can, declare their grief themselves. As for +praise and commendation, view their mind and understanding, what estate +they are in; what kind of things they fly, and what things they seek +after: and that as in the seaside, whatsoever was before to be seen, +is by the continual succession of new heaps of sand cast up one upon +another, soon hid and covered; so in this life, all former things by +those which immediately succeed. + +XXIII. Out of Plato. 'He then whose mind is endowed with true +magnanimity, who hath accustomed himself to the contemplation both of +all times, and of all things in general; can this mortal life (thinkest +thou) seem any great matter unto him? It is not possible, answered he. +Then neither will such a one account death a grievous thing? By no +means.' + +XXIV. Out of Antisthenes. 'It is a princely thing to do well, and to be +ill-spoken of. It is a shameful thing that the face should be subject +unto the mind, to be put into what shape it will, and to be dressed by +it as it will; and that the mind should not bestow so much care upon +herself, as to fashion herself, and to dress herself as best becometh +her.' + +XXV. Out of several poets and comics. 'It will but little avail thee, +to turn thine anger and indignation upon the things themselves that have +fallen across unto thee. For as for them, they are not sensible of it, +&c. Thou shalt but make thyself a laughing-stock; both unto the Gods and +men, &c. Our life is reaped like a ripe ear of corn; one is yet +standing and another is down, &c. But if so be that I and my children be +neglected by the gods, there is some reason even for that, &c. As long +as right and equity is of my side, &c. Not to lament with them, not to +tremble, &c.' + +XXVI. Out of Plato. 'My answer, full of justice and equity, should be +this: Thy speech is not right, O man! if thou supposest that he that is +of any worth at all, should apprehend either life or death, as a matter +of great hazard and danger; and should not make this rather his only +care, to examine his own actions, whether just or unjust: whether +actions of a good, or of a wicked man, &c. For thus in very truth stands +the case, O ye men of Athens. What place or station soever a man either +hath chosen to himself, judging it best for himself; or is by lawful +authority put and settled in, therein do I think (all appearance of +danger notwithstanding) that he should continue, as one who feareth +neither death, nor anything else, so much as he feareth to commit +anything that is vicious and shameful, &c. But, O noble sir, consider +I pray, whether true generosity and true happiness, do not consist in +somewhat else rather, than in the preservation either of our, or other +men's lives. For it is not the part of a man that is a man indeed, to +desire to live long or to make much of his life whilst he liveth: but +rather (he that is such) will in these things wholly refer himself unto +the Gods, and believing that which every woman can tell him, that no man +can escape death; the only thing that he takes thought and care for is +this, that what time he liveth, he may live as well and as virtuously +as he can possibly, &c. To look about, and with the eyes to follow the +course of the stars and planets as though thou wouldst run with them; +and to mind perpetually the several changes of the elements one into +another. For such fancies and imaginations, help much to purge away +the dross and filth of this our earthly life,' &c. That also is a fine +passage of Plato's, where he speaketh of worldly things in these words: +'Thou must also as from some higher place look down, as it were, upon +the things of this world, as flocks, armies, husbandmen's labours, +marriages, divorces, generations, deaths: the tumults of courts and +places of judicatures; desert places; the several nations of barbarians, +public festivals, mournings, fairs, markets.' How all things upon earth +are pell-mell; and how miraculously things contrary one to another, +concur to the beauty and perfection of this universe. + +XXVII. To look back upon things of former ages, as upon the manifold +changes and conversions of several monarchies and commonwealths. We +may also foresee things future, for they shall all be of the same kind; +neither is it possible that they should leave the tune, or break the +concert that is now begun, as it were, by these things that are now done +and brought to pass in the world. It comes all to one therefore, whether +a man be a spectator of the things of this life but forty years, or +whether he see them ten thousand years together: for what shall he +see more? 'And as for those parts that came from the earth, they shall +return unto the earth again; and those that came from heaven, they +also shall return unto those heavenly places.' Whether it be a mere +dissolution and unbinding of the manifold intricacies and entanglements +of the confused atoms; or some such dispersion of the simple and +incorruptible elements... 'With meats and drinks and divers charms, they +seek to divert the channel, that they might not die. Yet must we needs +endure that blast of wind that cometh from above, though we toil and +labour never so much.' + +XXVIII. He hath a stronger body, and is a better wrestler than I. What +then? Is he more bountiful? is he more modest? Doth he bear all adverse +chances with more equanimity: or with his neighbour's offences with more +meekness and gentleness than I? + +XXIX. Where the matter may be effected agreeably to that reason, which +both unto the Gods and men is common, there can be no just cause of +grief or sorrow. For where the fruit and benefit of an action well begun +and prosecuted according to the proper constitution of man may be reaped +and obtained, or is sure and certain, it is against reason that any +damage should there be suspected. In all places, and at all times, it is +in thy power religiously to embrace whatsoever by God's appointment is +happened unto thee, and justly to converse with those men, whom thou +hast to do with, and accurately to examine every fancy that presents +itself, that nothing may slip and steal in, before thou hast rightly +apprehended the true nature of it. + +XXX. Look not about upon other men's minds and understandings; but look +right on forwards whither nature, both that of the universe, in those +things that happen unto thee; and thine in particular, in those things +that are done by thee: doth lead, and direct thee. Now every one is +bound to do that, which is consequent and agreeable to that end which +by his true natural constitution he was ordained unto. As for all other +things, they are ordained for the use of reasonable creatures: as in all +things we see that that which is worse and inferior, is made for +that which is better. Reasonable creatures, they are ordained one for +another. That therefore which is chief in every man's constitution, is, +that he intend the common good. The second is, that he yield not to any +lusts and motions of the flesh. For it is the part and privilege of the +reasonable and intellective faculty, that she can so bound herself, +as that neither the sensitive, nor the appetitive faculties, may not +anyways prevail upon her. For both these are brutish. And therefore over +both she challengeth mastery, and cannot anyways endure, if in her right +temper, to be subject unto either. And this indeed most justly. For +by nature she was ordained to command all in the body. The third +thing proper to man by his constitution, is, to avoid all rashness and +precipitancy; and not to be subject to error. To these things then, let +the mind apply herself and go straight on, without any distraction about +other things, and she hath her end, and by consequent her happiness. + +XXXI. As one who had lived, and were now to die by right, whatsoever is +yet remaining, bestow that wholly as a gracious overplus upon a virtuous +life. Love and affect that only, whatsoever it be that happeneth, and is +by the fates appointed unto thee. For what can be more reasonable? And +as anything doth happen unto thee by way of cross, or calamity, call +to mind presently and set before thine eyes, the examples of some other +men, to whom the self-same thing did once happen likewise. Well, what +did they? They grieved; they wondered; they complained. And where are +they now? All dead and gone. Wilt thou also be like one of them? +Or rather leaving to men of the world (whose life both in regard of +themselves, and them that they converse with, is nothing but mere +mutability; or men of as fickle minds, as fickle bodies; ever changing +and soon changed themselves) let it be thine only care and study, how to +make a right use of all such accidents. For there is good use to be made +of them, and they will prove fit matter for thee to work upon, if it +shall be both thy care and thy desire, that whatsoever thou doest, thou +thyself mayst like and approve thyself for it. And both these, see, +that thou remember well, according as the diversity of the matter of +the action that thou art about shall require. Look within; within is the +fountain of all good. Such a fountain, where springing waters can never +fail, so thou dig still deeper and deeper. + +XXXII. Thou must use thyself also to keep thy body fixed and steady; +free from all loose fluctuant either motion, or posture. And as upon thy +face and looks, thy mind hath easily power over them to keep them to +that which is grave and decent; so let it challenge the same power over +the whole body also. But so observe all things in this kind, as that it +be without any manner of affectation. + +XXXIII. The art of true living in this world is more like a wrestler's, +than a dancer's practice. For in this they both agree, to teach a man +whatsoever falls upon him, that he may be ready for it, and that nothing +may cast him down. + +XXXIV. Thou must continually ponder and consider with thyself, what +manner of men they be, and for their minds and understandings what is +their present estate, whose good word and testimony thou dost desire. +For then neither wilt thou see cause to complain of them that offend +against their wills; or find any want of their applause, if once +thou dost but penetrate into the true force and ground both of their +opinions, and of their desires. 'No soul (saith he) is willingly bereft +of the truth,' and by consequent, neither of justice, or temperance, or +kindness, and mildness; nor of anything that is of the same kind. It is +most needful that thou shouldst always remember this. For so shalt thou +be far more gentle and moderate towards all men. + +XXXV. What pain soever thou art in, let this presently come to thy mind, +that it is not a thing whereof thou needest to be ashamed, neither is it +a thing whereby thy understanding, that hath the government of all, +can be made worse. For neither in regard of the substance of it, nor +in regard of the end of it (which is, to intend the common good) can +it alter and corrupt it. This also of Epicurus mayst thou in most pains +find some help of, that it is 'neither intolerable, nor eternal;' so +thou keep thyself to the true bounds and limits of reason and give not +way to opinion. This also thou must consider, that many things there be, +which oftentimes unsensibly trouble and vex thee, as not armed against +them with patience, because they go not ordinarily under the name of +pains, which in very deed are of the same nature as pain; as to slumber +unquietly, to suffer heat, to want appetite: when therefore any of these +things make thee discontented, check thyself with these words: Now hath +pain given thee the foil; thy courage hath failed thee. + +XXXVI. Take heed lest at any time thou stand so affected, though towards +unnatural evil men, as ordinary men are commonly one towards another. + +XXXVII. How know we whether Socrates were so eminent indeed, and of so +extraordinary a disposition? For that he died more gloriously, that he +disputed with the Sophists more subtilty; that he watched in the frost +more assiduously; that being commanded to fetch innocent Salaminius, he +refused to do it more generously; all this will not serve. Nor that he +walked in the streets, with much gravity and majesty, as was objected +unto him by his adversaries: which nevertheless a man may well doubt of, +whether it were so or no, or, which above all the rest, if so be that +it were true, a man would well consider of, whether commendable, or +dis-commendable. The thing therefore that we must inquire into, is this; +what manner of soul Socrates had: whether his disposition was such; as +that all that he stood upon, and sought after in this world, was barely +this, that he might ever carry himself justly towards men, and holily +towards the Gods. Neither vexing himself to no purpose at the wickedness +of others, nor yet ever condescending to any man's evil fact, or evil +intentions, through either fear, or engagement of friendship. Whether of +those things that happened unto him by God's appointment, he neither did +wonder at any when it did happen, or thought it intolerable in the trial +of it. And lastly, whether he never did suffer his mind to sympathise +with the senses, and affections of the body. For we must not think that +Nature hath so mixed and tempered it with the body, as that she hath not +power to circumscribe herself, and by herself to intend her own ends and +occasions. + +XXXVIII. For it is a thing very possible, that a man should be a very +divine man, and yet be altogether unknown. This thou must ever be +mindful of, as of this also, that a man's true happiness doth consist +in very few things. And that although thou dost despair, that thou shalt +ever be a good either logician, or naturalist, yet thou art never the +further off by it from being either liberal, or modest, or charitable, +or obedient unto God. + +XXXIX. Free from all compulsion in all cheerfulness and alacrity thou +mayst run out thy time, though men should exclaim against thee never so +much, and the wild beasts should pull in sunder the poor members of thy +pampered mass of flesh. For what in either of these or the like cases +should hinder the mind to retain her own rest and tranquillity, +consisting both in the right judgment of those things that happen unto +her, and in the ready use of all present matters and occasions? So that +her judgment may say, to that which is befallen her by way of cross: +this thou art in very deed, and according to thy true nature: +notwithstanding that in the judgment of opinion thou dust appear +otherwise: and her discretion to the present object; thou art that, +which I sought for. For whatsoever it be, that is now present, shall +ever be embraced by me as a fit and seasonable object, both for my +reasonable faculty, and for my sociable, or charitable inclination to +work upon. And that which is principal in this matter, is that it may be +referred either unto the praise of God, or to the good of men. For +either unto God or man, whatsoever it is that doth happen in the world +hath in the ordinary course of nature its proper reference; neither is +there anything, that in regard of nature is either new, or reluctant and +intractable, but all things both usual and easy. + +XL. Then hath a man attained to the estate of perfection in his life and +conversation, when he so spends every day, as if it were his last day: +never hot and vehement in his affections, nor yet so cold and stupid as +one that had no sense; and free from all manner of dissimulation. + +XLI. Can the Gods, who are immortal, for the continuance of so many ages +bear without indignation with such and so many sinners, as have ever +been, yea not only so, but also take such care for them, that they want +nothing; and dust thou so grievously take on, as one that could bear +with them no longer; thou that art but for a moment of time? yea thou +that art one of those sinners thyself? A very ridiculous thing it is, +that any man should dispense with vice and wickedness in himself, which +is in his power to restrain; and should go about to suppress it in +others, which is altogether impossible. + +XLII. What object soever, our reasonable and sociable faculty doth meet +with, that affords nothing either for the satisfaction of reason, or for +the practice of charity, she worthily doth think unworthy of herself. + +XLIII. When thou hast done well, and another is benefited by thy action, +must thou like a very fool look for a third thing besides, as that +it may appear unto others also that thou hast done well, or that thou +mayest in time, receive one good turn for another? No man useth to be +weary of that which is beneficial unto him. But every action according +to nature, is beneficial. Be not weary then of doing that which is +beneficial unto thee, whilst it is so unto others. + +XLIV. The nature of the universe did once certainly before it was +created, whatsoever it hath done since, deliberate and so resolve upon +the creation of the world. Now since that time, whatsoever it is, that +is and happens in the world, is either but a consequent of that one and +first deliberation: or if so be that this ruling rational part of the +world, takes any thought and care of things particular, they are surely +his reasonable and principal creatures, that are the proper object of +his particular care and providence. This often thought upon, will much +conduce to thy tranquillity. + + + + +THE EIGHTH BOOK + +I. This also, among other things, may serve to keep thee from vainglory; +if thou shalt consider, that thou art now altogether incapable of the +commendation of one, who all his life long, or from his youth at least, +hath lived a philosopher's life. For both unto others, and to thyself +especially, it is well known, that thou hast done many things contrary +to that perfection of life. Thou hast therefore been confounded in thy +course, and henceforth it will be hard for thee to recover the title and +credit of a philosopher. And to it also is thy calling and profession +repugnant. If therefore thou dost truly understand, what it is that is +of moment indeed; as for thy fame and credit, take no thought or care +for that: let it suffice thee if all the rest of thy life, be it more or +less, thou shalt live as thy nature requireth, or according to the true +and natural end of thy making. Take pains therefore to know what it is +that thy nature requireth, and let nothing else distract thee. Thou +hast already had sufficient experience, that of those many things that +hitherto thou hast erred and wandered about, thou couldst not find +happiness in any of them. Not in syllogisms, and logical subtilties, not +in wealth, not in honour and reputation, not in pleasure. In none of all +these. Wherein then is it to be found? In the practice of those things, +which the nature of man, as he is a man, doth require. How then shall +he do those things? if his dogmata, or moral tenets and opinions (from +which all motions and actions do proceed), be right and true. Which be +those dogmata? Those that concern that which is good or evil, as that +there is nothing truly good and beneficial unto man, but that which +makes him just, temperate, courageous, liberal; and that there is +nothing truly evil and hurtful unto man, but that which causeth the +contrary effects. + +II. Upon every action that thou art about, put this question to thyself; +How will this when it is done agree with me? Shall I have no occasion +to repent of it? Yet a very little while and I am dead and gone; and +all things are at end. What then do I care for more than this, that my +present action whatsoever it be, may be the proper action of one that +is reasonable; whose end is, the common good; who in all things is ruled +and governed by the same law of right and reason, by which God Himself +is. + +III. Alexander, Caius, Pompeius; what are these to Diogenes, Heraclitus, +and Socrates? These penetrated into the true nature of things; into all +causes, and all subjects: and upon these did they exercise their power +and authority. But as for those, as the extent of their error was, so +far did their slavery extend. + +IV. What they have done, they will still do, although thou shouldst hang +thyself. First; let it not trouble thee. For all things both good and +evil: come to pass according to the nature and general condition of the +universe, and within a very little while, all things will be at an +end; no man will be remembered: as now of Africanus (for example) and +Augustus it is already come to pass. Then secondly; fix thy mind upon +the thing itself; look into it, and remembering thyself, that thou art +bound nevertheless to be a good man, and what it is that thy nature +requireth of thee as thou art a man, be not diverted from what thou art +about, and speak that which seemeth unto thee most just: only speak it +kindly, modestly, and without hypocrisy. + +V. That which the nature of the universe doth busy herself about, is; +that which is here, to transfer it thither, to change it, and thence +again to take it away, and to carry it to another place. So that thou +needest not fear any new thing. For all things are usual and ordinary; +and all things are disposed by equality. + +VI. Every particular nature hath content, when in its own proper course +it speeds. A reasonable nature doth then speed, when first in matter of +fancies and imaginations, it gives no consent to that which is either +false uncertain. Secondly, when in all its motions and resolutions it +takes its level at the common good only, and that it desireth nothing, +and flieth from nothing, bet what is in its own power to compass or +avoid. And lastly, when it willingly and gladly embraceth, whatsoever is +dealt and appointed unto it by the common nature. For it is part of it; +even as the nature of any one leaf, is part of the common nature of all +plants and trees. But that the nature of a leaf, is part of a nature +both unreasonable and unsensible, and which in its proper end may be +hindered; or, which is servile and slavish: whereas the nature of man is +part of a common nature which cannot be hindered, and which is both +reasonable and just. From whence also it is, that accord ing to the +worth of everything, she doth make such equal distribution of all +things, as of duration, substance form, operation, and of events and +accidents. But herein consider not whether thou shalt find this equality +in everything absolutely and by itself; but whether in all the +particulars of some one thing taken together, and compared with all the +particulars of some other thing, and them together likewise. + +VII. Thou hast no time nor opportunity to read. What then? Hast thou +not time and opportunity to exercise thyself, not to wrong thyself; to +strive against all carnal pleasures and pains, and to aet the upper hand +of them; to contemn honour and vainglory; and not only, not to be angry +with them, whom towards thee thou doest find unsensible and unthankful; +but also to have a care of them still, and of their welfare? + +VIII. Forbear henceforth to complain of the trouble of a courtly life, +either in public before others, or in private by thyself. + +IX. Repentance is an inward and self-reprehension for the neglect or +omission of somewhat that was profitable. Now whatsoever is good, is +also profitable, and it is the part of an honest virtuous man to set by +it, and to make reckoning of it accordingly. But never did any honest +virtuous man repent of the neglect or omission of any carnal pleasure: +no carnal pleasure then is either good or profitable. + +X. This, what is it in itself, and by itself, according to its proper +constitution? What is the substance of it? What is the matter, or proper +use? What is the form or efficient cause? What is it for in this world, +and how long will it abide? Thus must thou examine all things, that +present themselves unto thee. + +XI. When thou art hard to be stirred up and awaked out of thy sleep, +admonish thyself and call to mind, that, to perform actions tending to +the common good is that which thine own proper constitution, and +that which the nature of man do require. But to sleep, is common to +unreasonable creatures also. And what more proper and natural, yea what +more kind and pleasing, than that which is according to nature? + +XII. As every fancy and imagination presents itself unto thee, consider +(if it be possible) the true nature, and the proper qualities of it, and +reason with thyself about it. + +XIII. At thy first encounter with any one, say presently to thyself: +This man, what are his opinions concerning that which is good or evil? +as concerning pain, pleasure, and the causes of both; concerning honour, +and dishonour, concerning life and death? thus and thus. Now if it be +no wonder that a man should have such and such opinions, how can it be +a wonder that he should do such and such things? I will remember then, +that he cannot but do as he doth, holding those opinions that he doth. +Remember, that as it is a shame for any man to wonder that a fig tree +should bear figs, so also to wonder that the world should bear anything, +whatsoever it is which in the ordinary course of nature it may bear. +To a physician also and to a pilot it is a shame either for the one to +wonder, that such and such a one should have an ague; or for the other, +that the winds should prove Contrary. + +XIV. Remember, that to change thy mind upon occasion, and to follow him +that is able to rectify thee, is equally ingenuous, as to find out at +the first, what is right and just, without help. For of thee nothing is +required, ti, is beyond the extent of thine own deliberation and jun. +merit, and of thine own understanding. + +XV. If it were thine act and in thine own power, wouldest thou do +it? If it were not, whom dost tin accuse? the atoms, or the Gods? For to +do either, the part of a mad man. Thou must therefore blame nobody, but +if it be in thy power, redress what is amiss; if it be not, to what end +is it to complain? For nothing should be done but to some certain end. + +XVI. Whatsoever dieth and falleth, however and wheresoever it die +and fall, it cannot fall out of the world, here it have its abode +and change, here also shall it have its dissolution into its proper +elements. The same are the world's elements, and the elements of which +thou dost consist. And they when they are changed, they murmur not; why +shouldest thou? + +XVII. Whatsoever is, was made for something: as a horse, a vine. Why +wonderest thou? The sun itself will say of itself, I was made for +something; and so hath every god its proper function. What then were +then made for? to disport and delight thyself? See how even common sense +and reason cannot brook it. + +XVIII. Nature hath its end as well in the end and final consummation of +anything that is, as in the begin-nine and continuation of it. + +XIX. As one that tosseth up a ball. And what is a ball the better, if +the motion of it be upwards; or the worse if it be downwards; or if it +chance to fall upon the ground? So for the bubble; if it continue, what +it the better? and if it dissolve, what is it the worse And so is it of +a candle too. And so must thou reason with thyself, both in matter of +fame, and in matter of death. For as for the body itself, (the subject +of death) wouldest thou know the vileness of it? Turn it about that +thou mayest behold it the worst sides upwards as well, as in its more +ordinary pleasant shape; how doth it look, when it is old and withered? +when sick and pained? when in the act of lust, and fornication? And +as for fame. This life is short. Both he that praiseth, and he that is +praised; he that remembers, and he that is remembered, will soon be dust +and ashes. Besides, it is but in one corner of this part of the world +that thou art praised; and yet in this corner, thou hast not the joint +praises of all men; no nor scarce of any one constantly. And yet the +whole earth itself, what is it but as one point, in regard of the whole +world? + +XX. That which must be the subject of thy consideration, is either the +matter itself, or the dogma, or the operation, or the true sense and +signification. + +XXI. Most justly have these things happened unto thee: why dost not +thou amend? O but thou hadst rather become good to-morrow, than to be +so to-day. + +XXII. Shall I do it? I will; so the end of my action be to do good unto +men. Doth anything by way of cross or adversity happen unto me? I accept +it, with reference unto the Gods, and their providence; the fountain of +all things, from which whatsoever comes to pass, doth hang and depend. + +XXIII. By one action judge of the rest: this bathing which usually takes +up so much of our time, what is it? Oil, sweat, filth; or the sordes of +the body: an excrementitious viscosity, the excrements of oil and other +ointments used about the body, and mixed with the sordes of the body: +all base and loathsome. And such almost is every part of our life; +and every worldly object. + +XXIV. Lucilla buried Verus; then was Lucilla herself buried by others. +So Secunda Maximus, then Secunda herself. So Epitynchanus, Diotimus; +then Epitynchanus himself. So Antoninus Pius, Faustina his wife; then +Antoninus himself. This is the course of the world. First Celer, +Adrianus; then Adrianus himself. And those austere ones; those that +foretold other men's deaths; those that were so proud and stately, where +are they now? Those austere ones I mean, such as were Charax, and +Demetrius the Platonic, and Eudaemon, and others like unto those. They +were all but for one day; all dead and gone long since. Some of them no +sooner dead, than forgotten. Others soon turned into fables. Of others, +even that which was fabulous, is now long since forgotten. This +thereafter thou must remember, that whatsoever thou art compounded of, +shall soon be dispersed, and that thy life and breath, or thy soul, +shall either be no more or shall ranslated (sp.), and appointed to some +certain place and station. + +XXV. The true joy of a man, is to do that which properly belongs unto a +man. That which is most proper unto a man, is, first, to be kindly +affected towards them that are of the same kind and nature as he is +himself to contemn all sensual motions and appetites, to discern rightly +all plausible fancies and imaginations, to contemplate the nature of the +universe; both it, and things that are done in it. In which kind of +contemplation three several relations are to be observed The first, to +the apparent secondary cause. The Second to the first original cause, +God, from whom originally proceeds whatsoever doth happen in the world. +The third and last, to them that we live and converse with: what use may +be made of it, to their use and benefit. + +XXVI. If pain be an evil, either it is in regard of the body; (and that +cannot be, because the body of itself is altogether insensible:) or in +regard of the soul But it is in the power of the soul, to preserve her +own peace and tranquillity, and not to suppose that pain is evil. For +all judgment and deliberation; all prosecution, or aversation is from +within, whither the sense of evil (except it be let in by opinion) +cannot penetrate. + +XXVII. Wipe off all idle fancies, and say unto thyself incessantly; Now +if I will, it is in my power to keep out of this my soul all wickedness, +all lust, and concupiscences, all trouble and confusion. But on the +contrary to behold and consider all things according to their true +nature, and to carry myself towards everything according to its true +worth. Remember then this thy power that nature hath given thee. + +XXVIII. Whether thou speak in the Senate or whether thou speak to any +particular, let thy speech In always grave and modest. But thou must +not openly and vulgarly observe that sound and exact form of speaking, +concerning that which is truly good and truly civil; the vanity of +the world, and of worldly men: which otherwise truth and reason doth +prescribe. + +XXIX. Augustus his court; his wife, his daughter, his nephews, his +sons-in-law his sister, Agrippa, his kinsmen, his domestics, his +friends; Areus, Maecenas, his slayers of beasts for sacrifice and +divination: there thou hast the death of a whole court together. Proceed +now on to the rest that have been since that of Augustus. Hath death +dwelt with them otherwise, though so many and so stately whilst they +lived, than it doth use to deal with any one particular man? Consider +now the death of a whole kindred and family, as of that of the Pompeys, +as that also that useth to be written upon some monuments, HE WAS THE +LAST OF HIS OWN KINDRED. O what care did his predecessors take, that +they might leave a successor, yet behold at last one or other must of +necessity be THE LAST. Here again therefore consider the death of a +whole kindred. + +XXX. Contract thy whole life to the measure and proportion of one single +action. And if in every particular action thou dost perform what is +fitting to the utmost of thy power, let it suffice thee. And who can +hinder thee, but that thou mayest perform what is fitting? But there may +be some outward let and impediment. Not any, that can hinder thee, but +that whatsoever thou dost, thou may do it, justly, temperately, and +with the praise of God. Yea, but there may be somewhat, whereby some +operation or other of thine may be hindered. And then, with that very +thing that doth hinder, thou mayest he well pleased, and so by this +gentle and equanimious conversion of thy mind unto that which may be, +instead of that which at first thou didst intend, in the room of that +former action there succeedeth another, which agrees as well with this +contraction of thy life, that we now speak of. + +XXXI. Receive temporal blessings without ostentation, when they are sent +and thou shalt be able to part with them with all readiness and facility +when they are taken from thee again. + +XXXII. If ever thou sawest either a hand, or a foot, or a head lying by +itself, in some place or other, as cut off from the rest of the body, +such must thou conceive him to make himself, as much as in him lieth, +that either is offended with anything that is happened, (whatsoever it +be) and as it were divides himself from it: or that commits anything +against the natural law of mutual correspondence, and society among men: +or, he that, commits any act of uncharitableness. Whosoever thou art, +thou art such, thou art cast forth I know not whither out of the general +unity, which is according to nature. Thou went born indeed a part, but +now thou hast cut thyself off. However, herein is matter of joy and +exultation, that thou mayst be united again. God hath not granted +it unto any other part, that once separated and cut off, it might be +reunited, and come together again. But, behold, that GOODNESS how great +and immense it is! which hath so much esteemed MAN. As at first he +was so made, that he needed not, except he would himself, have divided +himself from the whole; so once divided and cut off, IT hath so provided +and ordered it, that if he would himself, he might return, and grow +together again, and be admitted into its former rank and place of a +part, as he was before. + +XXXIII. As almost all her other faculties and properties the nature of +the universe hath imparted unto every reasonable creature, so this in +particular we have received from her, that as whatsoever doth oppose +itself unto her, and doth withstand her in her purposes and intentions, +she doth, though against its will and intention, bring it about to +herself, to serve herself of it in the execution of her own destinated +ends; and so by this though not intended co-operation of it with herself +makes it part of herself whether it will or no. So may every reasonable +creature, what crosses and impediments soever it meets with in the +course of this mortal life, it may use them as fit and proper objects, +to the furtherance of whatsoever it intended and absolutely proposed +unto itself as its natural end and happiness. + +XXXIV. Let not the general representation unto thyself of the +wretchedness of this our mortal life, trouble thee. Let not thy mind +wander up and down, and heap together in her thoughts the many troubles +and grievous calamities which thou art as subject unto as any other. But +as everything in particular doth happen, put this question unto thyself, +and say: What is it that in this present matter, seems unto thee so +intolerable? For thou wilt be ashamed to confess it. Then upon this +presently call to mind, that neither that which is future, nor that +which is past can hurt thee; but that only which is present. (And that +also is much lessened, if thou dost lightly circumscribe it:) and then +check thy mind if for so little a while, (a mere instant), it cannot +hold out with patience. + +XXXV. What? are either Panthea or Pergamus abiding to this day by their +masters' tombs? or either Chabrias or Diotimus by that of Adrianus? O +foolery! For what if they did, would their masters be sensible of It? or +if sensible, would they be glad of it? or if glad, were these immortal? +Was not it appointed unto them also (both men and women,) to become +old in time, and then to die? And these once dead, what would become of +these former? And when all is done, what is all this for, but for a mere +bag of blood and corruption? + +XXXVI. If thou beest quick-sighted, be so in matter of judgment, and +best discretion, saith he. + +XXXVII. In the whole constitution of man, I see not any virtue contrary +to justice, whereby it may be resisted and opposed. But one whereby +pleasure and voluptuousness may be resisted and opposed, I see: +continence. + +XXXVIII. If thou canst but withdraw conceit and opinion concerning that +which may seem hurtful and offensive, thou thyself art as safe, as safe +may be. Thou thyself? and who is that? Thy reason. 'Yea, but I am not +reason.' Well, be it so. However, let not thy reason or understanding +admit of grief, and if there be anything in thee that is grieved, let +that, (whatsoever it be,) conceive its own grief, if it can. + +XXXIX. That which is a hindrance of the senses, is an evil to the +sensitive nature. That which is a hindrance of the appetitive and +prosecutive faculty, is an evil to the sensitive nature. As of the +sensitive, so of the vegetative constitution, whatsoever is a hindrance +unto it, is also in that respect an evil unto the same. And so likewise, +whatsoever is a hindrance unto the mind and understanding, must needs +be the proper evil of the reasonable nature. Now apply all those things +unto thyself. Do either pain or pleasure seize on thee? Let the senses +look to that. Hast thou met with Some obstacle or other in thy purpose +and intention? If thou didst propose without due reservation and +exception now hath thy reasonable part received a blow indeed But if in +general thou didst propose unto thyself what soever might be, thou art +not thereby either hurt, nor properly hindered. For in those things that +properly belong unto the mind, she cannot be hindered by any man. It +is not fire, nor iron; nor the power of a tyrant nor the power of a +slandering tongue; nor anything else that can penetrate into her. + +XL. If once round and solid, there is no fear that ever it will change. + +XLI. Why should I grieve myself; who never did willingly grieve any +other! One thing rejoices one and another thing another. As for me, this +is my joy, if my understanding be right and sound, as neither averse +from any man, nor refusing any of those things which as a man I am +subject unto; if I can look upon all things in the world meekly and +kindly; accept all things and carry myself towards everything according +to to true worth of the thing itself. + +XLII. This time that is now present, bestow thou upon thyself. They that +rather hunt for fame after death, do not consider, that those men that +shall be hereafter, will be even such, as these whom now they can so +hardly bear with. And besides they also will be mortal men. But to +consider the thing in itself, if so many with so many voices, shall make +such and such a sound, or shall have such and such an opinion concerning +thee, what is it to thee? + +XLIII. Take me and throw me where thou wilt: I am indifferent. For there +also I shall have that spirit which is within me propitious; that is +well pleased and fully contented both in that constant disposition, and +with those particular actions, which to its own proper constitution are +suitable and agreeable. + +XLIV. Is this then a thing of that worth, that for it my soul should +suffer, and become worse than it was? as either basely dejected, or +disordinately affected, or confounded within itself, or terrified? What +can there be, that thou shouldest so much esteem? + +XLV. Nothing can happen unto thee, which is not incidental unto thee, as +thou art a man. As nothing can happen either to an ox, a vine, or to +a stone, which is not incidental unto them; unto every one in his own +kind. If therefore nothing can happen unto anything, which is not both +usual and natural; why art thou displeased? Sure the common nature +of all would not bring anything upon any, that were intolerable. If +therefore it be a thing external that causes thy grief, know, that it is +not that properly that doth cause it, but thine own conceit and opinion +concerning the thing: which thou mayest rid thyself of, when thou wilt. +But if it be somewhat that is amiss in thine own disposition, that doth +grieve thee, mayest thou not rectify thy moral tenets and opinions. But +if it grieve thee, that thou doest not perform that which seemeth unto +thee right and just, why doest not thou choose rather to perform it than +to grieve? But somewhat that is stronger than thyself doth hinder thee. +Let it not grieve thee then, if it be not thy fault that the thing is +not performed. 'Yea but it is a thing of that nature, as that thy life +is not worth the while, except it may be performed.' If it be so, upon +condition that thou be kindly and lovingly disposed towards all men, +thou mayest be gone. For even then, as much as at any time, art thou in +a very good estate of performance, when thou doest die in charity with +those, that are an obstacle unto thy performance. + +XLVI. Remember that thy mind is of that nature as that it becometh +altogether unconquerable, when once recollected in herself, she seeks no +other content than this, that she cannot be forced: yea though it so +fall out, that it be even against reason itself, that it cloth bandy. +How much less when by the help of reason she is able to judge of things +with discretion? And therefore let thy chief fort and place of defence +be, a mind free from passions. A stronger place, (whereunto to make his +refuge, and so to become impregnable) and better fortified than this, +hath no man. He that seeth not this is unlearned. He that seeth it, and +betaketh not himself to this place of refuge, is unhappy. + +XLVII. Keep thyself to the first bare and naked apprehensions of things, +as they present themselves unto thee, and add not unto them. It is +reported unto thee, that such a one speaketh ill of thee. Well; that he +speaketh ill of thee, so much is reported. But that thou art hurt +thereby, is not reported: that is the addition of opinion, which thou +must exclude. I see that my child is sick. That he is sick, I see, but +that he is in danger of his life also, I see it not. Thus thou must use +to keep thyself to the first motions and apprehensions of things, as +they present themselves outwardly; and add not unto them from within +thyself through mere conceit and opinion. Or rather add unto them: hut +as one that understandeth the true nature of all things that happen in +the world. + +XLVIII. Is the cucumber bitter? set it away. Brambles are in the way? +avoid them. Let this suffice. Add not presently speaking unto thyself, +What serve these things for in the world? For, this, one that is +acquainted with the mysteries of nature, will laugh at thee for it; as a +carpenter would or a shoemaker, if meeting in either of their shops with +some shavings, or small remnants of their work, thou shouldest blame +them for it. And yet those men, it is not for want of a place where to +throw them that they keep them in their shops for a while: but the +nature of the universe hath no such out-place; but herein doth consist +the wonder of her art and skill, that she having once circumscribed +herself within some certain bounds and limits, whatsoever is within her +that seems either corrupted, or old, or unprofitable, she can change it +into herself, and of these very things can make new things; so that she +needeth not to seek elsewhere out of herself either for a new supply of +matter and substance, or for a place where to throw out whatsoever is +irrecoverably putrid and corrupt. Thus she, as for place, so for matter +and art, is herself sufficient unto herself. + +XLIX. Not to be slack and negligent; or loose, and wanton in thy +actions; nor contentious, and troublesome in thy conversation; nor to +rove and wander in thy fancies and imaginations. Not basely to contract +thy soul; nor boisterously to sally out with it, or furiously to launch +out as it were, nor ever to want employment. + +L. 'They kill me, they cut my flesh; they persecute my person with +curses.' What then? May not thy mind for all this continue pure, +prudent, temperate, just? As a fountain of sweet and clear water, though +she be cursed by some stander by, yet do her springs nevertheless still +run as sweet and clear as before; yea though either dirt or dung be +thrown in, yet is it no sooner thrown, than dispersed, and she cleared. +She cannot be dyed or infected by it. What then must I do, that I +may have within myself an overflowing fountain, and not a well? Beget +thyself by continual pains and endeavours to true liberty with charity, +and true simplicity and modesty. + +LI. He that knoweth not what the world is, knoweth not where he himself +is. And he that knoweth not what the world was made for, cannot possibly +know either what are the qualities, or what is the nature of the world. +Now he that in either of these is to seek, for what he himself was made +is ignorant also. What then dost thou think of that man, who proposeth +unto himself, as a matter of great moment, the noise and applause +of men, who both where they are, and what they are themselves, are +altogether ignorant? Dost thou desire to be commended of that man, who +thrice in one hour perchance, doth himself curse himself? Dost thou +desire to please him, who pleaseth not himself? or dost thou think that +he pleaseth himself, who doth use to repent himself almost of everything +that he doth? + +LII. Not only now henceforth to have a common breath, or to hold +correspondency of breath, with that air, that compasseth us about; but +to have a common mind, or to hold correspondency of mind also with that +rational substance, which compasseth all things. For, that also is of +itself, and of its own nature (if a man can but draw it in as he should) +everywhere diffused; and passeth through all things, no less than the +air doth, if a man can but suck it in. + +LIII. Wickedness in general doth not hurt the world. Particular +wickedness doth not hurt any other: only unto him it is hurtful, +whosoever he be that offends, unto whom in great favour and mercy it is +granted, that whensoever he himself shall but first desire it, he may be +presently delivered of it. Unto my free-will my neighbour's free-will, +whoever he be, (as his life, or his bode), is altogether indifferent. +For though we are all made one for another, yet have our minds and +understandings each of them their own proper and limited jurisdiction. +For else another man's wickedness might be my evil which God would not +have, that it might not be in another man's power to make me unhappy: +which nothing now can do but mine own wickedness. + +LIV. The sun seemeth to be shed abroad. And indeed it is diffused but +not effused. For that diffusion of it is a [-r~Jo-tc] or an extension. +For therefore are the beams of it called [~i-~m'~] from the word +[~KTEIVEO-Oa,,] to be stretched out and extended. Now what a sunbeam is, +thou mayest know if thou observe the light of the sun, when through some +narrow hole it pierceth into some room that is dark. For it is always in +a direct line. And as by any solid body, that it meets with in the +way that is not penetrable by air, it is divided and abrupted, and yet +neither slides off, or falls down, but stayeth there nevertheless: such +must the diffusion in the mind be; not an effusion, but an extension. +What obstacles and impediments soever she meeteth within her way, she +must not violently, and by way of an impetuous onset light upon them; +neither must she fall down; but she must stand, and give light unto that +which doth admit of it. For as for that which doth not, it is its own +fault and loss, if it bereave itself of her light. + +LV. He that feareth death, either feareth that he shall have no sense at +all, or that his senses will not be the same. Whereas, he should rather +comfort himself, that either no sense at all, and so no sense of evil; +or if any sense, then another life, and so no death properly. + +LVI. All men are made one for another: either then teach them better, or +bear with them. + +LVII. The motion of the mind is not as the motion of a dart. For +the mind when it is wary and cautelous, and by way of diligent +circumspection turneth herself many ways, may then as well be said to +go straight on to the object, as when it useth no such circumspection. + + +LVIII. To pierce and penetrate into the estate of every one's +understanding that thou hast to do with: as also to make the estate of +thine own open, and penetrable to any other. + + + + +THE NINTH BOOK + +I. He that is unjust, is also impious. For the nature of the universe, +having made all reasonable creatures one for another, to the end that +they should do one another good; more or less according to the several +persons and occasions but in nowise hurt one another: it is manifest +that he that doth transgress against this her will, is guilty of impiety +towards the most ancient and venerable of all the deities. For the +nature of the universe, is the nature the common parent of all, and +therefore piously to be observed of all things that are, and that which +now is, to whatsoever first was, and gave it its being, hath relation +of blood and kindred. She is also called truth and is the first cause +of all truths. He therefore that willingly and wittingly doth lie, is +impious in that he doth receive, and so commit injustice: but he that +against his will, in that he disagreeth from the nature of the universe, +and in that striving with the nature of the world he doth in his +particular, violate the general order of the world. For he doth no +better than strive and war against it, who contrary to his own nature +applieth himself to that which is contrary to truth. For nature had +before furnished him with instincts and opportunities sufficient for the +attainment of it; which he having hitherto neglected, is not now able +to discern that which is false from that which is true. He also that +pursues after pleasures, as that which is truly good and flies from +pains, as that which is truly evil: is impious. For such a one must of +necessity oftentimes accuse that common nature, as distributing many +things both unto the evil, and unto the good, not according to the +deserts of either: as unto the bad oftentimes pleasures, and the causes +of pleasures; so unto the good, pains, and the occasions of pains. +Again, he that feareth pains and crosses in this world, feareth some of +those things which some time or other must needs happen in the world. +And that we have already showed to be impious. And he that pursueth +after pleasures, will not spare, to compass his desires, to do that +which is unjust, and that is manifestly impious. Now those things which +unto nature are equally indifferent (for she had not created both, both +pain and pleasure, if both had not been unto her equally indifferent): +they that will live according to nature, must in those things (as being +of the same mind and disposition that she is) be as equally indifferent. +Whosoever therefore in either matter of pleasure and pain; death and +life; honour and dishonour, (which things nature in the administration +of the world, indifferently doth make use of), is not as indifferent, +it is apparent that he is impious. When I say that common nature +doth indifferently make use of them, my meaning is, that they happen +indifferently in the ordinary course of things, which by a necessary +consequence, whether as principal or accessory, come to pass in the +world, according to that first and ancient deliberation of Providence, +by which she from some certain beginning, did resolve upon the creation +of such a world, conceiving then in her womb as it were some certain +rational generative seeds and faculties of things future, whether +subjects, changes, successions; both such and such, and just so many. + +II. It were indeed more happy and comfortable, for a man to depart out +of this world, having lived all his life long clear from all falsehood, +dissimulation, voluptuousness, and pride. But if this cannot be, yet it +is some comfort for a man joyfully to depart as weary, and out of love +with those; rather than to desire to live, and to continue long in those +wicked courses. Hath not yet experience taught thee to fly from the +plague? For a far greater plague is the corruption of the mind, than any +certain change and distemper of the common air can be. This is a plague +of creatures, as they are living creatures; but that of men as they are +men or reasonable. + +III. Thou must not in matter of death carry thyself scornfully, but as +one that is well pleased with it, as being one of those things that +nature hath appointed. For what thou dost conceive of these, of a boy to +become a young man, to wax old, to grow, to ripen, to get teeth, or a +beard, or grey hairs to beget, to bear, or to be delivered; or what +other action soever it be, that is natural unto man according to the +several seasons of his life; such a thing is it also to be dissolved. It +is therefore the part of a wise man, in matter of death, not in any wise +to carry himself either violently, or proudly but patiently to wait for +it, as one of nature's operations: that with the same mind as now thou +dost expect when that which yet is but an embryo in thy wife's belly +shall come forth, thou mayst expect also when thy soul shall fall off +from that outward coat or skin: wherein as a child in the belly it lieth +involved and shut up. But thou desirest a more popular, and though not +so direct and philosophical, yet a very powerful and penetrative recipe +against the fear of death, nothing can make they more willing to part +with thy life, than if thou shalt consider, both what the subjects +themselves are that thou shalt part with, and what manner of disposition +thou shalt no more have to do with. True it is, that, offended with them +thou must not be by no means, but take care of them, and meekly bear +with them However, this thou mayst remember, that whensoever it happens +that thou depart, it shall not be from men that held the same opinions +that thou dost. For that indeed, (if it were so) is the only thing that +might make thee averse from death, and willing to continue here, if it +were thy hap to live with men that had obtained the same belief that +thou hast. But now, what a toil it is for thee to live with men of +different opinions, thou seest: so that thou hast rather occasion to +say, Hasten, I thee pray, O Death; lest I also in time forget myself. + +IV. He that sinneth, sinneth unto himself. He that is unjust, hurts +himself, in that he makes himself worse than he was before. Not he only +that committeth, but he also that omitteth something, is oftentimes +unjust. + +V. If my present apprehension of the object be right, and my present +action charitable, and this, towards whatsoever doth proceed from God, +be my present disposition, to be well pleased with it, it sufficeth. + +VI. To wipe away fancy, to use deliberation, to quench concupiscence, to +keep the mind free to herself. + +VII. Of all unreasonable creatures, there is but one unreasonable soul; +and of all that are reasonable, but one reasonable soul, divided betwixt +them all. As of all earthly things there is but one earth, and but one +light that we see by; and but one air that we breathe in, as many as +either breathe or see. Now whatsoever partakes of some common thing, +naturally affects and inclines unto that whereof it is part, being of +one kind and nature with it. Whatsoever is earthly, presseth downwards +to the common earth. Whatsoever is liquid, would flow together. And +whatsoever is airy, would be together likewise. So that without some +obstacle, and some kind of violence, they cannot well be kept asunder. +Whatsoever is fiery, doth not only by reason of the elementary fire tend +upwards; but here also is so ready to join, and to burn together, that +whatsoever doth want sufficient moisture to make resistance, is easily +set on fire. Whatsoever therefore is partaker of that reasonable common +nature, naturally doth as much and more long after his own kind. For by +how much in its own nature it excels all other things, by so much more +is it desirous to be joined and united unto that, which is of its own +nature. As for unreasonable creatures then, they had not long been, but +presently begun among them swarms, and flocks, and broods of young ones, +and a kind of mutual love and affection. For though but unreasonable, +yet a kind of soul these had, and therefore was that natural desire of +union more strong and intense in them, as in creatures of a more +excellent nature, than either in plants, or stones, or trees. But among +reasonable creatures, begun commonwealths, friendships, families, public +meetings, and even in their wars, conventions, and truces. Now among +them that were yet of a more excellent nature, as the stars and planets, +though by their nature far distant one from another, yet even among them +began some mutual correspondency and unity. So proper is it to +excellency in a high degree to affect unity, as that even in things so +far distant, it could operate unto a mutual sympathy. But now behold, +what is now come to pass. Those creatures that are reasonable, are now +the only creatures that have forgotten their natural affection and +inclination of one towards another. Among them alone of all other things +that are of one kind, there is not to be found a general disposition to +flow together. But though they fly from nature, yet are they stopt in +their course, and apprehended. Do they what they can, nature doth +prevail. And so shalt thou confess, if thou dost observe it. For sooner +mayst thou find a thing earthly, where no earthly thing is, than find a +man that naturally can live by himself alone. + +VIII. Man, God, the world, every one in their kind, bear some fruits. +All things have their proper time to bear. Though by custom, the word +itself is in a manner become proper unto the vine, and the like, yet is +it so nevertheless, as we have said. As for reason, that beareth both +common fruit for the use of others; and peculiar, which itself doth +enjoy. Reason is of a diffusive nature, what itself is in itself, it +begets in others, and so doth multiply. + +IX. Either teach them better if it be in thy power; or if it be not, +remember that for this use, to bear with them patiently, was mildness +and goodness granted unto thee. The Gods themselves are good unto such; +yea and in some things, (as in matter of health, of wealth, of honour,) +are content often to further their endeavours: so good and gracious are +they. And mightest thou not be so too? or, tell me, what doth hinder +thee? + +X. Labour not as one to whom it is appointed to be wretched, nor as one +that either would be pitied, or admired; but let this be thine only care +and desire; so always and in all things to prosecute or to forbear, as +the law of charity, or mutual society doth require. + +XI. This day I did come out of all my trouble. Nay I have cast out all +my trouble; it should rather be for that which troubled thee, whatsoever +it was, was not without anywhere that thou shouldest come out of it, but +within in thine own opinions, from whence it must be cast out, before +thou canst truly and constantly be at ease. + +XII. All those things, for matter of experience are usual and ordinary; +for their continuance but for a day; and for their matter, most base and +filthy. As they were in the days of those whom we have buried, so are +they now also, and no otherwise. + +XIII. The things themselves that affect us, they stand without doors, +neither knowing anything themselves nor able to utter anything unto +others concerning themselves. What then is it, that passeth verdict on +them? The understanding. + +XIV. As virtue and wickedness consist not in passion, but in action; so +neither doth the true good or evil of a reasonable charitable man +consist in passion, but in operation and action. + +XV. To the stone that is cast up, when it comes down it is no hurt unto +it; as neither benefit, when it doth ascend. + +XVI. Sift their minds and understandings, and behold what men they be, +whom thou dost stand in fear of what they shall judge of thee, what they +themselves judge of themselves. + +XVII. All things that are in the world, are always in the estate +of alteration. Thou also art in a perpetual change, yea and under +corruption too, in some part: and so is the whole world. + +XVIII. it is not thine, but another man's sin. Why should it trouble +thee? Let him look to it, whose sin it is. + +XIX. Of an operation and of a purpose there is an ending, or of an +action and of a purpose we say commonly, that it is at an end: from +opinion also there is an absolute cessation, which is as it were the +death of it. In all this there is no hurt. Apply this now to a man's +age, as first, a child; then a youth, then a young man, then an old man; +every change from one age to another is a kind of death And all this +while here no matter of grief yet. Pass now unto that life first, that +which thou livedst under thy grandfather, then under thy mother, then +under thy father. And thus when through the whole course of thy life +hitherto thou hast found and observed many alterations, many changes, +many kinds of endings and cessations, put this question to thyself What +matter of grief or sorrow dost thou find in any of these? Or what doest +thou suffer through any of these? If in none of these, then neither +in the ending and consummation of thy whole life, which is also but a +cessation and change. + +XX. As occasion shall require, either to thine own understanding, or to +that of the universe, or to his, whom thou hast now to do with, let thy +refuge be with all speed. To thine own, that it resolve upon nothing +against justice. To that of the universe, that thou mayest remember, +part of whom thou art. Of his, that thou mayest consider whether in the +estate of ignorance, or of knowledge. And then also must thou call to +mind, that he is thy kinsman. + +XXI. As thou thyself, whoever thou art, were made for the perfection and +consummation, being a member of it, of a common society; so must every +action of thine tend to the perfection and consummation of a life that +is truly sociable. What action soever of thine therefore that either +immediately or afar off, hath not reference to the common good, that is +an exorbitant and disorderly action; yea it is seditious; as one among +the people who from such and such a consent and unity, should factiously +divide and separate himself. + +XXII. Children's anger, mere babels; wretched souls bearing up dead +bodies, that they may not have their fall so soon: even as it is in that +common dirge song. + +XXIII. Go to the quality of the cause from which the effect doth +proceed. Behold it by itself bare and naked, separated from all that is +material. Then consider the utmost bounds of time that that cause, thus +and thus qualified, can subsist and abide. + +XXIV. Infinite are the troubles and miseries, that thou hast already +been put to, by reason of this only, because that for all happiness +it did not suffice thee, or, that thou didst not account it sufficient +happiness, that thy understanding did operate according to its natural +constitution. + +XXV. When any shall either impeach thee with false accusations, or +hatefully reproach thee, or shall use any such carriage towards thee, +get thee presently to their minds and understandings, and look in them, +and behold what manner of men they be. Thou shalt see, that there is no +such occasion why it should trouble thee, what such as they are think of +thee. Yet must thou love them still, for by nature they are thy friends. +And the Gods themselves, in those things that they seek from them as +matters of great moment, are well content, all manner of ways, as by +dreams and oracles, to help them as well as others. + +XXVI. Up and down, from one age to another, go the ordinary things of +the world; being still the same. And either of everything in particular +before it come to pass, the mind of the universe doth consider with +itself and deliberate: and if so, then submit for shame unto the +determination of such an excellent understanding: or once for all it did +resolve upon all things in general; and since that whatsoever happens, +happens by a necessary consequence, and all things indivisibly in a +manner and inseparably hold one of another. In sum, either there is a +God, and then all is well; or if all things go by chance and fortune, +yet mayest thou use thine own providence in those things that concern +thee properly; and then art thou well. + +XXVII. Within a while the earth shall cover us all, and then she herself +shall have her change. And then the course will be, from one period of +eternity unto another, and so a perpetual eternity. Now can any man +that shall consider with himself in his mind the several rollings or +successions of so many changes and alterations, and the swiftness of all +these rulings; can he otherwise but contemn in his heart and despise +all worldly things? The cause of the universe is as it were a strong +torrent, it carrieth all away. + +XXVIII. And these your professed politicians, the only true practical +philosophers of the world, (as they think of themselves) so full of +affected gravity, or such professed lovers of virtue and honesty, what +wretches be they in very deed; how vile and contemptible in themselves? +O man! what ado doest thou keep? Do what thy nature doth now require. +Resolve upon it, if thou mayest: and take no thought, whether anybody +shall know it or no. Yea, but sayest thou, I must not expect a Plato's +commonwealth. If they profit though never so little, I must be content; +and think much even of that little progress. Doth then any of them +forsake their former false opinions that I should think they profit? For +without a change of opinions, alas! what is all that ostentation, but +mere wretchedness of slavish minds, that groan privately, and yet would +make a show of obedience to reason, and truth? Go too now and tell me +of Alexander and Philippus, and Demetrius Phalereus. Whether they +understood what the common nature requireth, and could rule themselves +or no, they know best themselves. But if they kept a life, and +swaggered; I (God be thanked) am not bound to imitate them. The effect +of true philosophy is, unaffected simplicity and modesty. Persuade me +not to ostentation and vainglory. + +XXIX. From some high place as it were to look down, and to behold +here flocks, and there sacrifices, without number; and all kind of +navigation; some in a rough and stormy sea, and some in a calm: the +general differences, or different estates of things, some, that are now +first upon being; the several and mutual relations of those things that +are together; and some other things that are at their last. Their lives +also, who were long ago, and theirs who shall be hereafter, and the +present estate and life of those many nations of barbarians that are +now in the world, thou must likewise consider in thy mind. And how many +there be, who never so much as heard of thy name, how many that will +soon forget it; how many who but even now did commend thee, within a +very little while perchance will speak ill of thee. So that neither +fame, nor honour, nor anything else that this world doth afford, is +worth the while. The sum then of all; whatsoever doth happen unto thee, +whereof God is the cause, to accept it contentedly: whatsoever thou +doest, whereof thou thyself art the cause, to do it justly: which will +be, if both in thy resolution and in thy action thou have no further +end, than to do good unto others, as being that, which by thy natural +constitution, as a man, thou art bound unto. + +XXX. Many of those things that trouble and straiten thee, it is in thy +power to cut off, as wholly depending from mere conceit and opinion; and +then thou shalt have room enough. + +XXXI. To comprehend the whole world together in thy mind, and the whole +course of this present age to represent it unto thyself, and to fix thy +thoughts upon the sudden change of every particular object. How short +the time is from the generation of anything, unto the dissolution of +the same; but how immense and infinite both that which was before the +generation, and that which after the generation of it shall be. All +things that thou seest, will soon be perished, and they that see their +corruptions, will soon vanish away themselves. He that dieth a hundred +years old, and he that dieth young, shall come all to one. + +XXXII. What are their minds and understandings; and what the things that +they apply themselves unto: what do they love, and what do they hate +for? Fancy to thyself the estate of their souls openly to be seen. When +they think they hurt them shrewdly, whom they speak ill of; and when +they think they do them a very good turn, whom they commend and extol: O +how full are they then of conceit, and opinion! + +XXXIII. Loss and corruption, is in very deed nothing else but change and +alteration; and that is it, which the nature of the universe doth most +delight in, by which, and according to which, whatsoever is done, is +well done. For that was the estate of worldly things from the beginning, +and so shall it ever be. Or wouldest thou rather say, that all things +in the world have gone ill from the beginning for so many ages, and +shall ever go ill? And then among so many deities, could no divine power +be found all this while, that could rectify the things of the world? Or +is the world, to incessant woes and miseries, for ever condemned? + +XXXIV. How base and putrid, every common matter is! Water, dust, and +from the mixture of these bones, and all that loathsome stuff that our +bodies do consist of: so subject to be infected, and corrupted. And +again those other things that are so much prized and admired, as marble +stones, what are they, but as it were the kernels of the earth? gold and +silver, what are they, but as the more gross faeces of the earth? Thy +most royal apparel, for matter, it is but as it were the hair of a silly +sheep, and for colour, the very blood of a shell-fish; of this nature +are all other things. Thy life itself, is some such thing too; a mere +exhalation of blood: and it also, apt to be changed into some other +common thing. + +XXXV. Will this querulousness, this murmuring, this complaining and +dissembling never be at an end? What then is it, that troubleth thee? +Doth any new thing happen unto thee? What doest thou so wonder at? At +the cause, or the matter? Behold either by itself, is either of that +weight and moment indeed? And besides these, there is not anything. But +thy duty towards the Gods also, it is time thou shouldst acquit thyself +of it with more goodness and simplicity. + +XXXVI. It is all one to see these things for a hundred of years together +or but for three years. + +XXXVII. If he have sinned, his is the harm, not mine. But perchance he +hath not. + +XXXVIII. Either all things by the providence of reason happen unto every +particular, as a part of one general body; and then it is against reason +that a part should complain of anything that happens for the good of the +whole; or if, according to Epicurus, atoms be the cause of all things +and that life be nothing else but an accidentary confusion of things, +and death nothing else, but a mere dispersion and so of all other +things: what doest thou trouble thyself for? + +XXXIX. Sayest thou unto that rational part, Thou art dead; corruption +hath taken hold on thee? Doth it then also void excrements? Doth it like +either oxen, or sheep, graze or feed; that it also should be mortal, as +well as the body? + +XL. Either the Gods can do nothing for us at all, or they can still and +allay all the distractions and distempers of thy mind. If they can do +nothing, why doest thou pray? If they can, why wouldst not thou rather +pray, that they will grant unto thee, that thou mayst neither fear, nor +lust after any of those worldly things which cause these distractions +and distempers of it? Why not rather, that thou mayst not at either +their absence or presence, be grieved and discontented: than either that +thou mayst obtain them, or that thou mayst avoid them? For certainly +it must needs be, that if the Gods can help us in anything, they may in +this kind also. But thou wilt say perchance, 'In those things the Gods +have given me my liberty: and it is in mine own power to do what I +will.' But if thou mayst use this liberty, rather to set thy mind at +true liberty, than wilfully with baseness and servility of mind to +affect those things, which either to compass or to avoid is not in thy +power, wert not thou better? And as for the Gods, who hath told thee, +that they may not help us up even in those things that they have put in +our own power? whether it be so or no, thou shalt soon perceive, if +thou wilt but try thyself and pray. One prayeth that he may compass his +desire, to lie with such or such a one, pray thou that thou mayst not +lust to lie with her. Another how he may be rid of such a one; pray thou +that thou mayst so patiently bear with him, as that thou have no such +need to be rid of him. Another, that he may not lose his child. Pray +thou that thou mayst not fear to lose him. To this end and purpose, let +all thy prayer be, and see what will be the event. + +XLI. 'In my sickness' (saith Epicurus of himself:) 'my discourses were +not concerning the nature of my disease, neither was that, to them that +came to visit me, the subject of my talk; but in the consideration and +contemplation of that, which was of especial weight and moment, was all +my time bestowed and spent, and among others in this very thing, how my +mind, by a natural and unavoidable sympathy partaking in some sort with +the present indisposition of my body, might nevertheless keep herself +free from trouble, and in present possession of her own proper +happiness. Neither did I leave the ordering of my body to the physicians +altogether to do with me what they would, as though I expected any +great matter from them, or as though I thought it a matter of such great +consequence, by their means to recover my health: for my present estate, +methought, liked me very well, and gave me good content.' Whether +therefore in sickness (if thou chance to sicken) or in what other kind +of extremity soever, endeavour thou also to be in thy mind so affected, +as he doth report of himself: not to depart from thy philosophy for +anything that can befall thee, nor to give ear to the discourses of +silly people, and mere naturalists. + +XLII. It is common to all trades and professions to mind and intend that +only, which now they are about, and the instrument whereby they work. + +XLIII. When at any time thou art offended with any one's impudency, put +presently this question to thyself: 'What? Is it then possible, that +there should not be any impudent men in the world! Certainly it is not +possible.' Desire not then that which is impossible. For this one, (thou +must think) whosoever he be, is one of those impudent ones, that +the world cannot be without. So of the subtile and crafty, so of the +perfidious, so of every one that offendeth, must thou ever be ready to +reason with thyself. For whilst in general thou dost thus reason with +thyself, that the kind of them must needs be in the world, thou wilt be +the better able to use meekness towards every particular. This also +thou shalt find of very good use, upon every such occasion, presently +to consider with thyself, what proper virtue nature hath furnished man +with, against such a vice, or to encounter with a disposition vicious +in this kind. As for example, against the unthankful, it hath given +goodness and meekness, as an antidote, and so against another vicious +in another kind some other peculiar faculty. And generally, is it not +in thy power to instruct him better, that is in an error? For whosoever +sinneth, doth in that decline from his purposed end, and is certainly +deceived, And again, what art thou the worse for his sin? For thou shalt +not find that any one of these, against whom thou art incensed, hath in +very deed done anything whereby thy mind (the only true subject of +thy hurt and evil) can be made worse than it was. And what a matter of +either grief or wonder is this, if he that is unlearned, do the deeds of +one that is unlearned? Should not thou rather blame thyself, who, when +upon very good grounds of reason, thou mightst have thought it very +probable, that such a thing would by such a one be committed, didst not +only not foresee it, but moreover dost wonder at it, that such a thing +should be. But then especially, when thou dost find fault with either an +unthankful, or a false man, must thou reflect upon thyself. For without +all question, thou thyself art much in fault, if either of one that were +of such a disposition, thou didst expect that he should be true unto +thee: or when unto any thou didst a good turn, thou didst not there +bound thy thoughts, as one that had obtained his end; nor didst not +think that from the action itself thou hadst received a full reward of +the good that thou hadst done. For what wouldst thou have more? Unto him +that is a man, thou hast done a good turn: doth not that suffice thee? +What thy nature required, that hast thou done. Must thou be rewarded for +it? As if either the eye for that it seeth, or the feet that they go, +should require satisfaction. For as these being by nature appointed for +such an use, can challenge no more, than that they may work according +to their natural constitution: so man being born to do good unto others +whensoever he doth a real good unto any by helping them out of error; or +though but in middle things, as in matter of wealth, life, preferment, +and the like, doth help to further their desires he doth that for which +he was made, and therefore can require no more. + + + + +THE TENTH BOOK + +I. O my soul, the time I trust will be, when thou shalt be good, simple, +single, more open and visible, than that body by which it is enclosed. +Thou wilt one day be sensible of their happiness, whose end is love, and +their affections dead to all worldly things. Thou shalt one day be full, +and in want of no external thing: not seeking pleasure from anything, +either living or insensible, that this world can afford; neither wanting +time for the continuation of thy pleasure, nor place and opportunity, +nor the favour either of the weather or of men. When thou shalt have +content in thy present estate, and all things present shall add to thy +content: when thou shalt persuade thyself, that thou hast all things; +all for thy good, and all by the providence of the Gods: and of things +future also shalt be as confident, that all will do well, as tending to +the maintenance and preservation in some sort, of his perfect welfare +and happiness, who is perfection of life, of goodness, and beauty; who +begets all things, and containeth all things in himself, and in himself +doth recollect all things from all places that are dissolved, that of +them he may beget others again like unto them. Such one day shall be thy +disposition, that thou shalt be able, both in regard of the Gods, and +in regard of men, so to fit and order thy conversation, as neither +to complain of them at any time, for anything that they do; nor to do +anything thyself, for which thou mayest justly be condemned. + +II. As one who is altogether governed by nature, let it be thy care to +observe what it is that thy nature in general doth require. That +done, if thou find not that thy nature, as thou art a living sensible +creature, will be the worse for it, thou mayest proceed. Next then thou +must examine, what thy nature as thou art a living sensible creature, +doth require. And that, whatsoever it be, thou mayest admit of and do +it, if thy nature as thou art a reasonable living creature, will not be +the worse for it. Now whatsoever is reasonable, is also sociable, Keep +thyself to these rules, and trouble not thyself about idle things. + +III. Whatsoever doth happen unto thee, thou art naturally by thy natural +constitution either able, or not able to bear. If thou beest able, be +not offended, but bear it according to thy natural constitution, or as +nature hath enabled thee. If thou beest not able, be not offended. For +it will soon make an end of thee, and itself, (whatsoever it be) at the +same time end with thee. But remember, that whatsoever by the strength +of opinion, grounded upon a certain apprehension of both true profit and +duty, thou canst conceive tolerable; that thou art able to bear that by +thy natural constitution. + +IV. Him that offends, to teach with love and meek ness, and to show him +his error. But if thou canst not, then to blame thyself; or rather not +thyself neither, if thy will and endeavours have not been wanting. + +V. Whatsoever it be that happens unto thee, it is that which from all +time was appointed unto thee. For by the same coherence of causes, by +which thy substance from all eternity was appointed to be, was also +whatsoever should happen unto it, destinated and appointed. + +VI. Either with Epicurus, we must fondly imagine the atoms to be the +cause of all things, or we must needs grant a nature. Let this then be +thy first ground, that thou art part of that universe, which is governed +by nature. Then secondly, that to those parts that are of the same kind +and nature as thou art, thou hast relation of kindred. For of these, +if I shall always be mindful, first as I am a part, I shall never be +displeased with anything, that falls to my particular share of the +common chances of the world. For nothing that is behoveful unto the +whole, can be truly hurtful to that which is part of it. For this +being the common privilege of all natures, that they contain nothing in +themselves that is hurtful unto them; it cannot be that the nature of +the universe (whose privilege beyond other particular natures, is, +that she cannot against her will by any higher external cause be +constrained,) should beget anything and cherish it in her bosom that +should tend to her own hurt and prejudice. As then I bear in mind that +I am a part of such an universe, I shall not be displeased with anything +that happens. And as I have relation of kindred to those parts that +are of the same kind and nature that I am, so I shall be careful to +do nothing that is prejudicial to the community, but in all my +deliberations shall they that are of my kind ever be; and the common +good, that, which all my intentions and resolutions shall drive unto, +as that which is contrary unto it, I shall by all means endeavour to +prevent and avoid. These things once so fixed and concluded, as thou +wouldst think him a happy citizen, whose constant study and practice +were for the good and benefit of his fellow citizens, and the carriage +of the city such towards him, that he were well pleased with it; so must +it needs be with thee, that thou shalt live a happy life. + +VII. All parts of the world, (all things I mean that are contained +within the whole world), must of necessity at some time or other come to +corruption. Alteration I should say, to speak truly and properly; but +that I may be the better understood, I am content at this time to use +that more common word. Now say I, if so be that this be both hurtful +unto them, and yet unavoidable, would not, thinkest thou, the whole +itself be in a sweet case, all the parts of it being subject to +alteration, yea and by their making itself fitted for corruption, as +consisting of things different and contrary? And did nature then either +of herself thus project and purpose the affliction and misery of her +parts, and therefore of purpose so made them, not only that haply they +might, but of necessity that they should fall into evil; or did not she +know what she did, when she made them? For either of these two to say, +is equally absurd. But to let pass nature in general, and to reason of +things particular according to their own particular natures; how absurd +and ridiculous is it, first to say that all parts of the whole are, by +their proper natural constitution, subject to alteration; and then when +any such thing doth happen, as when one doth fall sick and dieth, to +take on and wonder as though some strange thing had happened? Though +this besides might move not so grievously to take on when any such thing +doth happen, that whatsoever is dissolved, it is dissolved into those +things, whereof it was compounded. For every dissolution is either +a mere dispersion, of the elements into those elements again whereof +everything did consist, or a change, of that which is more solid into +earth; and of that which is pure and subtile or spiritual, into air. +So that by this means nothing is lost, but all resumed again into those +rational generative seeds of the universe; and this universe, either +after a certain period of time to lie consumed by fire, or by continual +changes to be renewed, and so for ever to endure. Now that solid and +spiritual that we speak of, thou must not conceive it to be that very +same, which at first was, when thou wert born. For alas! all this that +now thou art in either kind, either for matter of substance, or of life, +hath but two or three days ago partly from meats eaten, and partly from +air breathed in, received all its influx, being the same then in no +other respect, than a running river, maintained by the perpetual influx +and new supply of waters, is the same. That therefore which thou hast +since received, not that which came from thy mother, is that which +comes to change and corruption. But suppose that that for the general +substance, and more solid part of it, should still cleave unto thee +never so close, yet what is that to the proper qualities and affections +of it, by which persons are distinguished, which certainly are quite +different? + +VIII. Now that thou hast taken these names upon thee of good, modest, +true; of emfrwn, sumfrwn, uperfrwn; take heed lest at any times by doing +anything that is contrary, thou be but improperly so called, and lose +thy right to these appellations. Or if thou do, return unto them again +with all possible speed. And remember, that the word emfrwn notes +unto thee an intent and intelligent consideration of every object that +presents itself unto thee, without distraction. And the word emfrwn a +ready and contented acceptation of whatsoever by the appointment of +the common nature, happens unto thee. And the word sumfrwn, a +super-extension, or a transcendent, and outreaching disposition of thy +mind, whereby it passeth by all bodily pains and pleasures, honour +and credit, death and whatsoever is of the same nature, as matters of +absolute indifferency, and in no wise to be stood upon by a wise man. +These then if inviolably thou shalt observe, and shalt not be ambitious +to be so called by others, both thou thyself shalt become a new man, and +thou shalt begin a new life. For to continue such as hitherto thou hast +been, to undergo those distractions and distempers as thou must needs +for such a life as hitherto thou hast lived, is the part of one that is +very foolish, and is overfond of his life. Whom a man might compare to +one of those half-eaten wretches, matched in the amphitheatre with wild +beasts; who as full as they are all the body over with wounds and blood, +desire for a great favour, that they may be reserved till the next day, +then also, and in the same estate to be exposed to the same nails and +teeth as before. Away therefore, ship thyself; and from the troubles and +distractions of thy former life convey thyself as it were unto these few +names; and if thou canst abide in them, or be constant in the practice +and possession of them, continue there as glad and joyful as one that +were translated unto some such place of bliss and happiness as that +which by Hesiod and Plato is called the Islands of the Blessed, by +others called the Elysian Fields. And whensoever thou findest thyself; +that thou art in danger of a relapse, and that thou art not able to +master and overcome those difficulties and temptations that present +themselves in thy present station: get thee into any private corner, +where thou mayst be better able. Or if that will not serve forsake +even thy life rather. But so that it be not in passion but in a plain +voluntary modest way: this being the only commendable action of thy +whole life that thus thou art departed, or this having been the main +work and business of thy whole life, that thou mightest thus depart. Now +for the better remembrance of those names that we have spoken of, thou +shalt find it a very good help, to remember the Gods as often as may be: +and that, the thing which they require at our hands of as many of us, +as are by nature reasonable creation is not that with fair words, and +outward show of piety and devotion we should flatter them, but that we +should become like unto them: and that as all other natural creatures, +the fig tree for example; the dog the bee: both do, all of them, and +apply themselves unto that which by their natural constitution, is +proper unto them; so man likewise should do that, which by his nature, +as he is a man, belongs unto him. + +IX. Toys and fooleries at home, wars abroad: sometimes terror, sometimes +torpor, or stupid sloth: this is thy daily slavery. By little and +little, if thou doest not better look to it, those sacred dogmata will +be blotted out of thy mind. How many things be there, which when as +a mere naturalist, thou hast barely considered of according to their +nature, thou doest let pass without any further use? Whereas thou +shouldst in all things so join action and contemplation, that thou +mightest both at the same time attend all present occasions, to perform +everything duly and carefully and yet so intend the contemplative part +too, that no part of that delight and pleasure, which the contemplative +knowledge of everything according to its true nature doth of itself +afford, might be lost. Or, that the true and contemnplative knowledge +of everything according to its own nature, might of itself, (action +being subject to many lets and impediments) afford unto thee sufficient +pleasure and happiness. Not apparent indeed, but not concealed. And when +shalt thou attain to the happiness of true simplicity, and unaffected +gravity? When shalt thou rejoice in the certain knowledge of every +particular object according to its true nature: as what the matter and +substance of it is; what use it is for in the world: how long it can +subsist: what things it doth consist of: who they be that are capable of +it, and who they that can give it, and take it away? + +X. As the spider, when it hath caught the fly that it hunted after, is +not little proud, nor meanly conceited of herself: as he likewise that +hath caught an hare, or hath taken a fish with his net: as another for +the taking of a boar, and another of a bear: so may they be proud, +and applaud themselves for their valiant acts against the Sarmatai, or +northern nations lately defeated. For these also, these famous soldiers +and warlike men, if thou dost look into their minds and opinions, what +do they for the most part but hunt after prey? + +XI. To find out, and set to thyself some certain way and method of +contemplation, whereby thou mayest clearly discern and represent unto +thyself, the mutual change of all things, the one into the other. Bear +it in thy mind evermore, and see that thou be throughly well exercised +in this particular. For there is not anything more effectual to beget +true magnanimity. + +XII. He hath got loose from the bonds of his body, and perceiving that +within a very little while he must of necessity bid the world farewell, +and leave all these things behind him, he wholly applied himself, as to +righteousness in all his actions, so to the common nature in all things +that should happen unto him. And contenting himself with these two +things, to do all things justly, and whatsoever God doth send to like +well of it: what others shall either say or think of him, or shall do +against him, he doth not so much as trouble his thoughts with it. To go +on straight, whither right and reason directed him, and by so doing to +follow God, was the only thing that he did mind, that, his only business +and occupation. + +XIII. What use is there of suspicion at all? or, why should thoughts +of mistrust, and suspicion concerning that which is future, trouble thy +mind at all? What now is to be done, if thou mayest search and inquiry +into that, what needs thou care for more? And if thou art well able to +perceive it alone, let no man divert thee from it. But if alone thou +doest not so well perceive it, suspend thine action, and take advice +from the best. And if there be anything else that doth hinder thee, go +on with prudence and discretion, according to the present occasion +and opportunity, still proposing that unto thyself, which thou doest +conceive most right and just. For to hit that aright, and to speed in +the prosecution of it, must needs be happiness, since it is that only +which we can truly and properly be said to miss of, or miscarry in. + +XIV. What is that that is slow, and yet quick? merry, and yet grave? He +that in all things doth follow reason for his guide. + +XV. In the morning as soon as thou art awaked, when thy judgment, before +either thy affections, or external objects have wrought upon it, is yet +most free and impartial: put this question to thyself, whether if that +which is right and just be done, the doing of it by thyself, or by +others when thou art not able thyself; be a thing material or no. For +sure it is not. And as for these that keep such a life, and stand so +much upon the praises, or dispraises of other men, hast thou forgotten +what manner of men they be? that such and such upon their beds, and such +at their board: what their ordinary actions are: what they pursue after, +and what they fly from: what thefts and rapines they commit, if not with +their hands and feet, yet with that more precious part of theirs, their +minds: which (would it but admit of them) might enjoy faith, modesty, +truth, justice, a good spirit. + +XVI. Give what thou wilt, and take away what thou wilt, saith he that is +well taught and truly modest, to Him that gives, and takes away. And it +is not out of a stout and peremptory resolution, that he saith it, but +in mere love, and humble submission. + +XVII. So live as indifferent to the world and all worldly objects, as +one who liveth by himself alone upon some desert hill. For whether here, +or there, if the whole world be but as one town, it matters not much for +the place. Let them behold and see a man, that is a man indeed, living +according to the true nature of man. If they cannot bear with me, let +them kill me. For better were it to die, than so to live as they would +have thee. + +XVIII. Make it not any longer a matter of dispute or discourse, what are +the signs and proprieties of a good man, but really and actually to be +such. + +XIX. Ever to represent unto thyself; and to set before thee, both the +general age and time of the world, and the whole substance of it. And +how all things particular in respect of these are for their substance, +as one of the least seeds that is: and for their duration, as the +turning of the pestle in the mortar once about. Then to fix thy mind +upon every particular object of the world, and to conceive it, (as it +is indeed,) as already being in the state of dissolution, and of change; +tending to some kind of either putrefaction or dispersion; or whatsoever +else it is, that is the death as it were of everything in his own kind. + +XX. Consider them through all actions and occupations, of their lives: +as when they eat, and when they sleep: when they are in the act of +necessary exoneration, and when in the act of lust. Again, when they +either are in their greatest exultation; and in the middle of all +their pomp and glory; or being angry and displeased, in great state and +majesty, as from an higher place, they chide and rebuke. How base and +slavish, but a little while ago, they were fain to be, that they might +come to this; and within a very little while what will be their estate, +when death hath once seized upon them. + +XXI. That is best for every one, that the common nature of all doth send +unto every one, and then is it best, when she doth send it. + +XXII. The earth, saith the poet, doth often long after the rain. So is +the glorious sky often as desirous to fall upon the earth, which argues +a mutual kind of love between them. And so (say I) doth the world bear +a certain affection of love to whatsoever shall come to pass With thine +affections shall mine concur, O world. The same (and no other) shall the +object of my longing be which is of thine. Now that the world doth love +it is true indeed so is it as commonly said, and acknowledged ledged, +when, according to the Greek phrase, imitated by the Latins, of things +that used to be, we say commonly, that they love to be. + +XXIII. Either thou dost Continue in this kind of life and that is it, +which so long thou hast been used unto and therefore tolerable: or thou +doest retire, or leave the world, and that of thine own accord, and then +thou hast thy mind: or thy life is cut off; and then mayst thou +rejoice that thou hast ended thy charge. One of these must needs be. +Be therefore of good comfort. + +XXIV Let it always appear and be manifest unto thee that solitariness, +and desert places, by many philosophers so much esteemed of and +affected, are of themselves but thus and thus; and that all things are +them to them that live in towns, and converse with others as they are +the same nature everywhere to be seen and observed: to them that have +retired themselves to the top of mountains, and to desert havens, or +what other desert and inhabited places soever. For anywhere it thou wilt +mayest thou quickly find and apply that to thyself; which Plato saith of +his philosopher, in a place: as private and retired, saith he, as if he +were shut up and enclosed about in some shepherd's lodge, on the top of +a hill. There by thyself to put these questions to thyself or to enter +in these considerations: What is my chief and principal part, which hath +power over the rest? What is now the present estate of it, as I use it; +and what is it, that I employ it about? Is it now void of reason ir no? +Is it free, and separated; or so affixed, so congealed and grown +together as it were with the flesh, that it is swayed by the motions and +inclinations of it? + +XXV. He that runs away from his master is a fugitive. But the law is +every man's master. He therefore that forsakes the law, is a fugitive. +So is he, whosoever he be, that is either sorry, angry, or afraid, or +for anything that either hath been, is, or shall be by his appointment, +who is the Lord and Governor of the universe. For he truly and properly +is Nomoz, or the law, as the only nemwn (sp.), or distributor +and dispenser of all things that happen unto any one in his +lifetime--Whatsoever then is either sorry, angry, or afraid, +is a fugitive. + +XXVI. From man is the seed, that once cast into the womb man hath no +more to do with it. Another cause succeedeth, and undertakes the +work, and in time brings a child (that wonderful effect from such a +beginning!) to perfection. Again, man lets food down through his +throat; and that once down, he hath no more to do with it. Another +cause succeedeth and distributeth this food into the senses, and the +affections: into life, and into strength; and doth with it those other +many and marvellous things, that belong unto man. These things therefore +that are so secretly and invisibly wrought and brought to pass, thou +must use to behold and contemplate; and not the things themselves only, +but the power also by which they are effected; that thou mayst behold +it, though not with the eyes of the body, yet as plainly and visibly as +thou canst see and discern the outward efficient cause of the depression +and elevation of anything. + +XXVII. Ever to mind and consider with thyself; how all things that now +are, have been heretofore much after the same sort, and after the same +fashion that now they are: and so to think of those things which shall +be hereafter also. Moreover, whole dramata, and uniform scenes, or +scenes that comprehend the lives and actions of men of one calling and +profession, as many as either in thine own experience thou hast known, +or by reading of ancient histories; (as the whole court of Adrianus, +the whole court of Antoninus Pius, the whole court of Philippus, that of +Alexander, that of Croesus): to set them all before thine eyes. For thou +shalt find that they are all but after one sort and fashion: only that +the actors were others. + +XXVIII. As a pig that cries and flings when his throat is cut, fancy to +thyself every one to be, that grieves for any worldly thing and takes +on. Such a one is he also, who upon his bed alone, doth bewail +the miseries of this our mortal life. And remember this, that Unto +reasonable creatures only it is granted that they may willingly and +freely submit unto Providence: but absolutely to submit, is a necessity +imposed upon all creatures equally. + +XXIX. Whatsoever it is that thou goest about, consider of it by thyself, +and ask thyself, What? because I shall do this no more when I am dead, +should therefore death seem grievous unto me? + +XXX. When thou art offended with any man's transgression, presently +reflect upon thyself; and consider what thou thyself art guilty of in +the same kind. As that thou also perchance dost think it a happiness +either to be rich, or to live in pleasure, or to be praised and +commended, and so of the rest in particular. For this if thou shalt call +to mind, thou shalt soon forget thine anger; especially when at the same +time this also shall concur in thy thoughts, that he was constrained by +his error and ignorance so to do: for how can he choose as long as he +is of that opinion? Do thou therefore if thou canst, take away that from +him, that forceth him to do as he doth. + +XXXI. When thou seest Satyro, think of Socraticus and Eutyches, or +Hymen, and when Euphrates, think of Eutychio, and Sylvanus, when +Alciphron, of Tropaeophorus, when Xenophon, of Crito, or Severus. And +when thou doest look upon thyself, fancy unto thyself some one or other +of the Caesars; and so for every one, some one or other that hath been +for estate and profession answerable unto him. Then let this come to thy +mind at the same time; and where now are they all? Nowhere or anywhere? +For so shalt thou at all time be able to perceive how all worldly +things are but as the smoke, that vanisheth away: or, indeed, mere +nothing. Especially when thou shalt call to mind this also, that +whatsoever is once changed, shall never be again as long as the world +endureth. And thou then, how long shalt thou endure? And why doth it not +suffice thee, if virtuously, and as becometh thee, thou mayest pass that +portion of time, how little soever it be, that is allotted unto thee? + +XXXII. What a subject, and what a course of life is it, that thou doest +so much desire to be rid of. For all these things, what are they, but +fit objects for an understanding, that beholdeth everything according to +its true nature, to exercise itself upon? Be patient, therefore, until +that (as a strong stomach that turns all things into his own nature; and +as a great fire that turneth in flame and light, whatsoever thou doest +cast into it) thou have made these things also familiar, and as it were +natural unto thee. + +XXXIII. Let it not be in any man's power, to say truly of thee, that +thou art not truly simple, or sincere and open, or not good. Let him be +deceived whosoever he be that shall have any such opinion of thee. For +all this doth depend of thee. For who is it that should hinder thee from +being either truly simple or good? Do thou only resolve rather not to +live, than not to be such. For indeed neither doth it stand with reason +that he should live that is not such. What then is it that may upon this +present occasion according to best reason and discretion, either be said +or done? For whatsoever it be, it is in thy power either to do it, or +to say it, and therefore seek not any pretences, as though thou wert +hindered. Thou wilt never cease groaning and complaining, until such +time as that, what pleasure is unto the voluptuous, be unto thee, to do +in everything that presents itself, whatsoever may be done conformably +and agreeably to the proper constitution of man, or, to man as he is a +man. For thou must account that pleasure, whatsoever it be, that thou +mayest do according to thine own nature. And to do this, every place +will fit thee. Unto the cylindrus, or roller, it is not granted to +move everywhere according to its own proper motion, as neither unto +the water, nor unto the fire, nor unto any other thing, that either is +merely natural, or natural and sensitive; but not rational for many +things there be that can hinder their operations. But of the mind and +understanding this is the proper privilege, that according to its own +nature, and as it will itself, it can pass through every obstacle that +it finds, and keep straight on forwards. Setting therefore before thine +eyes this happiness and felicity of thy mind, whereby it is able to pass +through all things, and is capable of all motions, whether as the fire, +upwards; or as the stone downwards, or as the cylindrus through that +which is sloping: content thyself with it, and seek not after any other +thing. For all other kind of hindrances that are not hindrances of thy +mind either they are proper to the body, or merely proceed from the +opinion, reason not making that resistance that it should, but basely, +and cowardly suffering itself to be foiled; and of themselves can +neither wound, nor do any hurt at all. Else must he of necessity, +whosoever he be that meets with any of them, become worse than he was +before. For so is it in all other subjects, that that is thought hurtful +unto them, whereby they are made worse. But here contrariwise, man (if +he make that good use of them that he should) is rather the better +and the more praiseworthy for any of those kind of hindrances, than +otherwise. But generally remember that nothing can hurt a natural +citizen, that is not hurtful unto the city itself, nor anything hurt +the city, that is not hurtful unto the law itself. But none of these +casualties, or external hindrances, do hurt the law itself; or, are +contrary to that course of justice and equity, by which public societies +are maintained: neither therefore do they hurt either city or citizen. + +XXXIV. As he that is bitten by a mad dog, is afraid of everything almost +that he seeth: so unto him, whom the dogmata have once bitten, or in +whom true knowledge hath made an impression, everything almost that +he sees or reads be it never so short or ordinary, doth afford a good +memento; to put him out of all grief and fear, as that of the poet, 'The +winds blow upon the trees, and their leaves fall upon the ground. Then +do the trees begin to bud again, and by the spring-time they put forth +new branches. So is the generation of men; some come into the world, and +others go out of it.' Of these leaves then thy children are. And they +also that applaud thee so gravely, or, that applaud thy speeches, with +that their usual acclamation, axiopistwz, O wisely spoken I and speak +well of thee, as on the other side, they that stick not to curse thee, +they that privately and secretly dispraise and deride thee, they also +are but leaves. And they also that shall follow, in whose memories +the names of men famous after death, is preserved, they are but leaves +neither. For even so is it of all these worldly things. Their spring +comes, and they are put forth. Then blows the wind, and they go down. +And then in lieu of them grow others out of the wood or common matter +of all things, like unto them. But, to endure but for a while, is common +unto all. Why then shouldest thou so earnestly either seek after these +things, or fly from them, as though they should endure for ever? Yet a +little while, and thine eyes will be closed up, and for him that carries +thee to thy grave shall another mourn within a while after. + +XXXV. A good eye must be good to see whatsoever is to be seen, and not +green things only. For that is proper to sore eyes. So must a good +ear, and a good smell be ready for whatsoever is either to be heard, +or smelt: and a good stomach as indifferent to all kinds of food, as +a millstone is, to whatsoever she was made for to grind. As ready +therefore must a sound understanding be for whatsoever shall happen. But +he that saith, O that my children might live! and, O that all men might +commend me for whatsoever I do! is an eye that seeks after green things; +or as teeth, after that which is tender. + +XXXVI. There is not any man that is so happy in his death, but that some +of those that are by him when he dies, will be ready to rejoice at his +supposed calamity. Is it one that was virtuous and wise indeed? will +there not some one or other be found, who thus will say to himself; +'Well now at last shall I be at rest from this pedagogue. He did not +indeed otherwise trouble us much: but I know well enough that in his +heart, he did much condemn us.' Thus will they speak of the virtuous. +But as for us, alas I how many things be there, for which there be many +that glad would be to be rid of us. This therefore if thou shalt think +of whensoever thou diest, thou shalt die the more willingly, when thou +shalt think with thyself; I am now to depart from that world, wherein +those that have been my nearest friends and acquaintances, they whom I +have so much suffered for, so often prayed for, and for whom I have +taken such care, even they would have me die, hoping that after my death +they shall live happier, than they did before. What then should any man +desire to continue here any longer? Nevertheless, whensoever thou diest, +thou must not be less kind and loving unto them for it; but as before, +see them, continue to be their friend, to wish them well, and meekly, +and gently to carry thyself towards them, but yet so that on the other +side, it make thee not the more unwilling to die. But as it fareth with +them that die an easy quick death, whose soul is soon separated from +their bodies, so must thy separation from them be. To these had nature +joined and annexed me: now she parts us; I am ready to depart, as from +friends and kinsmen, but yet without either reluctancy or compulsion. +For this also is according to Nature. + +XXXVII. Use thyself; as often, as thou seest any man do anything, +presently (if it be possible) to say unto thyself, What is this man's +end in this his action? But begin this course with thyself first of all, +and diligently examine thyself concerning whatsoever thou doest. + +XXXVIII. Remember, that that which sets a man at work, and hath power +over the affections to draw them either one way, or the other way, is +not any external thing properly, but that which is hidden within every +man's dogmata, and opinions: That, that is rhetoric; that is life; that +(to speak true) is man himself. As for thy body, which as a vessel, or +a case, compasseth thee about, and the many and curious instruments +that it hath annexed unto it, let them not trouble thy thoughts. For +of themselves they are but as a carpenter's axe, but that they are born +with us, and naturally sticking unto us. But otherwise, without the +inward cause that hath power to move them, and to restrain them, those +parts are of themselves of no more use unto us, than the shuttle is +of itself to the weaver, or the pen to the writer, or the whip to the +coachman. + + + + +THE ELEVENTH BOOK + +I. The natural properties, and privileges of a reasonable soul are: That +she seeth herself; that she can order, and compose herself: that +she makes herself as she will herself: that she reaps her own fruits +whatsoever, whereas plants, trees, unreasonable creatures, what fruit +soever (be it either fruit properly, or analogically only) they bear, +they bear them unto others, and not to themselves. Again; whensoever, +and wheresoever, sooner or later, her life doth end, she hath her own +end nevertheless. For it is not with her, as with dancers and players, +who if they be interrupted in any part of their action, the whole action +must needs be imperfect: but she in what part of time or action soever +she be surprised, can make that which she hath in her hand whatsoever it +be, complete and full, so that she may depart with that comfort, 'I have +lived; neither want I anything of that which properly did belong unto +me.' Again, she compasseth the whole world, and penetrateth into the +vanity, and mere outside (wanting substance and solidity) of it, and +stretcheth herself unto the infiniteness of eternity; and the revolution +or restoration of all things after a certain period of time, to the same +state and place as before, she fetcheth about, and doth comprehend in +herself; and considers withal, and sees clearly this, that neither they +that shall follow us, shall see any new thing, that we have not seen, +nor they that went before, anything more than we: but that he that is +once come to forty (if he have any wit at all) can in a manner (for +that they are all of one kind) see all things, both past and future. As +proper is it, and natural to the soul of man to love her neighbour, to +be true and modest; and to regard nothing so much as herself: which is +also the property of the law: whereby by the way it appears, that sound +reason and justice comes all to one, and therefore that justice is the +chief thing, that reasonable creatures ought to propose unto themselves +as their end. + +II. A pleasant song or dance; the Pancratiast's exercise, sports that +thou art wont to be much taken with, thou shalt easily contemn; if +the harmonious voice thou shalt divide into so many particular sounds +whereof it doth consist, and of every one in particular shall ask +thyself; whether this or that sound is it, that doth so conquer thee. +For thou wilt be ashamed of it. And so for shame, if accordingly thou +shalt consider it, every particular motion and posture by itself: and +so for the wrestler's exercise too. Generally then, whatsoever it be, +besides virtue, and those things that proceed from virtue that thou art +subject to be much affected with, remember presently thus to divide +it, and by this kind of division, in each particular to attain unto the +contempt of the whole. This thou must transfer and apply to thy whole +life also. + +III. That soul which is ever ready, even now presently (if need be) from +the body, whether by way of extinction, or dispersion, or continuation +in another place and estate to be separated, how blessed and happy is +it! But this readiness of it, it must proceed, not from an obstinate and +peremptory resolution of the mind, violently and passionately set upon +Opposition, as Christians are wont; but from a peculiar judgment; with +discretion and gravity, so that others may be persuaded also and drawn +to the like example, but without any noise and passionate exclamations. + +IV. Have I done anything charitably? then am I benefited by it. See +that this upon all occasions may present itself unto thy mind, and never +cease to think of it. What is thy profession? to be good. And how should +this be well brought to pass, but by certain theorems and doctrines; +some Concerning the nature of the universe, and some Concerning the +proper and particular constitution of man? + +V. Tragedies were at first brought in and instituted, to put men in mind +of worldly chances and casualties: that these things in the ordinary +course of nature did so happen: that men that were much pleased and +delighted by such accidents upon this stage, would not by the same +things in a greater stage be grieved and afflicted: for here you see +what is the end of all such things; and that even they that cry out +so mournfully to Cithaeron, must bear them for all their cries and +exclamations, as well as others. And in very truth many good things are +spoken by these poets; as that (for example) is an excellent passage: +'But if so be that I and my two children be neglected by the Gods, they +have some reason even for that,' &c. And again, 'It will but little +avail thee to storm and rage against the things themselves,' &c. Again, +'To reap one's life, as a ripe ear of corn;' and whatsoever else is +to be found in them, that is of the same kind. After the tragedy, the +ancient comedy was brought in, which had the liberty to inveigh against +personal vices; being therefore through this her freedom and liberty +of speech of very good use and effect, to restrain men from pride +and arrogancy. To which end it was, that Diogenes took also the same +liberty. After these, what were either the Middle, or New Comedy +admitted for, but merely, (Or for the most part at least) for the +delight and pleasure of curious and excellent imitation? 'It will steal +away; look to it,' &c. Why, no man denies, but that these also have some +good things whereof that may be one: but the whole drift and foundation +of that kind of dramatical poetry, what is it else, but as we have said? + +VI. How clearly doth it appear unto thee, that no other course of thy +life could fit a true philosopher's practice better, than this very +course, that thou art now already in? + +VII. A branch cut off from the continuity of that which was next unto +it, must needs be cut off from the whole tree: so a man that is divided +from another man, is divided from the whole society. A branch is cut off +by another, but he that hates and is averse, cuts himself off from his +neighbour, and knows not that at the same time he divides himself from +the whole body, or corporation. But herein is the gift and mercy of God, +the Author of this society, in that, once cut off we may grow together +and become part of the whole again. But if this happen often the misery +is that the further a man is run in this division, the harder he is to +be reunited and restored again: and however the branch which, once cut +of afterwards was graffed in, gardeners can tell you is not like that +which sprouted together at first, and still continued in the unity of +the body. + +VIII. To grow together like fellow branches in matter of good +correspondence and affection; but not in matter of opinions. They that +shall oppose thee in thy right courses, as it is not in their power to +divert thee from thy good action, so neither let it be to divert thee +from thy good affection towards them. But be it thy care to keep thyself +constant in both; both in a right judgment and action, and in true +meekness towards them, that either shall do their endeavour to hinder +thee, or at least will be displeased with thee for what thou hast done. +For to fail in either (either in the one to give over for fear, or in +the other to forsake thy natural affection towards him, who by nature is +both thy friend and thy kinsman) is equally base, and much savouring of +the disposition of a cowardly fugitive soldier. + +IX. It is not possible that any nature should be inferior unto art, +since that all arts imitate nature. If this be so; that the most perfect +and general nature of all natures should in her operation come short of +the skill of arts, is most improbable. Now common is it to all arts, to +make that which is worse for the better's sake. Much more then doth the +common nature do the same. Hence is the first ground of justice. From +justice all other virtues have their existence. For justice cannot be +preserved, if either we settle our minds and affections upon worldly +things; or be apt to be deceived, or rash, and inconstant. + +X. The things themselves (which either to get or to avoid thou art put +to so much trouble) come not unto thee themselves; but thou in a manner +goest unto them. Let then thine own judgment and opinion concerning +those things be at rest; and as for the things themselves, they stand +still and quiet, without any noise or stir at all; and so shall all +pursuing and flying cease. + +XI. Then is the soul as Empedocles doth liken it, like unto a sphere or +globe, when she is all of one form and figure: when she neither greedily +stretcheth out herself unto anything, nor basely contracts herself, or +lies flat and dejected; but shineth all with light, whereby she does see +and behold the true nature, both that of the universe, and her own in +particular. + +XII. Will any contemn me? let him look to that, upon what grounds he +does it: my care shall be that I may never be found either doing or +speaking anything that doth truly deserve contempt. Will any hate me? +let him look to that. I for my part will be kind and loving unto all, +and even unto him that hates me, whom-soever he be, will I be ready to +show his error, not by way of exprobation or ostentation of my patience, +but ingenuously and meekly: such as was that famous Phocion, if so be +that he did not dissemble. For it is inwardly that these things must be: +that the Gods who look inwardly, and not upon the outward appearance, +may behold a man truly free from all indignation and grief. For what +hurt can it be unto thee whatsoever any man else doth, as long as thou +mayest do that which is proper and suitable to thine own nature? Wilt +not thou (a man wholly appointed to be both what, and as the common good +shall require) accept of that which is now seasonable to the nature +of the universe? + +XIII. They contemn one another, and yet they seek to please one another: +and whilest they seek to surpass one another in worldly pomp and +greatness, they most debase and prostitute themselves in their better +part one to another. + +XIV. How rotten and insincere is he, that saith, I am resolved to carry +myself hereafter towards you with all ingenuity and simplicity. O man, +what doest thou mean! what needs this profession of thine? the thing +itself will show it. It ought to be written upon thy forehead. No sooner +thy voice is heard, than thy countenance must be able to show what is in +thy mind: even as he that is loved knows presently by the looks of his +sweetheart what is in her mind. Such must he be for all the world, that +is truly simple and good, as he whose arm-holes are offensive, that +whosoever stands by, as soon as ever he comes near him, may as it were +smell him whether he will or no. But the affectation of simplicity +is nowise laudable. There is nothing more shameful than perfidious +friendship. Above all things, that must be avoided. However true +goodness, simplicity, and kindness cannot so be hidden, but that as +we have already said in the very eyes and countenance they will show +themselves. + +XV. To live happily is an inward power of the soul, when she is affected +with indifferency, towards those things that are by their nature +indifferent. To be thus affected she must consider all worldly objects +both divided and whole: remembering withal that no object can of itself +beget any opinion in us, neither can come to us, but stands without +still and quiet; but that we ourselves beget, and as it were print in +ourselves opinions concerning them. Now it is in our power, not to print +them; and if they creep in and lurk in some corner, it is in our +power to wipe them off. Remembering moreover, that this care and +circumspection of thine, is to continue but for a while, and then thy +life will be at an end. And what should hinder, but that thou mayest do +well with all these things? For if they be according to nature, rejoice +in them, and let them be pleasing and acceptable unto thee. But if +they be against nature, seek thou that which is according to thine own +nature, and whether it be for thy credit or no, use all possible speed +for the attainment of it: for no man ought to be blamed, for seeking his +own good and happiness. + +XVI. Of everything thou must consider from whence it came, of what +things it doth consist, and into what it will be changed: what will be +the nature of it, or what it will be like unto when it is changed; and +that it can suffer no hurt by this change. And as for other men's either +foolishness or wickedness, that it may not trouble and grieve thee; +first generally thus; What reference have I unto these? and that we are +all born for one another's good: then more particularly after another +consideration; as a ram is first in a flock of sheep, and a bull in a +herd of cattle, so am I born to rule over them. Begin yet higher, even +from this: if atoms be not the beginning of all things, than which to +believe nothing can be more absurd, then must we needs grant that there +is a nature, that doth govern the universe. If such a nature, then are +all worse things made for the better's sake; and all better for one +another's sake. Secondly, what manner of men they be, at board, and upon +their beds, and so forth. But above all things, how they are forced by +their opinions that they hold, to do what they do; and even those things +that they do, with what pride and self-conceit they do them. Thirdly, +that if they do these things rightly, thou hast no reason to be grieved. +But if not rightly, it must needs be that they do them against their +wills, and through mere ignorance. For as, according to Plato's opinion, +no soul doth willingly err, so by consequent neither doth it anything +otherwise than it ought, but against her will. Therefore are they +grieved, whensoever they hear themselves charged, either of injustice, +or unconscionableness, or covetousness, or in general, of any injurious +kind of dealing towards their neighbours. Fourthly, that thou thyself +doest transgress in many things, and art even such another as they are. +And though perchance thou doest forbear the very act of some sins, yet +hast thou in thyself an habitual disposition to them, but that either +through fear, or vainglory, or some such other ambitious foolish +respect, thou art restrained. Fifthly, that whether they have sinned or +no, thou doest not understand perfectly. For many things are done by +way of discreet policy; and generally a man must know many things +first, before he be able truly and judiciously to judge of another +man's action. Sixthly, that whensoever thou doest take on grievously, or +makest great woe, little doest thou remember then that a man's life is +but for a moment of time, and that within a while we shall all be in our +graves. Seventhly, that it is not the sins and transgressions themselves +that trouble us properly; for they have their existence in their +minds and understandings only, that commit them; but our own opinions +concerning those sins. Remove then, and be content to part with that +conceit of thine, that it is a grievous thing, and thou hast removed +thine anger. But how should I remove it? How? reasoning with thyself +that it is not shameful. For if that which is shameful, be not the only +true evil that is, thou also wilt be driven whilest thou doest follow +the common instinct of nature, to avoid that which is evil, to commit +many unjust things, and to become a thief, and anything, that will +make to the attainment of thy intended worldly ends. Eighthly, how many +things may and do oftentimes follow upon such fits of anger and grief; +far more grievous in themselves, than those very things which we are so +grieved or angry for. Ninthly, that meekness is a thing unconquerable, +if it be true and natural, and not affected or hypocritical. For how +shall even the most fierce and malicious that thou shalt conceive, be +able to hold on against thee, if thou shalt still continue meek and +loving unto him; and that even at that time, when he is about to do +thee wrong, thou shalt be well disposed, and in good temper, with all +meekness to teach him, and to instruct him better? As for example; My +son, we were not born for this, to hurt and annoy one another; it will +be thy hurt not mine, my son: and so to show him forcibly and fully, +that it is so in very deed: and that neither bees do it one to another, +nor any other creatures that are naturally sociable. But this thou must +do, not scoffingly, not by way of exprobation, but tenderly without +any harshness of words. Neither must thou do it by way of exercise, or +ostentation, that they that are by and hear thee, may admire thee: but +so always that nobody be privy to it, but himself alone: yea, though +there be more present at the same time. These nine particular heads, as +so many gifts from the Muses, see that thou remember well: and begin one +day, whilest thou art yet alive, to be a man indeed. But on the other +side thou must take heed, as much to flatter them, as to be angry with +them: for both are equally uncharitable, and equally hurtful. And in thy +passions, take it presently to thy consideration, that to be angry is +not the part of a man, but that to be meek and gentle, as it savours of +more humanity, so of more manhood. That in this, there is strength +and nerves, or vigour and fortitude: whereof anger and indignation is +altogether void. For the nearer everything is unto unpassionateness, +the nearer it is unto power. And as grief doth proceed from weakness, +so doth anger. For both, both he that is angry and that grieveth, have +received a wound, and cowardly have as it were yielded themselves unto +their affections. If thou wilt have a tenth also, receive this tenth +gift from Hercules the guide and leader of the Muses: that is a mad +man's part, to look that there should be no wicked men in the world, +because it is impossible. Now for a man to brook well enough, that there +should be wicked men in the world, but not to endure that any +should transgress against himself, is against all equity, and indeed +tyrannical. + +XVII. Four several dispositions or inclinations there be of the mind and +understanding, which to be aware of, thou must carefully observe: and +whensoever thou doest discover them, thou must rectify them, saying to +thyself concerning every one of them, This imagination is not necessary; +this is uncharitable: this thou shalt speak as another man's slave, or +instrument; than which nothing can be more senseless and absurd: for +the fourth, thou shalt sharply check and upbraid thyself; for that +thou doest suffer that more divine part in thee, to become subject and +obnoxious to that more ignoble part of thy body, and the gross lusts +and concupiscences thereof. + +XVIII. What portion soever, either of air or fire there be in thee, +although by nature it tend upwards, submitting nevertheless to the +ordinance of the universe, it abides here below in this mixed body. So +whatsoever is in thee, either earthy, or humid, although by nature it +tend downwards, yet is it against its nature both raised upwards, and +standing, or consistent. So obedient are even the elements themselves to +the universe, abiding patiently wheresoever (though against their +nature) they are placed, until the sound as it were of their retreat, +and separation. Is it not a grievous thing then, that thy reasonable +part only should be disobedient, and should not endure to keep its +place: yea though it be nothing enjoined that is contrary unto it, but +that only which is according to its nature? For we cannot say of it when +it is disobedient, as we say of the fire, or air, that it tends upwards +towards its proper element, for then goes it the quite contrary way. For +the motion of the mind to any injustice, or incontinency, or to sorrow, +or to fear, is nothing else but a separation from nature. Also when the +mind is grieved for anything that is happened by the divine providence, +then doth it likewise forsake its own place. For it was ordained unto +holiness and godliness, which specially consist in an humble submission +to God and His providence in all things; as well as unto justice: these +also being part of those duties, which as naturally sociable, we are +bound unto; and without which we cannot happily converse one with +another: yea and the very ground and fountain indeed of all just +actions. + +XIX. He that hath not one and the self-same general end always as long +as he liveth, cannot possibly be one and the self-same man always. But +this will not suffice except thou add also what ought to be this general +end. For as the general conceit and apprehension of all those things +which upon no certain ground are by the greater part of men deemed good, +cannot be uniform and agreeable, but that only which is limited and +restrained by some certain proprieties and conditions, as of community: +that nothing be conceived good, which is not commonly and publicly +good: so must the end also that we propose unto ourselves, be common +and sociable. For he that doth direct all his own private motions and +purposes to that end, all his actions will be agreeable and uniform; and +by that means will be still the same man. + +XX. Remember the fable of the country mouse and the city mouse, and the +great fright and terror that this was put into. + +XXI. Socrates was wont to call the common conceits and opinions of men, +the common bugbears of the world: the proper terror of silly children. + +XXII. The Lacedaemonians at their public spectacles were wont to appoint +seats and forms for their strangers in the shadow, they themselves were +content to sit anywhere. + +XXIII. What Socrates answered unto Perdiccas, why he did not come unto +him, Lest of all deaths I should die the worst kind of death, said he: +that is, not able to requite the good that hath been done unto me. + +XXIV. In the ancient mystical letters of the Ephesians, there was an +item, that a man should always have in his mind some one or other of the +ancient worthies. + +XXV. The Pythagoreans were wont betimes in the morning the first thing +they did, to look up unto the heavens, to put themselves in mind of them +who constantly and invariably did perform their task: as also to put +themselves in mind of orderliness, or good order, and of purity, and of +naked simplicity. For no star or planet hath any cover before it. + +XXVI. How Socrates looked, when he was fain to gird himself with a +skin, Xanthippe his wife having taken away his clothes, and carried them +abroad with her, and what he said to his fellows and friends, who were +ashamed; and out of respect to him, did retire themselves when they saw +him thus decked. + +XXVII. In matter of writing or reading thou must needs be taught before +thou can do either: much more in matter of life. 'For thou art born a +mere slave, to thy senses and brutish affections;' destitute without +teaching of all true knowledge and sound reason. + +XXVIII. 'My heart smiled within me.' 'They will accuse even virtue +herself; with heinous and opprobrious words.' + +XXIX. As they that long after figs in winter when they cannot be had; so +are they that long after children, before they be granted them. + +XXX. 'As often as a father kisseth his child, he should say secretly +with himself' (said Epictetus,) 'tomorrow perchance shall he die.' But +these words be ominous. No words ominous (said he) that signify anything +that is natural: in very truth and deed not more ominous than this, 'to +cut down grapes when they are ripe.' Green grapes, ripe grapes, dried +grapes, or raisins: so many changes and mutations of one thing, not into +that which was not absolutely, but rather so many several changes and +mutations, not into that which hath no being at all, but into that which +is not yet in being. + +XXXI. 'Of the free will there is no thief or robber:' out of Epictetus; +Whose is this also: that we should find a certain art and method of +assenting; and that we should always observe with great care and heed +the inclinations of our minds, that they may always be with their due +restraint and reservation, always charitable, and according to the +true worth of every present object. And as for earnest longing, that we +should altogether avoid it: and to use averseness in those things only, +that wholly depend of our own wills. It is not about ordinary petty +matters, believe it, that all our strife and contention is, but whether, +with the vulgar, we should be mad, or by the help of philosophy wise and +sober, said he. XXXII. Socrates said, 'What will you have? the souls of +reasonable, or unreasonable creatures? Of reasonable. But what? Of those +whose reason is sound and perfect? or of those whose reason is vitiated +and corrupted? Of those whose reason is sound and perfect. Why then +labour ye not for such? Because we have them already. What then do ye so +strive and contend between you?' + + + + +THE TWELFTH BOOK + +I. Whatsoever thou doest hereafter aspire unto, thou mayest even now +enjoy and possess, if thou doest not envy thyself thine own happiness. +And that will be, if thou shalt forget all that is past, and for the +future, refer thyself wholly to the Divine Providence, and shalt bend +and apply all thy present thoughts and intentions to holiness and +righteousness. To holiness, in accepting willingly whatsoever is sent +by the Divine Providence, as being that which the nature of the universe +hath appointed unto thee, which also hath appointed thee for that, +whatsoever it be. To righteousness, in speaking the truth freely, and +without ambiguity; and in doing all things justly and discreetly. Now in +this good course, let not other men's either wickedness, or opinion, or +voice hinder thee: no, nor the sense of this thy pampered mass of flesh: +for let that which suffers, look to itself. If therefore whensoever the +time of thy departing shall come, thou shalt readily leave all things, +and shalt respect thy mind only, and that divine part of thine, and this +shall be thine only fear, not that some time or other thou shalt cease +to live, but thou shalt never begin to live according to nature: then +shalt thou be a man indeed, worthy of that world, from which thou hadst +thy beginning; then shalt thou cease to be a stranger in thy country, +and to wonder at those things that happen daily, as things strange and +unexpected, and anxiously to depend of divers things that are not in thy +power. + +II. God beholds our minds and understandings, bare and naked from these +material vessels, and outsides, and all earthly dross. For with His +simple and pure understanding, He pierceth into our inmost and purest +parts, which from His, as it were by a water pipe and channel, first +flowed and issued. This if thou also shalt use to do, thou shalt +rid thyself of that manifold luggage, wherewith thou art round about +encumbered. For he that does regard neither his body, nor his clothing, +nor his dwelling, nor any such external furniture, must needs gain unto +himself great rest and ease. Three things there be in all, which thou +doest consist of; thy body, thy life, and thy mind. Of these the two +former, are so far forth thine, as that thou art bound to take care for +them. But the third alone is that which is properly thine. If then thou +shalt separate from thyself, that is from thy mind, whatsoever other men +either do or say, or whatsoever thou thyself hast heretofore either +done or said; and all troublesome thoughts concerning the future, and +whatsoever, (as either belonging to thy body or life:) is without the +jurisdiction of thine own will, and whatsoever in the ordinary course +of human chances and accidents doth happen unto thee; so that thy +mind (keeping herself loose and free from all outward coincidental +entanglements; always in a readiness to depart:) shall live by herself, +and to herself, doing that which is just, accepting whatsoever doth +happen, and speaking the truth always; if, I say, thou shalt separate +from thy mind, whatsoever by sympathy might adhere unto it, and all time +both past and future, and shalt make thyself in all points and respects, +like unto Empedocles his allegorical sphere, 'all round and circular,' +&c., and shalt think of no longer life than that which is now present: +then shalt thou be truly able to pass the remainder of thy days without +troubles and distractions; nobly and generously disposed, and in good +favour and correspondency, with that spirit which is within thee. + +III. I have often wondered how it should come to pass, that every man +loving himself best, should more regard other men's opinions concerning +himself than his own. For if any God or grave master standing by, +should command any of us to think nothing by himself but what he should +presently speak out; no man were able to endure it, though but for one +day. Thus do we fear more what our neighbours will think of us, than +what we ourselves. + +IV. how come it to pass that the Gods having ordered all other things +so well and so lovingly, should be overseen in this one only thing, that +whereas then hath been some very good men that have made many covenants +as it were with God and by many holy actions and outward services +contracted a kind of familiarity with Him; that these men when once they +are dead, should never be restored to life, but be extinct for ever. But +this thou mayest be sure of, that this (if it be so indeed) would +never have been so ordered by the Gods, had it been fit otherwise. For +certainly it was possible, had it been more just so and had it been +according to nature, the nature of the universe would easily have borne +it. But now because it is not so, (if so be that it be not so indeed) be +therefore confident that it was not fit it should be so for thou seest +thyself, that now seeking after this matter, how freely thou doest argue +and contest with God. But were not the Gods both just and good in the +highest degree, thou durst not thus reason with them. Now if just and +good, it could not be that in the creation of the world, they should +either unjustly or unreasonably oversee anything. + +V. Use thyself even unto those things that thou doest at first despair +of. For the left hand we see, which for the most part lieth idle because +not used; yet doth it hold the bridle with more strength than the right, +because it hath been used unto it. + +VI. Let these be the objects of thy ordinary meditation: to consider, +what manner of men both for soul and body we ought to be, whensoever +death shall surprise us: the shortness of this our mortal life: the +immense vastness of the time that hath been before, and will he after +us: the frailty of every worldly material object: all these things to +consider, and behold clearly in themselves, all disguisement of external +outside being removed and taken away. Again, to consider the efficient +causes of all things: the proper ends and references of all actions: +what pain is in itself; what pleasure, what death: what fame or +honour, how every man is the true and proper ground of his own rest and +tranquillity, and that no man can truly be hindered by any other: that +all is but conceit and opinion. As for the use of thy dogmata, thou must +carry thyself in the practice of them, rather like unto a pancratiastes, +or one that at the same time both fights and wrestles with hands and +feet, than a gladiator. For this, if he lose his sword that he fights +with, he is gone: whereas the other hath still his hand free, which he +may easily turn and manage at his will. + +VII. All worldly things thou must behold and consider, dividing them +into matter, form, and reference, or their proper end. + +VIII. How happy is man in this his power that hath been granted unto +him: that he needs not do anything but what God shall approve, and +that he may embrace contentedly, whatsoever God doth send unto him? + +IX. Whatsoever doth happen in the ordinary course and consequence of +natural events, neither the Gods, (for it is not possible, that they +either wittingly or unwittingly should do anything amiss) nor men, (for +it is through ignorance, and therefore against their wills that they do +anything amiss) must be accused. None then must be accused. + +X. How ridiculous and strange is he, that wonders at anything that +happens in this life in the ordinary course of nature! + +XI. Either fate, (and that either an absolute necessity, and unavoidable +decree; or a placable and flexible Providence) or all is a mere +casual confusion, void of all order and government. If an absolute and +unavoidable necessity, why doest thou resist? If a placable and exorable +Providence, make thyself worthy of the divine help and assistance. If +all be a mere confusion without any moderator, or governor, then hast +thou reason to congratulate thyself; that in such a general flood of +confusion thou thyself hast obtained a reasonable faculty, whereby thou +mayest govern thine own life and actions. But if thou beest carried +away with the flood, it must be thy body perchance, or thy life, or some +other thing that belongs unto them that is carried away: thy mind and +understanding cannot. Or should it be so, that the light of a candle +indeed is still bright and lightsome until it be put out: and should +truth, and righteousness, and temperance cease to shine in thee whilest +thou thyself hast any being? + +XII. At the conceit and apprehension that such and such a one hath +sinned, thus reason with thyself; What do I know whether this be a sin +indeed, as it seems to be? But if it be, what do I know but that he +himself hath already condemned himself for it? And that is all one as +if a man should scratch and tear his own face, an object of compassion +rather than of anger. Again, that he that would not have a vicious man +to sin, is like unto him that would not have moisture in the fig, nor +children to welp nor a horse to neigh, nor anything else that in the +course of nature is necessary. For what shall he do that hath such an +habit? If thou therefore beest powerful and eloquent, remedy it if thou +canst. + +XIII. If it be not fitting, do it not. If it be not true, speak it not. +Ever maintain thine own purpose and resolution free from all compulsion +and necessity. + +XIV. Of everything that presents itself unto thee, to consider what the +true nature of it is, and to unfold it, as it were, by dividing it into +that which is formal: that which is material: the true use or end of it, +and the just time that it is appointed to last. + +XV. It is high time for thee, to understand that there is somewhat in +thee, better and more divine than either thy passions, or thy sensual +appetites and affections. What is now the object of my mind, is it fear, +or suspicion, or lust, or any such thing? To do nothing rashly without +some certain end; let that be thy first care. The next, to have no other +end than the common good. For, alas! yet a little while, and thou art no +more: no more will any, either of those things that now thou seest, or +of those men that now are living, be any more. For all things are by +nature appointed soon to be changed, turned, and corrupted, that other +things might succeed in their room. + +XVI. Remember that all is but opinion, and all opinion depends of the +mind. Take thine opinion away, and then as a ship that hath stricken +in within the arms and mouth of the harbour, a present calm; all things +safe and steady: a bay, not capable of any storms and tempests: as the +poet hath it. + +XVII. No operation whatsoever it he, ceasing for a while, can be truly +said to suffer any evil, because it is at an end. Neither can he that +is the author of that operation; for this very respect, because his +operation is at an end, be said to suffer any evil. Likewise then, +neither can the whole body of all our actions (which is our life) if in +time it cease, be said to suffer any evil for this very reason, because +it is at an end; nor he truly be said to have been ill affected, that +did put a period to this series of actions. Now this time or certain +period, depends of the determination of nature: sometimes of particular +nature, as when a man dieth old; but of nature in general, however; the +parts whereof thus changing one after another, the whole world still +continues fresh and new. Now that is ever best and most seasonable, +which is for the good of the whole. Thus it appears that death of +itself can neither be hurtful to any in particular, because it is not a +shameful thing (for neither is it a thing that depends of our own will, +nor of itself contrary to the common good) and generally, as it is both +expedient and seasonable to the whole, that in that respect it must +needs be good. It is that also, which is brought unto us by the order +and appointment of the Divine Providence; so that he whose will and +mind in these things runs along with the Divine ordinance, and by this +concurrence of his will and mind with the Divine Providence, is led +and driven along, as it were by God Himself; may truly be termed and +esteemed the *OEo~p7poc*, or divinely led and inspired. + +XVIII. These three things thou must have always in a readiness: first +concerning thine own actions, whether thou doest nothing either idly, +or otherwise, than justice and equity do require: and concerning those +things that happen unto thee externally, that either they happen unto +thee by chance, or by providence; of which two to accuse either, is +equally against reason. Secondly, what like unto our bodies are +whilest yet rude and imperfect, until they be animated: and from their +animation, until their expiration: of what things they are compounded, +and into what things they shall be dissolved. Thirdly, how vain all +things will appear unto thee when, from on high as it were, looking +down thou shalt contemplate all things upon earth, and the wonderful +mutability, that they are subject unto: considering withal, the infinite +both greatness and variety of things aerial and things celestial that +are round about it. And that as often as thou shalt behold them, thou +shalt still see the same: as the same things, so the same shortness of +continuance of all those things. And, behold, these be the things that +we are so proud and puffed up for. + +XIX. Cast away from thee opinion, and thou art safe. And what is it that +hinders thee from casting of it away? When thou art grieved at anything, +hast thou forgotten that all things happen according to the nature +of the universe; and that him only it concerns, who is in fault; and +moreover, that what is now done, is that which from ever hath been done +in the world, and will ever be done, and is now done everywhere: how +nearly all men are allied one to another by a kindred not of blood, nor +of seed, but of the same mind. Thou hast also forgotten that every man's +mind partakes of the Deity, and issueth from thence; and that no man can +properly call anything his own, no not his son, nor his body, nor his +life; for that they all proceed from that One who is the giver of all +things: that all things are but opinion; that no man lives properly, but +that very instant of time which is now present. And therefore that no +man whensoever he dieth can properly be said to lose any more, than an +instant of time. + +XX. Let thy thoughts ever run upon them, who once for some one thing or +other, were moved with extraordinary indignation; who were once in +the highest pitch of either honour, or calamity; or mutual hatred and +enmity; or of any other fortune or condition whatsoever. Then consider +what's now become of all those things. All is turned to smoke; all to +ashes, and a mere fable; and perchance not so much as a fable. As also +whatsoever is of this nature, as Fabius Catulinus in the field; Lucius +Lupus, and Stertinius, at Baiae Tiberius at Caprem: and Velius Rufus, +and all such examples of vehement prosecution in worldly matters; let +these also run in thy mind at the same time; and how vile every object +of such earnest and vehement prosecution is; and how much more agreeable +to true philosophy it is, for a man to carry himself in every matter +that offers itself; justly, and moderately, as one that followeth the +Gods with all simplicity. For, for a man to be proud and high conceited, +that he is not proud and high conceited, is of all kind of pride and +presumption, the most intolerable. + +XXI. To them that ask thee, Where hast thou seen the Gods, or how +knowest thou certainly that there be Gods, that thou art so devout in +their worship? I answer first of all, that even to the very eye, they +are in some manner visible and apparent. Secondly, neither have I ever +seen mine own soul, and yet I respect and honour it. So then for the +Gods, by the daily experience that I have of their power and providence +towards myself and others, I know certainly that they are, and therefore +worship them. + +XXII. Herein doth consist happiness of life, for a man to know +thoroughly the true nature of everything; what is the matter, and what +is the form of it: with all his heart and soul, ever to do that which is +just, and to speak the truth. What then remaineth but to enjoy thy life +in a course and coherence of good actions, one upon another immediately +succeeding, and never interrupted, though for never so little a while? + +XXIII. There is but one light of the sun, though it be intercepted by +walls and mountains, and other thousand objects. There is but one common +substance of the whole world, though it be concluded and restrained into +several different bodies, in number infinite. There is but one common +soul, though divided into innumerable particular essences and natures. +So is there but one common intellectual soul, though it seem to be +divided. And as for all other parts of those generals which we have +mentioned, as either sensitive souls or subjects, these of themselves +(as naturally irrational) have no common mutual reference one unto +another, though many of them contain a mind, or reasonable faculty in +them, whereby they are ruled and governed. But of every reasonable mind, +this the particular nature, that it hath reference to whatsoever is +of her own kind, and desireth to be united: neither can this common +affection, or mutual unity and correspondency, be here intercepted or +divided, or confined to particulars as those other common things are. + +XXIV. What doest thou desire? To live long. What? To enjoy the +operations of a sensitive soul; or of the appetitive faculty? or wouldst +thou grow, and then decrease again? Wouldst thou long be able to talk, +to think and reason with thyself? Which of all these seems unto thee a +worthy object of thy desire? Now if of all these thou doest find that +they be but little worth in themselves, proceed on unto the last, which +is, in all things to follow God and reason. But for a man to grieve that +by death he shall be deprived of any of these things, is both against +God and reason. + +XXV. What a small portion of vast and infinite eternity it is, that is +allowed unto every one of us, and how soon it vanisheth into the general +age of the world: of the common substance, and of the common soul also +what a small portion is allotted unto us: and in what a little clod of +the whole earth (as it were) it is that thou doest crawl. After thou +shalt rightly have considered these things with thyself; fancy not +anything else in the world any more to be of any weight and moment +but this, to do that only which thine own nature doth require; and to +conform thyself to that which the common nature doth afford. + +XXVI. What is the present estate of my understanding? For herein lieth +all indeed. As for all other things, they are without the compass of +mine own will: and if without the compass of my will, then are they as +dead things unto me, and as it were mere smoke. + +XXVII. To stir up a man to the contempt of death this among other +things, is of good power and efficacy, that even they who esteemed +pleasure to be happiness, and pain misery, did nevertheless many of them +contemn death as much as any. And can death be terrible to him, to +whom that only seems good, which in the ordinary course of nature is +seasonable? to him, to whom, whether his actions be many or few, so they +be all good, is all one; and who whether he behold the things of the +world being always the same either for many years, or for few years +only, is altogether indifferent? O man! as a citizen thou hast lived, +and conversed in this great city the world. Whether just for so many +years, or no, what is it unto thee? Thou hast lived (thou mayest be +sure) as long as the laws and orders of the city required; which may be +the common comfort of all. Why then should it be grievous unto thee, if +(not a tyrant, nor an unjust judge, but) the same nature that brought +thee in, doth now send thee out of the world? As if the praetor should +fairly dismiss him from the stage, whom he had taken in to act a while. +Oh, but the play is not yet at an end, there are but three acts yet +acted of it? Thou hast well said: for in matter of life, three acts is +the whole play. Now to set a certain time to every man's acting, belongs +unto him only, who as first he was of thy composition, so is now the +cause of thy dissolution. As for thyself; thou hast to do with +neither. Go thy ways then well pleased and contented: for so is He that +dismisseth thee. + + + + +APPENDIX + +CORRESPONDENCE OF M. AURELIUS ANTONINUS AND M. CORNELIUS FRONTO' + +M. CORNELIUS FRONTO(1) was a Roman by descent, but of provincial birth, +being native to Cirta, in Numidia. Thence he migrated to Rome in the +reign of Hadrian, and became the most famous rhetorician of his day. +As a pleader and orator he was counted by his contemporaries hardly +inferior to Tully himself, and as a teacher his aid was sought for the +noblest youths of Rome. To him was entrusted the education of M. + +Aurelius and of his colleague L. Verus in their boyhood; and he was +rewarded for his efforts by a seat in the Senate and the consular rank +(A.D. 143). By the exercise of his profession he became wealthy; and if +he speaks of his means as not great,(2) he must be comparing his wealth +with the grandees of Rome, not with the ordinary citizen. + +Before the present century nothing was known of the works of Fronto, +except a grammatical treatise; but in 1815 Cardinal Mai published a +number of letters and some short essays of Fronto, which he had +discovered in a palimpsest at Milan. Other parts of the same MS. he +found later in the Vatican, the whole being collected + + 1 References are made to the edition of Naber, Leipzig + (Trbner), 1867. + + 2 Ad Verum imp. Aur. Caes., ii, 7. and edited in the year + 1823. + +We now possess parts of his correspondence with Antoninus Pius, with M. +Aurelius, with L. Verus, and with certain of his friends, and also +several rhetorical and historical fragments. Though none of the more +ambitious works of Fronto have survived, there are enough to give proof +of his powers. Never was a great literary reputation less deserved. It +would be hard to conceive of anything more vapid than the style and +conception of these letters; clearly the man was a pedant without +imagination or taste. Such indeed was the age he lived in, and it is no +marvel that he was like to his age. But there must have been more in him +than mere pedantry; there was indeed a heart in the man, which Marcus +found, and he found also a tongue which could speak the truth. Fronto's +letters are by no means free from exaggeration and laudation, but they +do not show that loathsome flattery which filled the Roman court. He +really admires what he praises, and his way of saying so is not unlike +what often passes for criticism at the present day. He is not afraid to +reprove what he thinks amiss; and the astonishment of Marcus at this +will prove, if proof were needed, that he was not used to plain dealing. +"How happy I am," he writes, "that my friend Marcus Cornelius, so +distinguished as an orator and so noble as a man, thinks me worth +praising and blaming."(1) In another place he deems himself blest +because Pronto had taught him to speak the truth(2) although the context +shows him to be speaking of expression, it is still a point in favour of +Pronto. A sincere heart is better than literary taste; and if Fronto had +not done his duty by the young prince, it is not easy to understand the +friendship which remained between them up to the last. + + 1 Ad M. Caes iii. 17 + + 2 Ad M. Caes iii. 12 + +An example of the frankness which was between them is given by a +difference they had over the case of Herodes Atticus. Herodes was a +Greek rhetorician who had a school at Rome, and Marcus Aurelius was +among his pupils. Both Marcus and the Emperor Antoninus had a high +opinion of Herodes; and all we know goes to prove he was a man of high +character and princely generosity. When quite young he was made +administrator of the free cities in Asia, nor is it surprising to find +that he made bitter enemies there; indeed, a just ruler was sure to make +enemies. The end of it was that an Athenian deputation, headed by the +orators Theodotus and Demostratus, made serious accusations against his +honour. There is no need to discuss the merits of the case here; suffice +it to say, Herodes succeeded in defending himself to the satisfaction of +the emperor. Pronto appears to have taken the delegates' part, and to +have accepted a brief for the prosecution, urged to some extent by +personal considerations; and in this cause Marcus Aurelius writes to +Fronto as follows 'AURELIUS CAESAR to his friend FRONTO, greeting.(1) 'I +know you have often told me you were anxious to find how you might best +please me. Now is the time; now you can increase my love towards you, if +it can be increased. A trial is at hand, in which people seem likely not +only to hear your speech with pleasure, but to see your indignation with +impatience. I see no one who dares give you a hint in the matter; for +those who are less friendly, prefer to see you act with some +inconsistency; and those who are more friendly, fear to seem too +friendly to your opponent if they should dissuade you from your +accusation; then again, in case you have prepared something neat for the +occasion, they cannot endure to rob you of your harangue by silencing +you. Therefore, whether you think me a rash counsellor, or a bold boy, +or too kind to your opponent, not because I think it better, I will +offer my counsel with some caution. But why have I said, offer my +counsel? No, I demand it from you; I demand it boldly, and if I succeed, +I promise to remain under your obligation. What? you will say if I am +attackt, shall I not pay tit for tat? Ah, but you will get greater +glory, if even when attackt you answer nothing. Indeed, if he begins it, +answer as you will and you will have fair excuse; but I have demanded of +him that he shall not begin, and I think I have succeeded. I love each +of you according to your merits and I know that lie was educated in the +house of P. Calvisius, my grandfather, and that I was educated by you; +therefore I am full of anxiety that this most disagreeable business +shall be managed as honourably as possible. I trust you may approve my +advice, for my intention you will approve. At least I prefer to write +unwisely rather than to be silent unkindly.' + + 1 Ad M. Caes ii., 2. + +Fronto replied, thanking the prince for his advice, and promising that +he will confine himself to the facts of the case. But he points out that +the charges brought against Herodes were such, that they can hardly be +made agreeable; amongst them being spoliation, violence, and murder. +However, he is willing even to let some of these drop if it be the +prince's pleasure. To this Marcus returned the following answer:--(1) +'This one thing, my dearest Fronto, is enough to make me truly grateful +to you, that so far from rejecting my counsel, you have even approved +it. As to the question you raise in your kind letter, my opinion is +this: all that concerns the case which you are supporting must be +clearly brought forward; what concerns your own feelings, though you may +have had just provocation, should be left unsaid.' The story does credit +to both. Fronto shows no loss of temper at the interference, nor shrinks +from stating his case with frankness; and Marcus, with forbearance +remarkable in a prince, does not command that his friend be left +unmolested, but merely stipulates for a fair trial on the merits of the +case. + +Another example may be given from a letter of Fronto's (2) Here is +something else quarrelsome and querulous. I have sometimes found fault +with you in your absence somewhat seriously in the company of a few +of my most intimate friends: at times, for example, when you mixt in +society with a more solemn look than was fitting, or would read books +in the theatre or in a banquet; nor did I absent myself from theatre +or banquet when you did (3). Then I used to call you a hard man, no good +company, even disagreeable, sometimes, when anger got the better of me. +But did any one else in the same banquet speak against you, I could +not endure to hear it with equanimity. Thus it was easier for me to say +something to your disadvantage myself, than to hear others do it; just +as I could more easily bear to chastise my daughter Gratia, than to see +her chastised by another.' + + 1. Ad. M. Caes., iii. 5. + + 2. iv. 12. + + 3 The text is obscure + +The affection between them is clear from every page of the +correspondence. A few instances are now given, which were written at +different periods To MY MASTER.(1) 'This is how I have past the last few +days. My sister was suddenly seized with an internal pain, so violent +that I was horrified at her looks; my mother in her trepidation on that +account accidentally bruised her side on a corner of the wall; she and +we were greatly troubled about that blow. For myself; on going to rest +I found a scorpion in my bed; but I did not lie down upon him, I killed +him first. If you are getting on better, that is a consolation. My +mother is easier now, thanks be to God. Good-bye, best and sweetest +master. My lady sends you greeting.' + +(2)'What words can I find to fit my had luck, or how shall I upbraid as +it deserves the hard constraint which is laid upon me? It ties me fast +here, troubled my heart is, and beset by such anxiety; nor does it allow +me to make haste to my Fronto, my life and delight, to be near him at +such a moment of ill-health in particular, to hold his hands, to chafe +gently that identical foot, so far as may be done without discomfort, to +attend him in the bath, to support his steps with my arm.' + +(3)'This morning I did not write to you, because I heard you were +better, and because I was myself engaged in other business, and I +cannot ever endure to write anything to you unless with mind at ease and +untroubled and free. So if we are all right, let me know: what I desire, +you know, and how properly I desire it, I know. Farewell, my master, +always in every chance first in my mind, as you deserve to be. My +master, see I am not asleep, and I compel myself to sleep, that you may +not be angry with me. You gather I am writing this late at night.' + + 1 Ad M. Caes., v. 8. + + 2 i. 2. + + 3 iii. 21. + +(1)'What spirit do you suppose is in me, when I remember how long it +is since I have seen you, and why I have not seen you 1 and it may be +I shall not see you for a few days yet, while you are strengthening +yourself; as you must. So while you lie on the sick-bed, my spirit also +will lie low anti, whenas,(2) by God's mercy you shall stand upright, +my spirit too will stand firm, which is now burning with the strongest +desire for you. Farewell, soul of your prince, your (3)O my dear Fronto, +most distinguished Consul! I yield, you have conquered: all who have +ever loved before, you have conquered out and out in love's contest. +Receive the victor's wreath; and the herald shall proclaim your victory +aloud before your own tribunal: "M. Cornelius Fronto, Consul, wins, and +is crowned victor in the Open International Love-race."(4) But beaten +though I may be, I shall neither slacken nor relax my own zeal. Well, +you shall love me more than any man loves any other man; but I, who +possess a faculty of loving less strong, shall love you more than any +one else loves you; more indeed than you love yourself. Gratia and I +will have to fight for it; I doubt I shall not get the better of her. +For, as Plautus says, her love is like rain, whose big drops not only +penetrate the dress, but drench to the very marrow.' + +Marcus Aurelius seems to have been about eighteen years of age when +the correspondence begins, Fronto being some thirty years older.(5) The +systematic education of the young prince seems to have been finisht, and +Pronto now acts more as his adviser than his tutor. He recommends +the prince to use simplicity in his public speeches, and to avoid +affectation.(6) Marcus devotes his attention to the old authors who then +had a great vogue at Rome: Ennius, Plautus, Nawius, and such orators +as Cato and Gracchus.(7) Pronto urges on him the study of Cicero, whose +letters, he says, are all worth reading. + + 1 Ad M. Caes., iii. 19. + + 2 The writer sometimes uses archaisms such as quom, which I + render 'whenas'. + + 3 Ad M. Caes., ii. 2. + + 4 The writer parodies the proclamation at the Greek games; the + words also are Greek. + + 5 From internal evidence: the letters are not arranged in order + of time. See Naher's Prolegomena, p. xx. foil. + + 6 Ad M. Caes., iii. x. + + 7 Ad M. Caes ii. 10,; iii. 18,; ii. 4. + +When he wishes to compliment Marcus he declares one or other of his +letters has the true Tullian ring. Marcus gives his nights to reading +when he ought to be sleeping. He exercises himself in verse composition +and on rhetorical themes. + +'It is very nice of you,' he writes to Fronto,(1) 'to ask for my +hexameters; I would have sent them at once if I had them by me. The fact +is my secretary, Anicetus-you know who I mean-did not pack up any of my +compositions for me to take away with me. He knows my weakness; he was +afraid that if I got hold of them I might, as usual, make smoke of them. +However, there was no fear for the hexameters. I must confess the truth +to my master: I love them. I study at night, since the day is taken up +with the theatre. I am weary of an evening, and sleepy in the daylight, +and so I don't do much. Yet I have made extracts from sixty books, five +volumes of them, in these latter days. But when you read remember +that the "sixty" includes plays of Novius, and farces, and some little +speeches of Scipio; don't be too much startled at the number. You +remember your Polemon; but I pray you do not remember Horace, who has +died with Pollio as far as I am concerned.(2) Farewell, my dearest +and most affectionate friend, most distinguished consul and my beloved +master, whom I have not seen these two years. Those who say two months, +count the days. Shall I ever see you again?' + +Sometimes Fronto sends him a theme to work up, as thus: 'M. Lucilius +tribune of the people violently throws into prison a free Roman citizen, +against the opinion of his colleagues who demand his release. For this +act he is branded by the censor. Analyse the case, and then take both +sides in turn, attacking and defending.'(3) Or again: 'A Roman consul, +doffing his state robe, dons the gauntlet and kills a lion amongst +the young men at the Quinquatrus in full view of the people of Rome. +Denunciation before the censors.'(4) The prince has a fair knowledge of +Greek, and quotes from Homer, Plato, Euripides, but for some reason +Fronto dissuaded him from this study.(5) His Meditations are written in +Greek. He continued his literary studies throughout his life, and after +he became emperor we still find him asking his adviser for copies of +Cicero's Letters, by which he hopes to improve his vocabulary.(6) Pronto +Helps him with a supply of similes, which, it seems, he did not think of +readily. It is to be feared that the fount of Marcus's eloquence was +pumped up by artificial means. + + 1 Ad M. Caes., ii. 10. + + 2 He implies, as in i. 6, that he has ceased to study Horace. + + 3 Pollio was a grammarian, who taught Marcus. + + 4 Ad M. Caes., v. 27,; V. 22. + + 5 Ep. Gracae, 6. + + 6 Ad Anton. Imp., II. 4. + +Some idea of his literary style may be gathered from the letter which +follows:(1) 'I heard Polemo declaim the other day, to say something of +things sublunary. If you ask what I thought of him, listen. He seems +to me an industrious farmer, endowed with the greatest skill, who has +cultivated a large estate for corn and vines only, and indeed with +a rich return of fine crops. But yet in that land of his there is +no Pompeian fig or Arician vegetable, no Tarentine rose, or pleasing +coppice, or thick grove, or shady plane tree; all is for use rather +than for pleasure, such as one ought rather to commend, but cares not to +love. + +A pretty bold idea, is it not, and rash judgment, to pass censure on a +man of such reputation? But whenas I remember that I am writing to you, +I think I am less bold than you would have me. + +'In that point I am wholly undecided. + +'There's an unpremeditated hendecasyllable for you. So before I begin to +poetize, i'll take an easy with you. Farewell, my heart's desire, your +Verus's best beloved, most distinguisht consul, master most sweet. +Farewell I ever pray, sweetest soul. + +What a letter do you think you have written me I could make bold to +say, that never did she who bore me and nurst me, write anything SO +delightful, so honey-sweet. And this does not come of your fine style +and eloquence: otherwise not my mother only, but all who breathe.' + + 1 Ad M. Caes, ii. 5. + +To the pupil, never was anything on earth so fine as his master's +eloquence; on this theme Marcus fairly bubbles over with enthusiasm. + +(1)'Well, if the ancient Greeks ever wrote anything like this, let those +who know decide it: for me, if I dare say so, I never read any +invective of Cato's so fine as your encomtum. O if my Lord(2) could +be sufficiently praised, sufficiently praised he would have been +undoubtedly by you! This kind of thing is not done nowadays.(3) It were +easier to match Pheidias, easier to match Apelles, easier in a word to +match Demosthenes himself, or Cato himself; than to match this finisht +and perfect work. Never have I read anything more refined, anything more +after the ancient type, anything more delicious, anything more Latin. +O happy you, to be endowed with eloquence so great! O happy I, to be +tinder the charge of such a master! O arguments,(4) O arrangement, O +elegance, O wit, O beauty, O words, O brilliancy, O subtilty, O grace, +O treatment, O everything! Mischief take me, if you ought not to have a +rod put in your hand one day, a diadem on your brow, a tribunal raised +for you; then the herald would summon us all-why do I say "us"? Would +summnon all, those scholars and orators: one by one you would beckon +them forward with your rod and admonish them. Hitherto I have had +no fear of this admonition; many things help me to enter within your +school. I write this in the utmost haste; for whenas I am sending you +so kindly a letter from my Lord, what needs a longer letter of mine? +Farewell then, glory of Roman eloquence, boast of your friends, +magnifico, most delightful man, most distinguished consul, master most +sweet. + +'After this you will take care not to tell so many fibs of me, +especially in the Senate. A monstrous fine speech this is! O if 1 could +kiss your head at every heading of it! You have looked down on all with +a vengeance. This oration once read, in vain shall we study, in vain +shall we toil, in vain strain every nerve. Farewell always, most sweet +master.' + + 1 Ad M. Caes., ii. 3. + + 2 The Emperor Antoninus Pius is spoken of as dominus vieus. + + 3 This sentence is written in Greek. + + 4 Several of these words are Greek, and the meaning is not + quite clear. + +Sometimes Fronto descends from the heights of eloquence to offer +practical advice; as when he suggests how Marcus should deal with his +suite. It is more difficult, he admits, to keep courtiers in harmony +than to tame lions with a lute; but if it is to be done, it must be by +eradicating jealousy. 'Do not let your friends,' says Fronto,'(1) 'envy +each other, or think that what you give to another is filched from them. + +Keep away envy from your suite, and you will find your friends kindly +and harmonious.' + +Here and there we meet with allusions to his daily life, which we could +wish to be more frequent. He goes to the theatre or the law-courts,(2) +or takes part in court ceremony, but his heart is always with his +books. The vintage season, with its religious rites, was always spent by +Antoninus Pius in the country. The following letters give sonic notion +of a day's occupation at that time:(3) 'MY DEAREST MASTER,--I am well. +To-day I studied from the ninth hour of the night to the second hour of +day, after taking food. I then put on my slippers, and from time second +to the third hour had a most enjoyable walk up and down before my +chamber. Then booted and cloaked-for so we were commanded to appear-I +went to wait upon my lord the emperor. We went a-hunting, did doughty +deeds, heard a rumour that boars had been caught, but there was nothing +to see. However, we climbed a pretty steep hill, and in the afternoon +returned home. I went straight to my books. Off with the boots, down +with the cloak; I spent a couple of hours in bed. I read Cato's speech +on the Property of Pulchra, and another in which he impeaches a tribune. +Ho, ho! I hear you cry to your man, Off with you as fast as you can, and +bring me these speeches from the library of Apollo. No use to send: I +have those books with me too. You must get round the Tiberian librarian; +you will have to spend something on the matter; and when I return to +town, I shall expect to go shares with him. Well, after reading these +speeches I wrote a wretched trifle, destined for drowning or burning. +No, indeed my attempt at writing did not come off at all to-day; the +composition of a hunter or a vintager, whose shouts are echoing through +my chamber, hateful and wearisome as the law-courts. What have I said? +Yes, it was rightly said, for my master is an orator. I think I have +caught cold, whether from walking in slippers or from writing badly, +I do not know. I am always annoyed with phlegm, but to-day I seem to +snivel more than usual. Well, I will pour oil on my head and go off to +sleep. I don't mean to put one drop in my lamp to-day, so weary am I +from riding and sneezing. Farewell, dearest and most beloved master, +whom I miss, I may say, more than Rome it~dL' + + 1 Ad M Caes., iv. 1. + + 2 ii. 14 + + 3 iv. 5,6. + +'MY BELOVED MASTER,-I am well. I slept a little more than usual for my +slight cold, which seems to be well again. So I spent the time from the +eleventh hour of the night to the third of the day partly in reading in +Cato's Agriculture, partly in writing, not quite so badly as yesterday +indeed. Then, after waiting upon my father, I soothed my throat with +honey-water, ejecting it without swallowing: I might say gargle, but I +won't, though I think the word is found in Novius and elsewhere. After +attending to my throat I went to my father, and stood by his side as he +sacrificed. Then to luncheon. What do you think I had to eat? A bit of +bread so big, while I watched others gobbling boiled beans, onions, +and fish full of roe. Then we set to work at gathering the grapes, +with plenty of sweat and shouting, and, as the quotation runs, "A few +high-hanging clusters did we leave survivors of the vintage." After the +sixth hour we returned home. I did a little work, and poor work at that. +Then I had a long gossip with my dear mother sitting on the bed. My +conversation was: What do you think my friend Fronto is doing just now? +She said: And what do you think of my friend Gratia?'(1) My turn now: +And what of our little Gratia,(2) the sparrowkin? After this kind of +talk, and an argument as to which of you loved the other most, the gong +sounded, the signal that my father had gone to the bath. We supped, +after ablutions in the oil-cellar-I mean we supped after ablutions, not +after ablutions in the oil-cellar; and listened with enjoyment to the +rustics gibing. After returning, before turning on my side to snore, I +do my task and give an account of the day to my delightful master, whom +if I could long for a little more, I should not mind growing a trifle +thinner. Farewell, Fronto, wherever you are, honey-sweet, my darling, my +delight. Why do I want you? I can love you while far away.' + +One anecdote puts Marcus before us in a new light:(3) + + 1 Fronto's wife. + + 2 Fronto's daughter + + 3 Ad M. Caes ii. 12. + +'When my father returned home from the vineyards, I mounted my horse as +usual, and rode on ahead some little way. Well, there on the road was a +herd of sheep, standing all crowded together as though the place were +a desert, with four dogs and two shepherds, but nothing else. Then one +shepherd said to another shepherd, on seeing a number of horsemen: 'I +say,' says he, 'look you at those horsemen; they do a deal of robbery.' +When I heard this, I clap spurs to my horse, and ride straight for the +sheep. In consternation the sheep scatter; hither and thither they are +fleeting and bleating. A shepherd throws his fork, and the fork falls +on the horseman who came next to me. We make our escape.' We like Marcus +none the worse for this spice of mischief. + +Another letter(1) describes a visit to a country town, and shows the +antiquarian spirit of the writer 'M. CAESAR to his MASTER M. FRONTO, +greeting. + +'After I entered the carriage, after I took leave of you, we made a +journey comfortable enough, but we had a few drops of rain to wet us. +But before coming to the country-house, we broke our journey at Anagnia, +a mile or so from the highroad. Then we inspected that ancient town, a +miniature it is, but has in it many antiquities, temples, and religious +ceremonies quite out of the way. There is not a corner without its +shrine, or fane, or temple; besides, many books written on linen, which +belongs to things sacred. Then on the gate as we came out was written +twice, as follows: "Priest don the fell."(2) I asked one of the +inhabitants what that word was. He said it was the word in the Hernican +dialect for the victim's skin, which the priest puts over his conical +cap when he enters the city. I found out many other things which I +desired to know, but the only thing I do not desire is that you should +be absent from me; that is my chief anxiety. Now for yourself, when you +left that place, did you go to Aurelia or to Campania? Be sure to write +to me, and say whether you have opened the vintage, or carried a host of +books to the country-house; this also, whether you miss me; I am foolish +to ask it, whenas you tell it me of yourself. Now if you miss me and +if you love me, send me your letters often, which is a comfort and +consolation to me. Indeed I should prefer ten times to read your letters +than all the vines of Gaurus or the Marsians; for these Signian vines +have grapes too rank and fruit too sharp in the taste, but I prefer wine +to must for drinking. Besides, those grapes are nicer to eat dried than +fresh-ripe; I vow I would rather tread them under foot than put my teeth +in them. But I pray they may be gracious and forgiving, and grant me +free pardon for these jests of mine. Farewell, best friend, dearest, +most learned, sweetest master. When you see the must ferment in the vat, +remember that just so in my heart the longing for you is gushing and +flowing and bubbling. Good-bye.' + + 1 Ad Verum. Imp ii. 1, s. fin. + + 2 Santentum + +Making all allowances for conventional exaggerations, it is clear from +the correspondence that there was deep love between Marcus and his +preceptor. The letters cover several years in succession, but soon after +the birth of Marcus's daughter, Faustina, there is a large gap. It does +not follow that the letters ceased entirely, because we know part of +the collection is lost; but there was probably less intercourse between +Marcus and Fronto after Marcus took to the study of philosophy under the +guidance of Rusticus. + +When Marcus succeeded to the throne in 161, the letters begin again, +with slightly increased formality on Fronto's part, and they go on for +some four years, when Fronto, who has been continually complaining of +ill-health, appears to have died. One letter of the later period gives +some interesting particulars of the emperor's public life, which are +worth quoting. Fronto speaks of Marcus's victories and eloquence in the +usual strain of high praise, and then continues.(1) 'The army when you +took it in hand was sunk in luxury and revelry, and corrupted with long +inactivity. At Antiochia the soldiers had been Wont to applaud at the +stage plays, knew more of the gardens at the nearest restaurant than +of the battlefield. Horses were hairy from lack of grooming, horsemen +smooth because their hairs had been pulled out by the roots(2) a rare +thing it was to see a soldier with hair on arm or leg. Moreover, they +were better drest than armed; so much so, that Laelianus Pontius, a +strict man of the old discipline, broke the cuirasses of some of them +with his finger-tips, and observed cushions on the horses' backs. At his +direction the tufts were cut through, and out of the horsemen's saddles +came what appeared to be feathers pluckt from geese. Few of the men +could vault on horseback, the rest clambered up with difficulty by aid +of heel and knee and leg not many could throw a lance hurtling, most did +it without force or power, as though they were things of wool-dicing +was common in the camp, sleep lasted all night, or if they kept watch it +was over the winecup. By what regulations to restrain such soldiers as +these, and to turn them to honesty and industry, did you not learn from +Hannibal's sternness, the discipline of Africanus, the acts of Metellus +recorded in history. + + 1 Ad Verum. imp., ii. I, s.fin. + + 2 A common mark of the effeminate at Rome. + +After the preceptorial letters cease the others are concerned with +domestic events, health and sickness, visits or introductions, birth or +death. Thus the empperor writes to his old friend, who had shown some +diffidence in seeking an interview:(1) + +'To MY MASTER. + +'I have a serious grievance against you, my dear master, yet indeed my +grief is more than my grievance, because after so long a time I neither +embraced you nor spoke to you, though you visited the palace, and the +moment after I had left the prince my brother. I reproached my brother +severely for not recalling me; nor durst he deny the fault.' Fronto +again writes on one occasion: 'I have seen your daughter. It was like +seeing you and Faustina in infancy, so much that is charming her face +has taken from each of yours.' Or again, at a later date:(2) I have seen +your chicks, most delightful sight that ever I saw in my life, so like +you that nothing is more like than the likeness.... By the mercy of +Heaven they have a healthy colour and strong lungs. One held a piece of +white bread, like a little prince, the other a common piece, like a true +philosophers son.' + + 1 Ad Verum. Imp. Aur. Caes., i. 3. + + 2 Ad Ant. Imp i., 3. + +Marcus, we know, was devoted to his children. They were delicate in +health, in spite of Fronto's assurance, and only one son survived the +father. We find echoes of this affection now and again in the letters. +'We have summer heat here still,' writes Marcus, 'but since my little +girls are pretty well, if I may say so, it is like the bracing climate +of spring to us.'(1) When little Faustina came back from the valley of +the shadow of death, her father at once writes to inform Fronto.(2) +The sympathy he asks he also gives, and as old age brings more and more +infirmity, Marcus becomes even more solicitous for his beloved teacher. +The poor old man suffered a heavy blow in the death of his grandson, on +which Marcus writes:(3) 'I have just heard of your misfortune. Feeling +grieved as I do when one of your joints gives you pain, what do you +think I feel, dear master, when you have pain of mind?' The old man's +reply, in spite of a certain self-consciousness, is full of pathos. He +recounts with pride the events of a long and upright life, in which he +has wronged no man, and lived in harmony with his friends and family. +His affectations fall away from him, as the cry of pain is forced from +his heart:-- + +(4)'Many such sorrows has fortune visited me with all my life long. To +pass by my other afflictions, I have lost five children under the most +pitiful conditions possible: for the five I lost one by one when each +was my only child, suffering these blows of bereavement in such a manner +that each child was born to one already bereaved. Thus I ever lost my +children without solace, and got them amidst fresh grief.....' + +The letter continues with reflections on the nature of death, 'more to +be rejoiced at than bewailed, the younger one dies,' and an arraignment +of Providence not without dignity, wrung from him as it were by this +last culminating misfortune. It concludes with a summing-up of his life +in protest against the blow which has fallen on his grey head. + + 1 Ad M. Caes., v. 19 + + 2 iv. 11 + + 3 De Nepote Amissa + + 4 De Nepote Amissa 2 + +'Through my long life I have committed nothing which might bring +dishonour, or disgrace, or shame: no deed of avarice or treachery have +I done in all my day's: nay, but much generosity, much kindness, much +truth and faithfulness have I shown, often at the risk of my own life. +I have lived in amity with my good brother, whom I rejoice to see in +possession of the highest office by your father's goodness, and by your +friendship at peace and perfect rest. The offices which I have myself +obtained I never strove for by any underhand means. I have cultivated +my mind rather than my body; the pursuit of learning I have preferred to +increasing my wealth. I preferred to be poor rather than bound by any' +man's obligation, even to want rather than to beg. I have never been +extravagant in spending money, I have earned it sometimes because I +must. I have scrupulously spoken the truth, and have been glad to hear +it spoken to me. I have thought it better to be neglected than to fawn, +to be dumb than to feign, to be seldom a friend than to be often a +flatterer. 1 have sought little, deserved not little. So far as I could, +I have assisted each according to my means. I have given help readily +to the deserving, fearlessly to the undeserving. No one by proving to be +ungrateful has made me more slow to bestow promptly all benefits I could +give, nor have I ever been harsh to ingratitude. (A fragmentary passage +follows, in which he appears to speak of his desire for a peaceful +end, and the desolation of his house.) I have suffered long and painful +sickness, my beloved Marcus. Then I was visited by pitiful misfortunes: +my wife I have lost, my grandson I have lost in Germany:(1) woe is me! +I have lost my Decimanus. If I were made of iron, at this tine I could +write no more.' It is noteworthy that in his meditations Marcus Aurelius +mentions Fronto only once.(2) All his literary studies, his oratory and +criticism (such as it was) is forgotten; and, says he, 'Fronto taught +me not to expect natural affection from the highly-born.' Fronto really +said more than this: that 'affection' is not a Roman quality, nor has it +a Latin name.(3) Roman or not Roman, Marcus found affection in Fronto; +and if he outgrew his master's intellectual training, he never lost +touch with the true heart of the man it is that which Fronto's name +brings up to his remembrance, not dissertations on compound verbs or +fatuous criticisms of style. + + 1 In the war against the Catti. + + 2 Book I., 8. + + 3 Ad Verum, ii. 7 + + + + +NOTES + +THIS being neither a critical edition of the text nor an emended edition +of Casaubon's translation, it has not been thought necessary to add full +notes. Casaubon's own notes have been omitted, because for the most part +they are discursive, and not necessary to an understanding of what is +written. In those which here follow, certain emendations of his +are mentioned, which he proposes in his notes, and follows in the +translation. In addition, one or two corrections are made where he has +mistaken the Greek, and the translation might be misleading. Those which +do not come under these two heads will explain themselves. + +The text itself has been prepared by a comparison of the editions of +1634 and 1635. It should be borne in mind that Casaubon's is often +rather a paraphrase than a close translation; and it did not seem worth +while to notice every variation or amplification of the original. In +the original editions all that Casauhon conceives as understood, but +not expressed, is enclosed in square brackets. These brackets are here +omitted, as they interfere with the comfort of the reader; and so have +some of the alternative renderings suggested by the translator. In a few +cases, Latin words in the text have been replaced by English. + +Numbers in brackets refer to the Teubner text of Stich, but the +divisions of the text are left unaltered. For some of the references +identified I am indebted to Mr. G. H. Rendall's Marcus Aurelius. + +BOOK II "Both to frequent" (4). Gr. to mh, C. conjectures to me. The +text is probably right: "I did not frequent public lectures, and I was +taught at home." + +VI Idiots.... philosophers (9). The reading is doubtful, but the meaning +seems to be: "simple and unlearned men" + +XII "Claudius Maximus" (15). The reading of the Palatine MS. (now lost) +was paraklhsiz Maximon, which C. supposes to conceal the letters kl as +an abbreviation of Claudius. + +XIII "Patient hearing... He would not" (16). C. translates his +conjectural reading epimonon ollan. on proapsth Stich suggests a reading +with much the same sense: .....epimonon all antoi "Strict and rigid +dealing" (16). C. translates tonvn (Pal. MS.) as though from tonoz, +in the sense of "strain." "rigour." The reading of other MSS. tonvn is +preferable. + +XIII "Congiaries" (13). dianomais, "doles." + +XIV "Cajeta" (17). The passage is certainly corrupt. C. spies a +reference to Chryses praying by the sea-shore in the Illiad, and +supposes M. Aurelius to have done the like. None of the emendations +suggested is satisfactory. At XV. Book II. is usually reckoned to +begin. BOOK II III. "Do, soul" (6). If the received reading be right, +it must be sarcastic; but there are several variants which show how +unsatisfactory it is. C. translates "en gar o bioz ekasty so par eanty", +which I do not understand. The sense required is: "Do not violence to +thyself, for thou hast not long to use self-respect. Life is not (v. 1. +so long for each, and this life for thee is all but done." + +X. "honour and credit do proceed" (12). The verb has dropt out of the +text, but C. has supplied one of the required meaning. + +XI. "Consider," etc. (52). This verb is not in the Greek, which means: +"(And reason also shows) how man, etc." + +BOOK IV XV. "Agathos" (18): This is probably not a proper name, but the +text seems to be unsound. The meaning may be "the good man ought" + +XVI. oikonomian (16) is a "practical benefit," a secondary end. XXXIX. +"For herein lieth all...." (~3). C. translates his conjecture olan for +ola. + +BOOK V XIV. katorqwseiz (15): Acts of "rightness" or "straightness." +XXIII. "Roarer" (28): Gr. "tragedian." Ed. 1 has whoremonger,' ed. +2 corrects to "harlot," but omits to alter' the word at its second +occurrence. + +XXV. "Thou hast... them" (33): A quotation from Homer, Odyssey, iv. 690. + +XXVII. "One of the poets" (33): Hesiod, Op. et Dies, 197. + +XXIX and XXX. (36). The Greek appears to contain quotations from sources +not known, and the translation is a paraphrase. (One or two alterations +are here made on the authority of the second edition.) BOOK VI XIII. +"Affected and qualified" (i4): exis, the power of cohesion shown in +things inanimate; fusiz, power of growth seen in plants and the like. + +XVII. "Wonder at them" (18): i.e. mankind. + +XXXVII. "Chrysippus" (42): C. refers to a passage of Plutarch De +Communibus Notitiis (c. xiv.), where Chrysippus is represented as saying +that a coarse phrase may be vile in itself, yet have due place in a +comedy as contributing to a certain effect. + +XL. "Man or men..." There is no hiatus in the Greek, which means: +"Whatever (is beneficial) for a man is so for other men also." + +XLII. There is no hiatus in the Greek. + +BOOK VII IX. C. translates his conjecture mh for h. The Greek means +"straight, or rectified," with a play on the literal and metaphorical +meaning of ortoz. + +XIV. endaimonia. contains the word daimwn in composition. XXII. The text +is corrupt, but the words "or if it be but few" should be "that is +little enough." + +XXIII. "Plato": Republic, vi. p. 486 A. + +XXV. "It will," etc. Euripides, Belerophon, frag. 287 (Nauck). + +"Lives," etc. Euripides, Hypsipyle, frag. 757 (Nauck). "As long," etc. +Aristophanes, Acharne, 66 i. + +"Plato" Apology, p. 28 B. + +"For thus" Apology, p. 28 F. + +XXVI. "But, O noble sir," etc. Plato, Gorgias, 512 D. XXVII. "And as +for those parts," etc. A quotation from Euripides, Chryssipus, frag. 839 +(Nauck). + +"With meats," etc. From Euripides, Supplices, 1110. XXXIII. "They both," +i.e. life and wrestling. + +"Says he" (63): Plato, quoted by Epictetus, Arr. i. 28, 2 and 22. + +XXXVII. "How know we," etc. The Greek means: "how know we whether +Telauges were not nobler in character than Sophocles?" The allusion is +unknown. + +XXVII. "Frost" The word is written by Casaubon as a proper name, +"Pagus.' + +"The hardihood of Socrates was famous"; see Plato, Siymposium, p. 220. + +BOOK X XXII. The Greek means, "paltry breath bearing up corpses, so that +the tale of Dead Man's Land is clearer." + +XXII. "The poet" (21): Euripides, frag. 898 (Nauck); compare Aeschylus, +Danaides, frag. 44. + +XXIV. "Plato" (23): Theaetetus, p. 174 D. + +XXXIV. "The poet" (34): Homer, Iliad, vi. 147. + +XXXIV. "Wood": A translation of ulh, "matter." + +XXXVIII. "Rhetoric" (38): Rather "the gift of speech"; or perhaps the +"decree" of the reasoning faculty. + +BOOK XI V. "Cithaeron" (6): Oedipus utters this cry after discovering +that he has fulfilled his awful doom, he was exposed on Cithaeron as +an infant to die, and the cry implies that he wishes he had died there. +Sophocles, Oedipus Tyrannus, 1391. + +V. "New Comedy...," etc. C. has here strayed from the Greek rather +widely. Translate: "and understand to what end the New Comedy was +adopted, which by small degrees degenerated into a mere show of skill +in mimicry." C. writes Comedia Vetus, Media, Nova. XII. "Phocion" (13): +When about to be put to death he charged his son to bear no malice +against the Athenians. + +XXVIII. "My heart," etc. (31): From Homer, Odyssey ix. 413. "They will" +From Hesiod, Opera et Dies, 184. + +"Epictetus" Arr. i. II, 37. + +XXX. "Cut down grapes" (35): Correct "ears of corn." "Epictetus"(36): +Arr. 3, 22, 105. + + + + +GLOSSARY + +This Glossary includes all proper names (excepting a few which are +insignificant or unknown) and all obsolete or obscure words. ADRIANUS, +or Hadrian (76-138 A. D.), 14th Roman Emperor. + +Agrippa, M. Vipsanius (63-12 B.C.), a distinguished soldier under +Augustus. + +Alexander the Great, King of Macedonia, and Conqueror of the East, +356-323 B.C. + +Antisthenes of Athens, founder of the sect of Cynic philosophers, and an +opponent of Plato, 5th century B.C Antoninus Pius, 15th Roman Emperor, +138-161 AD. one of the best princes that ever mounted a throne. + +Apathia: the Stoic ideal was calmness in all circumstance an +insensibility to pain, and absence of all exaltation at, pleasure or +good fortune. + +Apelles, a famous painter of antiquity. + +Apollonius of Alexandria, called Dyscolus, or the 'ill-tempered,' +a great grammarian. + +Aposteme, tumour, excrescence. + +Archimedes of Syracuse 287-212 B.C., the most famous mathematician of +antiquity. + +Athos, a mountain promontory at the N. of the Aegean Sea. + +Augustus, first Roman Emperor (ruled 31 B.C.-14 AD.). + +Avoid, void. + +BACCHIUS: there Were several persons of this name, and the one meant is +perhaps the musician. + +Brutus (1) the liberator of the Roman people from their kings, and (2) +the murderer of Caesar. + +Both names were household words. + +Caesar, Caius, Julius, the Dictator and Conqueror. + +Caieta, a town in Latium. + +Camillus, a famous dictator in the early days of the Roman Republic. + +Carnuntum, a town on the Danube in Upper Pannonia. + +Cato, called of Utica, a Stoic who died by his own hand after the battle +of Thapsus, 46 B.C. His name was proverbial for virtue and courage. + +Cautelous, cautious. + +Cecrops, first legendary King of Athens. + +Charax, perhaps the priestly historian of that name, whose date is +unknown, except that it must be later than Nero. + +Chirurgeon, surgeon. + +Chrysippus, 280-207 B.C., a Stoic philosopher, and the founder of +Stoicism as a systematic philosophy. + +Circus, the Circus Maximus at Rome, where games were held. +There were four companies who contracted to provide horses, drivers, +etc. These were called Factiones, and each had its distinguishing +colour: russata (red), albata (white), veneta (blue), prasina (green). +There was high rivalry between them, and riots and bloodshed not +infrequently. + +Cithaeron, a mountain range N. of Attica. + +Comedy, ancient; a term applied to the Attic comedy of Aristophanes and +his time, which criticised persons and politics, like a modern comic +journal, such as Punck. See New Comedy. + +Compendious, short. + +Conceit, opinion. + +Contentation, contentment. + +Crates, a Cynic philosopher of the 4th century B.C. + +Croesus, King of Lydia, proverbial for wealth; he reigned 560-546 B.C. + +Cynics, a school of philosophers, founded by Antisthenes. Their texts +were a kind of caricature of Socraticism. Nothing was good but virtue, +nothing bad but vice. The Cynics repudiated all civil and social claims, +and attempted to return to what they called a state of nature. Many of +them were very disgusting in their manners. + +DEMETRIUS of Phalerum, an Athenian orator, statesman, philosopher, and +poet. Born 345 B.C. + +Democritus of Abdera (460-361 B.C.), celebrated as the 'laughing +philosopher,' whose constant thought was 'What fools these mortals be.' +He invented the Atomic Theory. + +Dio of Syracuse, a disciple of Plato, and afterwards tyrant of Syracuse. +Murdered 353 B.C. + +Diogenes, the Cynic, born about 412 B.C., renowned for his rudeness and +hardihood. + +Diognetus, a painter. + +Dispense with, put up with. + +Dogmata, pithy sayings, or philosophical rules of life. + +EMPEDOCLES of Agrigentum, fl. +5th century B.C., a philosopher, who first laid down that there were +"four elements." He believed in the transmigration of souls, and the +indestructibility of matter. + +Epictetus, a famous Stoic philosopher. He was of Phrygia, at first a +slave, then freedman, lame, poor, and contented. +The work called Encheiridion was compiled by a pupil from his +discourses. + +Epicureans, a sect of philosophers founded by Epicurus, who "combined +the physics of Democritus," i.e. the atomic theory, "with the ethics of +Aristippus." + +They proposed to live for happiness, but the word did not bear that +coarse and vulgar sense originally which it soon took. + +Epicurus of Samos, 342-270 B.C. + +Lived at Athens in his "gardens," an urbane and kindly, if somewhat +useless, life. His character was simple and temperate, and had none of +the vice or indulgence which was afterwards associated with the name of +Epicurean. + +Eudoxus of Cnidus, a famous astronomer and physician of the 4th century +B. C. + +FATAL, fated. + +Fortuit, chance (adj.). + +Fronto, M. Cornelius, a rhetorician and pleader, made consul in 143 A.D. +A number of his letters to M, Aur. and others are extant. + +GRANUA, a tributary of the Danube. + +HELICE, ancient capital city of Achaia, swallowed up by an earthquake, +373 B.C. + +Helvidius Priscus, son-in-law of Thrasea Paetus, a noble man and a lover +of liberty. He was banished by Nero, and put to death by Vespasian. + +Heraclitus of Ephesus, who lived in the 6th century B.C. He wrote on +philosophy and natural science. + +Herculaneum, near Mount Vesuvius, buried by the eruption of 79 AD. + +Hercules, p. 167, should be Apollo. See Muses. + +Hiatus, gap. + +Hipparchus of Bithynia, an astronomer of the 2nd century B.C., "The true +father of astronomy." + +Hippocrates of Cos, about 460-357 B.C. One of the most famous physicians +of antiquity. + +IDIOT, means merely the non-proficient in anything, the "layman," he who +was not technically trained in any art, craft, or calling. + +LEONNATUS, a distinguished general under Alexander the Great. + +Lucilla, daughter of M. Aurelius, and wife of Verus, whom she survived. + +MAECENAS, a trusted adviser of Augustus, and a munificent patron of wits +and literary men. + +Maximus, Claudius, a Stoic philosopher. + +Menippus, a Cynic philosopher. + +Meteores, ta metewrologika, "high philosophy," used specially of +astronomy and natural philosophy, which were bound up with other +speculations. + +Middle Comedy, something midway between the Old and New Comedy. See +Comedy, Ancient, and New Comedy. + +Middle things, Book 7, XXV. The Stoics divided all things into virtue, +vice, and indifferent things; but as "indifferent" they regarded most of +those things which the world regards as good or bad, such as wealth or +poverty. Of these, some were "to be desired," some "to be rejected." + +Muses, the nine deities who presided over various kinds of poesy, music, +etc. Their leader was Apollo, one of whose titles is Musegetes, the +Leader of the Muses. + +NERVES, strings. + +New Comedy, the Attic Comedy of Menander and his school, which +criticised not persons but manners, like a modern comic opera. See +Comedy, Ancient. + +PALESTRA, wrestling school. + +Pancratiast, competitor in the pancratium, a combined contest which +comprised boxing and wrestling. + +Parmularii, gladiators armed with a small round shield (parma). + +Pheidias, the most famous sculptor of antiquity. + +Philippus, founder of the Macedonian supremacy, and father of Alexander +the Great. + +Phocion, an Athenian general and statesman, a noble and high-minded man, +4th century B.C. + +He was called by Demosthenes, "the pruner of my periods." + +He was put to death by the State in 317, on a false suspicion, and left +a message for his son "to bear no grudge against the Athenians." + +Pine, torment. + +Plato of Athens, 429-347 B.C. He used the dialectic method invented by +his master Socrates. + +He was, perhaps, as much poet as philosopher. He is generally identified +with the Theory of Ideas, that things are what they are by participation +with our eternal Idea. His "Commonwealth" was a kind of Utopia. + +Platonics, followers of Plato. + +Pompeii, near Mount Vesuvius, buried in the eruption of 79 A. D. + +Pompeius, C. Pompeius Magnus, a very successful general at the end of +the Roman Republic (106-48 B.C.). + +Prestidigitator, juggler. + +Pythagoras of Samos, a philosopher, scientist, and moralist of the 6th +century B.C. + +QUADI, a tribe of S. Germany. + +M. Aurelius carried on war against them, and part of this book was +written in the field. + +RICTUS, gape, jaws. + +Rusticus, Q. Junius, or Stoic philosopher, twice made consul by M. +Aurelius. + +SACRARY, shrine. + +Salaminius, Book 7, XXXVII. Leon of Sala-mis. Socrates was ordered by +the Thirty Tyrants to fetch him before them, and Socrates, at his own +peril, refused. + +Sarmatae, a tribe dwelling in Poland. + +Sceletum, skeleton. + +Sceptics, a school of philosophy founded by Pyrrho (4th contury B.C.). +He advocated "suspension of judgment," and taught the relativity of +knowledge and impossibility of proof. The school is not unlike the +Agnostic school. + +Scipio, the name of two great soldiers, P. Corn. Scipio Africanus, +conqueror of Hannibal, and P. + +Corn. Sc. Afr. Minor, who came into the family by adoption, who +destroyed Carthage. + +Secutoriani (a word coined by C.), the Sececutores, light-armed +gladiators, who were pitted against others with net and trident. + +Sextus of Chaeronea, a Stoic philosopher, nephew of Plutarch. + +Silly, simple, common. + +Sinuessa, a town in Latium. + +Socrates, an Athenian philosopher (469-399 B.C.), founder of the +dialectic method. Put to death on a trumped-up charge by his countrymen. + +Stint, limit (without implying niggardliness). + +Stoics, a philosophic system founded by Zeno (4th century B.C.), and +systematised by Chrysippus (3rd century B.C.). Their physical theory +was a pantheistic materialism, their summum bonum "to live according +to nature." Their wise man needs nothing, he is sufficient to himself; +virtue is good, vice bad, external things indifferent. + +THEOPHRASTUS, a philosopher, pupil of Aristotle, and his successor as +president of the Lyceum. He wrote a large number of works on philosophy +and natural history. Died 287 B.C. + +Thrasea, P. Thrasea Pactus, a senator and Stoic philosopher, a noble and +courageous man. He was condemned to death by Nero. + +Tiberius, 2nd Roman Emperor (14-31 AD.). He spent the latter part of his +life at Capreae (Capri), off Naples, in luxury or debauchery, neglecting +his imperial duties. + +To-torn, torn to pieces. + +Trajan, 13th Roman Emperor, 52-117 A.D. + +VERUS, Lucius Aurelius, colleague of M. Aurelius in the Empire. + +He married Lucilla, daughter of M. A., and died 169 A.D. + +Vespasian, 9th Roman Emperor XENOCRATES of Chalcedon, 396-314 B.C., a +philosopher, and president of the Academy. + + + + + +End of the Project Gutenberg EBook of Meditations, by Marcus Aurelius + +*** END OF THIS PROJECT GUTENBERG EBOOK MEDITATIONS *** + +***** This file should be named 2680-8.txt or 2680-8.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/2/6/8/2680/ + +Produced by J. Boulton + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. Special rules, +set forth in the General Terms of Use part of this license, apply to +copying and distributing Project Gutenberg-tm electronic works to +protect the PROJECT GUTENBERG-tm concept and trademark. Project +Gutenberg is a registered trademark, and may not be used if you +charge for the eBooks, unless you receive specific permission. If you +do not charge anything for copies of this eBook, complying with the +rules is very easy. You may use this eBook for nearly any purpose +such as creation of derivative works, reports, performances and +research. They may be modified and printed and given away--you may do +practically ANYTHING with public domain eBooks. Redistribution is +subject to the trademark license, especially commercial +redistribution. + + + +*** START: FULL LICENSE *** + +THE FULL PROJECT GUTENBERG LICENSE +PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK + +To protect the Project Gutenberg-tm mission of promoting the free +distribution of electronic works, by using or distributing this work +(or any other work associated in any way with the phrase "Project +Gutenberg"), you agree to comply with all the terms of the Full Project +Gutenberg-tm License (available with this file or online at +http://gutenberg.org/license). + + +Section 1. General Terms of Use and Redistributing Project Gutenberg-tm +electronic works + +1.A. By reading or using any part of this Project Gutenberg-tm +electronic work, you indicate that you have read, understand, agree to +and accept all the terms of this license and intellectual property +(trademark/copyright) agreement. If you do not agree to abide by all +the terms of this agreement, you must cease using and return or destroy +all copies of Project Gutenberg-tm electronic works in your possession. +If you paid a fee for obtaining a copy of or access to a Project +Gutenberg-tm electronic work and you do not agree to be bound by the +terms of this agreement, you may obtain a refund from the person or +entity to whom you paid the fee as set forth in paragraph 1.E.8. + +1.B. "Project Gutenberg" is a registered trademark. It may only be +used on or associated in any way with an electronic work by people who +agree to be bound by the terms of this agreement. There are a few +things that you can do with most Project Gutenberg-tm electronic works +even without complying with the full terms of this agreement. See +paragraph 1.C below. There are a lot of things you can do with Project +Gutenberg-tm electronic works if you follow the terms of this agreement +and help preserve free future access to Project Gutenberg-tm electronic +works. See paragraph 1.E below. + +1.C. The Project Gutenberg Literary Archive Foundation ("the Foundation" +or PGLAF), owns a compilation copyright in the collection of Project +Gutenberg-tm electronic works. Nearly all the individual works in the +collection are in the public domain in the United States. If an +individual work is in the public domain in the United States and you are +located in the United States, we do not claim a right to prevent you from +copying, distributing, performing, displaying or creating derivative +works based on the work as long as all references to Project Gutenberg +are removed. Of course, we hope that you will support the Project +Gutenberg-tm mission of promoting free access to electronic works by +freely sharing Project Gutenberg-tm works in compliance with the terms of +this agreement for keeping the Project Gutenberg-tm name associated with +the work. You can easily comply with the terms of this agreement by +keeping this work in the same format with its attached full Project +Gutenberg-tm License when you share it without charge with others. + +1.D. The copyright laws of the place where you are located also govern +what you can do with this work. Copyright laws in most countries are in +a constant state of change. If you are outside the United States, check +the laws of your country in addition to the terms of this agreement +before downloading, copying, displaying, performing, distributing or +creating derivative works based on this work or any other Project +Gutenberg-tm work. The Foundation makes no representations concerning +the copyright status of any work in any country outside the United +States. + +1.E. Unless you have removed all references to Project Gutenberg: + +1.E.1. The following sentence, with active links to, or other immediate +access to, the full Project Gutenberg-tm License must appear prominently +whenever any copy of a Project Gutenberg-tm work (any work on which the +phrase "Project Gutenberg" appears, or with which the phrase "Project +Gutenberg" is associated) is accessed, displayed, performed, viewed, +copied or distributed: + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + +1.E.2. If an individual Project Gutenberg-tm electronic work is derived +from the public domain (does not contain a notice indicating that it is +posted with permission of the copyright holder), the work can be copied +and distributed to anyone in the United States without paying any fees +or charges. If you are redistributing or providing access to a work +with the phrase "Project Gutenberg" associated with or appearing on the +work, you must comply either with the requirements of paragraphs 1.E.1 +through 1.E.7 or obtain permission for the use of the work and the +Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or +1.E.9. + +1.E.3. If an individual Project Gutenberg-tm electronic work is posted +with the permission of the copyright holder, your use and distribution +must comply with both paragraphs 1.E.1 through 1.E.7 and any additional +terms imposed by the copyright holder. Additional terms will be linked +to the Project Gutenberg-tm License for all works posted with the +permission of the copyright holder found at the beginning of this work. + +1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm +License terms from this work, or any files containing a part of this +work or any other work associated with Project Gutenberg-tm. + +1.E.5. Do not copy, display, perform, distribute or redistribute this +electronic work, or any part of this electronic work, without +prominently displaying the sentence set forth in paragraph 1.E.1 with +active links or immediate access to the full terms of the Project +Gutenberg-tm License. + +1.E.6. You may convert to and distribute this work in any binary, +compressed, marked up, nonproprietary or proprietary form, including any +word processing or hypertext form. However, if you provide access to or +distribute copies of a Project Gutenberg-tm work in a format other than +"Plain Vanilla ASCII" or other format used in the official version +posted on the official Project Gutenberg-tm web site (www.gutenberg.org), +you must, at no additional cost, fee or expense to the user, provide a +copy, a means of exporting a copy, or a means of obtaining a copy upon +request, of the work in its original "Plain Vanilla ASCII" or other +form. Any alternate format must include the full Project Gutenberg-tm +License as specified in paragraph 1.E.1. + +1.E.7. Do not charge a fee for access to, viewing, displaying, +performing, copying or distributing any Project Gutenberg-tm works +unless you comply with paragraph 1.E.8 or 1.E.9. + +1.E.8. You may charge a reasonable fee for copies of or providing +access to or distributing Project Gutenberg-tm electronic works provided +that + +- You pay a royalty fee of 20% of the gross profits you derive from + the use of Project Gutenberg-tm works calculated using the method + you already use to calculate your applicable taxes. The fee is + owed to the owner of the Project Gutenberg-tm trademark, but he + has agreed to donate royalties under this paragraph to the + Project Gutenberg Literary Archive Foundation. Royalty payments + must be paid within 60 days following each date on which you + prepare (or are legally required to prepare) your periodic tax + returns. Royalty payments should be clearly marked as such and + sent to the Project Gutenberg Literary Archive Foundation at the + address specified in Section 4, "Information about donations to + the Project Gutenberg Literary Archive Foundation." + +- You provide a full refund of any money paid by a user who notifies + you in writing (or by e-mail) within 30 days of receipt that s/he + does not agree to the terms of the full Project Gutenberg-tm + License. You must require such a user to return or + destroy all copies of the works possessed in a physical medium + and discontinue all use of and all access to other copies of + Project Gutenberg-tm works. + +- You provide, in accordance with paragraph 1.F.3, a full refund of any + money paid for a work or a replacement copy, if a defect in the + electronic work is discovered and reported to you within 90 days + of receipt of the work. + +- You comply with all other terms of this agreement for free + distribution of Project Gutenberg-tm works. + +1.E.9. If you wish to charge a fee or distribute a Project Gutenberg-tm +electronic work or group of works on different terms than are set +forth in this agreement, you must obtain permission in writing from +both the Project Gutenberg Literary Archive Foundation and Michael +Hart, the owner of the Project Gutenberg-tm trademark. Contact the +Foundation as set forth in Section 3 below. + +1.F. + +1.F.1. Project Gutenberg volunteers and employees expend considerable +effort to identify, do copyright research on, transcribe and proofread +public domain works in creating the Project Gutenberg-tm +collection. Despite these efforts, Project Gutenberg-tm electronic +works, and the medium on which they may be stored, may contain +"Defects," such as, but not limited to, incomplete, inaccurate or +corrupt data, transcription errors, a copyright or other intellectual +property infringement, a defective or damaged disk or other medium, a +computer virus, or computer codes that damage or cannot be read by +your equipment. + +1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right +of Replacement or Refund" described in paragraph 1.F.3, the Project +Gutenberg Literary Archive Foundation, the owner of the Project +Gutenberg-tm trademark, and any other party distributing a Project +Gutenberg-tm electronic work under this agreement, disclaim all +liability to you for damages, costs and expenses, including legal +fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT +LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE +PROVIDED IN PARAGRAPH F3. YOU AGREE THAT THE FOUNDATION, THE +TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE +LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR +INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH +DAMAGE. + +1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a +defect in this electronic work within 90 days of receiving it, you can +receive a refund of the money (if any) you paid for it by sending a +written explanation to the person you received the work from. If you +received the work on a physical medium, you must return the medium with +your written explanation. The person or entity that provided you with +the defective work may elect to provide a replacement copy in lieu of a +refund. If you received the work electronically, the person or entity +providing it to you may choose to give you a second opportunity to +receive the work electronically in lieu of a refund. If the second copy +is also defective, you may demand a refund in writing without further +opportunities to fix the problem. + +1.F.4. Except for the limited right of replacement or refund set forth +in paragraph 1.F.3, this work is provided to you 'AS-IS' WITH NO OTHER +WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO +WARRANTIES OF MERCHANTIBILITY OR FITNESS FOR ANY PURPOSE. + +1.F.5. Some states do not allow disclaimers of certain implied +warranties or the exclusion or limitation of certain types of damages. +If any disclaimer or limitation set forth in this agreement violates the +law of the state applicable to this agreement, the agreement shall be +interpreted to make the maximum disclaimer or limitation permitted by +the applicable state law. The invalidity or unenforceability of any +provision of this agreement shall not void the remaining provisions. + +1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the +trademark owner, any agent or employee of the Foundation, anyone +providing copies of Project Gutenberg-tm electronic works in accordance +with this agreement, and any volunteers associated with the production, +promotion and distribution of Project Gutenberg-tm electronic works, +harmless from all liability, costs and expenses, including legal fees, +that arise directly or indirectly from any of the following which you do +or cause to occur: (a) distribution of this or any Project Gutenberg-tm +work, (b) alteration, modification, or additions or deletions to any +Project Gutenberg-tm work, and (c) any Defect you cause. + + +Section 2. Information about the Mission of Project Gutenberg-tm + +Project Gutenberg-tm is synonymous with the free distribution of +electronic works in formats readable by the widest variety of computers +including obsolete, old, middle-aged and new computers. It exists +because of the efforts of hundreds of volunteers and donations from +people in all walks of life. + +Volunteers and financial support to provide volunteers with the +assistance they need, is critical to reaching Project Gutenberg-tm's +goals and ensuring that the Project Gutenberg-tm collection will +remain freely available for generations to come. In 2001, the Project +Gutenberg Literary Archive Foundation was created to provide a secure +and permanent future for Project Gutenberg-tm and future generations. +To learn more about the Project Gutenberg Literary Archive Foundation +and how your efforts and donations can help, see Sections 3 and 4 +and the Foundation web page at http://www.pglaf.org. + + +Section 3. Information about the Project Gutenberg Literary Archive +Foundation + +The Project Gutenberg Literary Archive Foundation is a non profit +501(c)(3) educational corporation organized under the laws of the +state of Mississippi and granted tax exempt status by the Internal +Revenue Service. The Foundation's EIN or federal tax identification +number is 64-6221541. Its 501(c)(3) letter is posted at +http://pglaf.org/fundraising. Contributions to the Project Gutenberg +Literary Archive Foundation are tax deductible to the full extent +permitted by U.S. federal laws and your state's laws. + +The Foundation's principal office is located at 4557 Melan Dr. S. +Fairbanks, AK, 99712., but its volunteers and employees are scattered +throughout numerous locations. Its business office is located at +809 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887, email +business@pglaf.org. Email contact links and up to date contact +information can be found at the Foundation's web site and official +page at http://pglaf.org + +For additional contact information: + Dr. Gregory B. Newby + Chief Executive and Director + gbnewby@pglaf.org + + +Section 4. Information about Donations to the Project Gutenberg +Literary Archive Foundation + +Project Gutenberg-tm depends upon and cannot survive without wide +spread public support and donations to carry out its mission of +increasing the number of public domain and licensed works that can be +freely distributed in machine readable form accessible by the widest +array of equipment including outdated equipment. Many small donations +($1 to $5,000) are particularly important to maintaining tax exempt +status with the IRS. + +The Foundation is committed to complying with the laws regulating +charities and charitable donations in all 50 states of the United +States. Compliance requirements are not uniform and it takes a +considerable effort, much paperwork and many fees to meet and keep up +with these requirements. We do not solicit donations in locations +where we have not received written confirmation of compliance. To +SEND DONATIONS or determine the status of compliance for any +particular state visit http://pglaf.org + +While we cannot and do not solicit contributions from states where we +have not met the solicitation requirements, we know of no prohibition +against accepting unsolicited donations from donors in such states who +approach us with offers to donate. + +International donations are gratefully accepted, but we cannot make +any statements concerning tax treatment of donations received from +outside the United States. U.S. laws alone swamp our small staff. + +Please check the Project Gutenberg Web pages for current donation +methods and addresses. Donations are accepted in a number of other +ways including checks, online payments and credit card donations. +To donate, please visit: http://pglaf.org/donate + + +Section 5. General Information About Project Gutenberg-tm electronic +works. + +Professor Michael S. Hart is the originator of the Project Gutenberg-tm +concept of a library of electronic works that could be freely shared +with anyone. For thirty years, he produced and distributed Project +Gutenberg-tm eBooks with only a loose network of volunteer support. + + +Project Gutenberg-tm eBooks are often created from several printed +editions, all of which are confirmed as Public Domain in the U.S. +unless a copyright notice is included. Thus, we do not necessarily +keep eBooks in compliance with any particular paper edition. + + +Most people start at our Web site which has the main PG search facility: + + http://www.gutenberg.org + +This Web site includes information about Project Gutenberg-tm, +including how to make donations to the Project Gutenberg Literary +Archive Foundation, how to help produce our new eBooks, and how to +subscribe to our email newsletter to hear about new eBooks. diff --git a/old/2680-8.zip b/old/2680-8.zip Binary files differnew file mode 100644 index 0000000..50c25f1 --- /dev/null +++ b/old/2680-8.zip diff --git a/old/2680.txt b/old/2680.txt new file mode 100644 index 0000000..1dd49de --- /dev/null +++ b/old/2680.txt @@ -0,0 +1,7212 @@ +The Project Gutenberg EBook of Meditations, by Marcus Aurelius + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: Meditations + +Author: Marcus Aurelius + +Posting Date: December 25, 2008 [EBook #2680] +Release Date: June, 2001 + +Language: English + +Character set encoding: ASCII + +*** START OF THIS PROJECT GUTENBERG EBOOK MEDITATIONS *** + + + + +Produced by J. Boulton + + + + + +MEDITATIONS + +By Marcus Aurelius + + + + +CONTENTS + + + NOTES + + INTRODUCTION + + FIRST BOOK + + SECOND BOOK + + THIRD BOOK + + FOURTH BOOK + + FIFTH BOOK + + SIXTH BOOK + + SEVENTH BOOK + + EIGHTH BOOK + + NINTH BOOK + + TENTH BOOK + + ELEVENTH BOOK + + TWELFTH BOOK + + APPENDIX + + GLOSSARY + + + + +Original Transcriber's Notes: + +This text was scanned by J. Boulton using Textbridge OCR. The Greek +portions of the text have been added by hand and they will require the +standard "Symbol" font "symbol.ttf" to be installed in the system fonts +folder. This is a standard Windows font, so should be present on most +systems. To contact the scanner e-mail: magicjon@ic24.net INTRODUCTION +This is the Plain Text version, see medma10h.txt or .zip for the HTML +version with the various symbols mentioned above. + + + + +INTRODUCTION + + +MARCUS AURELIUS ANTONINUS was born on April 26, A.D. 121. His real name +was M. Annius Verus, and he was sprung of a noble family which claimed +descent from Numa, second King of Rome. Thus the most religious of +emperors came of the blood of the most pious of early kings. His father, +Annius Verus, had held high office in Rome, and his grandfather, of +the same name, had been thrice Consul. Both his parents died young, but +Marcus held them in loving remembrance. On his father's death Marcus +was adopted by his grandfather, the consular Annius Verus, and there was +deep love between these two. On the very first page of his book Marcus +gratefully declares how of his grandfather he had learned to be gentle +and meek, and to refrain from all anger and passion. The Emperor Hadrian +divined the fine character of the lad, whom he used to call not Verus +but Verissimus, more Truthful than his own name. He advanced Marcus to +equestrian rank when six years of age, and at the age of eight made him +a member of the ancient Salian priesthood. The boy's aunt, Annia Galeria +Faustina, was married to Antoninus Pius, afterwards emperor. Hence it +came about that Antoninus, having no son, adopted Marcus, changing his +name to that which he is known by, and betrothed him to his daughter +Faustina. His education was conducted with all care. The ablest teachers +were engaged for him, and he was trained in the strict doctrine of the +Stoic philosophy, which was his great delight. He was taught to dress +plainly and to live simply, to avoid all softness and luxury. His body +was trained to hardihood by wrestling, hunting, and outdoor games; and +though his constitution was weak, he showed great personal courage to +encounter the fiercest boars. At the same time he was kept from the +extravagancies of his day. The great excitement in Rome was the strife +of the Factions, as they were called, in the circus. The racing drivers +used to adopt one of four colours--red, blue, white, or green--and their +partisans showed an eagerness in supporting them which nothing could +surpass. Riot and corruption went in the train of the racing chariots; +and from all these things Marcus held severely aloof. + +In 140 Marcus was raised to the consulship, and in 145 his betrothal +was consummated by marriage. Two years later Faustina brought him a +daughter; and soon after the tribunate and other imperial honours were +conferred upon him. + +Antoninus Pius died in 161, and Marcus assumed the imperial state. He +at once associated with himself L. Ceionius Commodus, whom Antoninus had +adopted as a younger son at the same time with Marcus, giving him the +name of Lucius Aurelius Verus. Henceforth the two are colleagues in the +empire, the junior being trained as it were to succeed. No sooner was +Marcus settled upon the throne than wars broke out on all sides. In +the east, Vologeses III. of Parthia began a long-meditated revolt by +destroying a whole Roman Legion and invading Syria (162). Verus was sent +off in hot haste to quell this rising; and he fulfilled his trust by +plunging into drunkenness and debauchery, while the war was left to his +officers. Soon after Marcus had to face a more serious danger at home in +the coalition of several powerful tribes on the northern frontier. Chief +among those were the Marcomanni or Marchmen, the Quadi (mentioned in +this book), the Sarmatians, the Catti, the Jazyges. In Rome itself there +was pestilence and starvation, the one brought from the east by Verus's +legions, the other caused by floods which had destroyed vast quantities +of grain. After all had been done possible to allay famine and to supply +pressing needs--Marcus being forced even to sell the imperial jewels to +find money--both emperors set forth to a struggle which was to continue +more or less during the rest of Marcus's reign. During these wars, in +169, Verus died. We have no means of following the campaigns in detail; +but thus much is certain, that in the end the Romans succeeded in +crushing the barbarian tribes, and effecting a settlement which made the +empire more secure. Marcus was himself commander-in-chief, and victory +was due no less to his own ability than to his wisdom in choice of +lieutenants, shown conspicuously in the case of Pertinax. There were +several important battles fought in these campaigns; and one of them has +become celebrated for the legend of the Thundering Legion. In a battle +against the Quadi in 174, the day seemed to be going in favour of +the foe, when on a sudden arose a great storm of thunder and rain the +lightning struck the barbarians with terror, and they turned to rout. +In later days this storm was said to have been sent in answer to the +prayers of a legion which contained many Christians, and the name +Thundering Legion should be given to it on this account. The title of +Thundering Legion is known at an earlier date, so this part of the story +at least cannot be true; but the aid of the storm is acknowledged by one +of the scenes carved on Antonine's Column at Rome, which commemorates +these wars. + +The settlement made after these troubles might have been more +satisfactory but for an unexpected rising in the east. Avidius Cassius, +an able captain who had won renown in the Parthian wars, was at this +time chief governor of the eastern provinces. By whatever means induced, +he had conceived the project of proclaiming himself emperor as soon as +Marcus, who was then in feeble health, should die; and a report having +been conveyed to him that Marcus was dead, Cassius did as he had +planned. Marcus, on hearing the news, immediately patched up a peace and +returned home to meet this new peril. The emperors great grief was that +he must needs engage in the horrors of civil strife. He praised the +qualities of Cassius, and expressed a heartfelt wish that Cassius might +not be driven to do himself a hurt before he should have the opportunity +to grant a free pardon. But before he could come to the east news had +come to Cassius that the emperor still lived; his followers fell away +from him, and he was assassinated. Marcus now went to the east, and +while there the murderers brought the head of Cassius to him; but the +emperor indignantly refused their gift, nor would he admit the men to +his presence. + +On this journey his wife, Faustina, died. At his return the emperor +celebrated a triumph (176). Immediately afterwards he repaired to +Germany, and took up once more the burden of war. His operations were +followed by complete success; but the troubles of late years had been +too much for his constitution, at no time robust, and on March 17, 180, +he died in Pannonia. + +The good emperor was not spared domestic troubles. Faustina had borne +him several children, of whom he was passionately fond. Their innocent +faces may still be seen in many a sculpture gallery, recalling with odd +effect the dreamy countenance of their father. But they died one by +one, and when Marcus came to his own end only one of his sons still +lived--the weak and worthless Commodus. On his father's death Commodus, +who succeeded him, undid the work of many campaigns by a hasty and +unwise peace; and his reign of twelve years proved him to be a ferocious +and bloodthirsty tyrant. Scandal has made free with the name of Faustina +herself, who is accused not only of unfaithfulness, but of intriguing +with Cassius and egging him on to his fatal rebellion, it must be +admitted that these charges rest on no sure evidence; and the emperor, +at all events, loved her dearly, nor ever felt the slightest qualm of +suspicion. + +As a soldier we have seen that Marcus was both capable and successful; +as an administrator he was prudent and conscientious. Although steeped +in the teachings of philosophy, he did not attempt to remodel the world +on any preconceived plan. He trod the path beaten by his predecessors, +seeking only to do his duty as well as he could, and to keep out +corruption. He did some unwise things, it is true. To create a compeer +in empire, as he did with Verus, was a dangerous innovation which could +only succeed if one of the two effaced himself; and under Diocletian +this very precedent caused the Roman Empire to split into halves. He +erred in his civil administration by too much centralising. But the +strong point of his reign was the administration of justice. Marcus +sought by-laws to protect the weak, to make the lot of the slaves +less hard, to stand in place of father to the fatherless. Charitable +foundations were endowed for rearing and educating poor children. The +provinces were protected against oppression, and public help was given +to cities or districts which might be visited by calamity. The great +blot on his name, and one hard indeed to explain, is his treatment +of the Christians. In his reign Justin at Rome became a martyr to +his faith, and Polycarp at Smyrna, and we know of many outbreaks of +fanaticism in the provinces which caused the death of the faithful. It +is no excuse to plead that he knew nothing about the atrocities done in +his name: it was his duty to know, and if he did not he would have been +the first to confess that he had failed in his duty. But from his own +tone in speaking of the Christians it is clear he knew them only from +calumny; and we hear of no measures taken even to secure that they +should have a fair hearing. In this respect Trajan was better than he. + +To a thoughtful mind such a religion as that of Rome would give small +satisfaction. Its legends were often childish or impossible; its +teaching had little to do with morality. The Roman religion was in fact +of the nature of a bargain: men paid certain sacrifices and rites, and +the gods granted their favour, irrespective of right or wrong. In this +case all devout souls were thrown back upon philosophy, as they had +been, though to a less extent, in Greece. There were under the early +empire two rival schools which practically divided the field between +them, Stoicism and Epicureanism. The ideal set before each was nominally +much the same. The Stoics aspired to the repression of all emotion, and +the Epicureans to freedom from all disturbance; yet in the upshot the +one has become a synonym of stubborn endurance, the other for unbridled +licence. With Epicureanism we have nothing to do now; but it will be +worth while to sketch the history and tenets of the Stoic sect. Zeno, +the founder of Stoicism, was born in Cyprus at some date unknown, but +his life may be said roughly to be between the years 350 and 250 B.C. +Cyprus has been from time immemorial a meeting-place of the East and +West, and although we cannot grant any importance to a possible strain +of Phoenician blood in him (for the Phoenicians were no philosophers), +yet it is quite likely that through Asia Minor he may have come in touch +with the Far East. He studied under the cynic Crates, but he did not +neglect other philosophical systems. After many years' study he opened +his own school in a colonnade in Athens called the Painted Porch, or +Stoa, which gave the Stoics their name. Next to Zeno, the School of the +Porch owes most to Chrysippus (280--207 b.c.), who organised Stoicism +into a system. Of him it was said, 'But for Chrysippus, there had been +no Porch.' + +The Stoics regarded speculation as a means to an end and that end was, +as Zeno put it, to live consistently omologonuenws zhn or as it was +later explained, to live in conformity with nature. This conforming of +the life to nature oralogoumenwz th fusei zhn. was the Stoic idea of +Virtue. + +This dictum might easily be taken to mean that virtue consists in +yielding to each natural impulse; but that was very far from the Stoic +meaning. In order to live in accord with nature, it is necessary to know +what nature is; and to this end a threefold division of philosophy is +made--into Physics, dealing with the universe and its laws, the problems +of divine government and teleology; Logic, which trains the mind to +discern true from false; and Ethics, which applies the knowledge thus +gained and tested to practical life. The Stoic system of physics was +materialism with an infusion of pantheism. In contradiction to Plato's +view that the Ideas, or Prototypes, of phenomena alone really exist, +the Stoics held that material objects alone existed; but immanent in +the material universe was a spiritual force which acted through them, +manifesting itself under many forms, as fire, aether, spirit, soul, +reason, the ruling principle. + +The universe, then, is God, of whom the popular gods are manifestations; +while legends and myths are allegorical. The soul of man is thus an +emanation from the godhead, into whom it will eventually be re-absorbed. +The divine ruling principle makes all things work together for good, +but for the good of the whole. The highest good of man is consciously +to work with God for the common good, and this is the sense in which +the Stoic tried to live in accord with nature. In the individual it +is virtue alone which enables him to do this; as Providence rules the +universe, so virtue in the soul must rule man. + +In Logic, the Stoic system is noteworthy for their theory as to the test +of truth, the Criterion. They compared the new-born soul to a sheet of +paper ready for writing. Upon this the senses write their impressions, +fantasias and by experience of a number of these the soul unconsciously +conceives general notions koinai eunoiai or anticipations. prolhyeis +When the impression was such as to be irresistible it was called +(katalnptikh fantasia) one that holds fast, or as they explained it, +one proceeding from truth. Ideas and inferences artificially produced by +deduction or the like were tested by this 'holding perception.' Of the +Ethical application I have already spoken. The highest good was the +virtuous life. Virtue alone is happiness, and vice is unhappiness. +Carrying this theory to its extreme, the Stoic said that there could +be no gradations between virtue and vice, though of course each has +its special manifestations. Moreover, nothing is good but virtue, and +nothing but vice is bad. Those outside things which are commonly called +good or bad, such as health and sickness, wealth and poverty, pleasure +and pain, are to him indifferent adiofora. All these things are merely +the sphere in which virtue may act. The ideal Wise Man is sufficient +unto himself in all things, autarkhs and knowing these truths, he will +be happy even when stretched upon the rack. It is probable that no Stoic +claimed for himself that he was this Wise Man, but that each strove +after it as an ideal much as the Christian strives after a likeness to +Christ. The exaggeration in this statement was, however, so obvious, +that the later Stoics were driven to make a further subdivision of +things indifferent into what is preferable (prohgmena) and what is +undesirable. They also held that for him who had not attained to the +perfect wisdom, certain actions were proper. (kaqhkonta) These were +neither virtuous nor vicious, but, like the indifferent things, held a +middle place. Two points in the Stoic system deserve special mention. +One is a careful distinction between things which are in our power and +things which are not. Desire and dislike, opinion and affection, are +within the power of the will; whereas health, wealth, honour, and other +such are generally not so. The Stoic was called upon to control his +desires and affections, and to guide his opinion; to bring his whole +being under the sway of the will or leading principle, just as the +universe is guided and governed by divine Providence. This is a special +application of the favourite Greek virtue of moderation, (swfrosuum) and +has also its parallel in Christian ethics. The second point is a strong +insistence on the unity of the universe, and on man's duty as part of a +great whole. Public spirit was the most splendid political virtue of the +ancient world, and it is here made cosmopolitan. It is again instructive +to note that Christian sages insisted on the same thing. Christians +are taught that they are members of a worldwide brotherhood, where is +neither Greek nor Hebrew, bond nor free and that they live their lives +as fellow-workers with God. + +Such is the system which underlies the Meditations of Marcus Aurelius. +Some knowledge of it is necessary to the right understanding of the +book, but for us the chief interest lies elsewhere. We do not come to +Marcus Aurelius for a treatise on Stoicism. He is no head of a school to +lay down a body of doctrine for students; he does not even contemplate +that others should read what he writes. His philosophy is not an eager +intellectual inquiry, but more what we should call religious feeling. +The uncompromising stiffness of Zeno or Chrysippus is softened and +transformed by passing through a nature reverent and tolerant, gentle +and free from guile; the grim resignation which made life possible to +the Stoic sage becomes in him almost a mood of aspiration. His book +records the innermost thoughts of his heart, set down to ease it, with +such moral maxims and reflections as may help him to bear the burden of +duty and the countless annoyances of a busy life. + +It is instructive to compare the Meditations with another famous book, +the Imitation of Christ. There is the same ideal of self-control in +both. It should be a man's task, says the Imitation, 'to overcome +himself, and every day to be stronger than himself.' 'In withstanding of +the passions standeth very peace of heart.' 'Let us set the axe to the +root, that we being purged of our passions may have a peaceable mind.' +To this end there must be continual self-examination. 'If thou may not +continually gather thyself together, namely sometimes do it, at least +once a day, the morning or the evening. In the morning purpose, in the +evening discuss the manner, what thou hast been this day, in word, work, +and thought.' But while the Roman's temper is a modest self-reliance, +the Christian aims at a more passive mood, humbleness and meekness, +and reliance on the presence and personal friendship of God. The Roman +scrutinises his faults with severity, but without the self-contempt +which makes the Christian 'vile in his own sight.' The Christian, like +the Roman, bids 'study to withdraw thine heart from the love of things +visible'; but it is not the busy life of duty he has in mind so much as +the contempt of all worldly things, and the 'cutting away of all +lower delectations.' Both rate men's praise or blame at their real +worthlessness; 'Let not thy peace,' says the Christian, 'be in the +mouths of men.' But it is to God's censure the Christian appeals, the +Roman to his own soul. The petty annoyances of injustice or unkindness +are looked on by each with the same magnanimity. 'Why doth a little +thing said or done against thee make thee sorry? It is no new thing; it +is not the first, nor shall it be the last, if thou live long. At best +suffer patiently, if thou canst not suffer joyously.' The Christian +should sorrow more for other men's malice than for our own wrongs; but +the Roman is inclined to wash his hands of the offender. 'Study to be +patient in suffering and bearing other men's defaults and all manner +infirmities,' says the Christian; but the Roman would never have thought +to add, 'If all men were perfect, what had we then to suffer of other +men for God?' The virtue of suffering in itself is an idea which does +not meet us in the Meditations. Both alike realise that man is one of a +great community. 'No man is sufficient to himself,' says the Christian; +'we must bear together, help together, comfort together.' But while +he sees a chief importance in zeal, in exalted emotion that is, and +avoidance of lukewarmness, the Roman thought mainly of the duty to be +done as well as might be, and less of the feeling which should go with +the doing of it. To the saint as to the emperor, the world is a poor +thing at best. 'Verily it is a misery to live upon the earth,' says the +Christian; few and evil are the days of man's life, which passeth away +suddenly as a shadow. + +But there is one great difference between the two books we are +considering. The Imitation is addressed to others, the Meditations +by the writer to himself. We learn nothing from the Imitation of +the author's own life, except in so far as he may be assumed to have +practised his own preachings; the Meditations reflect mood by mood the +mind of him who wrote them. In their intimacy and frankness lies their +great charm. These notes are not sermons; they are not even confessions. +There is always an air of self-consciousness in confessions; in such +revelations there is always a danger of unctuousness or of vulgarity for +the best of men. St. Augus-tine is not always clear of offence, and John +Bunyan himself exaggerates venial peccadilloes into heinous sins. But +Marcus Aurelius is neither vulgar nor unctuous; he extenuates nothing, +but nothing sets down in malice. He never poses before an audience; he +may not be profound, he is always sincere. And it is a lofty and serene +soul which is here disclosed before us. Vulgar vices seem to have no +temptation for him; this is not one tied and bound with chains which +he strives to break. The faults he detects in himself are often such as +most men would have no eyes to see. To serve the divine spirit which +is implanted within him, a man must 'keep himself pure from all violent +passion and evil affection, from all rashness and vanity, and from all +manner of discontent, either in regard of the gods or men': or, as he +says elsewhere, 'unspotted by pleasure, undaunted by pain.' Unwavering +courtesy and consideration are his aims. 'Whatsoever any man either +doth or saith, thou must be good;' 'doth any man offend? It is against +himself that he doth offend: why should it trouble thee?' The offender +needs pity, not wrath; those who must needs be corrected, should be +treated with tact and gentleness; and one must be always ready to learn +better. 'The best kind of revenge is, not to become like unto them.' +There are so many hints of offence forgiven, that we may believe the +notes followed sharp on the facts. Perhaps he has fallen short of his +aim, and thus seeks to call his principles to mind, and to strengthen +himself for the future. That these sayings are not mere talk is plain +from the story of Avidius Cassius, who would have usurped his imperial +throne. Thus the emperor faithfully carries out his own principle, that +evil must be overcome with good. For each fault in others, Nature (says +he) has given us a counteracting virtue; 'as, for example, against the +unthankful, it hath given goodness and meekness, as an antidote.' + +One so gentle towards a foe was sure to be a good friend; and indeed his +pages are full of generous gratitude to those who had served him. In his +First Book he sets down to account all the debts due to his kinsfolk +and teachers. To his grandfather he owed his own gentle spirit, to +his father shamefastness and courage; he learnt of his mother to be +religious and bountiful and single-minded. Rusticus did not work in +vain, if he showed his pupil that his life needed amending. Apollonius +taught him simplicity, reasonableness, gratitude, a love of true +liberty. So the list runs on; every one he had dealings with seems +to have given him something good, a sure proof of the goodness of his +nature, which thought no evil. + +If his was that honest and true heart which is the Christian ideal, this +is the more wonderful in that he lacked the faith which makes Christians +strong. He could say, it is true, 'either there is a God, and then all +is well; or if all things go by chance and fortune, yet mayest thou use +thine own providence in those things that concern thee properly; and +then art thou well.' Or again, 'We must needs grant that there is a +nature that doth govern the universe.' But his own part in the scheme +of things is so small, that he does not hope for any personal happiness +beyond what a serene soul may win in this mortal life. 'O my soul, the +time I trust will be, when thou shalt be good, simple, more open and +visible, than that body by which it is enclosed;' but this is said of +the calm contentment with human lot which he hopes to attain, not of a +time when the trammels of the body shall be cast off. For the rest, the +world and its fame and wealth, 'all is vanity.' The gods may perhaps +have a particular care for him, but their especial care is for the +universe at large: thus much should suffice. His gods are better than +the Stoic gods, who sit aloof from all human things, untroubled and +uncaring, but his personal hope is hardly stronger. On this point he +says little, though there are many allusions to death as the natural +end; doubtless he expected his soul one day to be absorbed into the +universal soul, since nothing comes out of nothing, and nothing can be +annihilated. His mood is one of strenuous weariness; he does his duty as +a good soldier, waiting for the sound of the trumpet which shall sound +the retreat; he has not that cheerful confidence which led Socrates +through a life no less noble, to a death which was to bring him into the +company of gods he had worshipped and men whom he had revered. + +But although Marcus Aurelius may have held intellectually that his soul +was destined to be absorbed, and to lose consciousness of itself, there +were times when he felt, as all who hold it must sometimes feel, how +unsatisfying is such a creed. Then he gropes blindly after something +less empty and vain. 'Thou hast taken ship,' he says, 'thou hast sailed, +thou art come to land, go out, if to another life, there also shalt +thou find gods, who are everywhere.' There is more in this than the +assumption of a rival theory for argument's sake. If worldly things +'be but as a dream, the thought is not far off that there may be an +awakening to what is real. When he speaks of death as a necessary +change, and points out that nothing useful and profitable can be brought +about without change, did he perhaps think of the change in a corn of +wheat, which is not quickened except it die? Nature's marvellous power +of recreating out of Corruption is surely not confined to bodily things. +Many of his thoughts sound like far-off echoes of St. Paul; and it is +strange indeed that this most Christian of emperors has nothing good +to say of the Christians. To him they are only sectaries 'violently and +passionately set upon opposition. + +Profound as philosophy these Meditations certainly are not; but Marcus +Aurelius was too sincere not to see the essence of such things as +came within his experience. Ancient religions were for the most +part concerned with outward things. Do the necessary rites, and you +propitiate the gods; and these rites were often trivial, sometimes +violated right feeling or even morality. Even when the gods stood on the +side of righteousness, they were concerned with the act more than with +the intent. But Marcus Aurelius knows that what the heart is full of, +the man will do. 'Such as thy thoughts and ordinary cogitations are,' he +says, 'such will thy mind be in time.' And every page of the book shows +us that he knew thought was sure to issue in act. He drills his soul, as +it were, in right principles, that when the time comes, it may be guided +by them. To wait until the emergency is to be too late. He sees also the +true essence of happiness. 'If happiness did consist in pleasure, +how came notorious robbers, impure abominable livers, parricides, and +tyrants, in so large a measure to have their part of pleasures?' He who +had all the world's pleasures at command can write thus 'A happy lot and +portion is, good inclinations of the soul, good desires, good actions.' + +By the irony of fate this man, so gentle and good, so desirous of quiet +joys and a mind free from care, was set at the head of the Roman Empire +when great dangers threatened from east and west. For several years he +himself commanded his armies in chief. In camp before the Quadi he dates +the first book of his Meditations, and shows how he could retire within +himself amid the coarse clangour of arms. The pomps and glories which +he despised were all his; what to most men is an ambition or a dream, to +him was a round of weary tasks which nothing but the stern sense of duty +could carry him through. And he did his work well. His wars were slow +and tedious, but successful. With a statesman's wisdom he foresaw the +danger to Rome of the barbarian hordes from the north, and took measures +to meet it. As it was, his settlement gave two centuries of respite +to the Roman Empire; had he fulfilled the plan of pushing the imperial +frontiers to the Elbe, which seems to have been in his mind, much more +might have been accomplished. But death cut short his designs. + +Truly a rare opportunity was given to Marcus Aurelius of showing what +the mind can do in despite of circumstances. Most peaceful of warriors, +a magnificent monarch whose ideal was quiet happiness in home life, bent +to obscurity yet born to greatness, the loving father of children who +died young or turned out hateful, his life was one paradox. That nothing +might lack, it was in camp before the face of the enemy that he passed +away and went to his own place. + +Translations THE following is a list of the chief English translations +of Marcus Aurelius: (1) By Meric Casaubon, 1634; (2) Jeremy Collier, +1701; (3) James Thomson, 1747; (4) R. Graves, 1792; (5) H. McCormac, +1844; (6) George Long, 1862; (7) G. H. Rendall, 1898; and (8) J. +Jackson, 1906. Renan's "Marc-Aurele"--in his "History of the Origins of +Christianity," which appeared in 1882--is the most vital and original +book to be had relating to the time of Marcus Aurelius. Pater's "Marius +the Epicurean" forms another outside commentary, which is of service in +the imaginative attempt to create again the period. + + + + +MARCUS AURELIUS ANTONINUS THE ROMAN EMPEROR + + + + +HIS FIRST BOOK + +concerning HIMSELF: + +Wherein Antoninus recordeth, What and of whom, whether Parents, Friends, +or Masters; by their good examples, or good advice and counsel, he had +learned: + +Divided into Numbers or Sections. + +ANTONINUS Book vi. Num. xlviii. Whensoever thou wilt rejoice thyself, +think and meditate upon those good parts and especial gifts, which thou +hast observed in any of them that live with thee: + +as industry in one, in another modesty, in another bountifulness, in +another some other thing. For nothing can so much rejoice thee, as +the resemblances and parallels of several virtues, eminent in the +dispositions of them that live with thee, especially when all at once, +as it were, they represent themselves unto thee. See therefore, that +thou have them always in a readiness. + + +THE FIRST BOOK + +I. Of my grandfather Verus I have learned to be gentle and meek, and to +refrain from all anger and passion. From the fame and memory of him that +begot me I have learned both shamefastness and manlike behaviour. Of my +mother I have learned to be religious, and bountiful; and to forbear, +not only to do, but to intend any evil; to content myself with a spare +diet, and to fly all such excess as is incidental to great wealth. Of my +great-grandfather, both to frequent public schools and auditories, and +to get me good and able teachers at home; and that I ought not to think +much, if upon such occasions, I were at excessive charges. + +II. Of him that brought me up, not to be fondly addicted to either of +the two great factions of the coursers in the circus, called Prasini, +and Veneti: nor in the amphitheatre partially to favour any of the +gladiators, or fencers, as either the Parmularii, or the Secutores. +Moreover, to endure labour; nor to need many things; when I have +anything to do, to do it myself rather than by others; not to meddle +with many businesses; and not easily to admit of any slander. + +III. Of Diognetus, not to busy myself about vain things, and not easily +to believe those things, which are commonly spoken, by such as take upon +them to work wonders, and by sorcerers, or prestidigitators, and +impostors; concerning the power of charms, and their driving out of +demons, or evil spirits; and the like. Not to keep quails for the game; +nor to be mad after such things. Not to be offended with other men's +liberty of speech, and to apply myself unto philosophy. Him also I must +thank, that ever I heard first Bacchius, then Tandasis and Marcianus, +and that I did write dialogues in my youth; and that I took liking to +the philosophers' little couch and skins, and such other things, which +by the Grecian discipline are proper to those who profess philosophy. + +IV. To Rusticus I am beholding, that I first entered into the conceit +that my life wanted some redress and cure. And then, that I did not +fall into the ambition of ordinary sophists, either to write tracts +concerning the common theorems, or to exhort men unto virtue and the +study of philosophy by public orations; as also that I never by way of +ostentation did affect to show myself an active able man, for any kind +of bodily exercises. And that I gave over the study of rhetoric and +poetry, and of elegant neat language. That I did not use to walk about +the house in my long robe, nor to do any such things. Moreover I learned +of him to write letters without any affectation, or curiosity; such as +that was, which by him was written to my mother from Sinuessa: and to be +easy and ready to be reconciled, and well pleased again with them that +had offended me, as soon as any of them would be content to seek unto +me again. To read with diligence; not to rest satisfied with a light and +superficial knowledge, nor quickly to assent to things commonly spoken +of: whom also I must thank that ever I lighted upon Epictetus his +Hypomnemata, or moral commentaries and common-factions: which also he +gave me of his own. + +V. From Apollonius, true liberty, and unvariable steadfastness, and not +to regard anything at all, though never so little, but right and reason: +and always, whether in the sharpest pains, or after the loss of a child, +or in long diseases, to be still the same man; who also was a present +and visible example unto me, that it was possible for the same man to +be both vehement and remiss: a man not subject to be vexed, and offended +with the incapacity of his scholars and auditors in his lectures and +expositions; and a true pattern of a man who of all his good gifts +and faculties, least esteemed in himself, that his excellent skill and +ability to teach and persuade others the common theorems and maxims of +the Stoic philosophy. Of him also I learned how to receive favours and +kindnesses (as commonly they are accounted:) from friends, so that I +might not become obnoxious unto them, for them, nor more yielding upon +occasion, than in right I ought; and yet so that I should not pass them +neither, as an unsensible and unthankful man. + +VI. Of Sextus, mildness and the pattern of a family governed with +paternal affection; and a purpose to live according to nature: to be +grave without affectation: to observe carefully the several dispositions +of my friends, not to be offended with idiots, nor unseasonably to set +upon those that are carried with the vulgar opinions, with the theorems, +and tenets of philosophers: his conversation being an example how a man +might accommodate himself to all men and companies; so that though his +company were sweeter and more pleasing than any flatterer's cogging and +fawning; yet was it at the same time most respected and reverenced: who +also had a proper happiness and faculty, rationally and methodically to +find out, and set in order all necessary determinations and instructions +for a man's life. A man without ever the least appearance of anger, or +any other passion; able at the same time most exactly to observe the +Stoic Apathia, or unpassionateness, and yet to be most tender-hearted: +ever of good credit; and yet almost without any noise, or rumour: very +learned, and yet making little show. + +VII. From Alexander the Grammarian, to be un-reprovable myself, and not +reproachfully to reprehend any man for a barbarism, or a solecism, or +any false pronunciation, but dextrously by way of answer, or testimony, +or confirmation of the same matter (taking no notice of the word) to +utter it as it should have been spoken; or by some other such close and +indirect admonition, handsomely and civilly to tell him of it. + +VIII. Of Fronto, to how much envy and fraud and hypocrisy the state of a +tyrannous king is subject unto, and how they who are commonly called +[Eupatridas Gk.], i.e. nobly born, are in some sort incapable, or void +of natural affection. + +IX. Of Alexander the Platonic, not often nor without great necessity to +say, or to write to any man in a letter, 'I am not at leisure'; nor in +this manner still to put off those duties, which we owe to our friends +and acquaintances (to every one in his kind) under pretence of urgent +affairs. + +X. Of Catulus, not to contemn any friend's expostulation, though unjust, +but to strive to reduce him to his former disposition: freely and +heartily to speak well of all my masters upon any occasion, as it is +reported of Domitius, and Athenodotus: and to love my children with true +affection. + +XI. From my brother Severus, to be kind and loving to all them of my +house and family; by whom also I came to the knowledge of Thrasea and +Helvidius, and Cato, and Dio, and Brutus. He it was also that did put me +in the first conceit and desire of an equal commonwealth, administered +by justice and equality; and of a kingdom wherein should be regarded +nothing more than the good and welfare of the subjects. Of him also, +to observe a constant tenor, (not interrupted, with any other cares and +distractions,) in the study and esteem of philosophy: to be bountiful +and liberal in the largest measure; always to hope the best; and to +be confident that my friends love me. In whom I moreover observed open +dealing towards those whom he reproved at any time, and that his friends +might without all doubt or much observation know what he would, or would +not, so open and plain was he. + +XII. From Claudius Maximus, in all things to endeavour to have power +of myself, and in nothing to be carried about; to be cheerful and +courageous in all sudden chances and accidents, as in sicknesses: to +love mildness, and moderation, and gravity: and to do my business, +whatsoever it be, thoroughly, and without querulousness. Whatsoever +he said, all men believed him that as he spake, so he thought, and +whatsoever he did, that he did it with a good intent. His manner was, +never to wonder at anything; never to be in haste, and yet never +slow: nor to be perplexed, or dejected, or at any time unseemly, or +excessively to laugh: nor to be angry, or suspicious, but ever ready to +do good, and to forgive, and to speak truth; and all this, as one that +seemed rather of himself to have been straight and right, than ever to +have been rectified or redressed; neither was there any man that ever +thought himself undervalued by him, or that could find in his heart, to +think himself a better man than he. He would also be very pleasant and +gracious. + +XIII. In my father, I observed his meekness; his constancy without +wavering in those things, which after a due examination and +deliberation, he had determined. How free from all vanity he carried +himself in matter of honour and dignity, (as they are esteemed:) his +laboriousness and assiduity, his readiness to hear any man, that had +aught to say tending to any common good: how generally and impartially +he would give every man his due; his skill and knowledge, when rigour +or extremity, or when remissness or moderation was in season; how he did +abstain from all unchaste love of youths; his moderate condescending to +other men's occasions as an ordinary man, neither absolutely requiring +of his friends, that they should wait upon him at his ordinary meals, +nor that they should of necessity accompany him in his journeys; and +that whensoever any business upon some necessary occasions was to be put +off and omitted before it could be ended, he was ever found when he +went about it again, the same man that he was before. His accurate +examination of things in consultations, and patient hearing of others. +He would not hastily give over the search of the matter, as one easy to +be satisfied with sudden notions and apprehensions. His care to preserve +his friends; how neither at any time he would carry himself towards them +with disdainful neglect, and grow weary of them; nor yet at any time +be madly fond of them. His contented mind in all things, his cheerful +countenance, his care to foresee things afar off, and to take order for +the least, without any noise or clamour. Moreover how all acclamations +and flattery were repressed by him: how carefully he observed all things +necessary to the government, and kept an account of the common expenses, +and how patiently he did abide that he was reprehended by some for this +his strict and rigid kind of dealing. How he was neither a superstitious +worshipper of the gods, nor an ambitious pleaser of men, or studious of +popular applause; but sober in all things, and everywhere observant of +that which was fitting; no affecter of novelties: in those things which +conduced to his ease and convenience, (plenty whereof his fortune +did afford him,) without pride and bragging, yet with all freedom and +liberty: so that as he did freely enjoy them without any anxiety or +affectation when they were present; so when absent, he found no want +of them. Moreover, that he was never commended by any man, as either a +learned acute man, or an obsequious officious man, or a fine orator; but +as a ripe mature man, a perfect sound man; one that could not endure to +be flattered; able to govern both himself and others. Moreover, how much +he did honour all true philosophers, without upbraiding those that were +not so; his sociableness, his gracious and delightful conversation, but +never unto satiety; his care of his body within bounds and measure, +not as one that desired to live long, or over-studious of neatness, and +elegancy; and yet not as one that did not regard it: so that through his +own care and providence, he seldom needed any inward physic, or outward +applications: but especially how ingeniously he would yield to any that +had obtained any peculiar faculty, as either eloquence, or the knowledge +of the laws, or of ancient customs, or the like; and how he concurred +with them, in his best care and endeavour that every one of them might +in his kind, for that wherein he excelled, be regarded and esteemed: and +although he did all things carefully after the ancient customs of his +forefathers, yet even of this was he not desirous that men should take +notice, that he did imitate ancient customs. Again, how he was not +easily moved and tossed up and down, but loved to be constant, both in +the same places and businesses; and how after his great fits of headache +he would return fresh and vigorous to his wonted affairs. Again, that +secrets he neither had many, nor often, and such only as concerned +public matters: his discretion and moderation, in exhibiting of the +public sights and shows for the pleasure and pastime of the people: in +public buildings. congiaries, and the like. In all these things, +having a respect unto men only as men, and to the equity of the things +themselves, and not unto the glory that might follow. Never wont to +use the baths at unseasonable hours; no builder; never curious, or +solicitous, either about his meat, or about the workmanship, or colour +of his clothes, or about anything that belonged to external beauty. +In all his conversation, far from all inhumanity, all boldness, and +incivility, all greediness and impetuosity; never doing anything with +such earnestness, and intention, that a man could say of him, that +he did sweat about it: but contrariwise, all things distinctly, as at +leisure; without trouble; orderly, soundly, and agreeably. A man might +have applied that to him, which is recorded of Socrates, that he knew +how to want, and to enjoy those things, in the want whereof, most men +show themselves weak; and in the fruition, intemperate: but to hold out +firm and constant, and to keep within the compass of true moderation and +sobriety in either estate, is proper to a man, who hath a perfect and +invincible soul; such as he showed himself in the sickness of Maximus. + +XIV. From the gods I received that I had good grandfathers, and parents, +a good sister, good masters, good domestics, loving kinsmen, almost all +that I have; and that I never through haste and rashness transgressed +against any of them, notwithstanding that my disposition was such, +as that such a thing (if occasion had been) might very well have been +committed by me, but that It was the mercy of the gods, to prevent such +a concurring of matters and occasions, as might make me to incur this +blame. That I was not long brought up by the concubine of my father; +that I preserved the flower of my youth. That I took not upon me to be +a man before my time, but rather put it off longer than I needed. That +I lived under the government of my lord and father, who would take +away from me all pride and vainglory, and reduce me to that conceit and +opinion that it was not impossible for a prince to live in the court +without a troop of guards and followers, extraordinary apparel, such +and such torches and statues, and other like particulars of state and +magnificence; but that a man may reduce and contract himself almost to +the state of a private man, and yet for all that not to become the more +base and remiss in those public matters and affairs, wherein power and +authority is requisite. That I have had such a brother, who by his own +example might stir me up to think of myself; and by his respect and +love, delight and please me. That I have got ingenuous children, and +that they were not born distorted, nor with any other natural deformity. +That I was no great proficient in the study of rhetoric and poetry, and +of other faculties, which perchance I might have dwelt upon, if I had +found myself to go on in them with success. That I did by times prefer +those, by whom I was brought up, to such places and dignities, which +they seemed unto me most to desire; and that I did not put them off with +hope and expectation, that (since that they were yet but young) I would +do the same hereafter. That I ever knew Apollonius and Rusticus, and +Maximus. That I have had occasion often and effectually to consider and +meditate with myself, concerning that life which is according to nature, +what the nature and manner of it is: so that as for the gods and such +suggestions, helps and inspirations, as might be expected from them, +nothing did hinder, but that I might have begun long before to live +according to nature; or that even now that I was not yet partaker and +in present possession of that life, that I myself (in that I did not +observe those inward motions, and suggestions, yea and almost plain and +apparent instructions and admonitions of the gods,) was the only cause +of it. That my body in such a life, hath been able to hold out so long. +That I never had to do with Benedicta and Theodotus, yea and afterwards +when I fell into some fits of love, I was soon cured. That having been +often displeased with Rusticus, I never did him anything for which +afterwards I had occasion to repent. That it being so that my mother was +to die young, yet she lived with me all her latter years. That as often +as I had a purpose to help and succour any that either were poor, or +fallen into some present necessity, I never was answered by my officers +that there was not ready money enough to do it; and that I myself never +had occasion to require the like succour from any other. That I have +such a wife, so obedient, so loving, so ingenuous. That I had choice of +fit and able men, to whom I might commit the bringing up of my children. +That by dreams I have received help, as for other things, so in +particular, how I might stay my casting of blood, and cure my dizziness, +as that also that happened to thee in Cajeta, as unto Chryses when he +prayed by the seashore. And when I did first apply myself to philosophy, +that I did not fall into the hands of some sophists, or spent my time +either in reading the manifold volumes of ordinary philosophers, nor in +practising myself in the solution of arguments and fallacies, nor dwelt +upon the studies of the meteors, and other natural curiosities. All +these things without the assistance of the gods, and fortune, could not +have been. + +XV. In the country of the Quadi at Granua, these. Betimes in the morning +say to thyself, This day I shalt have to do with an idle curious man, +with an unthankful man, a railer, a crafty, false, or an envious man; an +unsociable uncharitable man. All these ill qualities have happened unto +them, through ignorance of that which is truly good and truly bad. But I +that understand the nature of that which is good, that it only is to +be desired, and of that which is bad, that it only is truly odious and +shameful: who know moreover, that this transgressor, whosoever he be, is +my kinsman, not by the same blood and seed, but by participation of the +same reason, and of the same divine particle; How can I either be +hurt by any of those, since it is not in their power to make me incur +anything that is truly reproachful? or angry, and ill affected towards +him, who by nature is so near unto me? for we are all born to be +fellow-workers, as the feet, the hands, and the eyelids; as the rows of +the upper and under teeth: for such therefore to be in opposition, is +against nature; and what is it to chafe at, and to be averse from, but +to be in opposition? + +XVI. Whatsoever I am, is either flesh, or life, or that which we +commonly call the mistress and overruling part of man; reason. Away with +thy books, suffer not thy mind any more to be distracted, and carried to +and fro; for it will not be; but as even now ready to die, think little +of thy flesh: blood, bones, and a skin; a pretty piece of knit and +twisted work, consisting of nerves, veins and arteries; think no more of +it, than so. And as for thy life, consider what it is; a wind; not one +constant wind neither, but every moment of an hour let out, and sucked +in again. The third, is thy ruling part; and here consider; Thou art an +old man; suffer not that excellent part to be brought in subjection, and +to become slavish: suffer it not to be drawn up and down with +unreasonable and unsociable lusts and motions, as it were with wires and +nerves; suffer it not any more, either to repine at anything now +present, or to fear and fly anything to come, which the destiny hath +appointed thee. + +XVII. Whatsoever proceeds from the gods immediately, that any man will +grant totally depends from their divine providence. As for those +things that are commonly said to happen by fortune, even those must be +conceived to have dependence from nature, or from that first and general +connection, and concatenation of all those things, which more apparently +by the divine providence are administered and brought to pass. +All things flow from thence: and whatsoever it is that is, is both +necessary, and conducing to the whole (part of which thou art), and +whatsoever it is that is requisite and necessary for the preservation of +the general, must of necessity for every particular nature, be good and +behoveful. And as for the whole, it is preserved, as by the perpetual +mutation and conversion of the simple elements one into another, so +also by the mutation, and alteration of things mixed and compounded. Let +these things suffice thee; let them be always unto thee, as thy general +rules and precepts. As for thy thirst after books, away with it with all +speed, that thou die not murmuring and complaining, but truly meek and +well satisfied, and from thy heart thankful unto the gods. + + + + +THE SECOND BOOK + +I. Remember how long thou hast already put off these things, and how +often a certain day and hour as it were, having been set unto thee by +the gods, thou hast neglected it. It is high time for thee to understand +the true nature both of the world, whereof thou art a part; and of that +Lord and Governor of the world, from whom, as a channel from the spring, +thou thyself didst flow: and that there is but a certain limit of time +appointed unto thee, which if thou shalt not make use of to calm and +allay the many distempers of thy soul, it will pass away and thou with +it, and never after return. + +II. Let it be thy earnest and incessant care as a Roman and a man to +perform whatsoever it is that thou art about, with true and unfeigned +gravity, natural affection, freedom and justice: and as for all other +cares, and imaginations, how thou mayest ease thy mind of them. Which +thou shalt do; if thou shalt go about every action as thy last action, +free from all vanity, all passionate and wilful aberration from reason, +and from all hypocrisy, and self-love, and dislike of those things, +which by the fates or appointment of God have happened unto thee. Thou +seest that those things, which for a man to hold on in a prosperous +course, and to live a divine life, are requisite and necessary, are not +many, for the gods will require no more of any man, that shall but keep +and observe these things. + +III. Do, soul, do; abuse and contemn thyself; yet a while and the time +for thee to respect thyself, will be at an end. Every man's happiness +depends from himself, but behold thy life is almost at an end, whiles +affording thyself no respect, thou dost make thy happiness to consist in +the souls, and conceits of other men. + +IV. Why should any of these things that happen externally, so much +distract thee? Give thyself leisure to learn some good thing, and cease +roving and wandering to and fro. Thou must also take heed of another +kind of wandering, for they are idle in their actions, who toil and +labour in this life, and have no certain scope to which to direct all +their motions, and desires. V. For not observing the state of another +man's soul, scarce was ever any man known to be unhappy. Tell whosoever +they be that intend not, and guide not by reason and discretion the +motions of their own souls, they must of necessity be unhappy. + +VI. These things thou must always have in mind: What is the nature +of the universe, and what is mine--in particular: This unto that what +relation it hath: what kind of part, of what kind of universe it is: And +that there is nobody that can hinder thee, but that thou mayest always +both do and speak those things which are agreeable to that nature, +whereof thou art a part. + +VII. Theophrastus, where he compares sin with sin (as after a vulgar +sense such things I grant may be compared:) says well and like a +philosopher, that those sins are greater which are committed through +lust, than those which are committed through anger. For he that is angry +seems with a kind of grief and close contraction of himself, to turn +away from reason; but he that sins through lust, being overcome by +pleasure, doth in his very sin bewray a more impotent, and unmanlike +disposition. Well then and like a philosopher doth he say, that he of +the two is the more to be condemned, that sins with pleasure, than he +that sins with grief. For indeed this latter may seem first to have been +wronged, and so in some manner through grief thereof to have been forced +to be angry, whereas he who through lust doth commit anything, did of +himself merely resolve upon that action. + +VIII. Whatsoever thou dost affect, whatsoever thou dost project, so do, +and so project all, as one who, for aught thou knowest, may at this very +present depart out of this life. And as for death, if there be any gods, +it is no grievous thing to leave the society of men. The gods will do +thee no hurt, thou mayest be sure. But if it be so that there be no +gods, or that they take no care of the world, why should I desire to +live in a world void of gods, and of all divine providence? But gods +there be certainly, and they take care for the world; and as for those +things which be truly evil, as vice and wickedness, such things they +have put in a man's own power, that he might avoid them if he would: and +had there been anything besides that had been truly bad and evil, they +would have had a care of that also, that a man might have avoided it. +But why should that be thought to hurt and prejudice a man's life in +this world, which cannot any ways make man himself the better, or the +worse in his own person? Neither must we think that the nature of the +universe did either through ignorance pass these things, or if not as +ignorant of them, yet as unable either to prevent, or better to order +and dispose them. It cannot be that she through want either of power or +skill, should have committed such a thing, so as to suffer all things +both good and bad, equally and promiscuously, to happen unto all both +good and bad. As for life therefore, and death, honour and dishonour, +labour and pleasure, riches and poverty, all these things happen +unto men indeed, both good and bad, equally; but as things which of +themselves are neither good nor bad; because of themselves, neither +shameful nor praiseworthy. + +IX. Consider how quickly all things are dissolved and resolved: the +bodies and substances themselves, into the matter and substance of the +world: and their memories into the general age and time of the world. +Consider the nature of all worldly sensible things; of those especially, +which either ensnare by pleasure, or for their irksomeness are dreadful, +or for their outward lustre and show are in great esteem and request, +how vile and contemptible, how base and corruptible, how destitute of +all true life and being they are. + +X. It is the part of a man endowed with a good understanding faculty, to +consider what they themselves are in very deed, from whose bare conceits +and voices, honour and credit do proceed: as also what it is to die, and +how if a man shall consider this by itself alone, to die, and separate +from it in his mind all those things which with it usually represent +themselves unto us, he can conceive of it no otherwise, than as of a +work of nature, and he that fears any work of nature, is a very child. +Now death, it is not only a work of nature, but also conducing to +nature. + +XI. Consider with thyself how man, and by what part of his, is joined +unto God, and how that part of man is affected, when it is said to be +diffused. There is nothing more wretched than that soul, which in a kind +of circuit compasseth all things, searching (as he saith) even the very +depths of the earth; and by all signs and conjectures prying into the +very thoughts of other men's souls; and yet of this, is not sensible, +that it is sufficient for a man to apply himself wholly, and to confine +all his thoughts and cares to the tendance of that spirit which is +within him, and truly and really to serve him. His service doth consist +in this, that a man keep himself pure from all violent passion and +evil affection, from all rashness and vanity, and from all manner of +discontent, either in regard of the gods or men. For indeed whatsoever +proceeds from the gods, deserves respect for their worth and excellency; +and whatsoever proceeds from men, as they are our kinsmen, should by us +be entertained, with love, always; sometimes, as proceeding from their +ignorance, of that which is truly good and bad, (a blindness no less, +than that by which we are not able to discern between white and black:) +with a kind of pity and compassion also. + +XII. If thou shouldst live three thousand, or as many as ten thousands +of years, yet remember this, that man can part with no life properly, +save with that little part of life, which he now lives: and that which +he lives, is no other, than that which at every instant he parts with. +That then which is longest of duration, and that which is shortest, come +both to one effect. For although in regard of that which is already past +there may be some inequality, yet that time which is now present and +in being, is equal unto all men. And that being it which we part with +whensoever we die, it doth manifestly appear, that it can be but a +moment of time, that we then part with. For as for that which is either +past or to come, a man cannot be said properly to part with it. For +how should a man part with that which he hath not? These two things +therefore thou must remember. First, that all things in the world from +all eternity, by a perpetual revolution of the same times and things +ever continued and renewed, are of one kind and nature; so that whether +for a hundred or two hundred years only, or for an infinite space of +time, a man see those things which are still the same, it can be no +matter of great moment. And secondly, that that life which any the +longest liver, or the shortest liver parts with, is for length and +duration the very same, for that only which is present, is that, which +either of them can lose, as being that only which they have; for that +which he hath not, no man can truly be said to lose. + +XIII. Remember that all is but opinion and conceit, for those things +are plain and apparent, which were spoken unto Monimus the Cynic; and as +plain and apparent is the use that may be made of those things, if that +which is true and serious in them, be received as well as that which is +sweet and pleasing. + +XIV. A man's soul doth wrong and disrespect itself first and especially, +when as much as in itself lies it becomes an aposteme, and as it were an +excrescency of the world, for to be grieved and displeased with anything +that happens in the world, is direct apostacy from the nature of the +universe; part of which, all particular natures of the world, are. +Secondly, when she either is averse from any man, or led by contrary +desires or affections, tending to his hurt and prejudice; such as are +the souls of them that are angry. Thirdly, when she is overcome by any +pleasure or pain. Fourthly, when she doth dissemble, and covertly and +falsely either doth or saith anything. Fifthly, when she doth either +affect or endeavour anything to no certain end, but rashly and without +due ratiocination and consideration, how consequent or inconsequent it +is to the common end. For even the least things ought not to be done, +without relation unto the end; and the end of the reasonable creatures +is, to follow and obey him, who is the reason as it were, and the law of +this great city, and ancient commonwealth. + +XV. The time of a man's life is as a point; the substance of it ever +flowing, the sense obscure; and the whole composition of the body +tending to corruption. His soul is restless, fortune uncertain, and fame +doubtful; to be brief, as a stream so are all things belonging to the +body; as a dream, or as a smoke, so are all that belong unto the soul. +Our life is a warfare, and a mere pilgrimage. Fame after life is no +better than oblivion. What is it then that will adhere and follow? Only +one thing, philosophy. And philosophy doth consist in this, for a man to +preserve that spirit which is within him, from all manner of contumelies +and injuries, and above all pains or pleasures; never to do anything +either rashly, or feignedly, or hypocritically: wholly to depend from +himself and his own proper actions: all things that happen unto him to +embrace contentedly, as coming from Him from whom he himself also came; +and above all things, with all meekness and a calm cheerfulness, to +expect death, as being nothing else but the resolution of those +elements, of which every creature is composed. And if the elements +themselves suffer nothing by this their perpetual conversion of one into +another, that dissolution, and alteration, which is so common unto all, +why should it be feared by any? Is not this according to nature? But +nothing that is according to nature can be evil, whilst I was at +Carnuntzim. + + + + +THE THIRD BOOK + +I. A man must not only consider how daily his life wasteth and +decreaseth, but this also, that if he live long, he cannot be certain, +whether his understanding shall continue so able and sufficient, +for either discreet consideration, in matter of businesses; or for +contemplation: it being the thing, whereon true knowledge of things both +divine and human, doth depend. For if once he shall begin to dote, +his respiration, nutrition, his imaginative, and appetitive, and other +natural faculties, may still continue the same: he shall find no want of +them. But how to make that right use of himself that he should, how +to observe exactly in all things that which is right and just, how to +redress and rectify all wrong, or sudden apprehensions and imaginations, +and even of this particular, whether he should live any longer or no, to +consider duly; for all such things, wherein the best strength and vigour +of the mind is most requisite; his power and ability will be past and +gone. Thou must hasten therefore; not only because thou art every day +nearer unto death than other, but also because that intellective faculty +in thee, whereby thou art enabled to know the true nature of things, and +to order all thy actions by that knowledge, doth daily waste and decay: +or, may fail thee before thou die. + +II. This also thou must observe, that whatsoever it is that naturally +doth happen to things natural, hath somewhat in itself that is pleasing +and delightful: as a great loaf when it is baked, some parts of it +cleave as it were, and part asunder, and make the crust of it rugged and +unequal, and yet those parts of it, though in some sort it be against +the art and intention of baking itself, that they are thus cleft and +parted, which should have been and were first made all even and uniform, +they become it well nevertheless, and have a certain peculiar property, +to stir the appetite. So figs are accounted fairest and ripest then, +when they begin to shrink, and wither as it were. So ripe olives, when +they are next to putrefaction, then are they in their proper beauty. The +hanging down of grapes--the brow of a lion, the froth of a foaming wild +boar, and many other like things, though by themselves considered, they +are far from any beauty, yet because they happen naturally, they both +are comely, and delightful; so that if a man shall with a profound mind +and apprehension, consider all things in the world, even among all those +things which are but mere accessories and natural appendices as it were, +there will scarce appear anything unto him, wherein he will not find +matter of pleasure and delight. So will he behold with as much pleasure +the true rictus of wild beasts, as those which by skilful painters and +other artificers are imitated. So will he be able to perceive the proper +ripeness and beauty of old age, whether in man or woman: and whatsoever +else it is that is beautiful and alluring in whatsoever is, with chaste +and continent eyes he will soon find out and discern. Those and many +other things will he discern, not credible unto every one, but unto them +only who are truly and familiarly acquainted, both with nature itself, +and all natural things. + +III. Hippocrates having cured many sicknesses, fell sick himself and +died. The Chaldeans and Astrologians having foretold the deaths of +divers, were afterwards themselves surprised by the fates. Alexander and +Pompeius, and Caius Caesar, having destroyed so many towns, and cut +off in the field so many thousands both of horse and foot, yet they +themselves at last were fain to part with their own lives. Heraclitus +having written so many natural tracts concerning the last and general +conflagration of the world, died afterwards all filled with water +within, and all bedaubed with dirt and dung without. Lice killed +Democritus; and Socrates, another sort of vermin, wicked ungodly men. +How then stands the case? Thou hast taken ship, thou hast sailed, thou +art come to land, go out, if to another life, there also shalt thou find +gods, who are everywhere. If all life and sense shall cease, then shalt +thou cease also to be subject to either pains or pleasures; and to serve +and tend this vile cottage; so much the viler, by how much that which +ministers unto it doth excel; the one being a rational substance, and a +spirit, the other nothing but earth and blood. + +IV. Spend not the remnant of thy days in thoughts and fancies concerning +other men, when it is not in relation to some common good, when by it +thou art hindered from some other better work. That is, spend not thy +time in thinking, what such a man doth, and to what end: what he saith, +and what he thinks, and what he is about, and such other things or +curiosities, which make a man to rove and wander from the care and +observation of that part of himself, which is rational, and overruling. +See therefore in the whole series and connection of thy thoughts, that +thou be careful to prevent whatsoever is idle and impertinent: but +especially, whatsoever is curious and malicious: and thou must use +thyself to think only of such things, of which if a man upon a sudden +should ask thee, what it is that thou art now thinking, thou mayest +answer This, and That, freely and boldly, that so by thy thoughts it may +presently appear that in all thee is sincere, and peaceable; as becometh +one that is made for society, and regards not pleasures, nor gives way +to any voluptuous imaginations at all: free from all contentiousness, +envy, and suspicion, and from whatsoever else thou wouldest blush to +confess thy thoughts were set upon. He that is such, is he surely that +doth not put off to lay hold on that which is best indeed, a very priest +and minister of the gods, well acquainted and in good correspondence +with him especially that is seated and placed within himself, as in +a temple and sacrary: to whom also he keeps and preserves himself +unspotted by pleasure, undaunted by pain; free from any manner of wrong, +or contumely, by himself offered unto himself: not capable of any evil +from others: a wrestler of the best sort, and for the highest prize, +that he may not be cast down by any passion or affection of his own; +deeply dyed and drenched in righteousness, embracing and accepting with +his whole heart whatsoever either happeneth or is allotted unto him. One +who not often, nor without some great necessity tending to some public +good, mindeth what any other, either speaks, or doth, or purposeth: for +those things only that are in his own power, or that are truly his own, +are the objects of his employments, and his thoughts are ever taken +up with those things, which of the whole universe are by the fates or +Providence destinated and appropriated unto himself. Those things that +are his own, and in his own power, he himself takes order, for that they +be good: and as for those that happen unto him, he believes them to be +so. For that lot and portion which is assigned to every one, as it is +unavoidable and necessary, so is it always profitable. He remembers +besides that whatsoever partakes of reason, is akin unto him, and that +to care for all men generally, is agreeing to the nature of a man: but +as for honour and praise, that they ought not generally to be admitted +and accepted of from all, but from such only, who live according to +nature. As for them that do not, what manner of men they be at home, +or abroad; day or night, how conditioned themselves with what manner of +conditions, or with men of what conditions they moil and pass away +the time together, he knoweth, and remembers right well, he therefore +regards not such praise and approbation, as proceeding from them, who +cannot like and approve themselves. + +V. Do nothing against thy will, nor contrary to the community, nor +without due examination, nor with reluctancy. Affect not to set out thy +thoughts with curious neat language. Be neither a great talker, nor a +great undertaker. Moreover, let thy God that is in thee to rule over +thee, find by thee, that he hath to do with a man; an aged man; a +sociable man; a Roman; a prince; one that hath ordered his life, as +one that expecteth, as it were, nothing but the sound of the trumpet, +sounding a retreat to depart out of this life with all expedition. One +who for his word or actions neither needs an oath, nor any man to be a +witness. + +VI. To be cheerful, and to stand in no need, either of other men's help +or attendance, or of that rest and tranquillity, which thou must be +beholding to others for. Rather like one that is straight of himself, or +hath ever been straight, than one that hath been rectified. + +VII. If thou shalt find anything in this mortal life better than +righteousness, than truth, temperance, fortitude, and in general better +than a mind contented both with those things which according to right +and reason she doth, and in those, which without her will and knowledge +happen unto thee by the providence; if I say, thou canst find out +anything better than this, apply thyself unto it with thy whole heart, +and that which is best wheresoever thou dost find it, enjoy freely. But +if nothing thou shalt find worthy to be preferred to that spirit which +is within thee; if nothing better than to subject unto thee thine own +lusts and desires, and not to give way to any fancies or imaginations +before thou hast duly considered of them, nothing better than to +withdraw thyself (to use Socrates his words) from all sensuality, and +submit thyself unto the gods, and to have care of all men in general: if +thou shalt find that all other things in comparison of this, are but +vile, and of little moment; then give not way to any other thing, which +being once though but affected and inclined unto, it will no more be in +thy power without all distraction as thou oughtest to prefer and to +pursue after that good, which is thine own and thy proper good. For it +is not lawful, that anything that is of another and inferior kind and +nature, be it what it will, as either popular applause, or honour, or +riches, or pleasures; should be suffered to confront and contest as it +were, with that which is rational, and operatively good. For all these +things, if once though but for a while, they begin to please, they +presently prevail, and pervert a man's mind, or turn a man from the +right way. Do thou therefore I say absolutely and freely make choice of +that which is best, and stick unto it. Now, that they say is best, which +is most profitable. If they mean profitable to man as he is a rational +man, stand thou to it, and maintain it; but if they mean profitable, as +he is a creature, only reject it; and from this thy tenet and conclusion +keep off carefully all plausible shows and colours of external +appearance, that thou mayest be able to discern things rightly. + +VIII. Never esteem of anything as profitable, which shall ever constrain +thee either to break thy faith, or to lose thy modesty; to hate any man, +to suspect, to curse, to dissemble, to lust after anything, that +requireth the secret of walls or veils. But he that preferreth before +all things his rational part and spirit, and the sacred mysteries of +virtue which issueth from it, he shall never lament and exclaim, never +sigh; he shall never want either solitude or company: and which is +chiefest of all, he shall live without either desire or fear. And as for +life, whether for a long or short time he shall enjoy his soul thus +compassed about with a body, he is altogether indifferent. For if even +now he were to depart, he is as ready for it, as for any other action, +which may be performed with modesty and decency. For all his life long, +this is his only care, that his mind may always be occupied in such +intentions and objects, as are proper to a rational sociable creature. + +IX. In the mind that is once truly disciplined and purged, thou canst +not find anything, either foul or impure, or as it were festered: +nothing that is either servile, or affected: no partial tie; no +malicious averseness; nothing obnoxious; nothing concealed. The life of +such an one, death can never surprise as imperfect; as of an actor, that +should die before he had ended, or the play itself were at an end, a man +might speak. + +X. Use thine opinative faculty with all honour and respect, for in +her indeed is all: that thy opinion do not beget in thy understanding +anything contrary to either nature, or the proper constitution of a +rational creature. The end and object of a rational constitution is, to +do nothing rashly, to be kindly affected towards men, and in all things +willingly to submit unto the gods. Casting therefore all other things +aside, keep thyself to these few, and remember withal that no man +properly can be said to live more than that which is now present, which +is but a moment of time. Whatsoever is besides either is already past, +or uncertain. The time therefore that any man doth live, is but a +little, and the place where he liveth, is but a very little corner of +the earth, and the greatest fame that can remain of a man after his +death, even that is but little, and that too, such as it is whilst it +is, is by the succession of silly mortal men preserved, who likewise +shall shortly die, and even whiles they live know not what in very deed +they themselves are: and much less can know one, who long before is dead +and gone. + +XI. To these ever-present helps and mementoes, let one more be added, +ever to make a particular description and delineation as it were of +every object that presents itself to thy mind, that thou mayest wholly +and throughly contemplate it, in its own proper nature, bare and naked; +wholly, and severally; divided into its several parts and quarters: and +then by thyself in thy mind, to call both it, and those things of which +it doth consist, and in which it shall be resolved, by their own proper +true names, and appellations. For there is nothing so effectual to beget +true magnanimity, as to be able truly and methodically to examine and +consider all things that happen in this life, and so to penetrate +into their natures, that at the same time, this also may concur in our +apprehensions: what is the true use of it? and what is the true nature +of this universe, to which it is useful? how much in regard of the +universe may it be esteemed? how much in regard of man, a citizen of the +supreme city, of which all other cities in the world are as it were but +houses and families? + +XII. What is this, that now my fancy is set upon? of what things doth +it consist? how long can it last? which of all the virtues is the proper +virtue for this present use? as whether meekness, fortitude, truth, +faith, sincerity, contentation, or any of the rest? Of everything +therefore thou must use thyself to say, This immediately comes from God, +this by that fatal connection, and concatenation of things, or (which +almost comes to one) by some coincidental casualty. And as for this, it +proceeds from my neighbour, my kinsman, my fellow: through his ignorance +indeed, because he knows not what is truly natural unto him: but I know +it, and therefore carry myself towards him according to the natural law +of fellowship; that is kindly, and justly. As for those things that of +themselves are altogether indifferent, as in my best judgment I conceive +everything to deserve more or less, so I carry myself towards it. + +XIII. If thou shalt intend that which is present, following the rule of +right and reason carefully, solidly, meekly, and shalt not intermix +any other businesses, but shall study this only to preserve thy spirit +unpolluted, and pure, and shall cleave unto him without either hope +or fear of anything, in all things that thou shalt either do or speak, +contenting thyself with heroical truth, thou shalt live happily; and +from this, there is no man that can hinder thee. + +XIV. As physicians and chirurgeons have always their instruments ready +at hand for all sudden cures; so have thou always thy dogmata in a +readiness for the knowledge of things, both divine and human: and +whatsoever thou dost, even in the smallest things that thou dost, thou +must ever remember that mutual relation, and connection that is between +these two things divine, and things human. For without relation unto +God, thou shalt never speed in any worldly actions; nor on the other +side in any divine, without some respect had to things human. + +XV. Be not deceived; for thou shalt never live to read thy moral +commentaries, nor the acts of the famous Romans and Grecians; nor those +excerpta from several books; all which thou hadst provided and laid +up for thyself against thine old age. Hasten therefore to an end, and +giving over all vain hopes, help thyself in time if thou carest for +thyself, as thou oughtest to do. + +XVI. To steal, to sow, to buy, to be at rest, to see what is to be done +(which is not seen by the eyes, but by another kind of sight:) what +these words mean, and how many ways to be understood, they do not +understand. The body, the soul, the understanding. As the senses +naturally belong to the body, and the desires and affections to the +soul, so do the dogmata to the understanding. + +XVII. To be capable of fancies and imaginations, is common to man and +beast. To be violently drawn and moved by the lusts and desires of the +soul, is proper to wild beasts and monsters, such as Phalaris and Nero +were. To follow reason for ordinary duties and actions is common to them +also, who believe not that there be any gods, and for their advantage +would make no conscience to betray their own country; and who when once +the doors be shut upon them, dare do anything. If therefore all things +else be common to these likewise, it follows, that for a man to like and +embrace all things that happen and are destinated unto him, and not to +trouble and molest that spirit which is seated in the temple of his own +breast, with a multitude of vain fancies and imaginations, but to keep +him propitious and to obey him as a god, never either speaking anything +contrary to truth, or doing anything contrary to justice, is the only +true property of a good man. And such a one, though no man should +believe that he liveth as he doth, either sincerely and conscionably, +or cheerful and contentedly; yet is he neither with any man at all angry +for it, nor diverted by it from the way that leadeth to the end of his +life, through which a man must pass pure, ever ready to depart, and +willing of himself without any compulsion to fit and accommodate himself +to his proper lot and portion. + + + + +THE FOURTH BOOK + +I. That inward mistress part of man if it be in its own true natural +temper, is towards all worldly chances and events ever so disposed and +affected, that it will easily turn and apply itself to that which may +be, and is within its own power to compass, when that cannot be which at +first it intended. For it never doth absolutely addict and apply itself +to any one object, but whatsoever it is that it doth now intend and +prosecute, it doth prosecute it with exception and reservation; so that +whatsoever it is that falls out contrary to its first intentions, even +that afterwards it makes its proper object. Even as the fire when it +prevails upon those things that are in his way; by which things indeed a +little fire would have been quenched, but a great fire doth soon turn to +its own nature, and so consume whatsoever comes in his way: yea by those +very things it is made greater and greater. + +II. Let nothing be done rashly, and at random, but all things according +to the most exact and perfect rules of art. + +III. They seek for themselves private retiring +places, as country villages, the sea-shore, mountains; yea thou thyself +art wont to long much after such places. But all this thou must know +proceeds from simplicity in the highest degree. At what time soever thou +wilt, it is in thy power to retire into thyself, and to be at rest, and +free from all businesses. A man cannot any whither retire better than +to his own soul; he especially who is beforehand provided of such +things within, which whensoever he doth withdraw himself to look in, may +presently afford unto him perfect ease and tranquillity. By tranquillity +I understand a decent orderly disposition and carriage, free from +all confusion and tumultuousness. Afford then thyself this retiring +continually, and thereby refresh and renew thyself. Let these precepts +be brief and fundamental, which as soon as thou dost call them to mind, +may suffice thee to purge thy soul throughly, and to send thee away well +pleased with those things whatsoever they be, which now again after this +short withdrawing of thy soul into herself thou dost return unto. For +what is it that thou art offended at? Can it be at the wickedness of +men, when thou dost call to mind this conclusion, that all reasonable +creatures are made one for another? and that it is part of justice to +bear with them? and that it is against their wills that they offend? +and how many already, who once likewise prosecuted their enmities, +suspected, hated, and fiercely contended, are now long ago stretched +out, and reduced unto ashes? It is time for thee to make an end. As for +those things which among the common chances of the world happen unto +thee as thy particular lot and portion, canst thou be displeased with +any of them, when thou dost call that our ordinary dilemma to mind, +either a providence, or Democritus his atoms; and with it, whatsoever we +brought to prove that the whole world is as it were one city? And as for +thy body, what canst thou fear, if thou dost consider that thy mind and +understanding, when once it hath recollected itself, and knows its own +power, hath in this life and breath (whether it run smoothly and gently, +or whether harshly and rudely), no interest at all, but is altogether +indifferent: and whatsoever else thou hast heard and assented unto +concerning either pain or pleasure? But the care of thine honour and +reputation will perchance distract thee? How can that be, if thou +dost look back, and consider both how quickly all things that are, are +forgotten, and what an immense chaos of eternity was before, and will +follow after all things: and the vanity of praise, and the inconstancy +and variableness of human judgments and opinions, and the narrowness of +the place, wherein it is limited and circumscribed? For the whole earth +is but as one point; and of it, this inhabited part of it, is but a very +little part; and of this part, how many in number, and what manner of +men are they, that will commend thee? What remains then, but that thou +often put in practice this kind of retiring of thyself, to this little +part of thyself; and above all things, keep thyself from distraction, +and intend not anything vehemently, but be free and consider all things, +as a man whose proper object is Virtue, as a man whose true nature is +to be kind and sociable, as a citizen, as a mortal creature. Among +other things, which to consider, and look into thou must use to withdraw +thyself, let those two be among the most obvious and at hand. One, that +the things or objects themselves reach not unto the soul, but stand +without still and quiet, and that it is from the opinion only which is +within, that all the tumult and all the trouble doth proceed. The next, +that all these things, which now thou seest, shall within a very little +while be changed, and be no more: and ever call to mind, how many +changes and alterations in the world thou thyself hast already been an +eyewitness of in thy time. This world is mere change, and this life, +opinion. + +IV. If to understand and to be reasonable be common unto all men, then +is that reason, for which we are termed reasonable, common unto all. If +reason is general, then is that reason also, which prescribeth what is +to be done and what not, common unto all. If that, then law. If law, +then are we fellow-citizens. If so, then are we partners in some one +commonweal. If so, then the world is as it were a city. For which other +commonweal is it, that all men can be said to be members of? From this +common city it is, that understanding, reason, and law is derived unto +us, for from whence else? For as that which in me is earthly I have from +some common earth; and that which is moist from some other element is +imparted; as my breath and life hath its proper fountain; and that +likewise which is dry and fiery in me: (for there is nothing which doth +not proceed from something; as also there is nothing that can be reduced +unto mere nothing:) so also is there some common beginning from whence +my understanding hath proceeded. + +V. As generation is, so also death, a secret of nature's wisdom: a +mixture of elements, resolved into the same elements again, a thing +surely which no man ought to be ashamed of: in a series of other fatal +events and consequences, which a rational creature is subject unto, +not improper or incongruous, nor contrary to the natural and proper +constitution of man himself. + +VI. Such and such things, from such and such causes, must of necessity +proceed. He that would not have such things to happen, is as he that +would have the fig-tree grow without any sap or moisture. In sum, +remember this, that within a very little while, both thou and he shall +both be dead, and after a little while more, not so much as your names +and memories shall be remaining. + +VII. Let opinion be taken away, and no man will think himself wronged. +If no man shall think himself wronged, then is there no more any such +thing as wrong. That which makes not man himself the worse, cannot +make his life the worse, neither can it hurt him either inwardly +or outwardly. It was expedient in nature that it should be so, and +therefore necessary. + +VIII. Whatsoever doth happen in the world, doth happen justly, and so if +thou dost well take heed, thou shalt find it. I say not only in right +order by a series of inevitable consequences, but according to justice +and as it were by way of equal distribution, according to the true worth +of everything. Continue then to take notice of it, as thou hast begun, +and whatsoever thou dost, do it not without this proviso, that it be a +thing of that nature that a good man (as the word good is properly +taken) may do it. This observe carefully in every action. + +IX. Conceit no such things, as he that wrongeth thee conceiveth, +or would have thee to conceive, but look into the matter itself, and see +what it is in very truth. + +X. These two rules, thou must have always in a readiness. First, do +nothing at all, but what reason proceeding from that regal and supreme +part, shall for the good and benefit of men, suggest unto thee. And +secondly, if any man that is present shall be able to rectify thee or to +turn thee from some erroneous persuasion, that thou be always ready to +change thy mind, and this change to proceed, not from any respect of any +pleasure or credit thereon depending, but always from some probable +apparent ground of justice, or of some public good thereby to be +furthered; or from some other such inducement. + +XI. Hast thou reason? I have. Why then makest thou not use of it? For if +thy reason do her part, what more canst thou require? + +XII. As a part hitherto thou hast had a particular subsistence: and now +shalt thou vanish away into the common substance of Him, who first begot +thee, or rather thou shalt be resumed again into that original rational +substance, out of which all others have issued, and are propagated. +Many small pieces of frankincense are set upon the same altar, one drops +first and is consumed, another after; and it comes all to one. + +XIII. Within ten days, if so happen, thou shalt be esteemed a god of +them, who now if thou shalt return to the dogmata and to the honouring +of reason, will esteem of thee no better than of a mere brute, and of an +ape. + +XIV. Not as though thou hadst thousands of years to live. Death hangs +over thee: whilst yet thou livest, whilst thou mayest, be good. + +XV. Now much time and leisure doth he gain, who is not curious to know +what his neighbour hath said, or hath done, or hath attempted, but only +what he doth himself, that it may be just and holy? or to express it in +Agathos' words, Not to look about upon the evil conditions of others, +but to run on straight in the line, without any loose and extravagant +agitation. + +XVI. He who is greedy of credit and reputation after his death, doth +not consider, that they themselves by whom he is remembered, shall soon +after every one of them be dead; and they likewise that succeed those; +until at last all memory, which hitherto by the succession of men +admiring and soon after dying hath had its course, be quite extinct. +But suppose that both they that shall remember thee, and thy memory with +them should be immortal, what is that to thee? I will not say to thee +after thou art dead; but even to thee living, what is thy praise? But +only for a secret and politic consideration, which we call oikonomian or +dispensation. For as for that, that it is the gift of nature, whatsoever +is commended in thee, what might be objected from thence, let that now +that we are upon another consideration be omitted as unseasonable. That +which is fair and goodly, whatsoever it be, and in what respect soever +it be, that it is fair and goodly, it is so of itself, and terminates in +itself, not admitting praise as a part or member: that therefore +which is praised, is not thereby made either better or worse. This I +understand even of those things, that are commonly called fair and +good, as those which are commended either for the matter itself, or for +curious workmanship. As for that which is truly good, what can it +stand in need of more than either justice or truth; or more than either +kindness and modesty? Which of all those, either becomes good or fair, +because commended; or dispraised suffers any damage? Doth the emerald +become worse in itself, or more vile if it be not commended? Doth gold, +or ivory, or purple? Is there anything that doth though never so common, +as a knife, a flower, or a tree? + +XVII. If so be that the souls remain after death (say they that will not +believe it); how is the air from all eternity able to contain them? How +is the earth (say I) ever from that time able to Contain the bodies +of them that are buried? For as here the change and resolution of dead +bodies into another kind of subsistence (whatsoever it be;) makes place +for other dead bodies: so the souls after death transferred into the +air, after they have conversed there a while, are either by way of +transmutation, or transfusion, or conflagration, received again into +that original rational substance, from which all others do proceed: +and so give way to those souls, who before coupled and associated unto +bodies, now begin to subsist single. This, upon a supposition that the +souls after death do for a while subsist single, may be answered. And +here, (besides the number of bodies, so buried and contained by the +earth), we may further consider the number of several beasts, eaten +by us men, and by other creatures. For notwithstanding that such a +multitude of them is daily consumed, and as it were buried in the bodies +of the eaters, yet is the same place and body able to contain them, by +reason of their conversion, partly into blood, partly into air and fire. +What in these things is the speculation of truth? to divide things into +that which is passive and material; and that which is active and formal. + +XVIII. Not to wander out of the way, but upon every motion and desire, +to perform that which is just: and ever to be careful to attain to the +true natural apprehension of every fancy, that presents itself. + +XIX. Whatsoever is expedient unto thee, O World, is expedient unto me; +nothing can either be 'unseasonable unto me, or out of date, which unto +thee is seasonable. Whatsoever thy seasons bear, shall ever by me be +esteemed as happy fruit, and increase. O Nature! from thee are all +things, in thee all things subsist, and to thee all tend. Could he say +of Athens, Thou lovely city of Cecrops; and shalt not thou say of the +world, Thou lovely city of God? + +XX. They will say commonly, Meddle not with many things, if thou wilt +live cheerfully. Certainly there is nothing better, than for a man +to confine himself to necessary actions; to such and so many only, as +reason in a creature that knows itself born for society, will command +and enjoin. This will not only procure that cheerfulness, which from the +goodness, but that also, which from the paucity of actions doth usually +proceed. For since it is so, that most of those things, which we either +speak or do, are unnecessary; if a man shall cut them off, it must needs +follow that he shall thereby gain much leisure, and save much trouble, +and therefore at every action a man must privately by way of admonition +suggest unto himself, What? may not this that now I go about, be of the +number of unnecessary actions? Neither must he use himself to cut off +actions only, but thoughts and imaginations also, that are unnecessary +for so will unnecessary consequent actions the better be prevented and +cut off. + +XXI. Try also how a good man's life; (of one, who is well pleased with +those things whatsoever, which among the common changes and chances of +this world fall to his own lot and share; and can live well contented +and fully satisfied in the justice of his own proper present action, +and in the goodness of his disposition for the future:) will agree with +thee. Thou hast had experience of that other kind of life: make now +trial of this also. Trouble not thyself any more henceforth, reduce +thyself unto perfect simplicity. Doth any man offend? It is against +himself that he doth offend: why should it trouble thee? Hath anything +happened unto thee? It is well, whatsoever it be, it is that which +of all the common chances of the world from the very beginning in the +series of all other things that have, or shall happen, was destinated +and appointed unto thee. To comprehend all in a few words, our life is +short; we must endeavour to gain the present time with best discretion +and justice. Use recreation with sobriety. + +XXII. Either this world is a kosmoz or comely piece, because all +disposed and governed by certain order: or if it be a mixture, though +confused, yet still it is a comely piece. For is it possible that in +thee there should be any beauty at all, and that in the whole world +there should be nothing but disorder and confusion? and all things in it +too, by natural different properties one from another differenced and +distinguished; and yet all through diffused, and by natural sympathy, +one to another united, as they are? + +XXIII. A black or malign disposition, an effeminate disposition; an +hard inexorable disposition, a wild inhuman disposition, a sheepish +disposition, a childish disposition; a blockish, a false, a scurril, a +fraudulent, a tyrannical: what then? If he be a stranger in the world, +that knows not the things that are in it; why not be a stranger as well, +that wonders at the things that are done in it? + +XXIV. He is a true fugitive, that flies from reason, by which men are +sociable. He blind, who cannot see with the eyes of his understanding. +He poor, that stands in need of another, and hath not in himself all +things needful for this life. He an aposteme of the world, who by being +discontented with those things that happen unto him in the world, +doth as it were apostatise, and separate himself from common nature's +rational administration. For the same nature it is that brings this +unto thee, whatsoever it be, that first brought thee into the world. He +raises sedition in the city, who by irrational actions withdraws his own +soul from that one and common soul of all rational creatures. + +XXV. There is, who without so much as a coat; and there is, who without +so much as a book, doth put philosophy in practice. I am half naked, +neither have I bread to eat, and yet I depart not from reason, saith +one. But I say; I want the food of good teaching, and instructions, and +yet I depart not from reason. + +XXVI. What art and profession soever thou hast learned, endeavour to +affect it, and comfort thyself in it; and pass the remainder of thy life +as one who from his whole heart commits himself and whatsoever belongs +unto him, unto the gods: and as for men, carry not thyself either +tyrannically or servilely towards any. + +XXVII. Consider in my mind, for example's sake, the times of Vespasian: +thou shalt see but the same things: some marrying, some bringing up +children, some sick, some dying, some fighting, some feasting, some +merchandising, some tilling, some flattering, some boasting, some +suspecting, some undermining, some wishing to die, some fretting and +murmuring at their present estate, some wooing, some hoarding, some +seeking after magistracies, and some after kingdoms. And is not that +their age quite over, and ended? Again, consider now the times of +Trajan. There likewise thou seest the very self-same things, and that +age also is now over and ended. In the like manner consider other +periods, both of times and of whole nations, and see how many men, after +they had with all their might and main intended and prosecuted some one +worldly thing or other did soon after drop away, and were resolved into +the elements. But especially thou must call to mind them, whom thou +thyself in thy lifetime hast known much distracted about vain things, +and in the meantime neglecting to do that, and closely and unseparably +(as fully satisfied with it) to adhere unto it, which their own proper +constitution did require. And here thou must remember, that thy carriage +in every business must be according to the worth and due proportion of +it, for so shalt thou not easily be tired out and vexed, if thou shalt +not dwell upon small matters longer than is fitting. + +XXVIII. Those words which once were common and ordinary, are now become +obscure and obsolete; and so the names of men once commonly known and +famous, are now become in a manner obscure and obsolete names. Camillus, +Cieso, Volesius, Leonnatus; not long after, Scipio, Cato, then Augustus, +then Adrianus, then Antoninus Pius: all these in a short time will +be out of date, and, as things of another world as it were, become +fabulous. And this I say of them, who once shined as the wonders of +their ages, for as for the rest, no sooner are they expired, than with +them all their fame and memory. And what is it then that shall always be +remembered? all is vanity. What is it that we must bestow our care and +diligence upon? even upon this only: that our minds and wills be just; +that our actions be charitable; that our speech be never deceitful, or +that our understanding be not subject to error; that our inclination be +always set to embrace whatsoever shall happen unto us, as necessary, +as usual, as ordinary, as flowing from such a beginning, and such a +fountain, from which both thou thyself and all things are. +Willingly therefore, and wholly surrender up thyself unto that fatal +concatenation, yielding up thyself unto the fates, to be disposed of at +their pleasure. + +XXIX. Whatsoever is now present, and from day to day hath its existence; +all objects of memories, and the minds and memories themselves, +incessantly consider, all things that are, have their being by change +and alteration. Use thyself therefore often to meditate upon this, that +the nature of the universe delights in nothing more, than in altering +those things that are, and in making others like unto them. So that we +may say, that whatsoever is, is but as it were the seed of that which +shall be. For if thou think that that only is seed, which either the +earth or the womb receiveth, thou art very simple. + +XXX. Thou art now ready to die, and yet hast thou not attained to +that perfect simplicity: thou art yet subject to many troubles and +perturbations; not yet free from all fear and suspicion of external +accidents; nor yet either so meekly disposed towards all men, as thou +shouldest; or so affected as one, whose only study and only wisdom is, +to be just in all his actions. + +XXXI. Behold and observe, what is the state of their rational part; and +those that the world doth account wise, see what things they fly and are +afraid of; and what things they hunt after. + +XXXII. In another man's mind and understanding thy evil Cannot subsist, +nor in any proper temper or distemper of the natural constitution of thy +body, which is but as it were the coat or cottage of thy soul. Wherein +then, but in that part of thee, wherein the conceit, and apprehension +of any misery can subsist? Let not that part therefore admit any such +conceit, and then all is well. Though thy body which is so near it +should either be cut or burnt, or suffer any corruption or putrefaction, +yet let that part to which it belongs to judge of these, be still at +rest; that is, let her judge this, that whatsoever it is, that equally +may happen to a wicked man, and to a good man, is neither good nor evil. +For that which happens equally to him that lives according to nature, +and to him that doth not, is neither according to nature, nor against +it; and by consequent, neither good nor bad. + +XXXIII. Ever consider and think upon the world as being but one living +substance, and having but one soul, and how all things in the world, are +terminated into one sensitive power; and are done by one general motion +as it were, and deliberation of that one soul; and how all things that +are, concur in the cause of one another's being, and by what manner of +connection and concatenation all things happen. + +XXXIV. What art thou, that better and divine part excepted, but as +Epictetus said well, a wretched soul, appointed to carry a carcass up +and down? + +XXXV. To suffer change can be no hurt; as no benefit it is, by change to +attain to being. The age and time of the world is as it were a flood and +swift current, consisting of the things that are brought to pass in +the world. For as soon as anything hath appeared, and is passed away, +another succeeds, and that also will presently out of sight. + +XXXVI. Whatsoever doth happen in the world, is, in the course of nature, +as usual and ordinary as a rose in the spring, and fruit in summer. Of +the same nature is sickness and death; slander, and lying in wait, and +whatsoever else ordinarily doth unto fools use to be occasion either +of joy or sorrow. That, whatsoever it is, that comes after, doth always +very naturally, and as it were familiarly, follow upon that which was +before. For thou must consider the things of the world, not as a loose +independent number, consisting merely of necessary events; but as a +discreet connection of things orderly and harmoniously disposed. There +is then to be seen in the things of the world, not a bare succession, +but an admirable correspondence and affinity. + +XXXVII. Let that of Heraclitus never be out of thy mind, that the death +of earth, is water, and the death of water, is air; and the death of +air, is fire; and so on the contrary. Remember him also who was ignorant +whither the way did lead, and how that reason being the thing by which +all things in the world are administered, and which men are continually +and most inwardly conversant with: yet is the thing, which ordinarily +they are most in opposition with, and how those things which daily +happen among them, cease not daily to be strange unto them, and that +we should not either speak, or do anything as men in their sleep, by +opinion and bare imagination: for then we think we speak and do, and +that we must not be as children, who follow their father's example; +for best reason alleging their bare successive tradition from our +forefathers we have received it. + +XXXVIII. Even as if any of the gods should tell thee, Thou shalt +certainly die to-morrow, or next day, thou wouldst not, except thou wert +extremely base and pusillanimous, take it for a great benefit, rather +to die the next day after, than to-morrow; (for alas, what is the +difference!) so, for the same reason, think it no great matter to die +rather many years after, than the very next day. + +XXXIX. Let it be thy perpetual meditation, how many physicians who +once looked so grim, and so theatrically shrunk their brows upon their +patients, are dead and gone themselves. How many astrologers, after that +in great ostentation they had foretold the death of some others, how +many philosophers after so many elaborate tracts and volumes concerning +either mortality or immortality; how many brave captains and commanders, +after the death and slaughter of so many; how many kings and tyrants, +after they had with such horror and insolency abused their power upon +men's lives, as though themselves had been immortal; how many, that +I may so speak, whole cities both men and towns: Helice, Pompeii, +Herculaneum, and others innumerable are dead and gone. Run them over +also, whom thou thyself, one after another, hast known in thy time +to drop away. Such and such a one took care of such and such a one's +burial, and soon after was buried himself. So one, so another: and all +things in a short time. For herein lieth all indeed, ever to look upon +all worldly things, as things for their continuance, that are but for a +day: and for their worth, most vile, and contemptible, as for example, +What is man? That which but the other day when he was conceived was vile +snivel; and within few days shall be either an embalmed carcass, or mere +ashes. Thus must thou according to truth and nature, throughly consider +how man's life is but for a very moment of time, and so depart meek and +contented: even as if a ripe olive falling should praise the ground that +bare her, and give thanks to the tree that begat her. + +XL. Thou must be like a promontory of the sea, against which though +the waves beat continually, yet it both itself stands, and about it are +those swelling waves stilled and quieted. + +XLI. Oh, wretched I, to whom this mischance is happened! nay, happy I, +to whom this thing being happened, I can continue without grief; neither +wounded by that which is present, nor in fear of that which is to come. +For as for this, it might have happened unto any man, but any man having +such a thing befallen him, could not have continued without grief. Why +then should that rather be an unhappiness, than this a happiness? But +however, canst thou, O man! term that unhappiness, which is no mischance +to the nature of man I Canst thou think that a mischance to the nature +of man, which is not contrary to the end and will of his nature? What +then hast thou learned is the will of man's nature? Doth that then which +hath happened unto thee, hinder thee from being just? or magnanimous? or +temperate? or wise? or circumspect? or true? or modest? or free? or from +anything else of all those things in the present enjoying and possession +whereof the nature of man, (as then enjoying all that is proper unto +her,) is fully satisfied? Now to conclude; upon all occasion of sorrow +remember henceforth to make use of this dogma, that whatsoever it is +that hath happened unto thee, is in very deed no such thing of itself, +as a misfortune; but that to bear it generously, is certainly great +happiness. + +XLII. It is but an ordinary coarse one, yet it is a good effectual +remedy against the fear of death, for a man to consider in his mind the +examples of such, who greedily and covetously (as it were) did for a +long time enjoy their lives. What have they got more, than they whose +deaths have been untimely? Are not they themselves dead at the last? +as Cadiciant's, Fabius, Julianus Lepidus, or any other who in their +lifetime having buried many, were at the last buried themselves. The +whole space of any man's life, is but little; and as little as it is, +with what troubles, with what manner of dispositions, and in the society +of how wretched a body must it be passed! Let it be therefore unto thee +altogether as a matter of indifferency. For if thou shalt look backward; +behold, what an infinite chaos of time doth present itself unto thee; +and as infinite a chaos, if thou shalt look forward. In that which is +so infinite, what difference can there be between that which liveth but +three days, and that which liveth three ages? + +XLIII. Let thy course ever be the most compendious way. The most +compendious, is that which is according to nature: that is, in all both +words and deeds, ever to follow that which is most sound and perfect. +For such a resolution will free a man from all trouble, strife, +dissembling, and ostentation. + + + + +THE FIFTH BOOK + +I. In the morning when thou findest thyself unwilling to rise, consider +with thyself presently, it is to go about a man's work that I am stirred +up. Am I then yet unwilling to go about that, for which I myself was +born and brought forth into this world? Or was I made for this, to +lay me down, and make much of myself in a warm bed? 'O but this is +pleasing.' And was it then for this that thou wert born, that thou +mightest enjoy pleasure? Was it not in very truth for this, that thou +mightest always be busy and in action? Seest thou not how all things +in the world besides, how every tree md plant, how sparrows and ants, +spiders and bees: how all in their kind are intent as it were orderly to +perform whatsoever (towards the preservation of this orderly universe) +naturally doth become and belong unto thin? And wilt not thou do that, +which belongs unto a man to do? Wilt not thou run to do that, which thy +nature doth require? 'But thou must have some rest.' Yes, thou must. +Nature hath of that also, as well as of eating and drinking, allowed +thee a certain stint. But thou guest beyond thy stint, and beyond that +which would suffice, and in matter of action, there thou comest short of +that which thou mayest. It must needs be therefore, that thou dost not +love thyself, for if thou didst, thou wouldst also love thy nature, and +that which thy nature doth propose unto herself as her end. Others, +as many as take pleasure in their trade and profession, can even pine +themselves at their works, and neglect their bodies and their food for +it; and doest thou less honour thy nature, than an ordinary mechanic +his trade; or a good dancer his art? than a covetous man his silver, and +vainglorious man applause? These to whatsoever they take an affection, +can be content to want their meat and sleep, to further that every one +which he affects: and shall actions tending to the common good of +human society, seem more vile unto thee, or worthy of less respect and +intention? + +II. How easy a thing is it for a man to put off from him all turbulent +adventitious imaginations, and presently to be in perfect rest and +tranquillity! + +III. Think thyself fit and worthy to speak, or to do anything that is +according to nature, and let not the reproach, or report of some that +may ensue upon it, ever deter thee. If it be right and honest to be +spoken or done, undervalue not thyself so much, as to be discouraged +from it. As for them, they have their own rational over-ruling part, and +their own proper inclination: which thou must not stand and look +about to take notice of, but go on straight, whither both thine own +particular, and the common nature do lead thee; and the way of both +these, is but one. + +IV. I continue my course by actions according to nature, until I +fall and cease, breathing out my last breath into that air, by which +continually breathed in I did live; and falling upon that earth, out of +whose gifts and fruits my father gathered his seed, my mother her +blood, and my nurse her milk, out of which for so many years I have +been provided, both of meat and drink. And lastly, which beareth me that +tread upon it, and beareth with me that so many ways do abuse it, or +so freely make use of it, so many ways to so many ends. + +V. No man can admire thee for thy sharp acute language, such is thy +natural disability that way. Be it so: yet there be many other good +things, for the want of which thou canst not plead the want or natural +ability. Let them be seen in thee, which depend wholly from thee; +sincerity, gravity, laboriousness, contempt of pleasures; be not +querulous, be Content with little, be kind, be free; avoid all +superfluity, all vain prattling; be magnanimous. Doest not thou +perceive, how many things there be, which notwithstanding any pretence +of natural indisposition and unfitness, thou mightest have performed and +exhibited, and yet still thou doest voluntarily continue drooping +downwards? Or wilt thou say that it is through defect of thy natural +constitution, that thou art constrained to murmur, to be base and +wretched to flatter; now to accuse, and now to please, and pacify thy +body: to be vainglorious, to be so giddy-headed., and unsettled in thy +thoughts? nay (witnesses be the Gods) of all these thou mightest have +been rid long ago: only, this thou must have been contented with, to +have borne the blame of one that is somewhat slow and dull, wherein thou +must so exercise thyself, as one who neither doth much take to heart +this his natural defect, nor yet pleaseth himself in it. + +VI. Such there be, who when they have done a good turn to any, are ready +to set them on the score for it, and to require retaliation. Others +there be, who though they stand not upon retaliation, to require any, +yet they think with themselves nevertheless, that such a one is their +debtor, and they know as their word is what they have done. Others again +there be, who when they have done any such thing, do not so much as +know what they have done; but are like unto the vine, which beareth her +grapes, and when once she hath borne her own proper fruit, is contented +and seeks for no further recompense. As a horse after a race, and a +hunting dog when he hath hunted, and a bee when she hath made her honey, +look not for applause and commendation; so neither doth that man that +rightly doth understand his own nature when he hath done a good turn: +but from one doth proceed to do another, even as the vine after she hath +once borne fruit in her own proper season, is ready for another time. +Thou therefore must be one of them, who what they do, barely do it +without any further thought, and are in a manner insensible of what they +do. 'Nay but,' will some reply perchance, 'this very thing a rational +man is bound unto, to understand what it is, that he doeth.' For it +is the property, say they, of one that is naturally sociable, to be +sensible, that he doth operate sociably: nay, and to desire, that the +party him self that is sociably dealt with, should be sensible of it +too. I answer, That which thou sayest is true indeed, but the true +meaning of that which is said, thou dost not understand. And therefore +art thou one of those first, whom I mentioned. For they also are led by +a probable appearance of reason. But if thou dost desire to understand +truly what it is that is said, fear not that thou shalt therefore give +over any sociable action. + +VII. The form of the Athenians' prayer did run thus: 'O rain, rain, good +Jupiter, upon all the grounds and fields that belong to the Athenians.' +Either we should not pray at all, or thus absolutely and freely; and not +every one for himself in particular alone. + +VIII. As we say commonly, The physician hath prescribed unto this man, +riding; unto another, cold baths; unto a third, to go barefoot: so it is +alike to say, The nature of the universe hath prescribed unto this man +sickness, or blindness, or some loss, or damage or some such thing. For +as there, when we say of a physician, that he hath prescribed anything, +our meaning is, that he hath appointed this for that, as subordinate +and conducing to health: so here, whatsoever doth happen unto any, is +ordained unto him as a thing subordinate unto the fates, and therefore +do we say of such things, that they do happen, or fall together; as of +square stones, when either in walls, or pyramids in a certain position +they fit one another, and agree as it were in an harmony, the masons +say, that they do (sumbainein) as if thou shouldest say, fall together: +so that in the general, though the things be divers that make it, yet +the consent or harmony itself is but one. And as the whole world is made +up of all the particular bodies of the world, one perfect and complete +body, of the same nature that particular bodies; so is the destiny of +particular causes and events one general one, of the same nature that +particular causes are. What I now say, even they that are mere idiots +are not ignorant of: for they say commonly (touto eferen autw) that is, +This his destiny hath brought upon him. This therefore is by the fates +properly and particularly brought upon this, as that unto this in +particular is by the physician prescribed. These therefore let us +accept of in like manner, as we do those that are prescribed unto us our +physicians. For them also in themselves shall We find to contain many +harsh things, but we nevertheless, in hope of health, and recovery, +accept of them. Let the fulfilling and accomplishment of those things +which the common nature hath determined, be unto thee as thy health. +Accept then, and be pleased with whatsoever doth happen, though +otherwise harsh and un-pleasing, as tending to that end, to the health +and welfare of the universe, and to Jove's happiness and prosperity. +For this whatsoever it be, should not have been produced, had it not +conduced to the good of the universe. For neither doth any ordinary +particular nature bring anything to pass, that is not to whatsoever +is within the sphere of its own proper administration and government +agreeable and subordinate. For these two considerations then thou must +be well pleased with anything that doth happen unto thee. First, because +that for thee properly it was brought to pass, and unto thee it +was prescribed; and that from the very beginning by the series and +connection of the first causes, it hath ever had a reference unto thee. +And secondly, because the good success and perfect welfare, and indeed +the very continuance of Him, that is the Administrator of the whole, +doth in a manner depend on it. For the whole (because whole, therefore +entire and perfect) is maimed, and mutilated, if thou shalt cut off +anything at all, whereby the coherence, and contiguity as of parts, so +of causes, is maintained and preserved. Of which certain it is, +that thou doest (as much as lieth in thee) cut off, and in some sort +violently take somewhat away, as often as thou art displeased with +anything that happeneth. + +IX. Be not discontented, be not disheartened, be not out of hope, if +often it succeed not so well with thee punctually and precisely to do +all things according to the right dogmata, but being once cast off, +return unto them again: and as for those many and more frequent +occurrences, either of worldly distractions, or human infirmities, which +as a man thou canst not but in some measure be subject unto, be not thou +discontented with them; but however, love and affect that only which +thou dust return unto: a philosopher's life, and proper occupation after +the most exact manner. And when thou dust return to thy philosophy, +return not unto it as the manner of some is, after play and liberty as +it were, to their schoolmasters and pedagogues; but as they that have +sore eyes to their sponge and egg: or as another to his cataplasm; or +as others to their fomentations: so shalt not thou make it a matter of +ostentation at all to obey reason but of ease and comfort. And +remember that philosophy requireth nothing of thee, but what thy +nature requireth, and wouldest thou thyself desire anything that is +not according to nature? for which of these sayest thou; that which is +according to nature or against it, is of itself more kind and pleasing? +Is it not for that respect especially, that pleasure itself is to so +many men's hurt and overthrow, most prevalent, because esteemed commonly +most kind, and natural? But consider well whether magnanimity rather, +and true liberty, and true simplicity, and equanimity, and holiness; +whether these be not most kind and natural? And prudency itself, what +more kind and amiable than it, when thou shalt truly consider with +thyself, what it is through all the proper objects of thy rational +intellectual faculty currently to go on without any fall or stumble? +As for the things of the world, their true nature is in a manner so +involved with obscurity, that unto many philosophers, and those no +mean ones, they seemed altogether incomprehensible, and the Stoics +themselves, though they judge them not altogether incomprehensible, +yet scarce and not without much difficulty, comprehensible, so that +all assent of ours is fallible, for who is he that is infallible in his +conclusions? From the nature of things, pass now unto their subjects +and matter: how temporary, how vile are they I such as may be in the +power and possession of some abominable loose liver, of some common +strumpet, of some notorious oppressor and extortioner. Pass from thence +to the dispositions of them that thou doest ordinarily converse with, +how hardly do we bear, even with the most loving and amiable! that I may +not say, how hard it is for us to bear even with our own selves, in such +obscurity, and impurity of things: in such and so continual a flux both +of the substances and time; both of the motions themselves, and things +moved; what it is that we can fasten upon; either to honour, and respect +especially; or seriously, and studiously to seek after; I cannot so much +as conceive For indeed they are things contrary. + +X. Thou must comfort thyself in the expectation of thy natural +dissolution, and in the meantime not grieve at the delay; but rest +contented in those two things. First, that nothing shall happen unto +thee, which is not according to the nature of the universe. Secondly, +that it is in thy power, to do nothing against thine own proper God, and +inward spirit. For it is not in any man's power to constrain thee to +transgress against him. + +XI. What is the use that now at this present I make of my soul? Thus +from time to time and upon all occasions thou must put this question to +thyself; what is now that part of mine which they call the rational +mistress part, employed about? Whose soul do I now properly possess? a +child's? or a youth's? a woman's? or a tyrant's? some brute, or some +wild beast's soul? + +XII. What those things are in themselves, which by the greatest part are +esteemed good, thou mayest gather even from this. For if a man shall +hear things mentioned as good, which are really good indeed, such as are +prudence, temperance, justice, fortitude, after so much heard and +conceived, he cannot endure to hear of any more, for the word good is +properly spoken of them. But as for those which by the vulgar are +esteemed good, if he shall hear them mentioned as good, he doth hearken +for more. He is well contented to hear, that what is spoken by the +comedian, is but familiarly and popularly spoken, so that even the +vulgar apprehend the difference. For why is it else, that this offends +not and needs not to be excused, when virtues are styled good: but that +which is spoken in commendation of wealth, pleasure, or honour, we +entertain it only as merrily and pleasantly spoken? Proceed therefore, +and inquire further, whether it may not be that those things also which +being mentioned upon the stage were merrily, and with great applause of +the multitude, scoffed at with this jest, that they that possessed them +had not in all the world of their own, (such was their affluence and +plenty) so much as a place where to avoid their excrements. Whether, I +say, those ought not also in very deed to be much respected, and +esteemed of, as the only things that are truly good. + +XIII. All that I consist of, is either form or matter. No corruption can +reduce either of these unto nothing: for neither did I of nothing become +a subsistent creature. Every part of mine then will by mutation be +disposed into a certain part of the whole world, and that in time into +another part; and so in infinitum; by which kind of mutation, I also +became what I am, and so did they that begot me, and they before them, +and so upwards in infinitum. For so we may be allowed to speak, though +the age and government of the world, be to some certain periods of time +limited, and confined. + +XIV. Reason, and rational power, are faculties which content themselves +with themselves, and their own proper operations. And as for their first +inclination and motion, that they take from themselves. But their +progress is right to the end and object, which is in their way, as it +were, and lieth just before them: that is, which is feasible and +possible, whether it be that which at the first they proposed to +themselves, or no. For which reason also such actions are termed +katorqwseiz to intimate the directness of the way, by which they are +achieved. Nothing must be thought to belong to a man, which doth not +belong unto him as he is a man. These, the event of purposes, are not +things required in a man. The nature of man doth not profess any such +things. The final ends and consummations of actions are nothing at all +to a man's nature. The end therefore of a man, or the summum bonum +whereby that end is fulfilled, cannot consist in the consummation of +actions purposed and intended. Again, concerning these outward worldly +things, were it so that any of them did properly belong unto man, then +would it not belong unto man, to condemn them and to stand in opposition +with them. Neither would he be praiseworthy that can live without them; +or he good, (if these were good indeed) who of his own accord doth +deprive himself of any of them. But we see contrariwise, that the more a +man doth withdraw himself from these wherein external pomp and greatness +doth consist, or any other like these; or the better he doth bear with +the loss of these, the better he is accounted. + +XV. Such as thy thoughts and ordinary cogitations are, such will thy +mind be in time. For the soul doth as it were receive its tincture from +the fancies, and imaginations. Dye it therefore and thoroughly soak it +with the assiduity of these cogitations. As for example. Wheresoever +thou mayest live, there it is in thy power to live well and happy. But +thou mayest live at the Court, there then also mayest thou live well and +happy. Again, that which everything is made for, he is also made unto +that, and cannot but naturally incline unto it. That which anything +doth naturally incline unto, therein is his end. Wherein the end of +everything doth consist, therein also doth his good and benefit consist. +Society therefore is the proper good of a rational creature. For that we +are made for society, it hath long since been demonstrated. Or can any +man make any question of this, that whatsoever is naturally worse and +inferior, is ordinarily subordinated to that which is better? and that +those things that are best, are made one for another? And those things +that have souls, are better than those that have none? and of those that +have, those best that have rational souls? + +XVI. To desire things impossible is the part of a mad man. But it is a +thing impossible, that wicked man should not commit some such things. +Neither doth anything happen to any man, which in the ordinary course +of nature as natural unto him doth not happen. Again, the same things +happen unto others also. And truly, if either he that is ignorant that +such a thing hath happened unto him, or he that is ambitious to be +commended for his magnanimity, can be patient, and is not grieved: is it +not a grievous thing, that either ignorance, or a vain desire to please +and to be commended, should be more powerful and effectual than true +prudence? As for the things themselves, they touch not the soul, neither +can they have any access unto it: neither can they of themselves any +ways either affect it, or move it. For she herself alone can affect and +move herself, and according as the dogmata and opinions are, which she +doth vouchsafe herself; so are those things which, as accessories, have +any co-existence with her. + +XVII. After one consideration, man is nearest unto us; as we are bound +to do them good, and to bear with them. But as he may oppose any of our +true proper actions, so man is unto me but as a thing indifferent: even +as the sun, or the wind, or some wild beast. By some of these it may be, +that some operation or other of mine, may be hindered; however, of my +mind and resolution itself, there can be no let or impediment, by reason +of that ordinary constant both exception (or reservation wherewith it +inclineth) and ready conversion of objects; from that which may not be, +to that which may be, which in the prosecution of its inclinations, as +occasion serves, it doth observe. For by these the mind doth turn and +convert any impediment whatsoever, to be her aim and purpose. So that +what before was the impediment, is now the principal object of her +working; and that which before was in her way, is now her readiest way. + +XVIII. Honour that which is chiefest and most powerful in the world, and +that is it, which makes use of all things, and governs all things. So +also in thyself; honour that which is chiefest, and most powerful; and +is of one kind and nature with that which we now spake of. For it is the +very same, which being in thee, turneth all other things to its own use, +and by whom also thy life is governed. + +XIX. That which doth not hurt the city itself; cannot hurt any citizen. +This rule thou must remember to apply and make use of upon every conceit +and apprehension of wrong. If the whole city be not hurt by this, +neither am I certainly. And if the whole be not, why should I make it +my private grievance? consider rather what it is wherein he is overseen +that is thought to have done the wrong. Again, often meditate how +swiftly all things that subsist, and all things that are done in the +world, are carried away, and as it were conveyed out of sight: for both +the substance themselves, we see as a flood, are in a continual flux; +and all actions in a perpetual change; and the causes themselves, +subject to a thousand alterations, neither is there anything almost, +that may ever be said to be now settled and constant. Next unto this, +and which follows upon it, consider both the infiniteness of the time +already past, and the immense vastness of that which is to come, wherein +all things are to be resolved and annihilated. Art not thou then a +very fool, who for these things, art either puffed up with pride, or +distracted with cares, or canst find in thy heart to make such moans as +for a thing that would trouble thee for a very long time? Consider the +whole universe whereof thou art but a very little part, and the whole +age of the world together, whereof but a short and very momentary +portion is allotted unto thee, and all the fates and destinies together, +of which how much is it that comes to thy part and share! Again: another +doth trespass against me. Let him look to that. He is master of his own +disposition, and of his own operation. I for my part am in the meantime +in possession of as much, as the common nature would have me to possess: +and that which mine own nature would have me do, I do. + +XX. Let not that chief commanding part of thy soul be ever subject to +any variation through any corporal either pain or pleasure, neither +suffer it to be mixed with these, but let it both circumscribe itself, +and confine those affections to their own proper parts and members. +But if at any time they do reflect and rebound upon the mind and +understanding (as in an united and compacted body it must needs;) then +must thou not go about to resist sense and feeling, it being natural. +However let not thy understanding to this natural sense and feeling, +which whether unto our flesh pleasant or painful, is unto us nothing +properly, add an opinion of either good or bad and all is well. + +XXI. To live with the Gods. He liveth with the Gods, who at all times +affords unto them the spectacle of a soul, both contented and well +pleased with whatsoever is afforded, or allotted unto her; and +performing whatsoever is pleasing to that Spirit, whom (being part of +himself) Jove hath appointed to every man as his overseer and governor. + +XXII. Be not angry neither with him whose breath, neither with him whose +arm holes, are offensive. What can he do? such is his breath naturally, +and such are his arm holes; and from such, such an effect, and such +a smell must of necessity proceed. 'O, but the man (sayest thou) hath +understanding in him, and might of himself know, that he by standing +near, cannot choose but offend.' And thou also (God bless thee!) hast +understanding. Let thy reasonable faculty, work upon his reasonable +faculty; show him his fault, admonish him. If he hearken unto thee, thou +hast cured him, and there will be no more occasion of anger. + +XXIII. 'Where there shall neither roarer be, nor harlot.' Why so? As +thou dost purpose to live, when thou hast retired thyself to some such +place, where neither roarer nor harlot is: so mayest thou here. And if +they will not suffer thee, then mayest thou leave thy life rather than +thy calling, but so as one that doth not think himself anyways wronged. +Only as one would say, Here is a smoke; I will out of it. And what a +great matter is this! Now till some such thing force me out, I will +continue free; neither shall any man hinder me to do what I will, and +my will shall ever be by the proper nature of a reasonable and sociable +creature, regulated and directed. + +XXIV. That rational essence by which the universe is governed, is for +community and society; and therefore hath it both made the things that +are worse, for the best, and hath allied and knit together those +which are best, as it were in an harmony. Seest thou not how it hath +sub-ordinated, and co-ordinated? and how it hath distributed unto +everything according to its worth? and those which have the pre-eminency +and superiority above all, hath it united together, into a mutual +consent and agreement. + +XXV. How hast thou carried thyself hitherto towards the Gods? towards +thy parents? towards thy brethren? towards thy wife? towards thy +children? towards thy masters? thy foster-fathers? thy friends? thy +domestics? thy servants? Is it so with thee, that hitherto thou hast +neither by word or deed wronged any of them? Remember withal through how +many things thou hast already passed, and how many thou hast been able +to endure; so that now the legend of thy life is full, and thy charge is +accomplished. Again, how many truly good things have certainly by thee +been discerned? how many pleasures, how many pains hast thou passed over +with contempt? how many things eternally glorious hast thou despised? +towards how many perverse unreasonable men hast thou carried thyself +kindly, and discreetly? + +XXVI. Why should imprudent unlearned souls trouble that which is +both learned, and prudent? And which is that that is so? she that +understandeth the beginning and the end, and hath the true knowledge of +that rational essence, that passeth through all things subsisting, and +through all ages being ever the same, disposing and dispensing as it +were this universe by certain periods of time. + +XXVII. Within a very little while, thou wilt be either ashes, or a +sceletum; and a name perchance; and perchance, not so much as a name. +And what is that but an empty sound, and a rebounding echo? Those things +which in this life are dearest unto us, and of most account, they are in +themselves but vain, putrid, contemptible. The most weighty and serious, +if rightly esteemed, but as puppies, biting one another: or untoward +children, now laughing and then crying. As for faith, and modesty, and +justice, and truth, they long since, as one of the poets hath it, have +abandoned this spacious earth, and retired themselves unto heaven. What +is it then that doth keep thee here, if things sensible be so mutable +and unsettled? and the senses so obscure, and so fallible? and our souls +nothing but an exhalation of blood? and to be in credit among such, +be but vanity? What is it that thou dost stay for? an extinction, or a +translation; either of them with a propitious and contented mind. But +still that time come, what will content thee? what else, but to worship +and praise the Gods; and to do good unto men. To bear with them, and +to forbear to do them any wrong. And for all external things belonging +either to this thy wretched body, or life, to remember that they are +neither thine, nor in thy power. + +XXVIII. Thou mayest always speed, if thou wilt but make choice of the +right way; if in the course both of thine opinions and actions, thou +wilt observe a true method. These two things be common to the souls, as +of God, so of men, and of every reasonable creature, first that in their +own proper work they cannot be hindered by anything: and secondly, that +their happiness doth consist in a disposition to, and in the practice of +righteousness; and that in these their desire is terminated. + +XXIX. If this neither be my wicked act, nor an act anyways depending +from any wickedness of mine, and that by it the public is not hurt; what +doth it concern me? And wherein can the public be hurt? For thou must +not altogether be carried by conceit and common opinion: as for help +thou must afford that unto them after thy best ability, and as occasion +shall require, though they sustain damage, but in these middle or +worldly things; but however do not thou conceive that they are truly +hurt thereby: for that is not right. But as that old foster-father +in the comedy, being now to take his leave doth with a great deal of +ceremony, require his foster-child's rhombus, or rattle-top, remembering +nevertheless that it is but a rhombus; so here also do thou likewise. +For indeed what is all this pleading and public bawling for at the +courts? O man, hast thou forgotten what those things are! yea but they +are things that others much care for, and highly esteem of. Wilt thou +therefore be a fool too? Once I was; let that suffice. + +XXX. Let death surprise rue when it will, and where it will, I may be a +happy man, nevertheless. + +For he is a happy man, who in his lifetime dealeth unto himself a happy +lot and portion. A happy lot and portion is, good inclinations of the +soul, good desires, good actions. + + + + +THE SIXTH BOOK + +I. The matter itself, of which the universe doth consist, is of itself +very tractable and pliable. That rational essence that doth govern it, +hath in itself no cause to do evil. It hath no evil in itself; neither +can it do anything that is evil: neither can anything be hurt by it. And +all things are done and determined according to its will and prescript. + +II. Be it all one unto thee, whether half frozen or well warm; whether +only slumbering, or after a full sleep; whether discommended or +commended thou do thy duty: or whether dying or doing somewhat else; for +that also 'to die,' must among the rest be reckoned as one of the duties +and actions of our lives. + +III. Look in, let not either the proper quality, or the true worth of +anything pass thee, before thou hast fully apprehended it. + +IV. All substances come soon to their change, and either they shall +be resolved by way of exhalation (if so be that all things shall be +reunited into one substance), or as others maintain, they shall be +scattered and dispersed. As for that Rational Essence by which all +things are governed, as it best understandeth itself, both its own +disposition, and what it doth, and what matter it hath to do with and +accordingly doth all things; so we that do not, no wonder, if we wonder +at many things, the reasons whereof we cannot comprehend. + +V. The best kind of revenge is, not to become like unto them. + +VI. Let this be thy only joy, and thy only comfort, from one sociable +kind action without intermission to pass unto another, God being ever in +thy mind. + +VII. The rational commanding part, as it alone can stir up and turn +itself; so it maketh both itself to be, and everything that happeneth, +to appear unto itself, as it will itself. + +VIII. According to the nature of the universe all things particular are +determined, not according to any other nature, either about compassing +and containing; or within, dispersed and contained; or without, +depending. Either this universe is a mere confused mass, and an +intricate context of things, which shall in time be scattered and +dispersed again: or it is an union consisting of order, and administered +by Providence. If the first, why should I desire to continue any longer +in this fortuit confusion and commixtion? or why should I take care for +anything else, but that as soon as may be I may be earth again? And +why should I trouble myself any more whilst I seek to please the Gods? +Whatsoever I do, dispersion is my end, and will come upon me whether I +will or no. But if the latter be, then am not I religious in vain; +then will I be quiet and patient, and put my trust in Him, who is the +Governor of all. + +IX. Whensoever by some present hard occurrences thou art constrained to +be in some sort troubled and vexed, return unto thyself as soon as may +be, and be not out of tune longer than thou must needs. For so shalt +thou be the better able to keep thy part another time, and to maintain +the harmony, if thou dost use thyself to this continually; once out, +presently to have recourse unto it, and to begin again. + +X. If it were that thou hadst at one time both a stepmother, and +a natural mother living, thou wouldst honour and respect her also; +nevertheless to thine own natural mother would thy refuge, and recourse +be continually. So let the court and thy philosophy be unto thee. Have +recourse unto it often, and comfort thyself in her, by whom it is that +those other things are made tolerable unto thee, and thou also in those +things not intolerable unto others. + +XI. How marvellous useful it is for a man to represent unto himself +meats, and all such things that are for the mouth, under a right +apprehension and imagination! as for example: This is the carcass of a +fish; this of a bird; and this of a hog. And again more generally; This +phalernum, this excellent highly commended wine, is but the bare juice +of an ordinary grape. This purple robe, but sheep's hairs, dyed with +the blood of a shellfish. So for coitus, it is but the attrition of an +ordinary base entrail, and the excretion of a little vile snivel, with +a certain kind of convulsion: according to Hippocrates his opinion. How +excellent useful are these lively fancies and representations of things, +thus penetrating and passing through the objects, to make their true +nature known and apparent! This must thou use all thy life long, and +upon all occasions: and then especially, when matters are apprehended +as of great worth and respect, thy art and care must be to uncover +them, and to behold their vileness, and to take away from them all those +serious circumstances and expressions, under which they made so grave +a show. For outward pomp and appearance is a great juggler; and then +especially art thou most in danger to be beguiled by it, when (to +a man's thinking) thou most seemest to be employed about matters of +moment. + +XII. See what Crates pronounceth concerning Xenocrates himself. + +XIII. Those things which the common sort of people do admire, are most +of them such things as are very general, and may be comprehended under +things merely natural, or naturally affected and qualified: as stones, +wood, figs, vines, olives. Those that be admired by them that are more +moderate and restrained, are comprehended under things animated: as +flocks and herds. Those that are yet more gentle and curious, their +admiration is commonly confined to reasonable creatures only; not in +general as they are reasonable, but as they are capable of art, or of +some craft and subtile invention: or perchance barely to reasonable +creatures; as they that delight in the possession of many slaves. But +he that honours a reasonable soul in general, as it is reasonable and +naturally sociable, doth little regard anything else: and above all +things is careful to preserve his own, in the continual habit and +exercise both of reason and sociableness: and thereby doth co-operate +with him, of whose nature he doth also participate; God. + +XIV. Some things hasten to be, and others to be no more. And even +whatsoever now is, some part thereof hath already perished. Perpetual +fluxes and alterations renew the world, as the perpetual course of time +doth make the age of the world (of itself infinite) to appear always +fresh and new. In such a flux and course of all things, what of these +things that hasten so fast away should any man regard, since among all +there is not any that a man may fasten and fix upon? as if a man would +settle his affection upon some ordinary sparrow living by him, who is no +sooner seen, than out of sight. For we must not think otherwise of our +lives, than as a mere exhalation of blood, or of an ordinary respiration +of air. For what in our common apprehension is, to breathe in the air +and to breathe it out again, which we do daily: so much is it and no +more, at once to breathe out all thy respirative faculty into that +common air from whence but lately (as being but from yesterday, and +to-day), thou didst first breathe it in, and with it, life. + +XV. Not vegetative spiration, it is not surely (which plants have) that +in this life should be so dear unto us; nor sensitive respiration, the +proper life of beasts, both tame and wild; nor this our imaginative +faculty; nor that we are subject to be led and carried up and down by +the strength of our sensual appetites; or that we can gather, and live +together; or that we can feed: for that in effect is no better, than +that we can void the excrements of our food. What is it then that should +be dear unto us? to hear a clattering noise? if not that, then neither +to be applauded by the tongues of men. For the praises of many tongues, +is in effect no better than the clattering of so many tongues. If then +neither applause, what is there remaining that should be dear unto thee? +This I think: that in all thy motions and actions thou be moved, +and restrained according to thine own true natural constitution and +Construction only. And to this even ordinary arts and professions do +lead us. For it is that which every art doth aim at, that whatsoever it +is, that is by art effected and prepared, may be fit for that work that +it is prepared for. This is the end that he that dresseth the vine, and +he that takes upon him either to tame colts, or to train up dogs, +doth aim at. What else doth the education of children, and all learned +professions tend unto? Certainly then it is that, which should be dear +unto us also. If in this particular it go well with thee, care not for +the obtaining of other things. But is it so, that thou canst not but +respect other things also? Then canst not thou truly be free? then canst +thou not have self-content: then wilt thou ever be subject to passions. +For it is not possible, but that thou must be envious, and jealous, and +suspicious of them whom thou knowest can bereave thee of such things; +and again, a secret underminer of them, whom thou seest in present +possession of that which is dear unto thee. To be short, he must of +necessity be full of confusion within himself, and often accuse the +Gods, whosoever stands in need of these things. But if thou shalt +honour and respect thy mind only, that will make thee acceptable +towards thyself, towards thy friends very tractable; and conformable +and concordant with the Gods; that is, accepting with praises whatsoever +they shall think good to appoint and allot unto thee. + +XVI. Under, above, and about, are the motions of the elements; but +the motion of virtue, is none of those motions, but is somewhat more +excellent and divine. Whose way (to speed and prosper in it) must be +through a way, that is not easily comprehended. + +XVII. Who can choose but wonder at them? They will not speak well of +them that are at the same time with them, and live with them; yet they +themselves are very ambitious, that they that shall follow, whom they +have never seen, nor shall ever see, should speak well of them. As if +a man should grieve that he hath not been commended by them, that lived +before him. + +XVIII. Do not ever conceive anything impossible to man, which by thee +cannot, or not without much difficulty be effected; but whatsoever in +general thou canst Conceive possible and proper unto any man, think that +very possible unto thee also. + +XIX. Suppose that at the palestra somebody hath all to-torn thee with +his nails, and hath broken thy head. Well, thou art wounded. Yet thou +dost not exclaim; thou art not offended with him. Thou dost not suspect +him for it afterwards, as one that watcheth to do thee a mischief. Yea +even then, though thou dost thy best to save thyself from him, yet not +from him as an enemy. It is not by way of any suspicious indignation, +but by way of gentle and friendly declination. Keep the same mind and +disposition in other parts of thy life also. For many things there be, +which we must conceit and apprehend, as though we had had to do with an +antagonist at the palestra. For as I said, it is very possible for us to +avoid and decline, though we neither suspect, nor hate. + +XX. If anybody shall reprove me, and shall make it apparent unto me, +that in any either opinion or action of mine I do err, I will most +gladly retract. For it is the truth that I seek after, by which I am +sure that never any man was hurt; and as sure, that he is hurt that +continueth in any error, or ignorance whatsoever. + +XXI. I for my part will do what belongs unto me; as for other things, +whether things unsensible or things irrational; or if rational, yet +deceived and ignorant of the true way, they shall not trouble or +distract me. For as for those creatures which are not endued with reason +and all other things and-matters of the world whatsoever I freely, and +generously, as one endued with reason, of things that have none, make +use of them. And as for men, towards them as naturally partakers of the +same reason, my care is to carry myself sociably. But whatsoever it is +that thou art about, remember to call upon the Gods. And as for the time +how long thou shalt live to do these things, let it be altogether +indifferent unto thee, for even three such hours are sufficient. + +XXII. Alexander of Macedon, and he that dressed his mules, when once +dead both came to one. For either they were both resumed into those +original rational essences from whence all things in the world are +propagated; or both after one fashion were scattered into atoms. + +XXIII Consider how many different things, whether they concern our +bodies, or our souls, in a moment of time come to pass in every one of +us, and so thou wilt not wonder if many more things or rather all things +that are done, can at one time subsist, and coexist in that both one and +general, which we call the world. + +XXIV. if any should put this question unto thee, how this word Antoninus +is written, wouldst thou not presently fix thine intention upon it, and +utter out in order every letter of it? And if any shall begin to gainsay +thee, and quarrel with thee about it; wilt thou quarrel with him again, +or rather go on meekly as thou hast begun, until thou hast numbered out +every letter? Here then likewise remember, that every duty that belongs +unto a man doth consist of some certain letters or numbers as it were, +to which without any noise or tumult keeping thyself thou must orderly +proceed to thy proposed end, forbearing to quarrel with him that would +quarrel and fall out with thee. + +XXV. Is it not a cruel thing to forbid men to affect those things, which +they conceive to agree best with their own natures, and to tend most +to their own proper good and behoof? But thou after a sort deniest them +this liberty, as often as thou art angry with them for their sins. For +surely they are led unto those sins whatsoever they be, as to +their proper good and commodity. But it is not so (thou wilt object +perchance). Thou therefore teach them better, and make it appear unto +them: but be not thou angry with them. + +XXVI. Death is a cessation from the impression of the senses, the +tyranny of the passions, the errors of the mind, and the servitude of +the body. + +XXVII. If in this kind of life thy body be able to hold out, it is a +shame that thy soul should faint first, and give over, take heed, lest +of a philosopher thou become a mere Caesar in time, and receive a new +tincture from the court. For it may happen if thou dost not take heed. +Keep thyself therefore, truly simple, good, sincere, grave, free +from all ostentation, a lover of that which is just, religious, kind, +tender-hearted, strong and vigorous to undergo anything that becomes +thee. Endeavour to continue such, as philosophy (hadst thou wholly and +constantly applied thyself unto it) would have made, and secured thee. +Worship the Gods, procure the welfare of men, this life is short. +Charitable actions, and a holy disposition, is the only fruit of this +earthly life. + +XXVIII. Do all things as becometh the disciple of Antoninus Pius. +Remember his resolute constancy in things that were done by him +according to reason, his equability in all things, his sanctity; the +cheerfulness of his countenance, his sweetness, and how free he was from +all vainglory; how careful to come to the true and exact knowledge of +matters in hand, and how he would by no means give over till he did +fully, and plainly understand the whole state of the business; and how +patiently, and without any contestation he would bear with them, that +did unjustly condemn him: how he would never be over-hasty in anything, +nor give ear to slanders and false accusations, but examine and observe +with best diligence the several actions and dispositions of men. Again, +how he was no backbiter, nor easily frightened, nor suspicious, and in +his language free from all affectation and curiosity: and how easily he +would content himself with few things, as lodging, bedding, clothing, +and ordinary nourishment, and attendance. How able to endure labour, how +patient; able through his spare diet to continue from morning to evening +without any necessity of withdrawing before his accustomed hours to +the necessities of nature: his uniformity and constancy in matter of +friendship. How he would bear with them that with all boldness and +liberty opposed his opinions; and even rejoice if any man could better +advise him: and lastly, how religious he was without superstition. All +these things of him remember, that whensoever thy last hour shall +come upon thee, it may find thee, as it did him, ready for it in the +possession of a good conscience. + +XXIX. Stir up thy mind, and recall thy wits again from thy natural +dreams, and visions, and when thou art perfectly awoken, and canst +perceive that they were but dreams that troubled thee, as one newly +awakened out of another kind of sleep look upon these worldly things +with the same mind as thou didst upon those, that thou sawest in thy +sleep. + +XXX. I consist of body and soul. Unto my body all things are +indifferent, for of itself it cannot affect one thing more than another +with apprehension of any difference; as for my mind, all things which +are not within the verge of her own operation, are indifferent unto her, +and for her own operations, those altogether depend of her; neither +does she busy herself about any, but those that are present; for as +for future and past operations, those also are now at this present +indifferent unto her. + +XXXI. As long as the foot doth that which belongeth unto it to do, and +the hand that which belongs unto it, their labour, whatsoever it be, is +not unnatural. So a man as long as he doth that which is proper unto +a man, his labour cannot be against nature; and if it be not against +nature, then neither is it hurtful unto him. But if it were so that +happiness did consist in pleasure: how came notorious robbers, impure +abominable livers, parricides, and tyrants, in so large a measure to +have their part of pleasures? + +XXXII. Dost thou not see, how even those that profess mechanic arts, +though in some respect they be no better than mere idiots, yet they +stick close to the course of their trade, neither can they find in +their heart to decline from it: and is it not a grievous thing that +an architect, or a physician shall respect the course and mysteries of +their profession, more than a man the proper course and condition of his +own nature, reason, which is common to him and to the Gods? + +XXXIII. Asia, Europe; what are they, but as corners of the whole world; +of which the whole sea, is but as one drop; and the great Mount Athos, +but as a clod, as all present time is but as one point of eternity. All, +petty things; all things that are soon altered, soon perished. And all +things come from one beginning; either all severally and particularly +deliberated and resolved upon, by the general ruler and governor of all; +or all by necessary consequence. So that the dreadful hiatus of a gaping +lion, and all poison, and all hurtful things, are but (as the thorn and +the mire) the necessary consequences of goodly fair things. Think not +of these therefore, as things contrary to those which thou dost much +honour, and respect; but consider in thy mind the true fountain of all. + +XXXIV He that seeth the things that are now, hath Seen all that either +was ever, or ever shall be, for all things are of one kind; and all like +one unto another. Meditate often upon the connection of all things in +the world; and upon the mutual relation that they have one unto another. +For all things are after a sort folded and involved one within another, +and by these means all agree well together. For one thing is consequent +unto another, by local motion, by natural conspiration and agreement, +and by substantial union, or, reduction of all substances into one. + +XXXV. Fit and accommodate thyself to that estate and to those +occurrences, which by the destinies have been annexed unto thee; and +love those men whom thy fate it is to live with; but love them truly. An +instrument, a tool, an utensil, whatsoever it be, if it be fit for the +purpose it was made for, it is as it should be though he perchance that +made and fitted it, be out of sight and gone. But in things natural, +that power which hath framed and fitted them, is and abideth within them +still: for which reason she ought also the more to be respected, and we +are the more obliged (if we may live and pass our time according to her +purpose and intention) to think that all is well with us, and according +to our own minds. After this manner also, and in this respect it is, +that he that is all in all doth enjoy his happiness. + +XXXVI. What things soever are not within the proper power and +jurisdiction of thine own will either to compass or avoid, if thou shalt +propose unto thyself any of those things as either good, or evil; it +must needs be that according as thou shalt either fall into that which +thou dost think evil, or miss of that which thou dost think good, so +wilt thou be ready both to complain of the Gods, and to hate those men, +who either shall be so indeed, or shall by thee be suspected as the +cause either of thy missing of the one, or falling into the other. And +indeed we must needs commit many evils, if we incline to any of these +things, more or less, with an opinion of any difference. But if we mind +and fancy those things only, as good and bad, which wholly depend of our +own wills, there is no more occasion why we should either murmur against +the Gods, or be at enmity with any man. + +XXXVII. We all work to one effect, some willingly, and with a rational +apprehension of what we do: others without any such knowledge. As I +think Heraclitus in a place speaketh of them that sleep, that even they +do work in their kind, and do confer to the general operations of the +world. One man therefore doth co-operate after one sort, and another +after another sort; but even he that doth murmur, and to his power doth +resist and hinder; even he as much as any doth co-operate. For of such +also did the world stand in need. Now do thou consider among which of +these thou wilt rank thyself. For as for him who is the Administrator +of all, he will make good use of thee whether thou wilt or no, and make +thee (as a part and member of the whole) so to co-operate with him, +that whatsoever thou doest, shall turn to the furtherance of his own +counsels, and resolutions. But be not thou for shame such a part of the +whole, as that vile and ridiculous verse (which Chrysippus in a place +doth mention) is a part of the comedy. XXXVIII. Doth either the sun take +upon him to do that which belongs to the rain? or his son Aesculapius +that, which unto the earth doth properly belong? How is it with every +one of the stars in particular? Though they all differ one from another, +and have their several charges and functions by themselves, do they not +all nevertheless concur and co-operate to one end? + +XXXIX. If so be that the Gods have deliberated in particular of those +things that should happen unto me, I must stand to their deliberation, +as discrete and wise. For that a God should be an imprudent God, is a +thing hard even to conceive: and why should they resolve to do me hurt? +for what profit either unto them or the universe (which they specially +take care for) could arise from it? But if so be that they have not +deliberated of me in particular, certainly they have of the whole in +general, and those things which in consequence and coherence of this +general deliberation happen unto me in particular, I am bound to embrace +and accept of. But if so be that they have not deliberated at all (which +indeed is very irreligious for any man to believe: for then let us +neither sacrifice, nor pray, nor respect our oaths, neither let us any +more use any of those things, which we persuaded of the presence and +secret conversation of the Gods among us, daily use and practise:) +but, I say, if so be that they have not indeed either in general, or +particular deliberated of any of those things, that happen unto us +in this world; yet God be thanked, that of those things that +concern myself, it is lawful for me to deliberate myself, and all my +deliberation is but concerning that which may be to me most profitable. +Now that unto every one is most profitable, which is according to his +own constitution and nature. And my nature is, to be rational in all my +actions and as a good, and natural member of a city and commonwealth, +towards my fellow members ever to be sociably and kindly disposed and +affected. My city and country as I am Antoninus, is Rome; as a man, the +whole world. Those things therefore that are expedient and profitable to +those cities, are the only things that are good and expedient for me. + +XL. Whatsoever in any kind doth happen to any one, is expedient to the +whole. And thus much to content us might suffice, that it is expedient +for the whole in general. But yet this also shalt thou generally +perceive, if thou dost diligently take heed, that whatsoever doth happen +to any one man or men.... And now I am content that the word expedient, +should more generally be understood of those things which we otherwise +call middle things, or things indifferent; as health, wealth, and the +like. + +XLI. As the ordinary shows of the theatre and of other such places, +when thou art presented with them, affect thee; as the same things still +seen, and in the same fashion, make the sight ingrateful and tedious; +so must all the things that we see all our life long affect us. For all +things, above and below, are still the same, and from the same causes. +When then will there be an end? + +XLII. Let the several deaths of men of all sorts, and of all sorts of +professions, and of all sort of nations, be a perpetual object of thy +thoughts,... so that thou mayst even come down to Philistio, Phoebus, +and Origanion. Pass now to other generations. Thither shall we after +many changes, where so many brave orators are; where so many grave +philosophers; Heraclitus, Pythagoras, Socrates. Where so many heroes of +the old times; and then so many brave captains of the latter times; and +so many kings. After all these, where Eudoxus, Hipparchus, Archimedes; +where so many other sharp, generous, industrious, subtile, peremptory +dispositions; and among others, even they, that have been the greatest +scoffers and deriders of the frailty and brevity of this our human life; +as Menippus, and others, as many as there have been such as he. Of all +these consider, that they long since are all dead, and gone. And what do +they suffer by it! Nay they that have not so much as a name remaining, +what are they the worse for it? One thing there is, and that only, which +is worth our while in this world, and ought by us much to be esteemed; +and that is, according to truth and righteousness, meekly and lovingly +to converse with false, and unrighteous men. + +XLIII. When thou wilt comfort and cheer thyself, call to mind the +several gifts and virtues of them, whom thou dost daily converse with; +as for example, the industry of the one; the modesty of another; the +liberality of a third; of another some other thing. For nothing can so +much rejoice thee, as the resemblances and parallels of several virtues, +visible and eminent in the dispositions of those who live with thee; +especially when, all at once, as near as may be, they represent +themselves unto thee. And therefore thou must have them always in a +readiness. + +XLIV. Dost thou grieve that thou dost weigh but so many pounds, and not +three hundred rather? Just as much reason hast thou to grieve that +thou must live but so many years, and not longer. For as for bulk and +substance thou dost content thyself with that proportion of it that is +allotted unto thee, so shouldst thou for time. + +XLV. Let us do our best endeavours to persuade them; but however, if +reason and justice lead thee to it, do it, though they be never so much +against it. But if any shall by force withstand thee, and hinder thee in +it, convert thy virtuous inclination from one object unto another, from +justice to contented equanimity, and cheerful patience: so that what in +the one is thy hindrance, thou mayst make use of it for the exercise of +another virtue: and remember that it was with due exception, and +reservation, that thou didst at first incline and desire. For thou didst +not set thy mind upon things impossible. Upon what then? that all thy +desires might ever be moderated with this due kind of reservation. And +this thou hast, and mayst always obtain, whether the thing desired be in +thy power or no. And what do I care for more, if that for which I was +born and brought forth into the world (to rule all my desires with +reason and discretion) may be? + +XLVI. The ambitious supposeth another man's act, praise and applause, to +be his own happiness; the voluptuous his own sense and feeling; but he +that is wise, his own action. + +XLVII. It is in thy power absolutely to exclude all manner of conceit +and opinion, as concerning this matter; and by the same means, to +exclude all grief and sorrow from thy soul. For as for the things and +objects themselves, they of themselves have no such power, whereby to +beget and force upon us any opinion at all. + +XLVIII. Use thyself when any man speaks unto thee, so to hearken unto +him, as that in the interim thou give not way to any other thoughts; +that so thou mayst (as far as is possible) seem fixed and fastened to +his very soul, whosoever he be that speaks unto thee. + +XLIX. That which is not good for the bee-hive, cannot be good for the +bee. + +L. Will either passengers, or patients, find fault and complain, either +the one if they be well carried, or the others if well cured? Do they +take care for any more than this; the one, that their shipmaster may +bring them safe to land, and the other, that their physician may effect +their recovery? + +LI. How many of them who came into the world at the same time when I +did, are already gone out of it? + +LII. To them that are sick of the jaundice, honey seems bitter; and to +them that are bitten by a mad dog, the water terrible; and to children, +a little ball seems a fine thing. And why then should I be angry? or +do I think that error and false opinion is less powerful to make men +transgress, than either choler, being immoderate and excessive, to cause +the jaundice; or poison, to cause rage? + +LIII. No man can hinder thee to live as thy nature doth require. Nothing +can happen unto thee, but what the common good of nature doth require. + +LIV. What manner of men they be whom they seek to please, and what to +get, and by what actions: how soon time will cover and bury all things, +and how many it hath already buried! + + + + +THE SEVENTH BOOK + +I. What is wickedness? It is that which many time and often thou hast +already seen and known in the world. And so oft as anything doth happen +that might otherwise trouble thee, let this memento presently come to +thy mind, that it is that which thou hast already often Seen and known. +Generally, above and below, thou shalt find but the same things. The +very same things whereof ancient stories, middle age stories, and fresh +stories are full whereof towns are full, and houses full. There is +nothing that is new. All things that are, are both usual and of little +continuance. + +II. What fear is there that thy dogmata, or philosophical resolutions +and conclusions, should become dead in thee, and lose their proper +power and efficacy to make thee live happy, as long as those proper +and correlative fancies, and representations of things on which they +mutually depend (which continually to stir up and revive is in thy +power,) are still kept fresh and alive? It is in my power concerning +this thing that is happened, what soever it be, to conceit that which is +right and true. If it be, why then am I troubled? Those things that are +without my understanding, are nothing to it at all: and that is it only, +which doth properly concern me. Be always in this mind, and thou wilt be +right. + +III. That which most men would think themselves most happy for, and +would prefer before all things, if the Gods would grant it unto them +after their deaths, thou mayst whilst thou livest grant unto thyself; to +live again. See the things of the world again, as thou hast already seen +them. For what is it else to live again? Public shows and solemnities +with much pomp and vanity, stage plays, flocks and herds; conflicts +and contentions: a bone thrown to a company of hungry curs; a bait for +greedy fishes; the painfulness, and continual burden-bearing of wretched +ants, the running to and fro of terrified mice: little puppets drawn up +and down with wires and nerves: these be the objects of the world among +all these thou must stand steadfast, meekly affected, and free from all +manner of indignation; with this right ratiocination and apprehension; +that as the worth is of those things which a man doth affect, so is in +very deed every man's worth more or less. + +IV. Word after word, every one by itself, must the things that are +spoken be conceived and understood; and so the things that are done, +purpose after purpose, every one by itself likewise. And as in matter of +purposes and actions, we must presently see what is the proper use and +relation of every one; so of words must we be as ready, to consider of +every one what is the true meaning, and signification of it according to +truth and nature, however it be taken in common use. + +V. Is my reason, and understanding sufficient for this, or no? If it be +sufficient, without any private applause, or public ostentation as of an +instrument, which by nature I am provided of, I will make use of it for +the work in hand, as of an instrument, which by nature I am provided of. +if it be not, and that otherwise it belong not unto me particularly as +a private duty, I will either give it over, and leave it to some other +that can better effect it: or I will endeavour it; but with the help +of some other, who with the joint help of my reason, is able to bring +somewhat to pass, that will now be seasonable and useful for the common +good. For whatsoever I do either by myself, or with some other, the +only thing that I must intend, is, that it be good and expedient for +the public. For as for praise, consider how many who once were much +commended, are now already quite forgotten, yea they that commended +them, how even they themselves are long since dead and gone. Be not +therefore ashamed, whensoever thou must use the help of others. For +whatsoever it be that lieth upon thee to effect, thou must propose it +unto thyself, as the scaling of walls is unto a soldier. And what if +thou through either lameness or some other impediment art not able to +reach unto the top of the battlements alone, which with the help of +another thou mayst; wilt thou therefore give it over, or go about it +with less courage and alacrity, because thou canst not effect it all +alone? + +VI. Let not things future trouble thee. For if necessity so require that +they come to pass, thou shalt (whensoever that is) be provided for them +with the same reason, by which whatsoever is now present, is made both +tolerable and acceptable unto thee. All things are linked and knitted +together, and the knot is sacred, neither is there anything in the +world, that is not kind and natural in regard of any other thing, or, +that hath not some kind of reference and natural correspondence with +whatsoever is in the world besides. For all things are ranked together, +and by that decency of its due place and order that each particular +doth observe, they all concur together to the making of one and the same +["Kosmos" ed] or world: as if you said, a comely piece, or an orderly +composition. For all things throughout, there is but one and the same +order; and through all things, one and the same God, the same substance +and the same law. There is one common reason, and one common truth, that +belongs unto all reasonable creatures, for neither is there save one +perfection of all creatures that are of the same kind, and partakers of +the same reason. + +VII. Whatsoever is material, doth soon vanish away into the common +substance of the whole; and whatsoever is formal, or, whatsoever doth +animate that which is material, is soon resumed into the common reason +of the whole; and the fame and memory of anything, is soon swallowed up +by the general age and duration of the whole. + +VIII. To a reasonable creature, the same action is both according +to nature, and according to reason. + +IX. Straight of itself, not made straight. + +X. As several members in one body united, so are reasonable creatures +in a body divided and dispersed, all made and prepared for one common +operation. And this thou shalt apprehend the better, if thou shalt use +thyself often to say to thyself, I am meloz, or a member of the mass and +body of reasonable substances. But if thou shalt say I am meroz, or +a part, thou dost not yet love men from thy heart. The joy that thou +takest in the exercise of bounty, is not yet grounded upon a due +ratiocination and right apprehension of the nature of things. Thou dost +exercise it as yet upon this ground barely, as a thing convenient and +fitting; not, as doing good to thyself, when thou dost good unto others. + +XI. Of things that are external, happen what will to that which can +suffer by external accidents. Those things that suffer let them complain +themselves, if they will; as for me, as long as I conceive no such +thing, that that which is happened is evil, I have no hurt; and it is in +my power not to conceive any such thing. + +XII. Whatsoever any man either doth or saith, thou must be good; not for +any man's sake, but for thine own nature's sake; as if either gold, or +the emerald, or purple, should ever be saying to themselves, Whatsoever +any man either doth or saith, I must still be an emerald, and I must +keep my colour. + +XIII. This may ever be my comfort and security: my understanding, that +ruleth over all, will not of itself bring trouble and vexation upon +itself. This I say; it will not put itself in any fear, it will not lead +itself into any concupiscence. If it be in the power of any other to +compel it to fear, or to grieve, it is free for him to use his power. +But sure if itself do not of itself, through some false opinion or +supposition incline itself to any such disposition; there is no fear. +For as for the body, why should I make the grief of my body, to be the +grief of my mind? If that itself can either fear or complain, let it. +But as for the soul, which indeed, can only be truly sensible of either +fear or grief; to which only it belongs according to its different +imaginations and opinions, to admit of either of these, or of their +contraries; thou mayst look to that thyself, that it suffer nothing. +Induce her not to any such opinion or persuasion. The understanding +is of itself sufficient unto itself, and needs not (if itself doth not +bring itself to need) any other thing besides itself, and by consequent +as it needs nothing, so neither can it be troubled or hindered by +anything, if itself doth not trouble and hinder itself. + +XIV. What is rv&nfLovia, or happiness: but a7~o~ &d~wv, or, a good +da~rnon, or spirit? What then dost thou do here, O opinion? By the Gods +I adjure thee, that thou get thee gone, as thou earnest: for I need thee +not. Thou earnest indeed unto me according to thy ancient wonted manner. +It is that, that all men have ever been subject unto. That thou camest +therefore I am not angry with thee, only begone, now that I have found +thee what thou art. + +XV. Is any man so foolish as to fear change, to which all things that +once were not owe their being? And what is it, that is more pleasing and +more familiar to the nature of the universe? How couldst thou thyself +use thy ordinary hot baths, should not the wood that heateth them first +be changed? How couldst thou receive any nourishment from those things +that thou hast eaten, if they should not be changed? Can anything +else almost (that is useful and profitable) be brought to pass without +change? How then dost not thou perceive, that for thee also, by death, +to come to change, is a thing of the very same nature, and as necessary +for the nature of the universe? + +XVI. Through the substance of the universe, as through a torrent pass +all particular bodies, being all of the same nature, and all joint +workers with the universe itself as in one of our bodies so many +members among themselves. How many such as Chrysippus, how many such +as Socrates, how many such as Epictetus, hath the age of the world +long since swallowed up and devoured? Let this, be it either men or +businesses, that thou hast occasion to think of, to the end that thy +thoughts be not distracted and thy mind too earnestly set upon anything, +upon every such occasion presently come to thy mind. Of all my thoughts +and cares, one only thing shall be the object, that I myself do nothing +which to the proper constitution of man, (either in regard of the +thing itself, or in regard of the manner, or of the time of doing,) +is contrary. The time when thou shalt have forgotten all things, is +at hand. And that time also is at hand, when thou thyself shalt be +forgotten by all. Whilst thou art, apply thyself to that especially +which unto man as he is a mart, is most proper and agreeable, and that +is, for a man even to love them that transgress against him. This shall +be, if at the same time that any such thing doth happen, thou call +to mind, that they are thy kinsmen; that it is through ignorance and +against their wills that they sin; and that within a very short while +after, both thou and he shall be no more. But above all things, that he +hath not done thee any hurt; for that by him thy mind and understanding +is not made worse or more vile than it was before. + +XVII. The nature of the universe, of the common substance of all things +as it were of so much wax hath now perchance formed a horse; and then, +destroying that figure, hath new tempered and fashioned the matter of it +into the form and substance of a tree: then that again into the form and +substance of a man: and then that again into some other. Now every one +of these doth subsist but for a very little while. As for dissolution, +if it be no grievous thing to the chest or trunk, to be joined together; +why should it be more grievous to be put asunder? + +XVIII. An angry countenance is much against nature, and it is oftentimes +the proper countenance of them that are at the point of death. But were +it so, that all anger and passion were so thoroughly quenched in thee, +that it were altogether impossible to kindle it any more, yet herein +must not thou rest satisfied, but further endeavour by good consequence +of true ratiocination, perfectly to conceive and understand, that all +anger and passion is against reason. For if thou shalt not be sensible +of thine innocence; if that also shall be gone from thee, the comfort of +a good conscience, that thou doest all things according to reason: what +shouldest thou live any longer for? All things that now thou seest, +are but for a moment. That nature, by which all things in the world are +administered, will soon bring change and alteration upon them, and then +of their substances make other things like unto them: and then soon +after others again of the matter and substance of these: that so by +these means, the world may still appear fresh and new. + +XIX. Whensoever any man doth trespass against other, presently consider +with thyself what it was that he did suppose to be good, what to be +evil, when he did trespass. For this when thou knowest, thou wilt pity +him thou wilt have no occasion either to wonder, or to be angry. For +either thou thyself dust yet live in that error and ignorance, as that +thou dust suppose either that very thing that he doth, or some other +like worldly thing, to be good; and so thou art bound to pardon him if +he have done that which thou in the like case wouldst have done thyself. +Or if so be that thou dost not any more suppose the same things to be +good or evil, that he doth; how canst thou but be gentle unto him that +is in an error? + +XX. Fancy not to thyself things future, as though they were present +but of those that are present, take some aside, that thou takest most +benefit of, and consider of them particularly, how wonderfully thou +wouldst want them, if they were not present. But take heed withal, lest +that whilst thou dust settle thy contentment in things present, thou +grow in time so to overprize them, as that the want of them (whensoever +it shall so fall out) should be a trouble and a vexation unto thee. Wind +up thyself into thyself. Such is the nature of thy reasonable +commanding part, as that if it exercise justice, and have by that means +tranquillity within itself, it doth rest fully satisfied with itself +without any other thing. + +XXI. Wipe off all opinion stay the force and violence of unreasonable +lusts and affections: circumscribe the present time examine whatsoever +it be that is happened, either to thyself or to another: divide all +present objects, either in that which is formal or material think of the +last hour. That which thy neighbour hath committed, where the guilt of +it lieth, there let it rest. Examine in order whatsoever is spoken. Let +thy mind penetrate both into the effects, and into the causes. Rejoice +thyself with true simplicity, and modesty; and that all middle things +between virtue and vice are indifferent unto thee. Finally, love +mankind; obey God. + +XXII. All things (saith he) are by certain order and appointment. And +what if the elements only. + +It will suffice to remember, that all things in general are by certain +order and appointment: or if it be but few. And as concerning death, +that either dispersion, or the atoms, or annihilation, or extinction, +or translation will ensue. And as concerning pain, that that which is +intolerable is soon ended by death; and that which holds long must needs +be tolerable; and that the mind in the meantime (which is all in all) +may by way of interclusion, or interception, by stopping all manner of +commerce and sympathy with the body, still retain its own tranquillity. +Thy understanding is not made worse by it. As for those parts that +suffer, let them, if they can, declare their grief themselves. As for +praise and commendation, view their mind and understanding, what estate +they are in; what kind of things they fly, and what things they seek +after: and that as in the seaside, whatsoever was before to be seen, +is by the continual succession of new heaps of sand cast up one upon +another, soon hid and covered; so in this life, all former things by +those which immediately succeed. + +XXIII. Out of Plato. 'He then whose mind is endowed with true +magnanimity, who hath accustomed himself to the contemplation both of +all times, and of all things in general; can this mortal life (thinkest +thou) seem any great matter unto him? It is not possible, answered he. +Then neither will such a one account death a grievous thing? By no +means.' + +XXIV. Out of Antisthenes. 'It is a princely thing to do well, and to be +ill-spoken of. It is a shameful thing that the face should be subject +unto the mind, to be put into what shape it will, and to be dressed by +it as it will; and that the mind should not bestow so much care upon +herself, as to fashion herself, and to dress herself as best becometh +her.' + +XXV. Out of several poets and comics. 'It will but little avail thee, +to turn thine anger and indignation upon the things themselves that have +fallen across unto thee. For as for them, they are not sensible of it, +&c. Thou shalt but make thyself a laughing-stock; both unto the Gods and +men, &c. Our life is reaped like a ripe ear of corn; one is yet +standing and another is down, &c. But if so be that I and my children be +neglected by the gods, there is some reason even for that, &c. As long +as right and equity is of my side, &c. Not to lament with them, not to +tremble, &c.' + +XXVI. Out of Plato. 'My answer, full of justice and equity, should be +this: Thy speech is not right, O man! if thou supposest that he that is +of any worth at all, should apprehend either life or death, as a matter +of great hazard and danger; and should not make this rather his only +care, to examine his own actions, whether just or unjust: whether +actions of a good, or of a wicked man, &c. For thus in very truth stands +the case, O ye men of Athens. What place or station soever a man either +hath chosen to himself, judging it best for himself; or is by lawful +authority put and settled in, therein do I think (all appearance of +danger notwithstanding) that he should continue, as one who feareth +neither death, nor anything else, so much as he feareth to commit +anything that is vicious and shameful, &c. But, O noble sir, consider +I pray, whether true generosity and true happiness, do not consist in +somewhat else rather, than in the preservation either of our, or other +men's lives. For it is not the part of a man that is a man indeed, to +desire to live long or to make much of his life whilst he liveth: but +rather (he that is such) will in these things wholly refer himself unto +the Gods, and believing that which every woman can tell him, that no man +can escape death; the only thing that he takes thought and care for is +this, that what time he liveth, he may live as well and as virtuously +as he can possibly, &c. To look about, and with the eyes to follow the +course of the stars and planets as though thou wouldst run with them; +and to mind perpetually the several changes of the elements one into +another. For such fancies and imaginations, help much to purge away +the dross and filth of this our earthly life,' &c. That also is a fine +passage of Plato's, where he speaketh of worldly things in these words: +'Thou must also as from some higher place look down, as it were, upon +the things of this world, as flocks, armies, husbandmen's labours, +marriages, divorces, generations, deaths: the tumults of courts and +places of judicatures; desert places; the several nations of barbarians, +public festivals, mournings, fairs, markets.' How all things upon earth +are pell-mell; and how miraculously things contrary one to another, +concur to the beauty and perfection of this universe. + +XXVII. To look back upon things of former ages, as upon the manifold +changes and conversions of several monarchies and commonwealths. We +may also foresee things future, for they shall all be of the same kind; +neither is it possible that they should leave the tune, or break the +concert that is now begun, as it were, by these things that are now done +and brought to pass in the world. It comes all to one therefore, whether +a man be a spectator of the things of this life but forty years, or +whether he see them ten thousand years together: for what shall he +see more? 'And as for those parts that came from the earth, they shall +return unto the earth again; and those that came from heaven, they +also shall return unto those heavenly places.' Whether it be a mere +dissolution and unbinding of the manifold intricacies and entanglements +of the confused atoms; or some such dispersion of the simple and +incorruptible elements... 'With meats and drinks and divers charms, they +seek to divert the channel, that they might not die. Yet must we needs +endure that blast of wind that cometh from above, though we toil and +labour never so much.' + +XXVIII. He hath a stronger body, and is a better wrestler than I. What +then? Is he more bountiful? is he more modest? Doth he bear all adverse +chances with more equanimity: or with his neighbour's offences with more +meekness and gentleness than I? + +XXIX. Where the matter may be effected agreeably to that reason, which +both unto the Gods and men is common, there can be no just cause of +grief or sorrow. For where the fruit and benefit of an action well begun +and prosecuted according to the proper constitution of man may be reaped +and obtained, or is sure and certain, it is against reason that any +damage should there be suspected. In all places, and at all times, it is +in thy power religiously to embrace whatsoever by God's appointment is +happened unto thee, and justly to converse with those men, whom thou +hast to do with, and accurately to examine every fancy that presents +itself, that nothing may slip and steal in, before thou hast rightly +apprehended the true nature of it. + +XXX. Look not about upon other men's minds and understandings; but look +right on forwards whither nature, both that of the universe, in those +things that happen unto thee; and thine in particular, in those things +that are done by thee: doth lead, and direct thee. Now every one is +bound to do that, which is consequent and agreeable to that end which +by his true natural constitution he was ordained unto. As for all other +things, they are ordained for the use of reasonable creatures: as in all +things we see that that which is worse and inferior, is made for +that which is better. Reasonable creatures, they are ordained one for +another. That therefore which is chief in every man's constitution, is, +that he intend the common good. The second is, that he yield not to any +lusts and motions of the flesh. For it is the part and privilege of the +reasonable and intellective faculty, that she can so bound herself, +as that neither the sensitive, nor the appetitive faculties, may not +anyways prevail upon her. For both these are brutish. And therefore over +both she challengeth mastery, and cannot anyways endure, if in her right +temper, to be subject unto either. And this indeed most justly. For +by nature she was ordained to command all in the body. The third +thing proper to man by his constitution, is, to avoid all rashness and +precipitancy; and not to be subject to error. To these things then, let +the mind apply herself and go straight on, without any distraction about +other things, and she hath her end, and by consequent her happiness. + +XXXI. As one who had lived, and were now to die by right, whatsoever is +yet remaining, bestow that wholly as a gracious overplus upon a virtuous +life. Love and affect that only, whatsoever it be that happeneth, and is +by the fates appointed unto thee. For what can be more reasonable? And +as anything doth happen unto thee by way of cross, or calamity, call +to mind presently and set before thine eyes, the examples of some other +men, to whom the self-same thing did once happen likewise. Well, what +did they? They grieved; they wondered; they complained. And where are +they now? All dead and gone. Wilt thou also be like one of them? +Or rather leaving to men of the world (whose life both in regard of +themselves, and them that they converse with, is nothing but mere +mutability; or men of as fickle minds, as fickle bodies; ever changing +and soon changed themselves) let it be thine only care and study, how to +make a right use of all such accidents. For there is good use to be made +of them, and they will prove fit matter for thee to work upon, if it +shall be both thy care and thy desire, that whatsoever thou doest, thou +thyself mayst like and approve thyself for it. And both these, see, +that thou remember well, according as the diversity of the matter of +the action that thou art about shall require. Look within; within is the +fountain of all good. Such a fountain, where springing waters can never +fail, so thou dig still deeper and deeper. + +XXXII. Thou must use thyself also to keep thy body fixed and steady; +free from all loose fluctuant either motion, or posture. And as upon thy +face and looks, thy mind hath easily power over them to keep them to +that which is grave and decent; so let it challenge the same power over +the whole body also. But so observe all things in this kind, as that it +be without any manner of affectation. + +XXXIII. The art of true living in this world is more like a wrestler's, +than a dancer's practice. For in this they both agree, to teach a man +whatsoever falls upon him, that he may be ready for it, and that nothing +may cast him down. + +XXXIV. Thou must continually ponder and consider with thyself, what +manner of men they be, and for their minds and understandings what is +their present estate, whose good word and testimony thou dost desire. +For then neither wilt thou see cause to complain of them that offend +against their wills; or find any want of their applause, if once +thou dost but penetrate into the true force and ground both of their +opinions, and of their desires. 'No soul (saith he) is willingly bereft +of the truth,' and by consequent, neither of justice, or temperance, or +kindness, and mildness; nor of anything that is of the same kind. It is +most needful that thou shouldst always remember this. For so shalt thou +be far more gentle and moderate towards all men. + +XXXV. What pain soever thou art in, let this presently come to thy mind, +that it is not a thing whereof thou needest to be ashamed, neither is it +a thing whereby thy understanding, that hath the government of all, +can be made worse. For neither in regard of the substance of it, nor +in regard of the end of it (which is, to intend the common good) can +it alter and corrupt it. This also of Epicurus mayst thou in most pains +find some help of, that it is 'neither intolerable, nor eternal;' so +thou keep thyself to the true bounds and limits of reason and give not +way to opinion. This also thou must consider, that many things there be, +which oftentimes unsensibly trouble and vex thee, as not armed against +them with patience, because they go not ordinarily under the name of +pains, which in very deed are of the same nature as pain; as to slumber +unquietly, to suffer heat, to want appetite: when therefore any of these +things make thee discontented, check thyself with these words: Now hath +pain given thee the foil; thy courage hath failed thee. + +XXXVI. Take heed lest at any time thou stand so affected, though towards +unnatural evil men, as ordinary men are commonly one towards another. + +XXXVII. How know we whether Socrates were so eminent indeed, and of so +extraordinary a disposition? For that he died more gloriously, that he +disputed with the Sophists more subtilty; that he watched in the frost +more assiduously; that being commanded to fetch innocent Salaminius, he +refused to do it more generously; all this will not serve. Nor that he +walked in the streets, with much gravity and majesty, as was objected +unto him by his adversaries: which nevertheless a man may well doubt of, +whether it were so or no, or, which above all the rest, if so be that +it were true, a man would well consider of, whether commendable, or +dis-commendable. The thing therefore that we must inquire into, is this; +what manner of soul Socrates had: whether his disposition was such; as +that all that he stood upon, and sought after in this world, was barely +this, that he might ever carry himself justly towards men, and holily +towards the Gods. Neither vexing himself to no purpose at the wickedness +of others, nor yet ever condescending to any man's evil fact, or evil +intentions, through either fear, or engagement of friendship. Whether of +those things that happened unto him by God's appointment, he neither did +wonder at any when it did happen, or thought it intolerable in the trial +of it. And lastly, whether he never did suffer his mind to sympathise +with the senses, and affections of the body. For we must not think that +Nature hath so mixed and tempered it with the body, as that she hath not +power to circumscribe herself, and by herself to intend her own ends and +occasions. + +XXXVIII. For it is a thing very possible, that a man should be a very +divine man, and yet be altogether unknown. This thou must ever be +mindful of, as of this also, that a man's true happiness doth consist +in very few things. And that although thou dost despair, that thou shalt +ever be a good either logician, or naturalist, yet thou art never the +further off by it from being either liberal, or modest, or charitable, +or obedient unto God. + +XXXIX. Free from all compulsion in all cheerfulness and alacrity thou +mayst run out thy time, though men should exclaim against thee never so +much, and the wild beasts should pull in sunder the poor members of thy +pampered mass of flesh. For what in either of these or the like cases +should hinder the mind to retain her own rest and tranquillity, +consisting both in the right judgment of those things that happen unto +her, and in the ready use of all present matters and occasions? So that +her judgment may say, to that which is befallen her by way of cross: +this thou art in very deed, and according to thy true nature: +notwithstanding that in the judgment of opinion thou dust appear +otherwise: and her discretion to the present object; thou art that, +which I sought for. For whatsoever it be, that is now present, shall +ever be embraced by me as a fit and seasonable object, both for my +reasonable faculty, and for my sociable, or charitable inclination to +work upon. And that which is principal in this matter, is that it may be +referred either unto the praise of God, or to the good of men. For +either unto God or man, whatsoever it is that doth happen in the world +hath in the ordinary course of nature its proper reference; neither is +there anything, that in regard of nature is either new, or reluctant and +intractable, but all things both usual and easy. + +XL. Then hath a man attained to the estate of perfection in his life and +conversation, when he so spends every day, as if it were his last day: +never hot and vehement in his affections, nor yet so cold and stupid as +one that had no sense; and free from all manner of dissimulation. + +XLI. Can the Gods, who are immortal, for the continuance of so many ages +bear without indignation with such and so many sinners, as have ever +been, yea not only so, but also take such care for them, that they want +nothing; and dust thou so grievously take on, as one that could bear +with them no longer; thou that art but for a moment of time? yea thou +that art one of those sinners thyself? A very ridiculous thing it is, +that any man should dispense with vice and wickedness in himself, which +is in his power to restrain; and should go about to suppress it in +others, which is altogether impossible. + +XLII. What object soever, our reasonable and sociable faculty doth meet +with, that affords nothing either for the satisfaction of reason, or for +the practice of charity, she worthily doth think unworthy of herself. + +XLIII. When thou hast done well, and another is benefited by thy action, +must thou like a very fool look for a third thing besides, as that +it may appear unto others also that thou hast done well, or that thou +mayest in time, receive one good turn for another? No man useth to be +weary of that which is beneficial unto him. But every action according +to nature, is beneficial. Be not weary then of doing that which is +beneficial unto thee, whilst it is so unto others. + +XLIV. The nature of the universe did once certainly before it was +created, whatsoever it hath done since, deliberate and so resolve upon +the creation of the world. Now since that time, whatsoever it is, that +is and happens in the world, is either but a consequent of that one and +first deliberation: or if so be that this ruling rational part of the +world, takes any thought and care of things particular, they are surely +his reasonable and principal creatures, that are the proper object of +his particular care and providence. This often thought upon, will much +conduce to thy tranquillity. + + + + +THE EIGHTH BOOK + +I. This also, among other things, may serve to keep thee from vainglory; +if thou shalt consider, that thou art now altogether incapable of the +commendation of one, who all his life long, or from his youth at least, +hath lived a philosopher's life. For both unto others, and to thyself +especially, it is well known, that thou hast done many things contrary +to that perfection of life. Thou hast therefore been confounded in thy +course, and henceforth it will be hard for thee to recover the title and +credit of a philosopher. And to it also is thy calling and profession +repugnant. If therefore thou dost truly understand, what it is that is +of moment indeed; as for thy fame and credit, take no thought or care +for that: let it suffice thee if all the rest of thy life, be it more or +less, thou shalt live as thy nature requireth, or according to the true +and natural end of thy making. Take pains therefore to know what it is +that thy nature requireth, and let nothing else distract thee. Thou +hast already had sufficient experience, that of those many things that +hitherto thou hast erred and wandered about, thou couldst not find +happiness in any of them. Not in syllogisms, and logical subtilties, not +in wealth, not in honour and reputation, not in pleasure. In none of all +these. Wherein then is it to be found? In the practice of those things, +which the nature of man, as he is a man, doth require. How then shall +he do those things? if his dogmata, or moral tenets and opinions (from +which all motions and actions do proceed), be right and true. Which be +those dogmata? Those that concern that which is good or evil, as that +there is nothing truly good and beneficial unto man, but that which +makes him just, temperate, courageous, liberal; and that there is +nothing truly evil and hurtful unto man, but that which causeth the +contrary effects. + +II. Upon every action that thou art about, put this question to thyself; +How will this when it is done agree with me? Shall I have no occasion +to repent of it? Yet a very little while and I am dead and gone; and +all things are at end. What then do I care for more than this, that my +present action whatsoever it be, may be the proper action of one that +is reasonable; whose end is, the common good; who in all things is ruled +and governed by the same law of right and reason, by which God Himself +is. + +III. Alexander, Caius, Pompeius; what are these to Diogenes, Heraclitus, +and Socrates? These penetrated into the true nature of things; into all +causes, and all subjects: and upon these did they exercise their power +and authority. But as for those, as the extent of their error was, so +far did their slavery extend. + +IV. What they have done, they will still do, although thou shouldst hang +thyself. First; let it not trouble thee. For all things both good and +evil: come to pass according to the nature and general condition of the +universe, and within a very little while, all things will be at an +end; no man will be remembered: as now of Africanus (for example) and +Augustus it is already come to pass. Then secondly; fix thy mind upon +the thing itself; look into it, and remembering thyself, that thou art +bound nevertheless to be a good man, and what it is that thy nature +requireth of thee as thou art a man, be not diverted from what thou art +about, and speak that which seemeth unto thee most just: only speak it +kindly, modestly, and without hypocrisy. + +V. That which the nature of the universe doth busy herself about, is; +that which is here, to transfer it thither, to change it, and thence +again to take it away, and to carry it to another place. So that thou +needest not fear any new thing. For all things are usual and ordinary; +and all things are disposed by equality. + +VI. Every particular nature hath content, when in its own proper course +it speeds. A reasonable nature doth then speed, when first in matter of +fancies and imaginations, it gives no consent to that which is either +false uncertain. Secondly, when in all its motions and resolutions it +takes its level at the common good only, and that it desireth nothing, +and flieth from nothing, bet what is in its own power to compass or +avoid. And lastly, when it willingly and gladly embraceth, whatsoever is +dealt and appointed unto it by the common nature. For it is part of it; +even as the nature of any one leaf, is part of the common nature of all +plants and trees. But that the nature of a leaf, is part of a nature +both unreasonable and unsensible, and which in its proper end may be +hindered; or, which is servile and slavish: whereas the nature of man is +part of a common nature which cannot be hindered, and which is both +reasonable and just. From whence also it is, that accord ing to the +worth of everything, she doth make such equal distribution of all +things, as of duration, substance form, operation, and of events and +accidents. But herein consider not whether thou shalt find this equality +in everything absolutely and by itself; but whether in all the +particulars of some one thing taken together, and compared with all the +particulars of some other thing, and them together likewise. + +VII. Thou hast no time nor opportunity to read. What then? Hast thou +not time and opportunity to exercise thyself, not to wrong thyself; to +strive against all carnal pleasures and pains, and to aet the upper hand +of them; to contemn honour and vainglory; and not only, not to be angry +with them, whom towards thee thou doest find unsensible and unthankful; +but also to have a care of them still, and of their welfare? + +VIII. Forbear henceforth to complain of the trouble of a courtly life, +either in public before others, or in private by thyself. + +IX. Repentance is an inward and self-reprehension for the neglect or +omission of somewhat that was profitable. Now whatsoever is good, is +also profitable, and it is the part of an honest virtuous man to set by +it, and to make reckoning of it accordingly. But never did any honest +virtuous man repent of the neglect or omission of any carnal pleasure: +no carnal pleasure then is either good or profitable. + +X. This, what is it in itself, and by itself, according to its proper +constitution? What is the substance of it? What is the matter, or proper +use? What is the form or efficient cause? What is it for in this world, +and how long will it abide? Thus must thou examine all things, that +present themselves unto thee. + +XI. When thou art hard to be stirred up and awaked out of thy sleep, +admonish thyself and call to mind, that, to perform actions tending to +the common good is that which thine own proper constitution, and +that which the nature of man do require. But to sleep, is common to +unreasonable creatures also. And what more proper and natural, yea what +more kind and pleasing, than that which is according to nature? + +XII. As every fancy and imagination presents itself unto thee, consider +(if it be possible) the true nature, and the proper qualities of it, and +reason with thyself about it. + +XIII. At thy first encounter with any one, say presently to thyself: +This man, what are his opinions concerning that which is good or evil? +as concerning pain, pleasure, and the causes of both; concerning honour, +and dishonour, concerning life and death? thus and thus. Now if it be +no wonder that a man should have such and such opinions, how can it be +a wonder that he should do such and such things? I will remember then, +that he cannot but do as he doth, holding those opinions that he doth. +Remember, that as it is a shame for any man to wonder that a fig tree +should bear figs, so also to wonder that the world should bear anything, +whatsoever it is which in the ordinary course of nature it may bear. +To a physician also and to a pilot it is a shame either for the one to +wonder, that such and such a one should have an ague; or for the other, +that the winds should prove Contrary. + +XIV. Remember, that to change thy mind upon occasion, and to follow him +that is able to rectify thee, is equally ingenuous, as to find out at +the first, what is right and just, without help. For of thee nothing is +required, ti, is beyond the extent of thine own deliberation and jun. +merit, and of thine own understanding. + +XV. If it were thine act and in thine own power, wouldest thou do +it? If it were not, whom dost tin accuse? the atoms, or the Gods? For to +do either, the part of a mad man. Thou must therefore blame nobody, but +if it be in thy power, redress what is amiss; if it be not, to what end +is it to complain? For nothing should be done but to some certain end. + +XVI. Whatsoever dieth and falleth, however and wheresoever it die +and fall, it cannot fall out of the world, here it have its abode +and change, here also shall it have its dissolution into its proper +elements. The same are the world's elements, and the elements of which +thou dost consist. And they when they are changed, they murmur not; why +shouldest thou? + +XVII. Whatsoever is, was made for something: as a horse, a vine. Why +wonderest thou? The sun itself will say of itself, I was made for +something; and so hath every god its proper function. What then were +then made for? to disport and delight thyself? See how even common sense +and reason cannot brook it. + +XVIII. Nature hath its end as well in the end and final consummation of +anything that is, as in the begin-nine and continuation of it. + +XIX. As one that tosseth up a ball. And what is a ball the better, if +the motion of it be upwards; or the worse if it be downwards; or if it +chance to fall upon the ground? So for the bubble; if it continue, what +it the better? and if it dissolve, what is it the worse And so is it of +a candle too. And so must thou reason with thyself, both in matter of +fame, and in matter of death. For as for the body itself, (the subject +of death) wouldest thou know the vileness of it? Turn it about that +thou mayest behold it the worst sides upwards as well, as in its more +ordinary pleasant shape; how doth it look, when it is old and withered? +when sick and pained? when in the act of lust, and fornication? And +as for fame. This life is short. Both he that praiseth, and he that is +praised; he that remembers, and he that is remembered, will soon be dust +and ashes. Besides, it is but in one corner of this part of the world +that thou art praised; and yet in this corner, thou hast not the joint +praises of all men; no nor scarce of any one constantly. And yet the +whole earth itself, what is it but as one point, in regard of the whole +world? + +XX. That which must be the subject of thy consideration, is either the +matter itself, or the dogma, or the operation, or the true sense and +signification. + +XXI. Most justly have these things happened unto thee: why dost not +thou amend? O but thou hadst rather become good to-morrow, than to be +so to-day. + +XXII. Shall I do it? I will; so the end of my action be to do good unto +men. Doth anything by way of cross or adversity happen unto me? I accept +it, with reference unto the Gods, and their providence; the fountain of +all things, from which whatsoever comes to pass, doth hang and depend. + +XXIII. By one action judge of the rest: this bathing which usually takes +up so much of our time, what is it? Oil, sweat, filth; or the sordes of +the body: an excrementitious viscosity, the excrements of oil and other +ointments used about the body, and mixed with the sordes of the body: +all base and loathsome. And such almost is every part of our life; +and every worldly object. + +XXIV. Lucilla buried Verus; then was Lucilla herself buried by others. +So Secunda Maximus, then Secunda herself. So Epitynchanus, Diotimus; +then Epitynchanus himself. So Antoninus Pius, Faustina his wife; then +Antoninus himself. This is the course of the world. First Celer, +Adrianus; then Adrianus himself. And those austere ones; those that +foretold other men's deaths; those that were so proud and stately, where +are they now? Those austere ones I mean, such as were Charax, and +Demetrius the Platonic, and Eudaemon, and others like unto those. They +were all but for one day; all dead and gone long since. Some of them no +sooner dead, than forgotten. Others soon turned into fables. Of others, +even that which was fabulous, is now long since forgotten. This +thereafter thou must remember, that whatsoever thou art compounded of, +shall soon be dispersed, and that thy life and breath, or thy soul, +shall either be no more or shall ranslated (sp.), and appointed to some +certain place and station. + +XXV. The true joy of a man, is to do that which properly belongs unto a +man. That which is most proper unto a man, is, first, to be kindly +affected towards them that are of the same kind and nature as he is +himself to contemn all sensual motions and appetites, to discern rightly +all plausible fancies and imaginations, to contemplate the nature of the +universe; both it, and things that are done in it. In which kind of +contemplation three several relations are to be observed The first, to +the apparent secondary cause. The Second to the first original cause, +God, from whom originally proceeds whatsoever doth happen in the world. +The third and last, to them that we live and converse with: what use may +be made of it, to their use and benefit. + +XXVI. If pain be an evil, either it is in regard of the body; (and that +cannot be, because the body of itself is altogether insensible:) or in +regard of the soul But it is in the power of the soul, to preserve her +own peace and tranquillity, and not to suppose that pain is evil. For +all judgment and deliberation; all prosecution, or aversation is from +within, whither the sense of evil (except it be let in by opinion) +cannot penetrate. + +XXVII. Wipe off all idle fancies, and say unto thyself incessantly; Now +if I will, it is in my power to keep out of this my soul all wickedness, +all lust, and concupiscences, all trouble and confusion. But on the +contrary to behold and consider all things according to their true +nature, and to carry myself towards everything according to its true +worth. Remember then this thy power that nature hath given thee. + +XXVIII. Whether thou speak in the Senate or whether thou speak to any +particular, let thy speech In always grave and modest. But thou must +not openly and vulgarly observe that sound and exact form of speaking, +concerning that which is truly good and truly civil; the vanity of +the world, and of worldly men: which otherwise truth and reason doth +prescribe. + +XXIX. Augustus his court; his wife, his daughter, his nephews, his +sons-in-law his sister, Agrippa, his kinsmen, his domestics, his +friends; Areus, Maecenas, his slayers of beasts for sacrifice and +divination: there thou hast the death of a whole court together. Proceed +now on to the rest that have been since that of Augustus. Hath death +dwelt with them otherwise, though so many and so stately whilst they +lived, than it doth use to deal with any one particular man? Consider +now the death of a whole kindred and family, as of that of the Pompeys, +as that also that useth to be written upon some monuments, HE WAS THE +LAST OF HIS OWN KINDRED. O what care did his predecessors take, that +they might leave a successor, yet behold at last one or other must of +necessity be THE LAST. Here again therefore consider the death of a +whole kindred. + +XXX. Contract thy whole life to the measure and proportion of one single +action. And if in every particular action thou dost perform what is +fitting to the utmost of thy power, let it suffice thee. And who can +hinder thee, but that thou mayest perform what is fitting? But there may +be some outward let and impediment. Not any, that can hinder thee, but +that whatsoever thou dost, thou may do it, justly, temperately, and +with the praise of God. Yea, but there may be somewhat, whereby some +operation or other of thine may be hindered. And then, with that very +thing that doth hinder, thou mayest he well pleased, and so by this +gentle and equanimious conversion of thy mind unto that which may be, +instead of that which at first thou didst intend, in the room of that +former action there succeedeth another, which agrees as well with this +contraction of thy life, that we now speak of. + +XXXI. Receive temporal blessings without ostentation, when they are sent +and thou shalt be able to part with them with all readiness and facility +when they are taken from thee again. + +XXXII. If ever thou sawest either a hand, or a foot, or a head lying by +itself, in some place or other, as cut off from the rest of the body, +such must thou conceive him to make himself, as much as in him lieth, +that either is offended with anything that is happened, (whatsoever it +be) and as it were divides himself from it: or that commits anything +against the natural law of mutual correspondence, and society among men: +or, he that, commits any act of uncharitableness. Whosoever thou art, +thou art such, thou art cast forth I know not whither out of the general +unity, which is according to nature. Thou went born indeed a part, but +now thou hast cut thyself off. However, herein is matter of joy and +exultation, that thou mayst be united again. God hath not granted +it unto any other part, that once separated and cut off, it might be +reunited, and come together again. But, behold, that GOODNESS how great +and immense it is! which hath so much esteemed MAN. As at first he +was so made, that he needed not, except he would himself, have divided +himself from the whole; so once divided and cut off, IT hath so provided +and ordered it, that if he would himself, he might return, and grow +together again, and be admitted into its former rank and place of a +part, as he was before. + +XXXIII. As almost all her other faculties and properties the nature of +the universe hath imparted unto every reasonable creature, so this in +particular we have received from her, that as whatsoever doth oppose +itself unto her, and doth withstand her in her purposes and intentions, +she doth, though against its will and intention, bring it about to +herself, to serve herself of it in the execution of her own destinated +ends; and so by this though not intended co-operation of it with herself +makes it part of herself whether it will or no. So may every reasonable +creature, what crosses and impediments soever it meets with in the +course of this mortal life, it may use them as fit and proper objects, +to the furtherance of whatsoever it intended and absolutely proposed +unto itself as its natural end and happiness. + +XXXIV. Let not the general representation unto thyself of the +wretchedness of this our mortal life, trouble thee. Let not thy mind +wander up and down, and heap together in her thoughts the many troubles +and grievous calamities which thou art as subject unto as any other. But +as everything in particular doth happen, put this question unto thyself, +and say: What is it that in this present matter, seems unto thee so +intolerable? For thou wilt be ashamed to confess it. Then upon this +presently call to mind, that neither that which is future, nor that +which is past can hurt thee; but that only which is present. (And that +also is much lessened, if thou dost lightly circumscribe it:) and then +check thy mind if for so little a while, (a mere instant), it cannot +hold out with patience. + +XXXV. What? are either Panthea or Pergamus abiding to this day by their +masters' tombs? or either Chabrias or Diotimus by that of Adrianus? O +foolery! For what if they did, would their masters be sensible of It? or +if sensible, would they be glad of it? or if glad, were these immortal? +Was not it appointed unto them also (both men and women,) to become +old in time, and then to die? And these once dead, what would become of +these former? And when all is done, what is all this for, but for a mere +bag of blood and corruption? + +XXXVI. If thou beest quick-sighted, be so in matter of judgment, and +best discretion, saith he. + +XXXVII. In the whole constitution of man, I see not any virtue contrary +to justice, whereby it may be resisted and opposed. But one whereby +pleasure and voluptuousness may be resisted and opposed, I see: +continence. + +XXXVIII. If thou canst but withdraw conceit and opinion concerning that +which may seem hurtful and offensive, thou thyself art as safe, as safe +may be. Thou thyself? and who is that? Thy reason. 'Yea, but I am not +reason.' Well, be it so. However, let not thy reason or understanding +admit of grief, and if there be anything in thee that is grieved, let +that, (whatsoever it be,) conceive its own grief, if it can. + +XXXIX. That which is a hindrance of the senses, is an evil to the +sensitive nature. That which is a hindrance of the appetitive and +prosecutive faculty, is an evil to the sensitive nature. As of the +sensitive, so of the vegetative constitution, whatsoever is a hindrance +unto it, is also in that respect an evil unto the same. And so likewise, +whatsoever is a hindrance unto the mind and understanding, must needs +be the proper evil of the reasonable nature. Now apply all those things +unto thyself. Do either pain or pleasure seize on thee? Let the senses +look to that. Hast thou met with Some obstacle or other in thy purpose +and intention? If thou didst propose without due reservation and +exception now hath thy reasonable part received a blow indeed But if in +general thou didst propose unto thyself what soever might be, thou art +not thereby either hurt, nor properly hindered. For in those things that +properly belong unto the mind, she cannot be hindered by any man. It +is not fire, nor iron; nor the power of a tyrant nor the power of a +slandering tongue; nor anything else that can penetrate into her. + +XL. If once round and solid, there is no fear that ever it will change. + +XLI. Why should I grieve myself; who never did willingly grieve any +other! One thing rejoices one and another thing another. As for me, this +is my joy, if my understanding be right and sound, as neither averse +from any man, nor refusing any of those things which as a man I am +subject unto; if I can look upon all things in the world meekly and +kindly; accept all things and carry myself towards everything according +to to true worth of the thing itself. + +XLII. This time that is now present, bestow thou upon thyself. They that +rather hunt for fame after death, do not consider, that those men that +shall be hereafter, will be even such, as these whom now they can so +hardly bear with. And besides they also will be mortal men. But to +consider the thing in itself, if so many with so many voices, shall make +such and such a sound, or shall have such and such an opinion concerning +thee, what is it to thee? + +XLIII. Take me and throw me where thou wilt: I am indifferent. For there +also I shall have that spirit which is within me propitious; that is +well pleased and fully contented both in that constant disposition, and +with those particular actions, which to its own proper constitution are +suitable and agreeable. + +XLIV. Is this then a thing of that worth, that for it my soul should +suffer, and become worse than it was? as either basely dejected, or +disordinately affected, or confounded within itself, or terrified? What +can there be, that thou shouldest so much esteem? + +XLV. Nothing can happen unto thee, which is not incidental unto thee, as +thou art a man. As nothing can happen either to an ox, a vine, or to +a stone, which is not incidental unto them; unto every one in his own +kind. If therefore nothing can happen unto anything, which is not both +usual and natural; why art thou displeased? Sure the common nature +of all would not bring anything upon any, that were intolerable. If +therefore it be a thing external that causes thy grief, know, that it is +not that properly that doth cause it, but thine own conceit and opinion +concerning the thing: which thou mayest rid thyself of, when thou wilt. +But if it be somewhat that is amiss in thine own disposition, that doth +grieve thee, mayest thou not rectify thy moral tenets and opinions. But +if it grieve thee, that thou doest not perform that which seemeth unto +thee right and just, why doest not thou choose rather to perform it than +to grieve? But somewhat that is stronger than thyself doth hinder thee. +Let it not grieve thee then, if it be not thy fault that the thing is +not performed. 'Yea but it is a thing of that nature, as that thy life +is not worth the while, except it may be performed.' If it be so, upon +condition that thou be kindly and lovingly disposed towards all men, +thou mayest be gone. For even then, as much as at any time, art thou in +a very good estate of performance, when thou doest die in charity with +those, that are an obstacle unto thy performance. + +XLVI. Remember that thy mind is of that nature as that it becometh +altogether unconquerable, when once recollected in herself, she seeks no +other content than this, that she cannot be forced: yea though it so +fall out, that it be even against reason itself, that it cloth bandy. +How much less when by the help of reason she is able to judge of things +with discretion? And therefore let thy chief fort and place of defence +be, a mind free from passions. A stronger place, (whereunto to make his +refuge, and so to become impregnable) and better fortified than this, +hath no man. He that seeth not this is unlearned. He that seeth it, and +betaketh not himself to this place of refuge, is unhappy. + +XLVII. Keep thyself to the first bare and naked apprehensions of things, +as they present themselves unto thee, and add not unto them. It is +reported unto thee, that such a one speaketh ill of thee. Well; that he +speaketh ill of thee, so much is reported. But that thou art hurt +thereby, is not reported: that is the addition of opinion, which thou +must exclude. I see that my child is sick. That he is sick, I see, but +that he is in danger of his life also, I see it not. Thus thou must use +to keep thyself to the first motions and apprehensions of things, as +they present themselves outwardly; and add not unto them from within +thyself through mere conceit and opinion. Or rather add unto them: hut +as one that understandeth the true nature of all things that happen in +the world. + +XLVIII. Is the cucumber bitter? set it away. Brambles are in the way? +avoid them. Let this suffice. Add not presently speaking unto thyself, +What serve these things for in the world? For, this, one that is +acquainted with the mysteries of nature, will laugh at thee for it; as a +carpenter would or a shoemaker, if meeting in either of their shops with +some shavings, or small remnants of their work, thou shouldest blame +them for it. And yet those men, it is not for want of a place where to +throw them that they keep them in their shops for a while: but the +nature of the universe hath no such out-place; but herein doth consist +the wonder of her art and skill, that she having once circumscribed +herself within some certain bounds and limits, whatsoever is within her +that seems either corrupted, or old, or unprofitable, she can change it +into herself, and of these very things can make new things; so that she +needeth not to seek elsewhere out of herself either for a new supply of +matter and substance, or for a place where to throw out whatsoever is +irrecoverably putrid and corrupt. Thus she, as for place, so for matter +and art, is herself sufficient unto herself. + +XLIX. Not to be slack and negligent; or loose, and wanton in thy +actions; nor contentious, and troublesome in thy conversation; nor to +rove and wander in thy fancies and imaginations. Not basely to contract +thy soul; nor boisterously to sally out with it, or furiously to launch +out as it were, nor ever to want employment. + +L. 'They kill me, they cut my flesh; they persecute my person with +curses.' What then? May not thy mind for all this continue pure, +prudent, temperate, just? As a fountain of sweet and clear water, though +she be cursed by some stander by, yet do her springs nevertheless still +run as sweet and clear as before; yea though either dirt or dung be +thrown in, yet is it no sooner thrown, than dispersed, and she cleared. +She cannot be dyed or infected by it. What then must I do, that I +may have within myself an overflowing fountain, and not a well? Beget +thyself by continual pains and endeavours to true liberty with charity, +and true simplicity and modesty. + +LI. He that knoweth not what the world is, knoweth not where he himself +is. And he that knoweth not what the world was made for, cannot possibly +know either what are the qualities, or what is the nature of the world. +Now he that in either of these is to seek, for what he himself was made +is ignorant also. What then dost thou think of that man, who proposeth +unto himself, as a matter of great moment, the noise and applause +of men, who both where they are, and what they are themselves, are +altogether ignorant? Dost thou desire to be commended of that man, who +thrice in one hour perchance, doth himself curse himself? Dost thou +desire to please him, who pleaseth not himself? or dost thou think that +he pleaseth himself, who doth use to repent himself almost of everything +that he doth? + +LII. Not only now henceforth to have a common breath, or to hold +correspondency of breath, with that air, that compasseth us about; but +to have a common mind, or to hold correspondency of mind also with that +rational substance, which compasseth all things. For, that also is of +itself, and of its own nature (if a man can but draw it in as he should) +everywhere diffused; and passeth through all things, no less than the +air doth, if a man can but suck it in. + +LIII. Wickedness in general doth not hurt the world. Particular +wickedness doth not hurt any other: only unto him it is hurtful, +whosoever he be that offends, unto whom in great favour and mercy it is +granted, that whensoever he himself shall but first desire it, he may be +presently delivered of it. Unto my free-will my neighbour's free-will, +whoever he be, (as his life, or his bode), is altogether indifferent. +For though we are all made one for another, yet have our minds and +understandings each of them their own proper and limited jurisdiction. +For else another man's wickedness might be my evil which God would not +have, that it might not be in another man's power to make me unhappy: +which nothing now can do but mine own wickedness. + +LIV. The sun seemeth to be shed abroad. And indeed it is diffused but +not effused. For that diffusion of it is a [-r~Jo-tc] or an extension. +For therefore are the beams of it called [~i-~m'~] from the word +[~KTEIVEO-Oa,,] to be stretched out and extended. Now what a sunbeam is, +thou mayest know if thou observe the light of the sun, when through some +narrow hole it pierceth into some room that is dark. For it is always in +a direct line. And as by any solid body, that it meets with in the +way that is not penetrable by air, it is divided and abrupted, and yet +neither slides off, or falls down, but stayeth there nevertheless: such +must the diffusion in the mind be; not an effusion, but an extension. +What obstacles and impediments soever she meeteth within her way, she +must not violently, and by way of an impetuous onset light upon them; +neither must she fall down; but she must stand, and give light unto that +which doth admit of it. For as for that which doth not, it is its own +fault and loss, if it bereave itself of her light. + +LV. He that feareth death, either feareth that he shall have no sense at +all, or that his senses will not be the same. Whereas, he should rather +comfort himself, that either no sense at all, and so no sense of evil; +or if any sense, then another life, and so no death properly. + +LVI. All men are made one for another: either then teach them better, or +bear with them. + +LVII. The motion of the mind is not as the motion of a dart. For +the mind when it is wary and cautelous, and by way of diligent +circumspection turneth herself many ways, may then as well be said to +go straight on to the object, as when it useth no such circumspection. + + +LVIII. To pierce and penetrate into the estate of every one's +understanding that thou hast to do with: as also to make the estate of +thine own open, and penetrable to any other. + + + + +THE NINTH BOOK + +I. He that is unjust, is also impious. For the nature of the universe, +having made all reasonable creatures one for another, to the end that +they should do one another good; more or less according to the several +persons and occasions but in nowise hurt one another: it is manifest +that he that doth transgress against this her will, is guilty of impiety +towards the most ancient and venerable of all the deities. For the +nature of the universe, is the nature the common parent of all, and +therefore piously to be observed of all things that are, and that which +now is, to whatsoever first was, and gave it its being, hath relation +of blood and kindred. She is also called truth and is the first cause +of all truths. He therefore that willingly and wittingly doth lie, is +impious in that he doth receive, and so commit injustice: but he that +against his will, in that he disagreeth from the nature of the universe, +and in that striving with the nature of the world he doth in his +particular, violate the general order of the world. For he doth no +better than strive and war against it, who contrary to his own nature +applieth himself to that which is contrary to truth. For nature had +before furnished him with instincts and opportunities sufficient for the +attainment of it; which he having hitherto neglected, is not now able +to discern that which is false from that which is true. He also that +pursues after pleasures, as that which is truly good and flies from +pains, as that which is truly evil: is impious. For such a one must of +necessity oftentimes accuse that common nature, as distributing many +things both unto the evil, and unto the good, not according to the +deserts of either: as unto the bad oftentimes pleasures, and the causes +of pleasures; so unto the good, pains, and the occasions of pains. +Again, he that feareth pains and crosses in this world, feareth some of +those things which some time or other must needs happen in the world. +And that we have already showed to be impious. And he that pursueth +after pleasures, will not spare, to compass his desires, to do that +which is unjust, and that is manifestly impious. Now those things which +unto nature are equally indifferent (for she had not created both, both +pain and pleasure, if both had not been unto her equally indifferent): +they that will live according to nature, must in those things (as being +of the same mind and disposition that she is) be as equally indifferent. +Whosoever therefore in either matter of pleasure and pain; death and +life; honour and dishonour, (which things nature in the administration +of the world, indifferently doth make use of), is not as indifferent, +it is apparent that he is impious. When I say that common nature +doth indifferently make use of them, my meaning is, that they happen +indifferently in the ordinary course of things, which by a necessary +consequence, whether as principal or accessory, come to pass in the +world, according to that first and ancient deliberation of Providence, +by which she from some certain beginning, did resolve upon the creation +of such a world, conceiving then in her womb as it were some certain +rational generative seeds and faculties of things future, whether +subjects, changes, successions; both such and such, and just so many. + +II. It were indeed more happy and comfortable, for a man to depart out +of this world, having lived all his life long clear from all falsehood, +dissimulation, voluptuousness, and pride. But if this cannot be, yet it +is some comfort for a man joyfully to depart as weary, and out of love +with those; rather than to desire to live, and to continue long in those +wicked courses. Hath not yet experience taught thee to fly from the +plague? For a far greater plague is the corruption of the mind, than any +certain change and distemper of the common air can be. This is a plague +of creatures, as they are living creatures; but that of men as they are +men or reasonable. + +III. Thou must not in matter of death carry thyself scornfully, but as +one that is well pleased with it, as being one of those things that +nature hath appointed. For what thou dost conceive of these, of a boy to +become a young man, to wax old, to grow, to ripen, to get teeth, or a +beard, or grey hairs to beget, to bear, or to be delivered; or what +other action soever it be, that is natural unto man according to the +several seasons of his life; such a thing is it also to be dissolved. It +is therefore the part of a wise man, in matter of death, not in any wise +to carry himself either violently, or proudly but patiently to wait for +it, as one of nature's operations: that with the same mind as now thou +dost expect when that which yet is but an embryo in thy wife's belly +shall come forth, thou mayst expect also when thy soul shall fall off +from that outward coat or skin: wherein as a child in the belly it lieth +involved and shut up. But thou desirest a more popular, and though not +so direct and philosophical, yet a very powerful and penetrative recipe +against the fear of death, nothing can make they more willing to part +with thy life, than if thou shalt consider, both what the subjects +themselves are that thou shalt part with, and what manner of disposition +thou shalt no more have to do with. True it is, that, offended with them +thou must not be by no means, but take care of them, and meekly bear +with them However, this thou mayst remember, that whensoever it happens +that thou depart, it shall not be from men that held the same opinions +that thou dost. For that indeed, (if it were so) is the only thing that +might make thee averse from death, and willing to continue here, if it +were thy hap to live with men that had obtained the same belief that +thou hast. But now, what a toil it is for thee to live with men of +different opinions, thou seest: so that thou hast rather occasion to +say, Hasten, I thee pray, O Death; lest I also in time forget myself. + +IV. He that sinneth, sinneth unto himself. He that is unjust, hurts +himself, in that he makes himself worse than he was before. Not he only +that committeth, but he also that omitteth something, is oftentimes +unjust. + +V. If my present apprehension of the object be right, and my present +action charitable, and this, towards whatsoever doth proceed from God, +be my present disposition, to be well pleased with it, it sufficeth. + +VI. To wipe away fancy, to use deliberation, to quench concupiscence, to +keep the mind free to herself. + +VII. Of all unreasonable creatures, there is but one unreasonable soul; +and of all that are reasonable, but one reasonable soul, divided betwixt +them all. As of all earthly things there is but one earth, and but one +light that we see by; and but one air that we breathe in, as many as +either breathe or see. Now whatsoever partakes of some common thing, +naturally affects and inclines unto that whereof it is part, being of +one kind and nature with it. Whatsoever is earthly, presseth downwards +to the common earth. Whatsoever is liquid, would flow together. And +whatsoever is airy, would be together likewise. So that without some +obstacle, and some kind of violence, they cannot well be kept asunder. +Whatsoever is fiery, doth not only by reason of the elementary fire tend +upwards; but here also is so ready to join, and to burn together, that +whatsoever doth want sufficient moisture to make resistance, is easily +set on fire. Whatsoever therefore is partaker of that reasonable common +nature, naturally doth as much and more long after his own kind. For by +how much in its own nature it excels all other things, by so much more +is it desirous to be joined and united unto that, which is of its own +nature. As for unreasonable creatures then, they had not long been, but +presently begun among them swarms, and flocks, and broods of young ones, +and a kind of mutual love and affection. For though but unreasonable, +yet a kind of soul these had, and therefore was that natural desire of +union more strong and intense in them, as in creatures of a more +excellent nature, than either in plants, or stones, or trees. But among +reasonable creatures, begun commonwealths, friendships, families, public +meetings, and even in their wars, conventions, and truces. Now among +them that were yet of a more excellent nature, as the stars and planets, +though by their nature far distant one from another, yet even among them +began some mutual correspondency and unity. So proper is it to +excellency in a high degree to affect unity, as that even in things so +far distant, it could operate unto a mutual sympathy. But now behold, +what is now come to pass. Those creatures that are reasonable, are now +the only creatures that have forgotten their natural affection and +inclination of one towards another. Among them alone of all other things +that are of one kind, there is not to be found a general disposition to +flow together. But though they fly from nature, yet are they stopt in +their course, and apprehended. Do they what they can, nature doth +prevail. And so shalt thou confess, if thou dost observe it. For sooner +mayst thou find a thing earthly, where no earthly thing is, than find a +man that naturally can live by himself alone. + +VIII. Man, God, the world, every one in their kind, bear some fruits. +All things have their proper time to bear. Though by custom, the word +itself is in a manner become proper unto the vine, and the like, yet is +it so nevertheless, as we have said. As for reason, that beareth both +common fruit for the use of others; and peculiar, which itself doth +enjoy. Reason is of a diffusive nature, what itself is in itself, it +begets in others, and so doth multiply. + +IX. Either teach them better if it be in thy power; or if it be not, +remember that for this use, to bear with them patiently, was mildness +and goodness granted unto thee. The Gods themselves are good unto such; +yea and in some things, (as in matter of health, of wealth, of honour,) +are content often to further their endeavours: so good and gracious are +they. And mightest thou not be so too? or, tell me, what doth hinder +thee? + +X. Labour not as one to whom it is appointed to be wretched, nor as one +that either would be pitied, or admired; but let this be thine only care +and desire; so always and in all things to prosecute or to forbear, as +the law of charity, or mutual society doth require. + +XI. This day I did come out of all my trouble. Nay I have cast out all +my trouble; it should rather be for that which troubled thee, whatsoever +it was, was not without anywhere that thou shouldest come out of it, but +within in thine own opinions, from whence it must be cast out, before +thou canst truly and constantly be at ease. + +XII. All those things, for matter of experience are usual and ordinary; +for their continuance but for a day; and for their matter, most base and +filthy. As they were in the days of those whom we have buried, so are +they now also, and no otherwise. + +XIII. The things themselves that affect us, they stand without doors, +neither knowing anything themselves nor able to utter anything unto +others concerning themselves. What then is it, that passeth verdict on +them? The understanding. + +XIV. As virtue and wickedness consist not in passion, but in action; so +neither doth the true good or evil of a reasonable charitable man +consist in passion, but in operation and action. + +XV. To the stone that is cast up, when it comes down it is no hurt unto +it; as neither benefit, when it doth ascend. + +XVI. Sift their minds and understandings, and behold what men they be, +whom thou dost stand in fear of what they shall judge of thee, what they +themselves judge of themselves. + +XVII. All things that are in the world, are always in the estate +of alteration. Thou also art in a perpetual change, yea and under +corruption too, in some part: and so is the whole world. + +XVIII. it is not thine, but another man's sin. Why should it trouble +thee? Let him look to it, whose sin it is. + +XIX. Of an operation and of a purpose there is an ending, or of an +action and of a purpose we say commonly, that it is at an end: from +opinion also there is an absolute cessation, which is as it were the +death of it. In all this there is no hurt. Apply this now to a man's +age, as first, a child; then a youth, then a young man, then an old man; +every change from one age to another is a kind of death And all this +while here no matter of grief yet. Pass now unto that life first, that +which thou livedst under thy grandfather, then under thy mother, then +under thy father. And thus when through the whole course of thy life +hitherto thou hast found and observed many alterations, many changes, +many kinds of endings and cessations, put this question to thyself What +matter of grief or sorrow dost thou find in any of these? Or what doest +thou suffer through any of these? If in none of these, then neither +in the ending and consummation of thy whole life, which is also but a +cessation and change. + +XX. As occasion shall require, either to thine own understanding, or to +that of the universe, or to his, whom thou hast now to do with, let thy +refuge be with all speed. To thine own, that it resolve upon nothing +against justice. To that of the universe, that thou mayest remember, +part of whom thou art. Of his, that thou mayest consider whether in the +estate of ignorance, or of knowledge. And then also must thou call to +mind, that he is thy kinsman. + +XXI. As thou thyself, whoever thou art, were made for the perfection and +consummation, being a member of it, of a common society; so must every +action of thine tend to the perfection and consummation of a life that +is truly sociable. What action soever of thine therefore that either +immediately or afar off, hath not reference to the common good, that is +an exorbitant and disorderly action; yea it is seditious; as one among +the people who from such and such a consent and unity, should factiously +divide and separate himself. + +XXII. Children's anger, mere babels; wretched souls bearing up dead +bodies, that they may not have their fall so soon: even as it is in that +common dirge song. + +XXIII. Go to the quality of the cause from which the effect doth +proceed. Behold it by itself bare and naked, separated from all that is +material. Then consider the utmost bounds of time that that cause, thus +and thus qualified, can subsist and abide. + +XXIV. Infinite are the troubles and miseries, that thou hast already +been put to, by reason of this only, because that for all happiness +it did not suffice thee, or, that thou didst not account it sufficient +happiness, that thy understanding did operate according to its natural +constitution. + +XXV. When any shall either impeach thee with false accusations, or +hatefully reproach thee, or shall use any such carriage towards thee, +get thee presently to their minds and understandings, and look in them, +and behold what manner of men they be. Thou shalt see, that there is no +such occasion why it should trouble thee, what such as they are think of +thee. Yet must thou love them still, for by nature they are thy friends. +And the Gods themselves, in those things that they seek from them as +matters of great moment, are well content, all manner of ways, as by +dreams and oracles, to help them as well as others. + +XXVI. Up and down, from one age to another, go the ordinary things of +the world; being still the same. And either of everything in particular +before it come to pass, the mind of the universe doth consider with +itself and deliberate: and if so, then submit for shame unto the +determination of such an excellent understanding: or once for all it did +resolve upon all things in general; and since that whatsoever happens, +happens by a necessary consequence, and all things indivisibly in a +manner and inseparably hold one of another. In sum, either there is a +God, and then all is well; or if all things go by chance and fortune, +yet mayest thou use thine own providence in those things that concern +thee properly; and then art thou well. + +XXVII. Within a while the earth shall cover us all, and then she herself +shall have her change. And then the course will be, from one period of +eternity unto another, and so a perpetual eternity. Now can any man +that shall consider with himself in his mind the several rollings or +successions of so many changes and alterations, and the swiftness of all +these rulings; can he otherwise but contemn in his heart and despise +all worldly things? The cause of the universe is as it were a strong +torrent, it carrieth all away. + +XXVIII. And these your professed politicians, the only true practical +philosophers of the world, (as they think of themselves) so full of +affected gravity, or such professed lovers of virtue and honesty, what +wretches be they in very deed; how vile and contemptible in themselves? +O man! what ado doest thou keep? Do what thy nature doth now require. +Resolve upon it, if thou mayest: and take no thought, whether anybody +shall know it or no. Yea, but sayest thou, I must not expect a Plato's +commonwealth. If they profit though never so little, I must be content; +and think much even of that little progress. Doth then any of them +forsake their former false opinions that I should think they profit? For +without a change of opinions, alas! what is all that ostentation, but +mere wretchedness of slavish minds, that groan privately, and yet would +make a show of obedience to reason, and truth? Go too now and tell me +of Alexander and Philippus, and Demetrius Phalereus. Whether they +understood what the common nature requireth, and could rule themselves +or no, they know best themselves. But if they kept a life, and +swaggered; I (God be thanked) am not bound to imitate them. The effect +of true philosophy is, unaffected simplicity and modesty. Persuade me +not to ostentation and vainglory. + +XXIX. From some high place as it were to look down, and to behold +here flocks, and there sacrifices, without number; and all kind of +navigation; some in a rough and stormy sea, and some in a calm: the +general differences, or different estates of things, some, that are now +first upon being; the several and mutual relations of those things that +are together; and some other things that are at their last. Their lives +also, who were long ago, and theirs who shall be hereafter, and the +present estate and life of those many nations of barbarians that are +now in the world, thou must likewise consider in thy mind. And how many +there be, who never so much as heard of thy name, how many that will +soon forget it; how many who but even now did commend thee, within a +very little while perchance will speak ill of thee. So that neither +fame, nor honour, nor anything else that this world doth afford, is +worth the while. The sum then of all; whatsoever doth happen unto thee, +whereof God is the cause, to accept it contentedly: whatsoever thou +doest, whereof thou thyself art the cause, to do it justly: which will +be, if both in thy resolution and in thy action thou have no further +end, than to do good unto others, as being that, which by thy natural +constitution, as a man, thou art bound unto. + +XXX. Many of those things that trouble and straiten thee, it is in thy +power to cut off, as wholly depending from mere conceit and opinion; and +then thou shalt have room enough. + +XXXI. To comprehend the whole world together in thy mind, and the whole +course of this present age to represent it unto thyself, and to fix thy +thoughts upon the sudden change of every particular object. How short +the time is from the generation of anything, unto the dissolution of +the same; but how immense and infinite both that which was before the +generation, and that which after the generation of it shall be. All +things that thou seest, will soon be perished, and they that see their +corruptions, will soon vanish away themselves. He that dieth a hundred +years old, and he that dieth young, shall come all to one. + +XXXII. What are their minds and understandings; and what the things that +they apply themselves unto: what do they love, and what do they hate +for? Fancy to thyself the estate of their souls openly to be seen. When +they think they hurt them shrewdly, whom they speak ill of; and when +they think they do them a very good turn, whom they commend and extol: O +how full are they then of conceit, and opinion! + +XXXIII. Loss and corruption, is in very deed nothing else but change and +alteration; and that is it, which the nature of the universe doth most +delight in, by which, and according to which, whatsoever is done, is +well done. For that was the estate of worldly things from the beginning, +and so shall it ever be. Or wouldest thou rather say, that all things +in the world have gone ill from the beginning for so many ages, and +shall ever go ill? And then among so many deities, could no divine power +be found all this while, that could rectify the things of the world? Or +is the world, to incessant woes and miseries, for ever condemned? + +XXXIV. How base and putrid, every common matter is! Water, dust, and +from the mixture of these bones, and all that loathsome stuff that our +bodies do consist of: so subject to be infected, and corrupted. And +again those other things that are so much prized and admired, as marble +stones, what are they, but as it were the kernels of the earth? gold and +silver, what are they, but as the more gross faeces of the earth? Thy +most royal apparel, for matter, it is but as it were the hair of a silly +sheep, and for colour, the very blood of a shell-fish; of this nature +are all other things. Thy life itself, is some such thing too; a mere +exhalation of blood: and it also, apt to be changed into some other +common thing. + +XXXV. Will this querulousness, this murmuring, this complaining and +dissembling never be at an end? What then is it, that troubleth thee? +Doth any new thing happen unto thee? What doest thou so wonder at? At +the cause, or the matter? Behold either by itself, is either of that +weight and moment indeed? And besides these, there is not anything. But +thy duty towards the Gods also, it is time thou shouldst acquit thyself +of it with more goodness and simplicity. + +XXXVI. It is all one to see these things for a hundred of years together +or but for three years. + +XXXVII. If he have sinned, his is the harm, not mine. But perchance he +hath not. + +XXXVIII. Either all things by the providence of reason happen unto every +particular, as a part of one general body; and then it is against reason +that a part should complain of anything that happens for the good of the +whole; or if, according to Epicurus, atoms be the cause of all things +and that life be nothing else but an accidentary confusion of things, +and death nothing else, but a mere dispersion and so of all other +things: what doest thou trouble thyself for? + +XXXIX. Sayest thou unto that rational part, Thou art dead; corruption +hath taken hold on thee? Doth it then also void excrements? Doth it like +either oxen, or sheep, graze or feed; that it also should be mortal, as +well as the body? + +XL. Either the Gods can do nothing for us at all, or they can still and +allay all the distractions and distempers of thy mind. If they can do +nothing, why doest thou pray? If they can, why wouldst not thou rather +pray, that they will grant unto thee, that thou mayst neither fear, nor +lust after any of those worldly things which cause these distractions +and distempers of it? Why not rather, that thou mayst not at either +their absence or presence, be grieved and discontented: than either that +thou mayst obtain them, or that thou mayst avoid them? For certainly +it must needs be, that if the Gods can help us in anything, they may in +this kind also. But thou wilt say perchance, 'In those things the Gods +have given me my liberty: and it is in mine own power to do what I +will.' But if thou mayst use this liberty, rather to set thy mind at +true liberty, than wilfully with baseness and servility of mind to +affect those things, which either to compass or to avoid is not in thy +power, wert not thou better? And as for the Gods, who hath told thee, +that they may not help us up even in those things that they have put in +our own power? whether it be so or no, thou shalt soon perceive, if +thou wilt but try thyself and pray. One prayeth that he may compass his +desire, to lie with such or such a one, pray thou that thou mayst not +lust to lie with her. Another how he may be rid of such a one; pray thou +that thou mayst so patiently bear with him, as that thou have no such +need to be rid of him. Another, that he may not lose his child. Pray +thou that thou mayst not fear to lose him. To this end and purpose, let +all thy prayer be, and see what will be the event. + +XLI. 'In my sickness' (saith Epicurus of himself:) 'my discourses were +not concerning the nature of my disease, neither was that, to them that +came to visit me, the subject of my talk; but in the consideration and +contemplation of that, which was of especial weight and moment, was all +my time bestowed and spent, and among others in this very thing, how my +mind, by a natural and unavoidable sympathy partaking in some sort with +the present indisposition of my body, might nevertheless keep herself +free from trouble, and in present possession of her own proper +happiness. Neither did I leave the ordering of my body to the physicians +altogether to do with me what they would, as though I expected any +great matter from them, or as though I thought it a matter of such great +consequence, by their means to recover my health: for my present estate, +methought, liked me very well, and gave me good content.' Whether +therefore in sickness (if thou chance to sicken) or in what other kind +of extremity soever, endeavour thou also to be in thy mind so affected, +as he doth report of himself: not to depart from thy philosophy for +anything that can befall thee, nor to give ear to the discourses of +silly people, and mere naturalists. + +XLII. It is common to all trades and professions to mind and intend that +only, which now they are about, and the instrument whereby they work. + +XLIII. When at any time thou art offended with any one's impudency, put +presently this question to thyself: 'What? Is it then possible, that +there should not be any impudent men in the world! Certainly it is not +possible.' Desire not then that which is impossible. For this one, (thou +must think) whosoever he be, is one of those impudent ones, that +the world cannot be without. So of the subtile and crafty, so of the +perfidious, so of every one that offendeth, must thou ever be ready to +reason with thyself. For whilst in general thou dost thus reason with +thyself, that the kind of them must needs be in the world, thou wilt be +the better able to use meekness towards every particular. This also +thou shalt find of very good use, upon every such occasion, presently +to consider with thyself, what proper virtue nature hath furnished man +with, against such a vice, or to encounter with a disposition vicious +in this kind. As for example, against the unthankful, it hath given +goodness and meekness, as an antidote, and so against another vicious +in another kind some other peculiar faculty. And generally, is it not +in thy power to instruct him better, that is in an error? For whosoever +sinneth, doth in that decline from his purposed end, and is certainly +deceived, And again, what art thou the worse for his sin? For thou shalt +not find that any one of these, against whom thou art incensed, hath in +very deed done anything whereby thy mind (the only true subject of +thy hurt and evil) can be made worse than it was. And what a matter of +either grief or wonder is this, if he that is unlearned, do the deeds of +one that is unlearned? Should not thou rather blame thyself, who, when +upon very good grounds of reason, thou mightst have thought it very +probable, that such a thing would by such a one be committed, didst not +only not foresee it, but moreover dost wonder at it, that such a thing +should be. But then especially, when thou dost find fault with either an +unthankful, or a false man, must thou reflect upon thyself. For without +all question, thou thyself art much in fault, if either of one that were +of such a disposition, thou didst expect that he should be true unto +thee: or when unto any thou didst a good turn, thou didst not there +bound thy thoughts, as one that had obtained his end; nor didst not +think that from the action itself thou hadst received a full reward of +the good that thou hadst done. For what wouldst thou have more? Unto him +that is a man, thou hast done a good turn: doth not that suffice thee? +What thy nature required, that hast thou done. Must thou be rewarded for +it? As if either the eye for that it seeth, or the feet that they go, +should require satisfaction. For as these being by nature appointed for +such an use, can challenge no more, than that they may work according +to their natural constitution: so man being born to do good unto others +whensoever he doth a real good unto any by helping them out of error; or +though but in middle things, as in matter of wealth, life, preferment, +and the like, doth help to further their desires he doth that for which +he was made, and therefore can require no more. + + + + +THE TENTH BOOK + +I. O my soul, the time I trust will be, when thou shalt be good, simple, +single, more open and visible, than that body by which it is enclosed. +Thou wilt one day be sensible of their happiness, whose end is love, and +their affections dead to all worldly things. Thou shalt one day be full, +and in want of no external thing: not seeking pleasure from anything, +either living or insensible, that this world can afford; neither wanting +time for the continuation of thy pleasure, nor place and opportunity, +nor the favour either of the weather or of men. When thou shalt have +content in thy present estate, and all things present shall add to thy +content: when thou shalt persuade thyself, that thou hast all things; +all for thy good, and all by the providence of the Gods: and of things +future also shalt be as confident, that all will do well, as tending to +the maintenance and preservation in some sort, of his perfect welfare +and happiness, who is perfection of life, of goodness, and beauty; who +begets all things, and containeth all things in himself, and in himself +doth recollect all things from all places that are dissolved, that of +them he may beget others again like unto them. Such one day shall be thy +disposition, that thou shalt be able, both in regard of the Gods, and +in regard of men, so to fit and order thy conversation, as neither +to complain of them at any time, for anything that they do; nor to do +anything thyself, for which thou mayest justly be condemned. + +II. As one who is altogether governed by nature, let it be thy care to +observe what it is that thy nature in general doth require. That +done, if thou find not that thy nature, as thou art a living sensible +creature, will be the worse for it, thou mayest proceed. Next then thou +must examine, what thy nature as thou art a living sensible creature, +doth require. And that, whatsoever it be, thou mayest admit of and do +it, if thy nature as thou art a reasonable living creature, will not be +the worse for it. Now whatsoever is reasonable, is also sociable, Keep +thyself to these rules, and trouble not thyself about idle things. + +III. Whatsoever doth happen unto thee, thou art naturally by thy natural +constitution either able, or not able to bear. If thou beest able, be +not offended, but bear it according to thy natural constitution, or as +nature hath enabled thee. If thou beest not able, be not offended. For +it will soon make an end of thee, and itself, (whatsoever it be) at the +same time end with thee. But remember, that whatsoever by the strength +of opinion, grounded upon a certain apprehension of both true profit and +duty, thou canst conceive tolerable; that thou art able to bear that by +thy natural constitution. + +IV. Him that offends, to teach with love and meek ness, and to show him +his error. But if thou canst not, then to blame thyself; or rather not +thyself neither, if thy will and endeavours have not been wanting. + +V. Whatsoever it be that happens unto thee, it is that which from all +time was appointed unto thee. For by the same coherence of causes, by +which thy substance from all eternity was appointed to be, was also +whatsoever should happen unto it, destinated and appointed. + +VI. Either with Epicurus, we must fondly imagine the atoms to be the +cause of all things, or we must needs grant a nature. Let this then be +thy first ground, that thou art part of that universe, which is governed +by nature. Then secondly, that to those parts that are of the same kind +and nature as thou art, thou hast relation of kindred. For of these, +if I shall always be mindful, first as I am a part, I shall never be +displeased with anything, that falls to my particular share of the +common chances of the world. For nothing that is behoveful unto the +whole, can be truly hurtful to that which is part of it. For this +being the common privilege of all natures, that they contain nothing in +themselves that is hurtful unto them; it cannot be that the nature of +the universe (whose privilege beyond other particular natures, is, +that she cannot against her will by any higher external cause be +constrained,) should beget anything and cherish it in her bosom that +should tend to her own hurt and prejudice. As then I bear in mind that +I am a part of such an universe, I shall not be displeased with anything +that happens. And as I have relation of kindred to those parts that +are of the same kind and nature that I am, so I shall be careful to +do nothing that is prejudicial to the community, but in all my +deliberations shall they that are of my kind ever be; and the common +good, that, which all my intentions and resolutions shall drive unto, +as that which is contrary unto it, I shall by all means endeavour to +prevent and avoid. These things once so fixed and concluded, as thou +wouldst think him a happy citizen, whose constant study and practice +were for the good and benefit of his fellow citizens, and the carriage +of the city such towards him, that he were well pleased with it; so must +it needs be with thee, that thou shalt live a happy life. + +VII. All parts of the world, (all things I mean that are contained +within the whole world), must of necessity at some time or other come to +corruption. Alteration I should say, to speak truly and properly; but +that I may be the better understood, I am content at this time to use +that more common word. Now say I, if so be that this be both hurtful +unto them, and yet unavoidable, would not, thinkest thou, the whole +itself be in a sweet case, all the parts of it being subject to +alteration, yea and by their making itself fitted for corruption, as +consisting of things different and contrary? And did nature then either +of herself thus project and purpose the affliction and misery of her +parts, and therefore of purpose so made them, not only that haply they +might, but of necessity that they should fall into evil; or did not she +know what she did, when she made them? For either of these two to say, +is equally absurd. But to let pass nature in general, and to reason of +things particular according to their own particular natures; how absurd +and ridiculous is it, first to say that all parts of the whole are, by +their proper natural constitution, subject to alteration; and then when +any such thing doth happen, as when one doth fall sick and dieth, to +take on and wonder as though some strange thing had happened? Though +this besides might move not so grievously to take on when any such thing +doth happen, that whatsoever is dissolved, it is dissolved into those +things, whereof it was compounded. For every dissolution is either +a mere dispersion, of the elements into those elements again whereof +everything did consist, or a change, of that which is more solid into +earth; and of that which is pure and subtile or spiritual, into air. +So that by this means nothing is lost, but all resumed again into those +rational generative seeds of the universe; and this universe, either +after a certain period of time to lie consumed by fire, or by continual +changes to be renewed, and so for ever to endure. Now that solid and +spiritual that we speak of, thou must not conceive it to be that very +same, which at first was, when thou wert born. For alas! all this that +now thou art in either kind, either for matter of substance, or of life, +hath but two or three days ago partly from meats eaten, and partly from +air breathed in, received all its influx, being the same then in no +other respect, than a running river, maintained by the perpetual influx +and new supply of waters, is the same. That therefore which thou hast +since received, not that which came from thy mother, is that which +comes to change and corruption. But suppose that that for the general +substance, and more solid part of it, should still cleave unto thee +never so close, yet what is that to the proper qualities and affections +of it, by which persons are distinguished, which certainly are quite +different? + +VIII. Now that thou hast taken these names upon thee of good, modest, +true; of emfrwn, sumfrwn, uperfrwn; take heed lest at any times by doing +anything that is contrary, thou be but improperly so called, and lose +thy right to these appellations. Or if thou do, return unto them again +with all possible speed. And remember, that the word emfrwn notes +unto thee an intent and intelligent consideration of every object that +presents itself unto thee, without distraction. And the word emfrwn a +ready and contented acceptation of whatsoever by the appointment of +the common nature, happens unto thee. And the word sumfrwn, a +super-extension, or a transcendent, and outreaching disposition of thy +mind, whereby it passeth by all bodily pains and pleasures, honour +and credit, death and whatsoever is of the same nature, as matters of +absolute indifferency, and in no wise to be stood upon by a wise man. +These then if inviolably thou shalt observe, and shalt not be ambitious +to be so called by others, both thou thyself shalt become a new man, and +thou shalt begin a new life. For to continue such as hitherto thou hast +been, to undergo those distractions and distempers as thou must needs +for such a life as hitherto thou hast lived, is the part of one that is +very foolish, and is overfond of his life. Whom a man might compare to +one of those half-eaten wretches, matched in the amphitheatre with wild +beasts; who as full as they are all the body over with wounds and blood, +desire for a great favour, that they may be reserved till the next day, +then also, and in the same estate to be exposed to the same nails and +teeth as before. Away therefore, ship thyself; and from the troubles and +distractions of thy former life convey thyself as it were unto these few +names; and if thou canst abide in them, or be constant in the practice +and possession of them, continue there as glad and joyful as one that +were translated unto some such place of bliss and happiness as that +which by Hesiod and Plato is called the Islands of the Blessed, by +others called the Elysian Fields. And whensoever thou findest thyself; +that thou art in danger of a relapse, and that thou art not able to +master and overcome those difficulties and temptations that present +themselves in thy present station: get thee into any private corner, +where thou mayst be better able. Or if that will not serve forsake +even thy life rather. But so that it be not in passion but in a plain +voluntary modest way: this being the only commendable action of thy +whole life that thus thou art departed, or this having been the main +work and business of thy whole life, that thou mightest thus depart. Now +for the better remembrance of those names that we have spoken of, thou +shalt find it a very good help, to remember the Gods as often as may be: +and that, the thing which they require at our hands of as many of us, +as are by nature reasonable creation is not that with fair words, and +outward show of piety and devotion we should flatter them, but that we +should become like unto them: and that as all other natural creatures, +the fig tree for example; the dog the bee: both do, all of them, and +apply themselves unto that which by their natural constitution, is +proper unto them; so man likewise should do that, which by his nature, +as he is a man, belongs unto him. + +IX. Toys and fooleries at home, wars abroad: sometimes terror, sometimes +torpor, or stupid sloth: this is thy daily slavery. By little and +little, if thou doest not better look to it, those sacred dogmata will +be blotted out of thy mind. How many things be there, which when as +a mere naturalist, thou hast barely considered of according to their +nature, thou doest let pass without any further use? Whereas thou +shouldst in all things so join action and contemplation, that thou +mightest both at the same time attend all present occasions, to perform +everything duly and carefully and yet so intend the contemplative part +too, that no part of that delight and pleasure, which the contemplative +knowledge of everything according to its true nature doth of itself +afford, might be lost. Or, that the true and contemnplative knowledge +of everything according to its own nature, might of itself, (action +being subject to many lets and impediments) afford unto thee sufficient +pleasure and happiness. Not apparent indeed, but not concealed. And when +shalt thou attain to the happiness of true simplicity, and unaffected +gravity? When shalt thou rejoice in the certain knowledge of every +particular object according to its true nature: as what the matter and +substance of it is; what use it is for in the world: how long it can +subsist: what things it doth consist of: who they be that are capable of +it, and who they that can give it, and take it away? + +X. As the spider, when it hath caught the fly that it hunted after, is +not little proud, nor meanly conceited of herself: as he likewise that +hath caught an hare, or hath taken a fish with his net: as another for +the taking of a boar, and another of a bear: so may they be proud, +and applaud themselves for their valiant acts against the Sarmatai, or +northern nations lately defeated. For these also, these famous soldiers +and warlike men, if thou dost look into their minds and opinions, what +do they for the most part but hunt after prey? + +XI. To find out, and set to thyself some certain way and method of +contemplation, whereby thou mayest clearly discern and represent unto +thyself, the mutual change of all things, the one into the other. Bear +it in thy mind evermore, and see that thou be throughly well exercised +in this particular. For there is not anything more effectual to beget +true magnanimity. + +XII. He hath got loose from the bonds of his body, and perceiving that +within a very little while he must of necessity bid the world farewell, +and leave all these things behind him, he wholly applied himself, as to +righteousness in all his actions, so to the common nature in all things +that should happen unto him. And contenting himself with these two +things, to do all things justly, and whatsoever God doth send to like +well of it: what others shall either say or think of him, or shall do +against him, he doth not so much as trouble his thoughts with it. To go +on straight, whither right and reason directed him, and by so doing to +follow God, was the only thing that he did mind, that, his only business +and occupation. + +XIII. What use is there of suspicion at all? or, why should thoughts +of mistrust, and suspicion concerning that which is future, trouble thy +mind at all? What now is to be done, if thou mayest search and inquiry +into that, what needs thou care for more? And if thou art well able to +perceive it alone, let no man divert thee from it. But if alone thou +doest not so well perceive it, suspend thine action, and take advice +from the best. And if there be anything else that doth hinder thee, go +on with prudence and discretion, according to the present occasion +and opportunity, still proposing that unto thyself, which thou doest +conceive most right and just. For to hit that aright, and to speed in +the prosecution of it, must needs be happiness, since it is that only +which we can truly and properly be said to miss of, or miscarry in. + +XIV. What is that that is slow, and yet quick? merry, and yet grave? He +that in all things doth follow reason for his guide. + +XV. In the morning as soon as thou art awaked, when thy judgment, before +either thy affections, or external objects have wrought upon it, is yet +most free and impartial: put this question to thyself, whether if that +which is right and just be done, the doing of it by thyself, or by +others when thou art not able thyself; be a thing material or no. For +sure it is not. And as for these that keep such a life, and stand so +much upon the praises, or dispraises of other men, hast thou forgotten +what manner of men they be? that such and such upon their beds, and such +at their board: what their ordinary actions are: what they pursue after, +and what they fly from: what thefts and rapines they commit, if not with +their hands and feet, yet with that more precious part of theirs, their +minds: which (would it but admit of them) might enjoy faith, modesty, +truth, justice, a good spirit. + +XVI. Give what thou wilt, and take away what thou wilt, saith he that is +well taught and truly modest, to Him that gives, and takes away. And it +is not out of a stout and peremptory resolution, that he saith it, but +in mere love, and humble submission. + +XVII. So live as indifferent to the world and all worldly objects, as +one who liveth by himself alone upon some desert hill. For whether here, +or there, if the whole world be but as one town, it matters not much for +the place. Let them behold and see a man, that is a man indeed, living +according to the true nature of man. If they cannot bear with me, let +them kill me. For better were it to die, than so to live as they would +have thee. + +XVIII. Make it not any longer a matter of dispute or discourse, what are +the signs and proprieties of a good man, but really and actually to be +such. + +XIX. Ever to represent unto thyself; and to set before thee, both the +general age and time of the world, and the whole substance of it. And +how all things particular in respect of these are for their substance, +as one of the least seeds that is: and for their duration, as the +turning of the pestle in the mortar once about. Then to fix thy mind +upon every particular object of the world, and to conceive it, (as it +is indeed,) as already being in the state of dissolution, and of change; +tending to some kind of either putrefaction or dispersion; or whatsoever +else it is, that is the death as it were of everything in his own kind. + +XX. Consider them through all actions and occupations, of their lives: +as when they eat, and when they sleep: when they are in the act of +necessary exoneration, and when in the act of lust. Again, when they +either are in their greatest exultation; and in the middle of all +their pomp and glory; or being angry and displeased, in great state and +majesty, as from an higher place, they chide and rebuke. How base and +slavish, but a little while ago, they were fain to be, that they might +come to this; and within a very little while what will be their estate, +when death hath once seized upon them. + +XXI. That is best for every one, that the common nature of all doth send +unto every one, and then is it best, when she doth send it. + +XXII. The earth, saith the poet, doth often long after the rain. So is +the glorious sky often as desirous to fall upon the earth, which argues +a mutual kind of love between them. And so (say I) doth the world bear +a certain affection of love to whatsoever shall come to pass With thine +affections shall mine concur, O world. The same (and no other) shall the +object of my longing be which is of thine. Now that the world doth love +it is true indeed so is it as commonly said, and acknowledged ledged, +when, according to the Greek phrase, imitated by the Latins, of things +that used to be, we say commonly, that they love to be. + +XXIII. Either thou dost Continue in this kind of life and that is it, +which so long thou hast been used unto and therefore tolerable: or thou +doest retire, or leave the world, and that of thine own accord, and then +thou hast thy mind: or thy life is cut off; and then mayst thou +rejoice that thou hast ended thy charge. One of these must needs be. +Be therefore of good comfort. + +XXIV Let it always appear and be manifest unto thee that solitariness, +and desert places, by many philosophers so much esteemed of and +affected, are of themselves but thus and thus; and that all things are +them to them that live in towns, and converse with others as they are +the same nature everywhere to be seen and observed: to them that have +retired themselves to the top of mountains, and to desert havens, or +what other desert and inhabited places soever. For anywhere it thou wilt +mayest thou quickly find and apply that to thyself; which Plato saith of +his philosopher, in a place: as private and retired, saith he, as if he +were shut up and enclosed about in some shepherd's lodge, on the top of +a hill. There by thyself to put these questions to thyself or to enter +in these considerations: What is my chief and principal part, which hath +power over the rest? What is now the present estate of it, as I use it; +and what is it, that I employ it about? Is it now void of reason ir no? +Is it free, and separated; or so affixed, so congealed and grown +together as it were with the flesh, that it is swayed by the motions and +inclinations of it? + +XXV. He that runs away from his master is a fugitive. But the law is +every man's master. He therefore that forsakes the law, is a fugitive. +So is he, whosoever he be, that is either sorry, angry, or afraid, or +for anything that either hath been, is, or shall be by his appointment, +who is the Lord and Governor of the universe. For he truly and properly +is Nomoz, or the law, as the only nemwn (sp.), or distributor +and dispenser of all things that happen unto any one in his +lifetime--Whatsoever then is either sorry, angry, or afraid, +is a fugitive. + +XXVI. From man is the seed, that once cast into the womb man hath no +more to do with it. Another cause succeedeth, and undertakes the +work, and in time brings a child (that wonderful effect from such a +beginning!) to perfection. Again, man lets food down through his +throat; and that once down, he hath no more to do with it. Another +cause succeedeth and distributeth this food into the senses, and the +affections: into life, and into strength; and doth with it those other +many and marvellous things, that belong unto man. These things therefore +that are so secretly and invisibly wrought and brought to pass, thou +must use to behold and contemplate; and not the things themselves only, +but the power also by which they are effected; that thou mayst behold +it, though not with the eyes of the body, yet as plainly and visibly as +thou canst see and discern the outward efficient cause of the depression +and elevation of anything. + +XXVII. Ever to mind and consider with thyself; how all things that now +are, have been heretofore much after the same sort, and after the same +fashion that now they are: and so to think of those things which shall +be hereafter also. Moreover, whole dramata, and uniform scenes, or +scenes that comprehend the lives and actions of men of one calling and +profession, as many as either in thine own experience thou hast known, +or by reading of ancient histories; (as the whole court of Adrianus, +the whole court of Antoninus Pius, the whole court of Philippus, that of +Alexander, that of Croesus): to set them all before thine eyes. For thou +shalt find that they are all but after one sort and fashion: only that +the actors were others. + +XXVIII. As a pig that cries and flings when his throat is cut, fancy to +thyself every one to be, that grieves for any worldly thing and takes +on. Such a one is he also, who upon his bed alone, doth bewail +the miseries of this our mortal life. And remember this, that Unto +reasonable creatures only it is granted that they may willingly and +freely submit unto Providence: but absolutely to submit, is a necessity +imposed upon all creatures equally. + +XXIX. Whatsoever it is that thou goest about, consider of it by thyself, +and ask thyself, What? because I shall do this no more when I am dead, +should therefore death seem grievous unto me? + +XXX. When thou art offended with any man's transgression, presently +reflect upon thyself; and consider what thou thyself art guilty of in +the same kind. As that thou also perchance dost think it a happiness +either to be rich, or to live in pleasure, or to be praised and +commended, and so of the rest in particular. For this if thou shalt call +to mind, thou shalt soon forget thine anger; especially when at the same +time this also shall concur in thy thoughts, that he was constrained by +his error and ignorance so to do: for how can he choose as long as he +is of that opinion? Do thou therefore if thou canst, take away that from +him, that forceth him to do as he doth. + +XXXI. When thou seest Satyro, think of Socraticus and Eutyches, or +Hymen, and when Euphrates, think of Eutychio, and Sylvanus, when +Alciphron, of Tropaeophorus, when Xenophon, of Crito, or Severus. And +when thou doest look upon thyself, fancy unto thyself some one or other +of the Caesars; and so for every one, some one or other that hath been +for estate and profession answerable unto him. Then let this come to thy +mind at the same time; and where now are they all? Nowhere or anywhere? +For so shalt thou at all time be able to perceive how all worldly +things are but as the smoke, that vanisheth away: or, indeed, mere +nothing. Especially when thou shalt call to mind this also, that +whatsoever is once changed, shall never be again as long as the world +endureth. And thou then, how long shalt thou endure? And why doth it not +suffice thee, if virtuously, and as becometh thee, thou mayest pass that +portion of time, how little soever it be, that is allotted unto thee? + +XXXII. What a subject, and what a course of life is it, that thou doest +so much desire to be rid of. For all these things, what are they, but +fit objects for an understanding, that beholdeth everything according to +its true nature, to exercise itself upon? Be patient, therefore, until +that (as a strong stomach that turns all things into his own nature; and +as a great fire that turneth in flame and light, whatsoever thou doest +cast into it) thou have made these things also familiar, and as it were +natural unto thee. + +XXXIII. Let it not be in any man's power, to say truly of thee, that +thou art not truly simple, or sincere and open, or not good. Let him be +deceived whosoever he be that shall have any such opinion of thee. For +all this doth depend of thee. For who is it that should hinder thee from +being either truly simple or good? Do thou only resolve rather not to +live, than not to be such. For indeed neither doth it stand with reason +that he should live that is not such. What then is it that may upon this +present occasion according to best reason and discretion, either be said +or done? For whatsoever it be, it is in thy power either to do it, or +to say it, and therefore seek not any pretences, as though thou wert +hindered. Thou wilt never cease groaning and complaining, until such +time as that, what pleasure is unto the voluptuous, be unto thee, to do +in everything that presents itself, whatsoever may be done conformably +and agreeably to the proper constitution of man, or, to man as he is a +man. For thou must account that pleasure, whatsoever it be, that thou +mayest do according to thine own nature. And to do this, every place +will fit thee. Unto the cylindrus, or roller, it is not granted to +move everywhere according to its own proper motion, as neither unto +the water, nor unto the fire, nor unto any other thing, that either is +merely natural, or natural and sensitive; but not rational for many +things there be that can hinder their operations. But of the mind and +understanding this is the proper privilege, that according to its own +nature, and as it will itself, it can pass through every obstacle that +it finds, and keep straight on forwards. Setting therefore before thine +eyes this happiness and felicity of thy mind, whereby it is able to pass +through all things, and is capable of all motions, whether as the fire, +upwards; or as the stone downwards, or as the cylindrus through that +which is sloping: content thyself with it, and seek not after any other +thing. For all other kind of hindrances that are not hindrances of thy +mind either they are proper to the body, or merely proceed from the +opinion, reason not making that resistance that it should, but basely, +and cowardly suffering itself to be foiled; and of themselves can +neither wound, nor do any hurt at all. Else must he of necessity, +whosoever he be that meets with any of them, become worse than he was +before. For so is it in all other subjects, that that is thought hurtful +unto them, whereby they are made worse. But here contrariwise, man (if +he make that good use of them that he should) is rather the better +and the more praiseworthy for any of those kind of hindrances, than +otherwise. But generally remember that nothing can hurt a natural +citizen, that is not hurtful unto the city itself, nor anything hurt +the city, that is not hurtful unto the law itself. But none of these +casualties, or external hindrances, do hurt the law itself; or, are +contrary to that course of justice and equity, by which public societies +are maintained: neither therefore do they hurt either city or citizen. + +XXXIV. As he that is bitten by a mad dog, is afraid of everything almost +that he seeth: so unto him, whom the dogmata have once bitten, or in +whom true knowledge hath made an impression, everything almost that +he sees or reads be it never so short or ordinary, doth afford a good +memento; to put him out of all grief and fear, as that of the poet, 'The +winds blow upon the trees, and their leaves fall upon the ground. Then +do the trees begin to bud again, and by the spring-time they put forth +new branches. So is the generation of men; some come into the world, and +others go out of it.' Of these leaves then thy children are. And they +also that applaud thee so gravely, or, that applaud thy speeches, with +that their usual acclamation, axiopistwz, O wisely spoken I and speak +well of thee, as on the other side, they that stick not to curse thee, +they that privately and secretly dispraise and deride thee, they also +are but leaves. And they also that shall follow, in whose memories +the names of men famous after death, is preserved, they are but leaves +neither. For even so is it of all these worldly things. Their spring +comes, and they are put forth. Then blows the wind, and they go down. +And then in lieu of them grow others out of the wood or common matter +of all things, like unto them. But, to endure but for a while, is common +unto all. Why then shouldest thou so earnestly either seek after these +things, or fly from them, as though they should endure for ever? Yet a +little while, and thine eyes will be closed up, and for him that carries +thee to thy grave shall another mourn within a while after. + +XXXV. A good eye must be good to see whatsoever is to be seen, and not +green things only. For that is proper to sore eyes. So must a good +ear, and a good smell be ready for whatsoever is either to be heard, +or smelt: and a good stomach as indifferent to all kinds of food, as +a millstone is, to whatsoever she was made for to grind. As ready +therefore must a sound understanding be for whatsoever shall happen. But +he that saith, O that my children might live! and, O that all men might +commend me for whatsoever I do! is an eye that seeks after green things; +or as teeth, after that which is tender. + +XXXVI. There is not any man that is so happy in his death, but that some +of those that are by him when he dies, will be ready to rejoice at his +supposed calamity. Is it one that was virtuous and wise indeed? will +there not some one or other be found, who thus will say to himself; +'Well now at last shall I be at rest from this pedagogue. He did not +indeed otherwise trouble us much: but I know well enough that in his +heart, he did much condemn us.' Thus will they speak of the virtuous. +But as for us, alas I how many things be there, for which there be many +that glad would be to be rid of us. This therefore if thou shalt think +of whensoever thou diest, thou shalt die the more willingly, when thou +shalt think with thyself; I am now to depart from that world, wherein +those that have been my nearest friends and acquaintances, they whom I +have so much suffered for, so often prayed for, and for whom I have +taken such care, even they would have me die, hoping that after my death +they shall live happier, than they did before. What then should any man +desire to continue here any longer? Nevertheless, whensoever thou diest, +thou must not be less kind and loving unto them for it; but as before, +see them, continue to be their friend, to wish them well, and meekly, +and gently to carry thyself towards them, but yet so that on the other +side, it make thee not the more unwilling to die. But as it fareth with +them that die an easy quick death, whose soul is soon separated from +their bodies, so must thy separation from them be. To these had nature +joined and annexed me: now she parts us; I am ready to depart, as from +friends and kinsmen, but yet without either reluctancy or compulsion. +For this also is according to Nature. + +XXXVII. Use thyself; as often, as thou seest any man do anything, +presently (if it be possible) to say unto thyself, What is this man's +end in this his action? But begin this course with thyself first of all, +and diligently examine thyself concerning whatsoever thou doest. + +XXXVIII. Remember, that that which sets a man at work, and hath power +over the affections to draw them either one way, or the other way, is +not any external thing properly, but that which is hidden within every +man's dogmata, and opinions: That, that is rhetoric; that is life; that +(to speak true) is man himself. As for thy body, which as a vessel, or +a case, compasseth thee about, and the many and curious instruments +that it hath annexed unto it, let them not trouble thy thoughts. For +of themselves they are but as a carpenter's axe, but that they are born +with us, and naturally sticking unto us. But otherwise, without the +inward cause that hath power to move them, and to restrain them, those +parts are of themselves of no more use unto us, than the shuttle is +of itself to the weaver, or the pen to the writer, or the whip to the +coachman. + + + + +THE ELEVENTH BOOK + +I. The natural properties, and privileges of a reasonable soul are: That +she seeth herself; that she can order, and compose herself: that +she makes herself as she will herself: that she reaps her own fruits +whatsoever, whereas plants, trees, unreasonable creatures, what fruit +soever (be it either fruit properly, or analogically only) they bear, +they bear them unto others, and not to themselves. Again; whensoever, +and wheresoever, sooner or later, her life doth end, she hath her own +end nevertheless. For it is not with her, as with dancers and players, +who if they be interrupted in any part of their action, the whole action +must needs be imperfect: but she in what part of time or action soever +she be surprised, can make that which she hath in her hand whatsoever it +be, complete and full, so that she may depart with that comfort, 'I have +lived; neither want I anything of that which properly did belong unto +me.' Again, she compasseth the whole world, and penetrateth into the +vanity, and mere outside (wanting substance and solidity) of it, and +stretcheth herself unto the infiniteness of eternity; and the revolution +or restoration of all things after a certain period of time, to the same +state and place as before, she fetcheth about, and doth comprehend in +herself; and considers withal, and sees clearly this, that neither they +that shall follow us, shall see any new thing, that we have not seen, +nor they that went before, anything more than we: but that he that is +once come to forty (if he have any wit at all) can in a manner (for +that they are all of one kind) see all things, both past and future. As +proper is it, and natural to the soul of man to love her neighbour, to +be true and modest; and to regard nothing so much as herself: which is +also the property of the law: whereby by the way it appears, that sound +reason and justice comes all to one, and therefore that justice is the +chief thing, that reasonable creatures ought to propose unto themselves +as their end. + +II. A pleasant song or dance; the Pancratiast's exercise, sports that +thou art wont to be much taken with, thou shalt easily contemn; if +the harmonious voice thou shalt divide into so many particular sounds +whereof it doth consist, and of every one in particular shall ask +thyself; whether this or that sound is it, that doth so conquer thee. +For thou wilt be ashamed of it. And so for shame, if accordingly thou +shalt consider it, every particular motion and posture by itself: and +so for the wrestler's exercise too. Generally then, whatsoever it be, +besides virtue, and those things that proceed from virtue that thou art +subject to be much affected with, remember presently thus to divide +it, and by this kind of division, in each particular to attain unto the +contempt of the whole. This thou must transfer and apply to thy whole +life also. + +III. That soul which is ever ready, even now presently (if need be) from +the body, whether by way of extinction, or dispersion, or continuation +in another place and estate to be separated, how blessed and happy is +it! But this readiness of it, it must proceed, not from an obstinate and +peremptory resolution of the mind, violently and passionately set upon +Opposition, as Christians are wont; but from a peculiar judgment; with +discretion and gravity, so that others may be persuaded also and drawn +to the like example, but without any noise and passionate exclamations. + +IV. Have I done anything charitably? then am I benefited by it. See +that this upon all occasions may present itself unto thy mind, and never +cease to think of it. What is thy profession? to be good. And how should +this be well brought to pass, but by certain theorems and doctrines; +some Concerning the nature of the universe, and some Concerning the +proper and particular constitution of man? + +V. Tragedies were at first brought in and instituted, to put men in mind +of worldly chances and casualties: that these things in the ordinary +course of nature did so happen: that men that were much pleased and +delighted by such accidents upon this stage, would not by the same +things in a greater stage be grieved and afflicted: for here you see +what is the end of all such things; and that even they that cry out +so mournfully to Cithaeron, must bear them for all their cries and +exclamations, as well as others. And in very truth many good things are +spoken by these poets; as that (for example) is an excellent passage: +'But if so be that I and my two children be neglected by the Gods, they +have some reason even for that,' &c. And again, 'It will but little +avail thee to storm and rage against the things themselves,' &c. Again, +'To reap one's life, as a ripe ear of corn;' and whatsoever else is +to be found in them, that is of the same kind. After the tragedy, the +ancient comedy was brought in, which had the liberty to inveigh against +personal vices; being therefore through this her freedom and liberty +of speech of very good use and effect, to restrain men from pride +and arrogancy. To which end it was, that Diogenes took also the same +liberty. After these, what were either the Middle, or New Comedy +admitted for, but merely, (Or for the most part at least) for the +delight and pleasure of curious and excellent imitation? 'It will steal +away; look to it,' &c. Why, no man denies, but that these also have some +good things whereof that may be one: but the whole drift and foundation +of that kind of dramatical poetry, what is it else, but as we have said? + +VI. How clearly doth it appear unto thee, that no other course of thy +life could fit a true philosopher's practice better, than this very +course, that thou art now already in? + +VII. A branch cut off from the continuity of that which was next unto +it, must needs be cut off from the whole tree: so a man that is divided +from another man, is divided from the whole society. A branch is cut off +by another, but he that hates and is averse, cuts himself off from his +neighbour, and knows not that at the same time he divides himself from +the whole body, or corporation. But herein is the gift and mercy of God, +the Author of this society, in that, once cut off we may grow together +and become part of the whole again. But if this happen often the misery +is that the further a man is run in this division, the harder he is to +be reunited and restored again: and however the branch which, once cut +of afterwards was graffed in, gardeners can tell you is not like that +which sprouted together at first, and still continued in the unity of +the body. + +VIII. To grow together like fellow branches in matter of good +correspondence and affection; but not in matter of opinions. They that +shall oppose thee in thy right courses, as it is not in their power to +divert thee from thy good action, so neither let it be to divert thee +from thy good affection towards them. But be it thy care to keep thyself +constant in both; both in a right judgment and action, and in true +meekness towards them, that either shall do their endeavour to hinder +thee, or at least will be displeased with thee for what thou hast done. +For to fail in either (either in the one to give over for fear, or in +the other to forsake thy natural affection towards him, who by nature is +both thy friend and thy kinsman) is equally base, and much savouring of +the disposition of a cowardly fugitive soldier. + +IX. It is not possible that any nature should be inferior unto art, +since that all arts imitate nature. If this be so; that the most perfect +and general nature of all natures should in her operation come short of +the skill of arts, is most improbable. Now common is it to all arts, to +make that which is worse for the better's sake. Much more then doth the +common nature do the same. Hence is the first ground of justice. From +justice all other virtues have their existence. For justice cannot be +preserved, if either we settle our minds and affections upon worldly +things; or be apt to be deceived, or rash, and inconstant. + +X. The things themselves (which either to get or to avoid thou art put +to so much trouble) come not unto thee themselves; but thou in a manner +goest unto them. Let then thine own judgment and opinion concerning +those things be at rest; and as for the things themselves, they stand +still and quiet, without any noise or stir at all; and so shall all +pursuing and flying cease. + +XI. Then is the soul as Empedocles doth liken it, like unto a sphere or +globe, when she is all of one form and figure: when she neither greedily +stretcheth out herself unto anything, nor basely contracts herself, or +lies flat and dejected; but shineth all with light, whereby she does see +and behold the true nature, both that of the universe, and her own in +particular. + +XII. Will any contemn me? let him look to that, upon what grounds he +does it: my care shall be that I may never be found either doing or +speaking anything that doth truly deserve contempt. Will any hate me? +let him look to that. I for my part will be kind and loving unto all, +and even unto him that hates me, whom-soever he be, will I be ready to +show his error, not by way of exprobation or ostentation of my patience, +but ingenuously and meekly: such as was that famous Phocion, if so be +that he did not dissemble. For it is inwardly that these things must be: +that the Gods who look inwardly, and not upon the outward appearance, +may behold a man truly free from all indignation and grief. For what +hurt can it be unto thee whatsoever any man else doth, as long as thou +mayest do that which is proper and suitable to thine own nature? Wilt +not thou (a man wholly appointed to be both what, and as the common good +shall require) accept of that which is now seasonable to the nature +of the universe? + +XIII. They contemn one another, and yet they seek to please one another: +and whilest they seek to surpass one another in worldly pomp and +greatness, they most debase and prostitute themselves in their better +part one to another. + +XIV. How rotten and insincere is he, that saith, I am resolved to carry +myself hereafter towards you with all ingenuity and simplicity. O man, +what doest thou mean! what needs this profession of thine? the thing +itself will show it. It ought to be written upon thy forehead. No sooner +thy voice is heard, than thy countenance must be able to show what is in +thy mind: even as he that is loved knows presently by the looks of his +sweetheart what is in her mind. Such must he be for all the world, that +is truly simple and good, as he whose arm-holes are offensive, that +whosoever stands by, as soon as ever he comes near him, may as it were +smell him whether he will or no. But the affectation of simplicity +is nowise laudable. There is nothing more shameful than perfidious +friendship. Above all things, that must be avoided. However true +goodness, simplicity, and kindness cannot so be hidden, but that as +we have already said in the very eyes and countenance they will show +themselves. + +XV. To live happily is an inward power of the soul, when she is affected +with indifferency, towards those things that are by their nature +indifferent. To be thus affected she must consider all worldly objects +both divided and whole: remembering withal that no object can of itself +beget any opinion in us, neither can come to us, but stands without +still and quiet; but that we ourselves beget, and as it were print in +ourselves opinions concerning them. Now it is in our power, not to print +them; and if they creep in and lurk in some corner, it is in our +power to wipe them off. Remembering moreover, that this care and +circumspection of thine, is to continue but for a while, and then thy +life will be at an end. And what should hinder, but that thou mayest do +well with all these things? For if they be according to nature, rejoice +in them, and let them be pleasing and acceptable unto thee. But if +they be against nature, seek thou that which is according to thine own +nature, and whether it be for thy credit or no, use all possible speed +for the attainment of it: for no man ought to be blamed, for seeking his +own good and happiness. + +XVI. Of everything thou must consider from whence it came, of what +things it doth consist, and into what it will be changed: what will be +the nature of it, or what it will be like unto when it is changed; and +that it can suffer no hurt by this change. And as for other men's either +foolishness or wickedness, that it may not trouble and grieve thee; +first generally thus; What reference have I unto these? and that we are +all born for one another's good: then more particularly after another +consideration; as a ram is first in a flock of sheep, and a bull in a +herd of cattle, so am I born to rule over them. Begin yet higher, even +from this: if atoms be not the beginning of all things, than which to +believe nothing can be more absurd, then must we needs grant that there +is a nature, that doth govern the universe. If such a nature, then are +all worse things made for the better's sake; and all better for one +another's sake. Secondly, what manner of men they be, at board, and upon +their beds, and so forth. But above all things, how they are forced by +their opinions that they hold, to do what they do; and even those things +that they do, with what pride and self-conceit they do them. Thirdly, +that if they do these things rightly, thou hast no reason to be grieved. +But if not rightly, it must needs be that they do them against their +wills, and through mere ignorance. For as, according to Plato's opinion, +no soul doth willingly err, so by consequent neither doth it anything +otherwise than it ought, but against her will. Therefore are they +grieved, whensoever they hear themselves charged, either of injustice, +or unconscionableness, or covetousness, or in general, of any injurious +kind of dealing towards their neighbours. Fourthly, that thou thyself +doest transgress in many things, and art even such another as they are. +And though perchance thou doest forbear the very act of some sins, yet +hast thou in thyself an habitual disposition to them, but that either +through fear, or vainglory, or some such other ambitious foolish +respect, thou art restrained. Fifthly, that whether they have sinned or +no, thou doest not understand perfectly. For many things are done by +way of discreet policy; and generally a man must know many things +first, before he be able truly and judiciously to judge of another +man's action. Sixthly, that whensoever thou doest take on grievously, or +makest great woe, little doest thou remember then that a man's life is +but for a moment of time, and that within a while we shall all be in our +graves. Seventhly, that it is not the sins and transgressions themselves +that trouble us properly; for they have their existence in their +minds and understandings only, that commit them; but our own opinions +concerning those sins. Remove then, and be content to part with that +conceit of thine, that it is a grievous thing, and thou hast removed +thine anger. But how should I remove it? How? reasoning with thyself +that it is not shameful. For if that which is shameful, be not the only +true evil that is, thou also wilt be driven whilest thou doest follow +the common instinct of nature, to avoid that which is evil, to commit +many unjust things, and to become a thief, and anything, that will +make to the attainment of thy intended worldly ends. Eighthly, how many +things may and do oftentimes follow upon such fits of anger and grief; +far more grievous in themselves, than those very things which we are so +grieved or angry for. Ninthly, that meekness is a thing unconquerable, +if it be true and natural, and not affected or hypocritical. For how +shall even the most fierce and malicious that thou shalt conceive, be +able to hold on against thee, if thou shalt still continue meek and +loving unto him; and that even at that time, when he is about to do +thee wrong, thou shalt be well disposed, and in good temper, with all +meekness to teach him, and to instruct him better? As for example; My +son, we were not born for this, to hurt and annoy one another; it will +be thy hurt not mine, my son: and so to show him forcibly and fully, +that it is so in very deed: and that neither bees do it one to another, +nor any other creatures that are naturally sociable. But this thou must +do, not scoffingly, not by way of exprobation, but tenderly without +any harshness of words. Neither must thou do it by way of exercise, or +ostentation, that they that are by and hear thee, may admire thee: but +so always that nobody be privy to it, but himself alone: yea, though +there be more present at the same time. These nine particular heads, as +so many gifts from the Muses, see that thou remember well: and begin one +day, whilest thou art yet alive, to be a man indeed. But on the other +side thou must take heed, as much to flatter them, as to be angry with +them: for both are equally uncharitable, and equally hurtful. And in thy +passions, take it presently to thy consideration, that to be angry is +not the part of a man, but that to be meek and gentle, as it savours of +more humanity, so of more manhood. That in this, there is strength +and nerves, or vigour and fortitude: whereof anger and indignation is +altogether void. For the nearer everything is unto unpassionateness, +the nearer it is unto power. And as grief doth proceed from weakness, +so doth anger. For both, both he that is angry and that grieveth, have +received a wound, and cowardly have as it were yielded themselves unto +their affections. If thou wilt have a tenth also, receive this tenth +gift from Hercules the guide and leader of the Muses: that is a mad +man's part, to look that there should be no wicked men in the world, +because it is impossible. Now for a man to brook well enough, that there +should be wicked men in the world, but not to endure that any +should transgress against himself, is against all equity, and indeed +tyrannical. + +XVII. Four several dispositions or inclinations there be of the mind and +understanding, which to be aware of, thou must carefully observe: and +whensoever thou doest discover them, thou must rectify them, saying to +thyself concerning every one of them, This imagination is not necessary; +this is uncharitable: this thou shalt speak as another man's slave, or +instrument; than which nothing can be more senseless and absurd: for +the fourth, thou shalt sharply check and upbraid thyself; for that +thou doest suffer that more divine part in thee, to become subject and +obnoxious to that more ignoble part of thy body, and the gross lusts +and concupiscences thereof. + +XVIII. What portion soever, either of air or fire there be in thee, +although by nature it tend upwards, submitting nevertheless to the +ordinance of the universe, it abides here below in this mixed body. So +whatsoever is in thee, either earthy, or humid, although by nature it +tend downwards, yet is it against its nature both raised upwards, and +standing, or consistent. So obedient are even the elements themselves to +the universe, abiding patiently wheresoever (though against their +nature) they are placed, until the sound as it were of their retreat, +and separation. Is it not a grievous thing then, that thy reasonable +part only should be disobedient, and should not endure to keep its +place: yea though it be nothing enjoined that is contrary unto it, but +that only which is according to its nature? For we cannot say of it when +it is disobedient, as we say of the fire, or air, that it tends upwards +towards its proper element, for then goes it the quite contrary way. For +the motion of the mind to any injustice, or incontinency, or to sorrow, +or to fear, is nothing else but a separation from nature. Also when the +mind is grieved for anything that is happened by the divine providence, +then doth it likewise forsake its own place. For it was ordained unto +holiness and godliness, which specially consist in an humble submission +to God and His providence in all things; as well as unto justice: these +also being part of those duties, which as naturally sociable, we are +bound unto; and without which we cannot happily converse one with +another: yea and the very ground and fountain indeed of all just +actions. + +XIX. He that hath not one and the self-same general end always as long +as he liveth, cannot possibly be one and the self-same man always. But +this will not suffice except thou add also what ought to be this general +end. For as the general conceit and apprehension of all those things +which upon no certain ground are by the greater part of men deemed good, +cannot be uniform and agreeable, but that only which is limited and +restrained by some certain proprieties and conditions, as of community: +that nothing be conceived good, which is not commonly and publicly +good: so must the end also that we propose unto ourselves, be common +and sociable. For he that doth direct all his own private motions and +purposes to that end, all his actions will be agreeable and uniform; and +by that means will be still the same man. + +XX. Remember the fable of the country mouse and the city mouse, and the +great fright and terror that this was put into. + +XXI. Socrates was wont to call the common conceits and opinions of men, +the common bugbears of the world: the proper terror of silly children. + +XXII. The Lacedaemonians at their public spectacles were wont to appoint +seats and forms for their strangers in the shadow, they themselves were +content to sit anywhere. + +XXIII. What Socrates answered unto Perdiccas, why he did not come unto +him, Lest of all deaths I should die the worst kind of death, said he: +that is, not able to requite the good that hath been done unto me. + +XXIV. In the ancient mystical letters of the Ephesians, there was an +item, that a man should always have in his mind some one or other of the +ancient worthies. + +XXV. The Pythagoreans were wont betimes in the morning the first thing +they did, to look up unto the heavens, to put themselves in mind of them +who constantly and invariably did perform their task: as also to put +themselves in mind of orderliness, or good order, and of purity, and of +naked simplicity. For no star or planet hath any cover before it. + +XXVI. How Socrates looked, when he was fain to gird himself with a +skin, Xanthippe his wife having taken away his clothes, and carried them +abroad with her, and what he said to his fellows and friends, who were +ashamed; and out of respect to him, did retire themselves when they saw +him thus decked. + +XXVII. In matter of writing or reading thou must needs be taught before +thou can do either: much more in matter of life. 'For thou art born a +mere slave, to thy senses and brutish affections;' destitute without +teaching of all true knowledge and sound reason. + +XXVIII. 'My heart smiled within me.' 'They will accuse even virtue +herself; with heinous and opprobrious words.' + +XXIX. As they that long after figs in winter when they cannot be had; so +are they that long after children, before they be granted them. + +XXX. 'As often as a father kisseth his child, he should say secretly +with himself' (said Epictetus,) 'tomorrow perchance shall he die.' But +these words be ominous. No words ominous (said he) that signify anything +that is natural: in very truth and deed not more ominous than this, 'to +cut down grapes when they are ripe.' Green grapes, ripe grapes, dried +grapes, or raisins: so many changes and mutations of one thing, not into +that which was not absolutely, but rather so many several changes and +mutations, not into that which hath no being at all, but into that which +is not yet in being. + +XXXI. 'Of the free will there is no thief or robber:' out of Epictetus; +Whose is this also: that we should find a certain art and method of +assenting; and that we should always observe with great care and heed +the inclinations of our minds, that they may always be with their due +restraint and reservation, always charitable, and according to the +true worth of every present object. And as for earnest longing, that we +should altogether avoid it: and to use averseness in those things only, +that wholly depend of our own wills. It is not about ordinary petty +matters, believe it, that all our strife and contention is, but whether, +with the vulgar, we should be mad, or by the help of philosophy wise and +sober, said he. XXXII. Socrates said, 'What will you have? the souls of +reasonable, or unreasonable creatures? Of reasonable. But what? Of those +whose reason is sound and perfect? or of those whose reason is vitiated +and corrupted? Of those whose reason is sound and perfect. Why then +labour ye not for such? Because we have them already. What then do ye so +strive and contend between you?' + + + + +THE TWELFTH BOOK + +I. Whatsoever thou doest hereafter aspire unto, thou mayest even now +enjoy and possess, if thou doest not envy thyself thine own happiness. +And that will be, if thou shalt forget all that is past, and for the +future, refer thyself wholly to the Divine Providence, and shalt bend +and apply all thy present thoughts and intentions to holiness and +righteousness. To holiness, in accepting willingly whatsoever is sent +by the Divine Providence, as being that which the nature of the universe +hath appointed unto thee, which also hath appointed thee for that, +whatsoever it be. To righteousness, in speaking the truth freely, and +without ambiguity; and in doing all things justly and discreetly. Now in +this good course, let not other men's either wickedness, or opinion, or +voice hinder thee: no, nor the sense of this thy pampered mass of flesh: +for let that which suffers, look to itself. If therefore whensoever the +time of thy departing shall come, thou shalt readily leave all things, +and shalt respect thy mind only, and that divine part of thine, and this +shall be thine only fear, not that some time or other thou shalt cease +to live, but thou shalt never begin to live according to nature: then +shalt thou be a man indeed, worthy of that world, from which thou hadst +thy beginning; then shalt thou cease to be a stranger in thy country, +and to wonder at those things that happen daily, as things strange and +unexpected, and anxiously to depend of divers things that are not in thy +power. + +II. God beholds our minds and understandings, bare and naked from these +material vessels, and outsides, and all earthly dross. For with His +simple and pure understanding, He pierceth into our inmost and purest +parts, which from His, as it were by a water pipe and channel, first +flowed and issued. This if thou also shalt use to do, thou shalt +rid thyself of that manifold luggage, wherewith thou art round about +encumbered. For he that does regard neither his body, nor his clothing, +nor his dwelling, nor any such external furniture, must needs gain unto +himself great rest and ease. Three things there be in all, which thou +doest consist of; thy body, thy life, and thy mind. Of these the two +former, are so far forth thine, as that thou art bound to take care for +them. But the third alone is that which is properly thine. If then thou +shalt separate from thyself, that is from thy mind, whatsoever other men +either do or say, or whatsoever thou thyself hast heretofore either +done or said; and all troublesome thoughts concerning the future, and +whatsoever, (as either belonging to thy body or life:) is without the +jurisdiction of thine own will, and whatsoever in the ordinary course +of human chances and accidents doth happen unto thee; so that thy +mind (keeping herself loose and free from all outward coincidental +entanglements; always in a readiness to depart:) shall live by herself, +and to herself, doing that which is just, accepting whatsoever doth +happen, and speaking the truth always; if, I say, thou shalt separate +from thy mind, whatsoever by sympathy might adhere unto it, and all time +both past and future, and shalt make thyself in all points and respects, +like unto Empedocles his allegorical sphere, 'all round and circular,' +&c., and shalt think of no longer life than that which is now present: +then shalt thou be truly able to pass the remainder of thy days without +troubles and distractions; nobly and generously disposed, and in good +favour and correspondency, with that spirit which is within thee. + +III. I have often wondered how it should come to pass, that every man +loving himself best, should more regard other men's opinions concerning +himself than his own. For if any God or grave master standing by, +should command any of us to think nothing by himself but what he should +presently speak out; no man were able to endure it, though but for one +day. Thus do we fear more what our neighbours will think of us, than +what we ourselves. + +IV. how come it to pass that the Gods having ordered all other things +so well and so lovingly, should be overseen in this one only thing, that +whereas then hath been some very good men that have made many covenants +as it were with God and by many holy actions and outward services +contracted a kind of familiarity with Him; that these men when once they +are dead, should never be restored to life, but be extinct for ever. But +this thou mayest be sure of, that this (if it be so indeed) would +never have been so ordered by the Gods, had it been fit otherwise. For +certainly it was possible, had it been more just so and had it been +according to nature, the nature of the universe would easily have borne +it. But now because it is not so, (if so be that it be not so indeed) be +therefore confident that it was not fit it should be so for thou seest +thyself, that now seeking after this matter, how freely thou doest argue +and contest with God. But were not the Gods both just and good in the +highest degree, thou durst not thus reason with them. Now if just and +good, it could not be that in the creation of the world, they should +either unjustly or unreasonably oversee anything. + +V. Use thyself even unto those things that thou doest at first despair +of. For the left hand we see, which for the most part lieth idle because +not used; yet doth it hold the bridle with more strength than the right, +because it hath been used unto it. + +VI. Let these be the objects of thy ordinary meditation: to consider, +what manner of men both for soul and body we ought to be, whensoever +death shall surprise us: the shortness of this our mortal life: the +immense vastness of the time that hath been before, and will he after +us: the frailty of every worldly material object: all these things to +consider, and behold clearly in themselves, all disguisement of external +outside being removed and taken away. Again, to consider the efficient +causes of all things: the proper ends and references of all actions: +what pain is in itself; what pleasure, what death: what fame or +honour, how every man is the true and proper ground of his own rest and +tranquillity, and that no man can truly be hindered by any other: that +all is but conceit and opinion. As for the use of thy dogmata, thou must +carry thyself in the practice of them, rather like unto a pancratiastes, +or one that at the same time both fights and wrestles with hands and +feet, than a gladiator. For this, if he lose his sword that he fights +with, he is gone: whereas the other hath still his hand free, which he +may easily turn and manage at his will. + +VII. All worldly things thou must behold and consider, dividing them +into matter, form, and reference, or their proper end. + +VIII. How happy is man in this his power that hath been granted unto +him: that he needs not do anything but what God shall approve, and +that he may embrace contentedly, whatsoever God doth send unto him? + +IX. Whatsoever doth happen in the ordinary course and consequence of +natural events, neither the Gods, (for it is not possible, that they +either wittingly or unwittingly should do anything amiss) nor men, (for +it is through ignorance, and therefore against their wills that they do +anything amiss) must be accused. None then must be accused. + +X. How ridiculous and strange is he, that wonders at anything that +happens in this life in the ordinary course of nature! + +XI. Either fate, (and that either an absolute necessity, and unavoidable +decree; or a placable and flexible Providence) or all is a mere +casual confusion, void of all order and government. If an absolute and +unavoidable necessity, why doest thou resist? If a placable and exorable +Providence, make thyself worthy of the divine help and assistance. If +all be a mere confusion without any moderator, or governor, then hast +thou reason to congratulate thyself; that in such a general flood of +confusion thou thyself hast obtained a reasonable faculty, whereby thou +mayest govern thine own life and actions. But if thou beest carried +away with the flood, it must be thy body perchance, or thy life, or some +other thing that belongs unto them that is carried away: thy mind and +understanding cannot. Or should it be so, that the light of a candle +indeed is still bright and lightsome until it be put out: and should +truth, and righteousness, and temperance cease to shine in thee whilest +thou thyself hast any being? + +XII. At the conceit and apprehension that such and such a one hath +sinned, thus reason with thyself; What do I know whether this be a sin +indeed, as it seems to be? But if it be, what do I know but that he +himself hath already condemned himself for it? And that is all one as +if a man should scratch and tear his own face, an object of compassion +rather than of anger. Again, that he that would not have a vicious man +to sin, is like unto him that would not have moisture in the fig, nor +children to welp nor a horse to neigh, nor anything else that in the +course of nature is necessary. For what shall he do that hath such an +habit? If thou therefore beest powerful and eloquent, remedy it if thou +canst. + +XIII. If it be not fitting, do it not. If it be not true, speak it not. +Ever maintain thine own purpose and resolution free from all compulsion +and necessity. + +XIV. Of everything that presents itself unto thee, to consider what the +true nature of it is, and to unfold it, as it were, by dividing it into +that which is formal: that which is material: the true use or end of it, +and the just time that it is appointed to last. + +XV. It is high time for thee, to understand that there is somewhat in +thee, better and more divine than either thy passions, or thy sensual +appetites and affections. What is now the object of my mind, is it fear, +or suspicion, or lust, or any such thing? To do nothing rashly without +some certain end; let that be thy first care. The next, to have no other +end than the common good. For, alas! yet a little while, and thou art no +more: no more will any, either of those things that now thou seest, or +of those men that now are living, be any more. For all things are by +nature appointed soon to be changed, turned, and corrupted, that other +things might succeed in their room. + +XVI. Remember that all is but opinion, and all opinion depends of the +mind. Take thine opinion away, and then as a ship that hath stricken +in within the arms and mouth of the harbour, a present calm; all things +safe and steady: a bay, not capable of any storms and tempests: as the +poet hath it. + +XVII. No operation whatsoever it he, ceasing for a while, can be truly +said to suffer any evil, because it is at an end. Neither can he that +is the author of that operation; for this very respect, because his +operation is at an end, be said to suffer any evil. Likewise then, +neither can the whole body of all our actions (which is our life) if in +time it cease, be said to suffer any evil for this very reason, because +it is at an end; nor he truly be said to have been ill affected, that +did put a period to this series of actions. Now this time or certain +period, depends of the determination of nature: sometimes of particular +nature, as when a man dieth old; but of nature in general, however; the +parts whereof thus changing one after another, the whole world still +continues fresh and new. Now that is ever best and most seasonable, +which is for the good of the whole. Thus it appears that death of +itself can neither be hurtful to any in particular, because it is not a +shameful thing (for neither is it a thing that depends of our own will, +nor of itself contrary to the common good) and generally, as it is both +expedient and seasonable to the whole, that in that respect it must +needs be good. It is that also, which is brought unto us by the order +and appointment of the Divine Providence; so that he whose will and +mind in these things runs along with the Divine ordinance, and by this +concurrence of his will and mind with the Divine Providence, is led +and driven along, as it were by God Himself; may truly be termed and +esteemed the *OEo~p7poc*, or divinely led and inspired. + +XVIII. These three things thou must have always in a readiness: first +concerning thine own actions, whether thou doest nothing either idly, +or otherwise, than justice and equity do require: and concerning those +things that happen unto thee externally, that either they happen unto +thee by chance, or by providence; of which two to accuse either, is +equally against reason. Secondly, what like unto our bodies are +whilest yet rude and imperfect, until they be animated: and from their +animation, until their expiration: of what things they are compounded, +and into what things they shall be dissolved. Thirdly, how vain all +things will appear unto thee when, from on high as it were, looking +down thou shalt contemplate all things upon earth, and the wonderful +mutability, that they are subject unto: considering withal, the infinite +both greatness and variety of things aerial and things celestial that +are round about it. And that as often as thou shalt behold them, thou +shalt still see the same: as the same things, so the same shortness of +continuance of all those things. And, behold, these be the things that +we are so proud and puffed up for. + +XIX. Cast away from thee opinion, and thou art safe. And what is it that +hinders thee from casting of it away? When thou art grieved at anything, +hast thou forgotten that all things happen according to the nature +of the universe; and that him only it concerns, who is in fault; and +moreover, that what is now done, is that which from ever hath been done +in the world, and will ever be done, and is now done everywhere: how +nearly all men are allied one to another by a kindred not of blood, nor +of seed, but of the same mind. Thou hast also forgotten that every man's +mind partakes of the Deity, and issueth from thence; and that no man can +properly call anything his own, no not his son, nor his body, nor his +life; for that they all proceed from that One who is the giver of all +things: that all things are but opinion; that no man lives properly, but +that very instant of time which is now present. And therefore that no +man whensoever he dieth can properly be said to lose any more, than an +instant of time. + +XX. Let thy thoughts ever run upon them, who once for some one thing or +other, were moved with extraordinary indignation; who were once in +the highest pitch of either honour, or calamity; or mutual hatred and +enmity; or of any other fortune or condition whatsoever. Then consider +what's now become of all those things. All is turned to smoke; all to +ashes, and a mere fable; and perchance not so much as a fable. As also +whatsoever is of this nature, as Fabius Catulinus in the field; Lucius +Lupus, and Stertinius, at Baiae Tiberius at Caprem: and Velius Rufus, +and all such examples of vehement prosecution in worldly matters; let +these also run in thy mind at the same time; and how vile every object +of such earnest and vehement prosecution is; and how much more agreeable +to true philosophy it is, for a man to carry himself in every matter +that offers itself; justly, and moderately, as one that followeth the +Gods with all simplicity. For, for a man to be proud and high conceited, +that he is not proud and high conceited, is of all kind of pride and +presumption, the most intolerable. + +XXI. To them that ask thee, Where hast thou seen the Gods, or how +knowest thou certainly that there be Gods, that thou art so devout in +their worship? I answer first of all, that even to the very eye, they +are in some manner visible and apparent. Secondly, neither have I ever +seen mine own soul, and yet I respect and honour it. So then for the +Gods, by the daily experience that I have of their power and providence +towards myself and others, I know certainly that they are, and therefore +worship them. + +XXII. Herein doth consist happiness of life, for a man to know +thoroughly the true nature of everything; what is the matter, and what +is the form of it: with all his heart and soul, ever to do that which is +just, and to speak the truth. What then remaineth but to enjoy thy life +in a course and coherence of good actions, one upon another immediately +succeeding, and never interrupted, though for never so little a while? + +XXIII. There is but one light of the sun, though it be intercepted by +walls and mountains, and other thousand objects. There is but one common +substance of the whole world, though it be concluded and restrained into +several different bodies, in number infinite. There is but one common +soul, though divided into innumerable particular essences and natures. +So is there but one common intellectual soul, though it seem to be +divided. And as for all other parts of those generals which we have +mentioned, as either sensitive souls or subjects, these of themselves +(as naturally irrational) have no common mutual reference one unto +another, though many of them contain a mind, or reasonable faculty in +them, whereby they are ruled and governed. But of every reasonable mind, +this the particular nature, that it hath reference to whatsoever is +of her own kind, and desireth to be united: neither can this common +affection, or mutual unity and correspondency, be here intercepted or +divided, or confined to particulars as those other common things are. + +XXIV. What doest thou desire? To live long. What? To enjoy the +operations of a sensitive soul; or of the appetitive faculty? or wouldst +thou grow, and then decrease again? Wouldst thou long be able to talk, +to think and reason with thyself? Which of all these seems unto thee a +worthy object of thy desire? Now if of all these thou doest find that +they be but little worth in themselves, proceed on unto the last, which +is, in all things to follow God and reason. But for a man to grieve that +by death he shall be deprived of any of these things, is both against +God and reason. + +XXV. What a small portion of vast and infinite eternity it is, that is +allowed unto every one of us, and how soon it vanisheth into the general +age of the world: of the common substance, and of the common soul also +what a small portion is allotted unto us: and in what a little clod of +the whole earth (as it were) it is that thou doest crawl. After thou +shalt rightly have considered these things with thyself; fancy not +anything else in the world any more to be of any weight and moment +but this, to do that only which thine own nature doth require; and to +conform thyself to that which the common nature doth afford. + +XXVI. What is the present estate of my understanding? For herein lieth +all indeed. As for all other things, they are without the compass of +mine own will: and if without the compass of my will, then are they as +dead things unto me, and as it were mere smoke. + +XXVII. To stir up a man to the contempt of death this among other +things, is of good power and efficacy, that even they who esteemed +pleasure to be happiness, and pain misery, did nevertheless many of them +contemn death as much as any. And can death be terrible to him, to +whom that only seems good, which in the ordinary course of nature is +seasonable? to him, to whom, whether his actions be many or few, so they +be all good, is all one; and who whether he behold the things of the +world being always the same either for many years, or for few years +only, is altogether indifferent? O man! as a citizen thou hast lived, +and conversed in this great city the world. Whether just for so many +years, or no, what is it unto thee? Thou hast lived (thou mayest be +sure) as long as the laws and orders of the city required; which may be +the common comfort of all. Why then should it be grievous unto thee, if +(not a tyrant, nor an unjust judge, but) the same nature that brought +thee in, doth now send thee out of the world? As if the praetor should +fairly dismiss him from the stage, whom he had taken in to act a while. +Oh, but the play is not yet at an end, there are but three acts yet +acted of it? Thou hast well said: for in matter of life, three acts is +the whole play. Now to set a certain time to every man's acting, belongs +unto him only, who as first he was of thy composition, so is now the +cause of thy dissolution. As for thyself; thou hast to do with +neither. Go thy ways then well pleased and contented: for so is He that +dismisseth thee. + + + + +APPENDIX + +CORRESPONDENCE OF M. AURELIUS ANTONINUS AND M. CORNELIUS FRONTO' + +M. CORNELIUS FRONTO(1) was a Roman by descent, but of provincial birth, +being native to Cirta, in Numidia. Thence he migrated to Rome in the +reign of Hadrian, and became the most famous rhetorician of his day. +As a pleader and orator he was counted by his contemporaries hardly +inferior to Tully himself, and as a teacher his aid was sought for the +noblest youths of Rome. To him was entrusted the education of M. + +Aurelius and of his colleague L. Verus in their boyhood; and he was +rewarded for his efforts by a seat in the Senate and the consular rank +(A.D. 143). By the exercise of his profession he became wealthy; and if +he speaks of his means as not great,(2) he must be comparing his wealth +with the grandees of Rome, not with the ordinary citizen. + +Before the present century nothing was known of the works of Fronto, +except a grammatical treatise; but in 1815 Cardinal Mai published a +number of letters and some short essays of Fronto, which he had +discovered in a palimpsest at Milan. Other parts of the same MS. he +found later in the Vatican, the whole being collected + + 1 References are made to the edition of Naber, Leipzig + (Truebner), 1867. + + 2 Ad Verum imp. Aur. Caes., ii, 7. and edited in the year + 1823. + +We now possess parts of his correspondence with Antoninus Pius, with M. +Aurelius, with L. Verus, and with certain of his friends, and also +several rhetorical and historical fragments. Though none of the more +ambitious works of Fronto have survived, there are enough to give proof +of his powers. Never was a great literary reputation less deserved. It +would be hard to conceive of anything more vapid than the style and +conception of these letters; clearly the man was a pedant without +imagination or taste. Such indeed was the age he lived in, and it is no +marvel that he was like to his age. But there must have been more in him +than mere pedantry; there was indeed a heart in the man, which Marcus +found, and he found also a tongue which could speak the truth. Fronto's +letters are by no means free from exaggeration and laudation, but they +do not show that loathsome flattery which filled the Roman court. He +really admires what he praises, and his way of saying so is not unlike +what often passes for criticism at the present day. He is not afraid to +reprove what he thinks amiss; and the astonishment of Marcus at this +will prove, if proof were needed, that he was not used to plain dealing. +"How happy I am," he writes, "that my friend Marcus Cornelius, so +distinguished as an orator and so noble as a man, thinks me worth +praising and blaming."(1) In another place he deems himself blest +because Pronto had taught him to speak the truth(2) although the context +shows him to be speaking of expression, it is still a point in favour of +Pronto. A sincere heart is better than literary taste; and if Fronto had +not done his duty by the young prince, it is not easy to understand the +friendship which remained between them up to the last. + + 1 Ad M. Caes iii. 17 + + 2 Ad M. Caes iii. 12 + +An example of the frankness which was between them is given by a +difference they had over the case of Herodes Atticus. Herodes was a +Greek rhetorician who had a school at Rome, and Marcus Aurelius was +among his pupils. Both Marcus and the Emperor Antoninus had a high +opinion of Herodes; and all we know goes to prove he was a man of high +character and princely generosity. When quite young he was made +administrator of the free cities in Asia, nor is it surprising to find +that he made bitter enemies there; indeed, a just ruler was sure to make +enemies. The end of it was that an Athenian deputation, headed by the +orators Theodotus and Demostratus, made serious accusations against his +honour. There is no need to discuss the merits of the case here; suffice +it to say, Herodes succeeded in defending himself to the satisfaction of +the emperor. Pronto appears to have taken the delegates' part, and to +have accepted a brief for the prosecution, urged to some extent by +personal considerations; and in this cause Marcus Aurelius writes to +Fronto as follows 'AURELIUS CAESAR to his friend FRONTO, greeting.(1) 'I +know you have often told me you were anxious to find how you might best +please me. Now is the time; now you can increase my love towards you, if +it can be increased. A trial is at hand, in which people seem likely not +only to hear your speech with pleasure, but to see your indignation with +impatience. I see no one who dares give you a hint in the matter; for +those who are less friendly, prefer to see you act with some +inconsistency; and those who are more friendly, fear to seem too +friendly to your opponent if they should dissuade you from your +accusation; then again, in case you have prepared something neat for the +occasion, they cannot endure to rob you of your harangue by silencing +you. Therefore, whether you think me a rash counsellor, or a bold boy, +or too kind to your opponent, not because I think it better, I will +offer my counsel with some caution. But why have I said, offer my +counsel? No, I demand it from you; I demand it boldly, and if I succeed, +I promise to remain under your obligation. What? you will say if I am +attackt, shall I not pay tit for tat? Ah, but you will get greater +glory, if even when attackt you answer nothing. Indeed, if he begins it, +answer as you will and you will have fair excuse; but I have demanded of +him that he shall not begin, and I think I have succeeded. I love each +of you according to your merits and I know that lie was educated in the +house of P. Calvisius, my grandfather, and that I was educated by you; +therefore I am full of anxiety that this most disagreeable business +shall be managed as honourably as possible. I trust you may approve my +advice, for my intention you will approve. At least I prefer to write +unwisely rather than to be silent unkindly.' + + 1 Ad M. Caes ii., 2. + +Fronto replied, thanking the prince for his advice, and promising that +he will confine himself to the facts of the case. But he points out that +the charges brought against Herodes were such, that they can hardly be +made agreeable; amongst them being spoliation, violence, and murder. +However, he is willing even to let some of these drop if it be the +prince's pleasure. To this Marcus returned the following answer:--(1) +'This one thing, my dearest Fronto, is enough to make me truly grateful +to you, that so far from rejecting my counsel, you have even approved +it. As to the question you raise in your kind letter, my opinion is +this: all that concerns the case which you are supporting must be +clearly brought forward; what concerns your own feelings, though you may +have had just provocation, should be left unsaid.' The story does credit +to both. Fronto shows no loss of temper at the interference, nor shrinks +from stating his case with frankness; and Marcus, with forbearance +remarkable in a prince, does not command that his friend be left +unmolested, but merely stipulates for a fair trial on the merits of the +case. + +Another example may be given from a letter of Fronto's (2) Here is +something else quarrelsome and querulous. I have sometimes found fault +with you in your absence somewhat seriously in the company of a few +of my most intimate friends: at times, for example, when you mixt in +society with a more solemn look than was fitting, or would read books +in the theatre or in a banquet; nor did I absent myself from theatre +or banquet when you did (3). Then I used to call you a hard man, no good +company, even disagreeable, sometimes, when anger got the better of me. +But did any one else in the same banquet speak against you, I could +not endure to hear it with equanimity. Thus it was easier for me to say +something to your disadvantage myself, than to hear others do it; just +as I could more easily bear to chastise my daughter Gratia, than to see +her chastised by another.' + + 1. Ad. M. Caes., iii. 5. + + 2. iv. 12. + + 3 The text is obscure + +The affection between them is clear from every page of the +correspondence. A few instances are now given, which were written at +different periods To MY MASTER.(1) 'This is how I have past the last few +days. My sister was suddenly seized with an internal pain, so violent +that I was horrified at her looks; my mother in her trepidation on that +account accidentally bruised her side on a corner of the wall; she and +we were greatly troubled about that blow. For myself; on going to rest +I found a scorpion in my bed; but I did not lie down upon him, I killed +him first. If you are getting on better, that is a consolation. My +mother is easier now, thanks be to God. Good-bye, best and sweetest +master. My lady sends you greeting.' + +(2)'What words can I find to fit my had luck, or how shall I upbraid as +it deserves the hard constraint which is laid upon me? It ties me fast +here, troubled my heart is, and beset by such anxiety; nor does it allow +me to make haste to my Fronto, my life and delight, to be near him at +such a moment of ill-health in particular, to hold his hands, to chafe +gently that identical foot, so far as may be done without discomfort, to +attend him in the bath, to support his steps with my arm.' + +(3)'This morning I did not write to you, because I heard you were +better, and because I was myself engaged in other business, and I +cannot ever endure to write anything to you unless with mind at ease and +untroubled and free. So if we are all right, let me know: what I desire, +you know, and how properly I desire it, I know. Farewell, my master, +always in every chance first in my mind, as you deserve to be. My +master, see I am not asleep, and I compel myself to sleep, that you may +not be angry with me. You gather I am writing this late at night.' + + 1 Ad M. Caes., v. 8. + + 2 i. 2. + + 3 iii. 21. + +(1)'What spirit do you suppose is in me, when I remember how long it +is since I have seen you, and why I have not seen you 1 and it may be +I shall not see you for a few days yet, while you are strengthening +yourself; as you must. So while you lie on the sick-bed, my spirit also +will lie low anti, whenas,(2) by God's mercy you shall stand upright, +my spirit too will stand firm, which is now burning with the strongest +desire for you. Farewell, soul of your prince, your (3)O my dear Fronto, +most distinguished Consul! I yield, you have conquered: all who have +ever loved before, you have conquered out and out in love's contest. +Receive the victor's wreath; and the herald shall proclaim your victory +aloud before your own tribunal: "M. Cornelius Fronto, Consul, wins, and +is crowned victor in the Open International Love-race."(4) But beaten +though I may be, I shall neither slacken nor relax my own zeal. Well, +you shall love me more than any man loves any other man; but I, who +possess a faculty of loving less strong, shall love you more than any +one else loves you; more indeed than you love yourself. Gratia and I +will have to fight for it; I doubt I shall not get the better of her. +For, as Plautus says, her love is like rain, whose big drops not only +penetrate the dress, but drench to the very marrow.' + +Marcus Aurelius seems to have been about eighteen years of age when +the correspondence begins, Fronto being some thirty years older.(5) The +systematic education of the young prince seems to have been finisht, and +Pronto now acts more as his adviser than his tutor. He recommends +the prince to use simplicity in his public speeches, and to avoid +affectation.(6) Marcus devotes his attention to the old authors who then +had a great vogue at Rome: Ennius, Plautus, Nawius, and such orators +as Cato and Gracchus.(7) Pronto urges on him the study of Cicero, whose +letters, he says, are all worth reading. + + 1 Ad M. Caes., iii. 19. + + 2 The writer sometimes uses archaisms such as quom, which I + render 'whenas'. + + 3 Ad M. Caes., ii. 2. + + 4 The writer parodies the proclamation at the Greek games; the + words also are Greek. + + 5 From internal evidence: the letters are not arranged in order + of time. See Naher's Prolegomena, p. xx. foil. + + 6 Ad M. Caes., iii. x. + + 7 Ad M. Caes ii. 10,; iii. 18,; ii. 4. + +When he wishes to compliment Marcus he declares one or other of his +letters has the true Tullian ring. Marcus gives his nights to reading +when he ought to be sleeping. He exercises himself in verse composition +and on rhetorical themes. + +'It is very nice of you,' he writes to Fronto,(1) 'to ask for my +hexameters; I would have sent them at once if I had them by me. The fact +is my secretary, Anicetus-you know who I mean-did not pack up any of my +compositions for me to take away with me. He knows my weakness; he was +afraid that if I got hold of them I might, as usual, make smoke of them. +However, there was no fear for the hexameters. I must confess the truth +to my master: I love them. I study at night, since the day is taken up +with the theatre. I am weary of an evening, and sleepy in the daylight, +and so I don't do much. Yet I have made extracts from sixty books, five +volumes of them, in these latter days. But when you read remember +that the "sixty" includes plays of Novius, and farces, and some little +speeches of Scipio; don't be too much startled at the number. You +remember your Polemon; but I pray you do not remember Horace, who has +died with Pollio as far as I am concerned.(2) Farewell, my dearest +and most affectionate friend, most distinguished consul and my beloved +master, whom I have not seen these two years. Those who say two months, +count the days. Shall I ever see you again?' + +Sometimes Fronto sends him a theme to work up, as thus: 'M. Lucilius +tribune of the people violently throws into prison a free Roman citizen, +against the opinion of his colleagues who demand his release. For this +act he is branded by the censor. Analyse the case, and then take both +sides in turn, attacking and defending.'(3) Or again: 'A Roman consul, +doffing his state robe, dons the gauntlet and kills a lion amongst +the young men at the Quinquatrus in full view of the people of Rome. +Denunciation before the censors.'(4) The prince has a fair knowledge of +Greek, and quotes from Homer, Plato, Euripides, but for some reason +Fronto dissuaded him from this study.(5) His Meditations are written in +Greek. He continued his literary studies throughout his life, and after +he became emperor we still find him asking his adviser for copies of +Cicero's Letters, by which he hopes to improve his vocabulary.(6) Pronto +Helps him with a supply of similes, which, it seems, he did not think of +readily. It is to be feared that the fount of Marcus's eloquence was +pumped up by artificial means. + + 1 Ad M. Caes., ii. 10. + + 2 He implies, as in i. 6, that he has ceased to study Horace. + + 3 Pollio was a grammarian, who taught Marcus. + + 4 Ad M. Caes., v. 27,; V. 22. + + 5 Ep. Gracae, 6. + + 6 Ad Anton. Imp., II. 4. + +Some idea of his literary style may be gathered from the letter which +follows:(1) 'I heard Polemo declaim the other day, to say something of +things sublunary. If you ask what I thought of him, listen. He seems +to me an industrious farmer, endowed with the greatest skill, who has +cultivated a large estate for corn and vines only, and indeed with +a rich return of fine crops. But yet in that land of his there is +no Pompeian fig or Arician vegetable, no Tarentine rose, or pleasing +coppice, or thick grove, or shady plane tree; all is for use rather +than for pleasure, such as one ought rather to commend, but cares not to +love. + +A pretty bold idea, is it not, and rash judgment, to pass censure on a +man of such reputation? But whenas I remember that I am writing to you, +I think I am less bold than you would have me. + +'In that point I am wholly undecided. + +'There's an unpremeditated hendecasyllable for you. So before I begin to +poetize, i'll take an easy with you. Farewell, my heart's desire, your +Verus's best beloved, most distinguisht consul, master most sweet. +Farewell I ever pray, sweetest soul. + +What a letter do you think you have written me I could make bold to +say, that never did she who bore me and nurst me, write anything SO +delightful, so honey-sweet. And this does not come of your fine style +and eloquence: otherwise not my mother only, but all who breathe.' + + 1 Ad M. Caes, ii. 5. + +To the pupil, never was anything on earth so fine as his master's +eloquence; on this theme Marcus fairly bubbles over with enthusiasm. + +(1)'Well, if the ancient Greeks ever wrote anything like this, let those +who know decide it: for me, if I dare say so, I never read any +invective of Cato's so fine as your encomtum. O if my Lord(2) could +be sufficiently praised, sufficiently praised he would have been +undoubtedly by you! This kind of thing is not done nowadays.(3) It were +easier to match Pheidias, easier to match Apelles, easier in a word to +match Demosthenes himself, or Cato himself; than to match this finisht +and perfect work. Never have I read anything more refined, anything more +after the ancient type, anything more delicious, anything more Latin. +O happy you, to be endowed with eloquence so great! O happy I, to be +tinder the charge of such a master! O arguments,(4) O arrangement, O +elegance, O wit, O beauty, O words, O brilliancy, O subtilty, O grace, +O treatment, O everything! Mischief take me, if you ought not to have a +rod put in your hand one day, a diadem on your brow, a tribunal raised +for you; then the herald would summon us all-why do I say "us"? Would +summnon all, those scholars and orators: one by one you would beckon +them forward with your rod and admonish them. Hitherto I have had +no fear of this admonition; many things help me to enter within your +school. I write this in the utmost haste; for whenas I am sending you +so kindly a letter from my Lord, what needs a longer letter of mine? +Farewell then, glory of Roman eloquence, boast of your friends, +magnifico, most delightful man, most distinguished consul, master most +sweet. + +'After this you will take care not to tell so many fibs of me, +especially in the Senate. A monstrous fine speech this is! O if 1 could +kiss your head at every heading of it! You have looked down on all with +a vengeance. This oration once read, in vain shall we study, in vain +shall we toil, in vain strain every nerve. Farewell always, most sweet +master.' + + 1 Ad M. Caes., ii. 3. + + 2 The Emperor Antoninus Pius is spoken of as dominus vieus. + + 3 This sentence is written in Greek. + + 4 Several of these words are Greek, and the meaning is not + quite clear. + +Sometimes Fronto descends from the heights of eloquence to offer +practical advice; as when he suggests how Marcus should deal with his +suite. It is more difficult, he admits, to keep courtiers in harmony +than to tame lions with a lute; but if it is to be done, it must be by +eradicating jealousy. 'Do not let your friends,' says Fronto,'(1) 'envy +each other, or think that what you give to another is filched from them. + +Keep away envy from your suite, and you will find your friends kindly +and harmonious.' + +Here and there we meet with allusions to his daily life, which we could +wish to be more frequent. He goes to the theatre or the law-courts,(2) +or takes part in court ceremony, but his heart is always with his +books. The vintage season, with its religious rites, was always spent by +Antoninus Pius in the country. The following letters give sonic notion +of a day's occupation at that time:(3) 'MY DEAREST MASTER,--I am well. +To-day I studied from the ninth hour of the night to the second hour of +day, after taking food. I then put on my slippers, and from time second +to the third hour had a most enjoyable walk up and down before my +chamber. Then booted and cloaked-for so we were commanded to appear-I +went to wait upon my lord the emperor. We went a-hunting, did doughty +deeds, heard a rumour that boars had been caught, but there was nothing +to see. However, we climbed a pretty steep hill, and in the afternoon +returned home. I went straight to my books. Off with the boots, down +with the cloak; I spent a couple of hours in bed. I read Cato's speech +on the Property of Pulchra, and another in which he impeaches a tribune. +Ho, ho! I hear you cry to your man, Off with you as fast as you can, and +bring me these speeches from the library of Apollo. No use to send: I +have those books with me too. You must get round the Tiberian librarian; +you will have to spend something on the matter; and when I return to +town, I shall expect to go shares with him. Well, after reading these +speeches I wrote a wretched trifle, destined for drowning or burning. +No, indeed my attempt at writing did not come off at all to-day; the +composition of a hunter or a vintager, whose shouts are echoing through +my chamber, hateful and wearisome as the law-courts. What have I said? +Yes, it was rightly said, for my master is an orator. I think I have +caught cold, whether from walking in slippers or from writing badly, +I do not know. I am always annoyed with phlegm, but to-day I seem to +snivel more than usual. Well, I will pour oil on my head and go off to +sleep. I don't mean to put one drop in my lamp to-day, so weary am I +from riding and sneezing. Farewell, dearest and most beloved master, +whom I miss, I may say, more than Rome it~dL' + + 1 Ad M Caes., iv. 1. + + 2 ii. 14 + + 3 iv. 5,6. + +'MY BELOVED MASTER,-I am well. I slept a little more than usual for my +slight cold, which seems to be well again. So I spent the time from the +eleventh hour of the night to the third of the day partly in reading in +Cato's Agriculture, partly in writing, not quite so badly as yesterday +indeed. Then, after waiting upon my father, I soothed my throat with +honey-water, ejecting it without swallowing: I might say gargle, but I +won't, though I think the word is found in Novius and elsewhere. After +attending to my throat I went to my father, and stood by his side as he +sacrificed. Then to luncheon. What do you think I had to eat? A bit of +bread so big, while I watched others gobbling boiled beans, onions, +and fish full of roe. Then we set to work at gathering the grapes, +with plenty of sweat and shouting, and, as the quotation runs, "A few +high-hanging clusters did we leave survivors of the vintage." After the +sixth hour we returned home. I did a little work, and poor work at that. +Then I had a long gossip with my dear mother sitting on the bed. My +conversation was: What do you think my friend Fronto is doing just now? +She said: And what do you think of my friend Gratia?'(1) My turn now: +And what of our little Gratia,(2) the sparrowkin? After this kind of +talk, and an argument as to which of you loved the other most, the gong +sounded, the signal that my father had gone to the bath. We supped, +after ablutions in the oil-cellar-I mean we supped after ablutions, not +after ablutions in the oil-cellar; and listened with enjoyment to the +rustics gibing. After returning, before turning on my side to snore, I +do my task and give an account of the day to my delightful master, whom +if I could long for a little more, I should not mind growing a trifle +thinner. Farewell, Fronto, wherever you are, honey-sweet, my darling, my +delight. Why do I want you? I can love you while far away.' + +One anecdote puts Marcus before us in a new light:(3) + + 1 Fronto's wife. + + 2 Fronto's daughter + + 3 Ad M. Caes ii. 12. + +'When my father returned home from the vineyards, I mounted my horse as +usual, and rode on ahead some little way. Well, there on the road was a +herd of sheep, standing all crowded together as though the place were +a desert, with four dogs and two shepherds, but nothing else. Then one +shepherd said to another shepherd, on seeing a number of horsemen: 'I +say,' says he, 'look you at those horsemen; they do a deal of robbery.' +When I heard this, I clap spurs to my horse, and ride straight for the +sheep. In consternation the sheep scatter; hither and thither they are +fleeting and bleating. A shepherd throws his fork, and the fork falls +on the horseman who came next to me. We make our escape.' We like Marcus +none the worse for this spice of mischief. + +Another letter(1) describes a visit to a country town, and shows the +antiquarian spirit of the writer 'M. CAESAR to his MASTER M. FRONTO, +greeting. + +'After I entered the carriage, after I took leave of you, we made a +journey comfortable enough, but we had a few drops of rain to wet us. +But before coming to the country-house, we broke our journey at Anagnia, +a mile or so from the highroad. Then we inspected that ancient town, a +miniature it is, but has in it many antiquities, temples, and religious +ceremonies quite out of the way. There is not a corner without its +shrine, or fane, or temple; besides, many books written on linen, which +belongs to things sacred. Then on the gate as we came out was written +twice, as follows: "Priest don the fell."(2) I asked one of the +inhabitants what that word was. He said it was the word in the Hernican +dialect for the victim's skin, which the priest puts over his conical +cap when he enters the city. I found out many other things which I +desired to know, but the only thing I do not desire is that you should +be absent from me; that is my chief anxiety. Now for yourself, when you +left that place, did you go to Aurelia or to Campania? Be sure to write +to me, and say whether you have opened the vintage, or carried a host of +books to the country-house; this also, whether you miss me; I am foolish +to ask it, whenas you tell it me of yourself. Now if you miss me and +if you love me, send me your letters often, which is a comfort and +consolation to me. Indeed I should prefer ten times to read your letters +than all the vines of Gaurus or the Marsians; for these Signian vines +have grapes too rank and fruit too sharp in the taste, but I prefer wine +to must for drinking. Besides, those grapes are nicer to eat dried than +fresh-ripe; I vow I would rather tread them under foot than put my teeth +in them. But I pray they may be gracious and forgiving, and grant me +free pardon for these jests of mine. Farewell, best friend, dearest, +most learned, sweetest master. When you see the must ferment in the vat, +remember that just so in my heart the longing for you is gushing and +flowing and bubbling. Good-bye.' + + 1 Ad Verum. Imp ii. 1, s. fin. + + 2 Santentum + +Making all allowances for conventional exaggerations, it is clear from +the correspondence that there was deep love between Marcus and his +preceptor. The letters cover several years in succession, but soon after +the birth of Marcus's daughter, Faustina, there is a large gap. It does +not follow that the letters ceased entirely, because we know part of +the collection is lost; but there was probably less intercourse between +Marcus and Fronto after Marcus took to the study of philosophy under the +guidance of Rusticus. + +When Marcus succeeded to the throne in 161, the letters begin again, +with slightly increased formality on Fronto's part, and they go on for +some four years, when Fronto, who has been continually complaining of +ill-health, appears to have died. One letter of the later period gives +some interesting particulars of the emperor's public life, which are +worth quoting. Fronto speaks of Marcus's victories and eloquence in the +usual strain of high praise, and then continues.(1) 'The army when you +took it in hand was sunk in luxury and revelry, and corrupted with long +inactivity. At Antiochia the soldiers had been Wont to applaud at the +stage plays, knew more of the gardens at the nearest restaurant than +of the battlefield. Horses were hairy from lack of grooming, horsemen +smooth because their hairs had been pulled out by the roots(2) a rare +thing it was to see a soldier with hair on arm or leg. Moreover, they +were better drest than armed; so much so, that Laelianus Pontius, a +strict man of the old discipline, broke the cuirasses of some of them +with his finger-tips, and observed cushions on the horses' backs. At his +direction the tufts were cut through, and out of the horsemen's saddles +came what appeared to be feathers pluckt from geese. Few of the men +could vault on horseback, the rest clambered up with difficulty by aid +of heel and knee and leg not many could throw a lance hurtling, most did +it without force or power, as though they were things of wool-dicing +was common in the camp, sleep lasted all night, or if they kept watch it +was over the winecup. By what regulations to restrain such soldiers as +these, and to turn them to honesty and industry, did you not learn from +Hannibal's sternness, the discipline of Africanus, the acts of Metellus +recorded in history. + + 1 Ad Verum. imp., ii. I, s.fin. + + 2 A common mark of the effeminate at Rome. + +After the preceptorial letters cease the others are concerned with +domestic events, health and sickness, visits or introductions, birth or +death. Thus the empperor writes to his old friend, who had shown some +diffidence in seeking an interview:(1) + +'To MY MASTER. + +'I have a serious grievance against you, my dear master, yet indeed my +grief is more than my grievance, because after so long a time I neither +embraced you nor spoke to you, though you visited the palace, and the +moment after I had left the prince my brother. I reproached my brother +severely for not recalling me; nor durst he deny the fault.' Fronto +again writes on one occasion: 'I have seen your daughter. It was like +seeing you and Faustina in infancy, so much that is charming her face +has taken from each of yours.' Or again, at a later date:(2) I have seen +your chicks, most delightful sight that ever I saw in my life, so like +you that nothing is more like than the likeness.... By the mercy of +Heaven they have a healthy colour and strong lungs. One held a piece of +white bread, like a little prince, the other a common piece, like a true +philosophers son.' + + 1 Ad Verum. Imp. Aur. Caes., i. 3. + + 2 Ad Ant. Imp i., 3. + +Marcus, we know, was devoted to his children. They were delicate in +health, in spite of Fronto's assurance, and only one son survived the +father. We find echoes of this affection now and again in the letters. +'We have summer heat here still,' writes Marcus, 'but since my little +girls are pretty well, if I may say so, it is like the bracing climate +of spring to us.'(1) When little Faustina came back from the valley of +the shadow of death, her father at once writes to inform Fronto.(2) +The sympathy he asks he also gives, and as old age brings more and more +infirmity, Marcus becomes even more solicitous for his beloved teacher. +The poor old man suffered a heavy blow in the death of his grandson, on +which Marcus writes:(3) 'I have just heard of your misfortune. Feeling +grieved as I do when one of your joints gives you pain, what do you +think I feel, dear master, when you have pain of mind?' The old man's +reply, in spite of a certain self-consciousness, is full of pathos. He +recounts with pride the events of a long and upright life, in which he +has wronged no man, and lived in harmony with his friends and family. +His affectations fall away from him, as the cry of pain is forced from +his heart:-- + +(4)'Many such sorrows has fortune visited me with all my life long. To +pass by my other afflictions, I have lost five children under the most +pitiful conditions possible: for the five I lost one by one when each +was my only child, suffering these blows of bereavement in such a manner +that each child was born to one already bereaved. Thus I ever lost my +children without solace, and got them amidst fresh grief.....' + +The letter continues with reflections on the nature of death, 'more to +be rejoiced at than bewailed, the younger one dies,' and an arraignment +of Providence not without dignity, wrung from him as it were by this +last culminating misfortune. It concludes with a summing-up of his life +in protest against the blow which has fallen on his grey head. + + 1 Ad M. Caes., v. 19 + + 2 iv. 11 + + 3 De Nepote Amissa + + 4 De Nepote Amissa 2 + +'Through my long life I have committed nothing which might bring +dishonour, or disgrace, or shame: no deed of avarice or treachery have +I done in all my day's: nay, but much generosity, much kindness, much +truth and faithfulness have I shown, often at the risk of my own life. +I have lived in amity with my good brother, whom I rejoice to see in +possession of the highest office by your father's goodness, and by your +friendship at peace and perfect rest. The offices which I have myself +obtained I never strove for by any underhand means. I have cultivated +my mind rather than my body; the pursuit of learning I have preferred to +increasing my wealth. I preferred to be poor rather than bound by any' +man's obligation, even to want rather than to beg. I have never been +extravagant in spending money, I have earned it sometimes because I +must. I have scrupulously spoken the truth, and have been glad to hear +it spoken to me. I have thought it better to be neglected than to fawn, +to be dumb than to feign, to be seldom a friend than to be often a +flatterer. 1 have sought little, deserved not little. So far as I could, +I have assisted each according to my means. I have given help readily +to the deserving, fearlessly to the undeserving. No one by proving to be +ungrateful has made me more slow to bestow promptly all benefits I could +give, nor have I ever been harsh to ingratitude. (A fragmentary passage +follows, in which he appears to speak of his desire for a peaceful +end, and the desolation of his house.) I have suffered long and painful +sickness, my beloved Marcus. Then I was visited by pitiful misfortunes: +my wife I have lost, my grandson I have lost in Germany:(1) woe is me! +I have lost my Decimanus. If I were made of iron, at this tine I could +write no more.' It is noteworthy that in his meditations Marcus Aurelius +mentions Fronto only once.(2) All his literary studies, his oratory and +criticism (such as it was) is forgotten; and, says he, 'Fronto taught +me not to expect natural affection from the highly-born.' Fronto really +said more than this: that 'affection' is not a Roman quality, nor has it +a Latin name.(3) Roman or not Roman, Marcus found affection in Fronto; +and if he outgrew his master's intellectual training, he never lost +touch with the true heart of the man it is that which Fronto's name +brings up to his remembrance, not dissertations on compound verbs or +fatuous criticisms of style. + + 1 In the war against the Catti. + + 2 Book I., 8. + + 3 Ad Verum, ii. 7 + + + + +NOTES + +THIS being neither a critical edition of the text nor an emended edition +of Casaubon's translation, it has not been thought necessary to add full +notes. Casaubon's own notes have been omitted, because for the most part +they are discursive, and not necessary to an understanding of what is +written. In those which here follow, certain emendations of his +are mentioned, which he proposes in his notes, and follows in the +translation. In addition, one or two corrections are made where he has +mistaken the Greek, and the translation might be misleading. Those which +do not come under these two heads will explain themselves. + +The text itself has been prepared by a comparison of the editions of +1634 and 1635. It should be borne in mind that Casaubon's is often +rather a paraphrase than a close translation; and it did not seem worth +while to notice every variation or amplification of the original. In +the original editions all that Casauhon conceives as understood, but +not expressed, is enclosed in square brackets. These brackets are here +omitted, as they interfere with the comfort of the reader; and so have +some of the alternative renderings suggested by the translator. In a few +cases, Latin words in the text have been replaced by English. + +Numbers in brackets refer to the Teubner text of Stich, but the +divisions of the text are left unaltered. For some of the references +identified I am indebted to Mr. G. H. Rendall's Marcus Aurelius. + +BOOK II "Both to frequent" (4). Gr. to mh, C. conjectures to me. The +text is probably right: "I did not frequent public lectures, and I was +taught at home." + +VI Idiots.... philosophers (9). The reading is doubtful, but the meaning +seems to be: "simple and unlearned men" + +XII "Claudius Maximus" (15). The reading of the Palatine MS. (now lost) +was paraklhsiz Maximon, which C. supposes to conceal the letters kl as +an abbreviation of Claudius. + +XIII "Patient hearing... He would not" (16). C. translates his +conjectural reading epimonon ollan. on proapsth Stich suggests a reading +with much the same sense: .....epimonon all antoi "Strict and rigid +dealing" (16). C. translates tonvn (Pal. MS.) as though from tonoz, +in the sense of "strain." "rigour." The reading of other MSS. tonvn is +preferable. + +XIII "Congiaries" (13). dianomais, "doles." + +XIV "Cajeta" (17). The passage is certainly corrupt. C. spies a +reference to Chryses praying by the sea-shore in the Illiad, and +supposes M. Aurelius to have done the like. None of the emendations +suggested is satisfactory. At Sec. XV. Book II. is usually reckoned to +begin. BOOK II III. "Do, soul" (6). If the received reading be right, +it must be sarcastic; but there are several variants which show how +unsatisfactory it is. C. translates "en gar o bioz ekasty so par eanty", +which I do not understand. The sense required is: "Do not violence to +thyself, for thou hast not long to use self-respect. Life is not (v. 1. +so long for each, and this life for thee is all but done." + +X. "honour and credit do proceed" (12). The verb has dropt out of the +text, but C. has supplied one of the required meaning. + +XI. "Consider," etc. (52). This verb is not in the Greek, which means: +"(And reason also shows) how man, etc." + +BOOK IV XV. "Agathos" (18): This is probably not a proper name, but the +text seems to be unsound. The meaning may be "the good man ought" + +XVI. oikonomian (16) is a "practical benefit," a secondary end. XXXIX. +"For herein lieth all...." (~3). C. translates his conjecture olan for +ola. + +BOOK V XIV. katorqwseiz (15): Acts of "rightness" or "straightness." +XXIII. "Roarer" (28): Gr. "tragedian." Ed. 1 has whoremonger,' ed. +2 corrects to "harlot," but omits to alter' the word at its second +occurrence. + +XXV. "Thou hast... them" (33): A quotation from Homer, Odyssey, iv. 690. + +XXVII. "One of the poets" (33): Hesiod, Op. et Dies, 197. + +XXIX and XXX. (36). The Greek appears to contain quotations from sources +not known, and the translation is a paraphrase. (One or two alterations +are here made on the authority of the second edition.) BOOK VI XIII. +"Affected and qualified" (i4): exis, the power of cohesion shown in +things inanimate; fusiz, power of growth seen in plants and the like. + +XVII. "Wonder at them" (18): i.e. mankind. + +XXXVII. "Chrysippus" (42): C. refers to a passage of Plutarch De +Communibus Notitiis (c. xiv.), where Chrysippus is represented as saying +that a coarse phrase may be vile in itself, yet have due place in a +comedy as contributing to a certain effect. + +XL. "Man or men..." There is no hiatus in the Greek, which means: +"Whatever (is beneficial) for a man is so for other men also." + +XLII. There is no hiatus in the Greek. + +BOOK VII IX. C. translates his conjecture mh for h. The Greek means +"straight, or rectified," with a play on the literal and metaphorical +meaning of ortoz. + +XIV. endaimonia. contains the word daimwn in composition. XXII. The text +is corrupt, but the words "or if it be but few" should be "that is +little enough." + +XXIII. "Plato": Republic, vi. p. 486 A. + +XXV. "It will," etc. Euripides, Belerophon, frag. 287 (Nauck). + +"Lives," etc. Euripides, Hypsipyle, frag. 757 (Nauck). "As long," etc. +Aristophanes, Acharne, 66 i. + +"Plato" Apology, p. 28 B. + +"For thus" Apology, p. 28 F. + +XXVI. "But, O noble sir," etc. Plato, Gorgias, 512 D. XXVII. "And as +for those parts," etc. A quotation from Euripides, Chryssipus, frag. 839 +(Nauck). + +"With meats," etc. From Euripides, Supplices, 1110. XXXIII. "They both," +i.e. life and wrestling. + +"Says he" (63): Plato, quoted by Epictetus, Arr. i. 28, 2 and 22. + +XXXVII. "How know we," etc. The Greek means: "how know we whether +Telauges were not nobler in character than Sophocles?" The allusion is +unknown. + +XXVII. "Frost" The word is written by Casaubon as a proper name, +"Pagus.' + +"The hardihood of Socrates was famous"; see Plato, Siymposium, p. 220. + +BOOK X XXII. The Greek means, "paltry breath bearing up corpses, so that +the tale of Dead Man's Land is clearer." + +XXII. "The poet" (21): Euripides, frag. 898 (Nauck); compare Aeschylus, +Danaides, frag. 44. + +XXIV. "Plato" (23): Theaetetus, p. 174 D. + +XXXIV. "The poet" (34): Homer, Iliad, vi. 147. + +XXXIV. "Wood": A translation of ulh, "matter." + +XXXVIII. "Rhetoric" (38): Rather "the gift of speech"; or perhaps the +"decree" of the reasoning faculty. + +BOOK XI V. "Cithaeron" (6): Oedipus utters this cry after discovering +that he has fulfilled his awful doom, he was exposed on Cithaeron as +an infant to die, and the cry implies that he wishes he had died there. +Sophocles, Oedipus Tyrannus, 1391. + +V. "New Comedy...," etc. C. has here strayed from the Greek rather +widely. Translate: "and understand to what end the New Comedy was +adopted, which by small degrees degenerated into a mere show of skill +in mimicry." C. writes Comedia Vetus, Media, Nova. XII. "Phocion" (13): +When about to be put to death he charged his son to bear no malice +against the Athenians. + +XXVIII. "My heart," etc. (31): From Homer, Odyssey ix. 413. "They will" +From Hesiod, Opera et Dies, 184. + +"Epictetus" Arr. i. II, 37. + +XXX. "Cut down grapes" (35): Correct "ears of corn." "Epictetus"(36): +Arr. 3, 22, 105. + + + + +GLOSSARY + +This Glossary includes all proper names (excepting a few which are +insignificant or unknown) and all obsolete or obscure words. ADRIANUS, +or Hadrian (76-138 A. D.), 14th Roman Emperor. + +Agrippa, M. Vipsanius (63-12 B.C.), a distinguished soldier under +Augustus. + +Alexander the Great, King of Macedonia, and Conqueror of the East, +356-323 B.C. + +Antisthenes of Athens, founder of the sect of Cynic philosophers, and an +opponent of Plato, 5th century B.C Antoninus Pius, 15th Roman Emperor, +138-161 AD. one of the best princes that ever mounted a throne. + +Apathia: the Stoic ideal was calmness in all circumstance an +insensibility to pain, and absence of all exaltation at, pleasure or +good fortune. + +Apelles, a famous painter of antiquity. + +Apollonius of Alexandria, called Dyscolus, or the 'ill-tempered,' +a great grammarian. + +Aposteme, tumour, excrescence. + +Archimedes of Syracuse 287-212 B.C., the most famous mathematician of +antiquity. + +Athos, a mountain promontory at the N. of the Aegean Sea. + +Augustus, first Roman Emperor (ruled 31 B.C.-14 AD.). + +Avoid, void. + +BACCHIUS: there Were several persons of this name, and the one meant is +perhaps the musician. + +Brutus (1) the liberator of the Roman people from their kings, and (2) +the murderer of Caesar. + +Both names were household words. + +Caesar, Caius, Julius, the Dictator and Conqueror. + +Caieta, a town in Latium. + +Camillus, a famous dictator in the early days of the Roman Republic. + +Carnuntum, a town on the Danube in Upper Pannonia. + +Cato, called of Utica, a Stoic who died by his own hand after the battle +of Thapsus, 46 B.C. His name was proverbial for virtue and courage. + +Cautelous, cautious. + +Cecrops, first legendary King of Athens. + +Charax, perhaps the priestly historian of that name, whose date is +unknown, except that it must be later than Nero. + +Chirurgeon, surgeon. + +Chrysippus, 280-207 B.C., a Stoic philosopher, and the founder of +Stoicism as a systematic philosophy. + +Circus, the Circus Maximus at Rome, where games were held. +There were four companies who contracted to provide horses, drivers, +etc. These were called Factiones, and each had its distinguishing +colour: russata (red), albata (white), veneta (blue), prasina (green). +There was high rivalry between them, and riots and bloodshed not +infrequently. + +Cithaeron, a mountain range N. of Attica. + +Comedy, ancient; a term applied to the Attic comedy of Aristophanes and +his time, which criticised persons and politics, like a modern comic +journal, such as Punck. See New Comedy. + +Compendious, short. + +Conceit, opinion. + +Contentation, contentment. + +Crates, a Cynic philosopher of the 4th century B.C. + +Croesus, King of Lydia, proverbial for wealth; he reigned 560-546 B.C. + +Cynics, a school of philosophers, founded by Antisthenes. Their texts +were a kind of caricature of Socraticism. Nothing was good but virtue, +nothing bad but vice. The Cynics repudiated all civil and social claims, +and attempted to return to what they called a state of nature. Many of +them were very disgusting in their manners. + +DEMETRIUS of Phalerum, an Athenian orator, statesman, philosopher, and +poet. Born 345 B.C. + +Democritus of Abdera (460-361 B.C.), celebrated as the 'laughing +philosopher,' whose constant thought was 'What fools these mortals be.' +He invented the Atomic Theory. + +Dio of Syracuse, a disciple of Plato, and afterwards tyrant of Syracuse. +Murdered 353 B.C. + +Diogenes, the Cynic, born about 412 B.C., renowned for his rudeness and +hardihood. + +Diognetus, a painter. + +Dispense with, put up with. + +Dogmata, pithy sayings, or philosophical rules of life. + +EMPEDOCLES of Agrigentum, fl. +5th century B.C., a philosopher, who first laid down that there were +"four elements." He believed in the transmigration of souls, and the +indestructibility of matter. + +Epictetus, a famous Stoic philosopher. He was of Phrygia, at first a +slave, then freedman, lame, poor, and contented. +The work called Encheiridion was compiled by a pupil from his +discourses. + +Epicureans, a sect of philosophers founded by Epicurus, who "combined +the physics of Democritus," i.e. the atomic theory, "with the ethics of +Aristippus." + +They proposed to live for happiness, but the word did not bear that +coarse and vulgar sense originally which it soon took. + +Epicurus of Samos, 342-270 B.C. + +Lived at Athens in his "gardens," an urbane and kindly, if somewhat +useless, life. His character was simple and temperate, and had none of +the vice or indulgence which was afterwards associated with the name of +Epicurean. + +Eudoxus of Cnidus, a famous astronomer and physician of the 4th century +B. C. + +FATAL, fated. + +Fortuit, chance (adj.). + +Fronto, M. Cornelius, a rhetorician and pleader, made consul in 143 A.D. +A number of his letters to M, Aur. and others are extant. + +GRANUA, a tributary of the Danube. + +HELICE, ancient capital city of Achaia, swallowed up by an earthquake, +373 B.C. + +Helvidius Priscus, son-in-law of Thrasea Paetus, a noble man and a lover +of liberty. He was banished by Nero, and put to death by Vespasian. + +Heraclitus of Ephesus, who lived in the 6th century B.C. He wrote on +philosophy and natural science. + +Herculaneum, near Mount Vesuvius, buried by the eruption of 79 AD. + +Hercules, p. 167, should be Apollo. See Muses. + +Hiatus, gap. + +Hipparchus of Bithynia, an astronomer of the 2nd century B.C., "The true +father of astronomy." + +Hippocrates of Cos, about 460-357 B.C. One of the most famous physicians +of antiquity. + +IDIOT, means merely the non-proficient in anything, the "layman," he who +was not technically trained in any art, craft, or calling. + +LEONNATUS, a distinguished general under Alexander the Great. + +Lucilla, daughter of M. Aurelius, and wife of Verus, whom she survived. + +MAECENAS, a trusted adviser of Augustus, and a munificent patron of wits +and literary men. + +Maximus, Claudius, a Stoic philosopher. + +Menippus, a Cynic philosopher. + +Meteores, ta metewrologika, "high philosophy," used specially of +astronomy and natural philosophy, which were bound up with other +speculations. + +Middle Comedy, something midway between the Old and New Comedy. See +Comedy, Ancient, and New Comedy. + +Middle things, Book 7, XXV. The Stoics divided all things into virtue, +vice, and indifferent things; but as "indifferent" they regarded most of +those things which the world regards as good or bad, such as wealth or +poverty. Of these, some were "to be desired," some "to be rejected." + +Muses, the nine deities who presided over various kinds of poesy, music, +etc. Their leader was Apollo, one of whose titles is Musegetes, the +Leader of the Muses. + +NERVES, strings. + +New Comedy, the Attic Comedy of Menander and his school, which +criticised not persons but manners, like a modern comic opera. See +Comedy, Ancient. + +PALESTRA, wrestling school. + +Pancratiast, competitor in the pancratium, a combined contest which +comprised boxing and wrestling. + +Parmularii, gladiators armed with a small round shield (parma). + +Pheidias, the most famous sculptor of antiquity. + +Philippus, founder of the Macedonian supremacy, and father of Alexander +the Great. + +Phocion, an Athenian general and statesman, a noble and high-minded man, +4th century B.C. + +He was called by Demosthenes, "the pruner of my periods." + +He was put to death by the State in 317, on a false suspicion, and left +a message for his son "to bear no grudge against the Athenians." + +Pine, torment. + +Plato of Athens, 429-347 B.C. He used the dialectic method invented by +his master Socrates. + +He was, perhaps, as much poet as philosopher. He is generally identified +with the Theory of Ideas, that things are what they are by participation +with our eternal Idea. His "Commonwealth" was a kind of Utopia. + +Platonics, followers of Plato. + +Pompeii, near Mount Vesuvius, buried in the eruption of 79 A. D. + +Pompeius, C. Pompeius Magnus, a very successful general at the end of +the Roman Republic (106-48 B.C.). + +Prestidigitator, juggler. + +Pythagoras of Samos, a philosopher, scientist, and moralist of the 6th +century B.C. + +QUADI, a tribe of S. Germany. + +M. Aurelius carried on war against them, and part of this book was +written in the field. + +RICTUS, gape, jaws. + +Rusticus, Q. Junius, or Stoic philosopher, twice made consul by M. +Aurelius. + +SACRARY, shrine. + +Salaminius, Book 7, XXXVII. Leon of Sala-mis. Socrates was ordered by +the Thirty Tyrants to fetch him before them, and Socrates, at his own +peril, refused. + +Sarmatae, a tribe dwelling in Poland. + +Sceletum, skeleton. + +Sceptics, a school of philosophy founded by Pyrrho (4th contury B.C.). +He advocated "suspension of judgment," and taught the relativity of +knowledge and impossibility of proof. The school is not unlike the +Agnostic school. + +Scipio, the name of two great soldiers, P. Corn. Scipio Africanus, +conqueror of Hannibal, and P. + +Corn. Sc. Afr. Minor, who came into the family by adoption, who +destroyed Carthage. + +Secutoriani (a word coined by C.), the Sececutores, light-armed +gladiators, who were pitted against others with net and trident. + +Sextus of Chaeronea, a Stoic philosopher, nephew of Plutarch. + +Silly, simple, common. + +Sinuessa, a town in Latium. + +Socrates, an Athenian philosopher (469-399 B.C.), founder of the +dialectic method. Put to death on a trumped-up charge by his countrymen. + +Stint, limit (without implying niggardliness). + +Stoics, a philosophic system founded by Zeno (4th century B.C.), and +systematised by Chrysippus (3rd century B.C.). Their physical theory +was a pantheistic materialism, their summum bonum "to live according +to nature." Their wise man needs nothing, he is sufficient to himself; +virtue is good, vice bad, external things indifferent. + +THEOPHRASTUS, a philosopher, pupil of Aristotle, and his successor as +president of the Lyceum. He wrote a large number of works on philosophy +and natural history. Died 287 B.C. + +Thrasea, P. Thrasea Pactus, a senator and Stoic philosopher, a noble and +courageous man. He was condemned to death by Nero. + +Tiberius, 2nd Roman Emperor (14-31 AD.). He spent the latter part of his +life at Capreae (Capri), off Naples, in luxury or debauchery, neglecting +his imperial duties. + +To-torn, torn to pieces. + +Trajan, 13th Roman Emperor, 52-117 A.D. + +VERUS, Lucius Aurelius, colleague of M. Aurelius in the Empire. + +He married Lucilla, daughter of M. A., and died 169 A.D. + +Vespasian, 9th Roman Emperor XENOCRATES of Chalcedon, 396-314 B.C., a +philosopher, and president of the Academy. + + + + + +End of the Project Gutenberg EBook of Meditations, by Marcus Aurelius + +*** END OF THIS PROJECT GUTENBERG EBOOK MEDITATIONS *** + +***** This file should be named 2680.txt or 2680.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/2/6/8/2680/ + +Produced by J. Boulton + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. Special rules, +set forth in the General Terms of Use part of this license, apply to +copying and distributing Project Gutenberg-tm electronic works to +protect the PROJECT GUTENBERG-tm concept and trademark. Project +Gutenberg is a registered trademark, and may not be used if you +charge for the eBooks, unless you receive specific permission. If you +do not charge anything for copies of this eBook, complying with the +rules is very easy. You may use this eBook for nearly any purpose +such as creation of derivative works, reports, performances and +research. They may be modified and printed and given away--you may do +practically ANYTHING with public domain eBooks. Redistribution is +subject to the trademark license, especially commercial +redistribution. + + + +*** START: FULL LICENSE *** + +THE FULL PROJECT GUTENBERG LICENSE +PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK + +To protect the Project Gutenberg-tm mission of promoting the free +distribution of electronic works, by using or distributing this work +(or any other work associated in any way with the phrase "Project +Gutenberg"), you agree to comply with all the terms of the Full Project +Gutenberg-tm License (available with this file or online at +http://gutenberg.org/license). + + +Section 1. General Terms of Use and Redistributing Project Gutenberg-tm +electronic works + +1.A. By reading or using any part of this Project Gutenberg-tm +electronic work, you indicate that you have read, understand, agree to +and accept all the terms of this license and intellectual property +(trademark/copyright) agreement. If you do not agree to abide by all +the terms of this agreement, you must cease using and return or destroy +all copies of Project Gutenberg-tm electronic works in your possession. +If you paid a fee for obtaining a copy of or access to a Project +Gutenberg-tm electronic work and you do not agree to be bound by the +terms of this agreement, you may obtain a refund from the person or +entity to whom you paid the fee as set forth in paragraph 1.E.8. + +1.B. "Project Gutenberg" is a registered trademark. It may only be +used on or associated in any way with an electronic work by people who +agree to be bound by the terms of this agreement. There are a few +things that you can do with most Project Gutenberg-tm electronic works +even without complying with the full terms of this agreement. See +paragraph 1.C below. There are a lot of things you can do with Project +Gutenberg-tm electronic works if you follow the terms of this agreement +and help preserve free future access to Project Gutenberg-tm electronic +works. See paragraph 1.E below. + +1.C. The Project Gutenberg Literary Archive Foundation ("the Foundation" +or PGLAF), owns a compilation copyright in the collection of Project +Gutenberg-tm electronic works. Nearly all the individual works in the +collection are in the public domain in the United States. If an +individual work is in the public domain in the United States and you are +located in the United States, we do not claim a right to prevent you from +copying, distributing, performing, displaying or creating derivative +works based on the work as long as all references to Project Gutenberg +are removed. Of course, we hope that you will support the Project +Gutenberg-tm mission of promoting free access to electronic works by +freely sharing Project Gutenberg-tm works in compliance with the terms of +this agreement for keeping the Project Gutenberg-tm name associated with +the work. You can easily comply with the terms of this agreement by +keeping this work in the same format with its attached full Project +Gutenberg-tm License when you share it without charge with others. + +1.D. The copyright laws of the place where you are located also govern +what you can do with this work. Copyright laws in most countries are in +a constant state of change. If you are outside the United States, check +the laws of your country in addition to the terms of this agreement +before downloading, copying, displaying, performing, distributing or +creating derivative works based on this work or any other Project +Gutenberg-tm work. The Foundation makes no representations concerning +the copyright status of any work in any country outside the United +States. + +1.E. Unless you have removed all references to Project Gutenberg: + +1.E.1. The following sentence, with active links to, or other immediate +access to, the full Project Gutenberg-tm License must appear prominently +whenever any copy of a Project Gutenberg-tm work (any work on which the +phrase "Project Gutenberg" appears, or with which the phrase "Project +Gutenberg" is associated) is accessed, displayed, performed, viewed, +copied or distributed: + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + +1.E.2. If an individual Project Gutenberg-tm electronic work is derived +from the public domain (does not contain a notice indicating that it is +posted with permission of the copyright holder), the work can be copied +and distributed to anyone in the United States without paying any fees +or charges. If you are redistributing or providing access to a work +with the phrase "Project Gutenberg" associated with or appearing on the +work, you must comply either with the requirements of paragraphs 1.E.1 +through 1.E.7 or obtain permission for the use of the work and the +Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or +1.E.9. + +1.E.3. If an individual Project Gutenberg-tm electronic work is posted +with the permission of the copyright holder, your use and distribution +must comply with both paragraphs 1.E.1 through 1.E.7 and any additional +terms imposed by the copyright holder. Additional terms will be linked +to the Project Gutenberg-tm License for all works posted with the +permission of the copyright holder found at the beginning of this work. + +1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm +License terms from this work, or any files containing a part of this +work or any other work associated with Project Gutenberg-tm. + +1.E.5. Do not copy, display, perform, distribute or redistribute this +electronic work, or any part of this electronic work, without +prominently displaying the sentence set forth in paragraph 1.E.1 with +active links or immediate access to the full terms of the Project +Gutenberg-tm License. + +1.E.6. You may convert to and distribute this work in any binary, +compressed, marked up, nonproprietary or proprietary form, including any +word processing or hypertext form. However, if you provide access to or +distribute copies of a Project Gutenberg-tm work in a format other than +"Plain Vanilla ASCII" or other format used in the official version +posted on the official Project Gutenberg-tm web site (www.gutenberg.org), +you must, at no additional cost, fee or expense to the user, provide a +copy, a means of exporting a copy, or a means of obtaining a copy upon +request, of the work in its original "Plain Vanilla ASCII" or other +form. Any alternate format must include the full Project Gutenberg-tm +License as specified in paragraph 1.E.1. + +1.E.7. Do not charge a fee for access to, viewing, displaying, +performing, copying or distributing any Project Gutenberg-tm works +unless you comply with paragraph 1.E.8 or 1.E.9. + +1.E.8. You may charge a reasonable fee for copies of or providing +access to or distributing Project Gutenberg-tm electronic works provided +that + +- You pay a royalty fee of 20% of the gross profits you derive from + the use of Project Gutenberg-tm works calculated using the method + you already use to calculate your applicable taxes. The fee is + owed to the owner of the Project Gutenberg-tm trademark, but he + has agreed to donate royalties under this paragraph to the + Project Gutenberg Literary Archive Foundation. Royalty payments + must be paid within 60 days following each date on which you + prepare (or are legally required to prepare) your periodic tax + returns. Royalty payments should be clearly marked as such and + sent to the Project Gutenberg Literary Archive Foundation at the + address specified in Section 4, "Information about donations to + the Project Gutenberg Literary Archive Foundation." + +- You provide a full refund of any money paid by a user who notifies + you in writing (or by e-mail) within 30 days of receipt that s/he + does not agree to the terms of the full Project Gutenberg-tm + License. You must require such a user to return or + destroy all copies of the works possessed in a physical medium + and discontinue all use of and all access to other copies of + Project Gutenberg-tm works. + +- You provide, in accordance with paragraph 1.F.3, a full refund of any + money paid for a work or a replacement copy, if a defect in the + electronic work is discovered and reported to you within 90 days + of receipt of the work. + +- You comply with all other terms of this agreement for free + distribution of Project Gutenberg-tm works. + +1.E.9. If you wish to charge a fee or distribute a Project Gutenberg-tm +electronic work or group of works on different terms than are set +forth in this agreement, you must obtain permission in writing from +both the Project Gutenberg Literary Archive Foundation and Michael +Hart, the owner of the Project Gutenberg-tm trademark. Contact the +Foundation as set forth in Section 3 below. + +1.F. + +1.F.1. Project Gutenberg volunteers and employees expend considerable +effort to identify, do copyright research on, transcribe and proofread +public domain works in creating the Project Gutenberg-tm +collection. Despite these efforts, Project Gutenberg-tm electronic +works, and the medium on which they may be stored, may contain +"Defects," such as, but not limited to, incomplete, inaccurate or +corrupt data, transcription errors, a copyright or other intellectual +property infringement, a defective or damaged disk or other medium, a +computer virus, or computer codes that damage or cannot be read by +your equipment. + +1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right +of Replacement or Refund" described in paragraph 1.F.3, the Project +Gutenberg Literary Archive Foundation, the owner of the Project +Gutenberg-tm trademark, and any other party distributing a Project +Gutenberg-tm electronic work under this agreement, disclaim all +liability to you for damages, costs and expenses, including legal +fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT +LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE +PROVIDED IN PARAGRAPH F3. YOU AGREE THAT THE FOUNDATION, THE +TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE +LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR +INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH +DAMAGE. + +1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a +defect in this electronic work within 90 days of receiving it, you can +receive a refund of the money (if any) you paid for it by sending a +written explanation to the person you received the work from. If you +received the work on a physical medium, you must return the medium with +your written explanation. The person or entity that provided you with +the defective work may elect to provide a replacement copy in lieu of a +refund. If you received the work electronically, the person or entity +providing it to you may choose to give you a second opportunity to +receive the work electronically in lieu of a refund. If the second copy +is also defective, you may demand a refund in writing without further +opportunities to fix the problem. + +1.F.4. Except for the limited right of replacement or refund set forth +in paragraph 1.F.3, this work is provided to you 'AS-IS' WITH NO OTHER +WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO +WARRANTIES OF MERCHANTIBILITY OR FITNESS FOR ANY PURPOSE. + +1.F.5. Some states do not allow disclaimers of certain implied +warranties or the exclusion or limitation of certain types of damages. +If any disclaimer or limitation set forth in this agreement violates the +law of the state applicable to this agreement, the agreement shall be +interpreted to make the maximum disclaimer or limitation permitted by +the applicable state law. The invalidity or unenforceability of any +provision of this agreement shall not void the remaining provisions. + +1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the +trademark owner, any agent or employee of the Foundation, anyone +providing copies of Project Gutenberg-tm electronic works in accordance +with this agreement, and any volunteers associated with the production, +promotion and distribution of Project Gutenberg-tm electronic works, +harmless from all liability, costs and expenses, including legal fees, +that arise directly or indirectly from any of the following which you do +or cause to occur: (a) distribution of this or any Project Gutenberg-tm +work, (b) alteration, modification, or additions or deletions to any +Project Gutenberg-tm work, and (c) any Defect you cause. + + +Section 2. Information about the Mission of Project Gutenberg-tm + +Project Gutenberg-tm is synonymous with the free distribution of +electronic works in formats readable by the widest variety of computers +including obsolete, old, middle-aged and new computers. It exists +because of the efforts of hundreds of volunteers and donations from +people in all walks of life. + +Volunteers and financial support to provide volunteers with the +assistance they need, is critical to reaching Project Gutenberg-tm's +goals and ensuring that the Project Gutenberg-tm collection will +remain freely available for generations to come. In 2001, the Project +Gutenberg Literary Archive Foundation was created to provide a secure +and permanent future for Project Gutenberg-tm and future generations. +To learn more about the Project Gutenberg Literary Archive Foundation +and how your efforts and donations can help, see Sections 3 and 4 +and the Foundation web page at http://www.pglaf.org. + + +Section 3. Information about the Project Gutenberg Literary Archive +Foundation + +The Project Gutenberg Literary Archive Foundation is a non profit +501(c)(3) educational corporation organized under the laws of the +state of Mississippi and granted tax exempt status by the Internal +Revenue Service. The Foundation's EIN or federal tax identification +number is 64-6221541. Its 501(c)(3) letter is posted at +http://pglaf.org/fundraising. Contributions to the Project Gutenberg +Literary Archive Foundation are tax deductible to the full extent +permitted by U.S. federal laws and your state's laws. + +The Foundation's principal office is located at 4557 Melan Dr. S. +Fairbanks, AK, 99712., but its volunteers and employees are scattered +throughout numerous locations. Its business office is located at +809 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887, email +business@pglaf.org. Email contact links and up to date contact +information can be found at the Foundation's web site and official +page at http://pglaf.org + +For additional contact information: + Dr. Gregory B. Newby + Chief Executive and Director + gbnewby@pglaf.org + + +Section 4. Information about Donations to the Project Gutenberg +Literary Archive Foundation + +Project Gutenberg-tm depends upon and cannot survive without wide +spread public support and donations to carry out its mission of +increasing the number of public domain and licensed works that can be +freely distributed in machine readable form accessible by the widest +array of equipment including outdated equipment. Many small donations +($1 to $5,000) are particularly important to maintaining tax exempt +status with the IRS. + +The Foundation is committed to complying with the laws regulating +charities and charitable donations in all 50 states of the United +States. Compliance requirements are not uniform and it takes a +considerable effort, much paperwork and many fees to meet and keep up +with these requirements. We do not solicit donations in locations +where we have not received written confirmation of compliance. To +SEND DONATIONS or determine the status of compliance for any +particular state visit http://pglaf.org + +While we cannot and do not solicit contributions from states where we +have not met the solicitation requirements, we know of no prohibition +against accepting unsolicited donations from donors in such states who +approach us with offers to donate. + +International donations are gratefully accepted, but we cannot make +any statements concerning tax treatment of donations received from +outside the United States. U.S. laws alone swamp our small staff. + +Please check the Project Gutenberg Web pages for current donation +methods and addresses. Donations are accepted in a number of other +ways including checks, online payments and credit card donations. +To donate, please visit: http://pglaf.org/donate + + +Section 5. General Information About Project Gutenberg-tm electronic +works. + +Professor Michael S. Hart is the originator of the Project Gutenberg-tm +concept of a library of electronic works that could be freely shared +with anyone. For thirty years, he produced and distributed Project +Gutenberg-tm eBooks with only a loose network of volunteer support. + + +Project Gutenberg-tm eBooks are often created from several printed +editions, all of which are confirmed as Public Domain in the U.S. +unless a copyright notice is included. Thus, we do not necessarily +keep eBooks in compliance with any particular paper edition. + + +Most people start at our Web site which has the main PG search facility: + + http://www.gutenberg.org + +This Web site includes information about Project Gutenberg-tm, +including how to make donations to the Project Gutenberg Literary +Archive Foundation, how to help produce our new eBooks, and how to +subscribe to our email newsletter to hear about new eBooks. diff --git a/old/2680.zip b/old/2680.zip Binary files differnew file mode 100644 index 0000000..3c88708 --- /dev/null +++ b/old/2680.zip diff --git a/old/medma10.txt b/old/medma10.txt new file mode 100644 index 0000000..37d466b --- /dev/null +++ b/old/medma10.txt @@ -0,0 +1,7558 @@ +*The Project Gutenberg Etext of Meditations, by Marcus Aurelius* +#1 in our series Marcus Aurelius + +Copyright laws are changing all over the world, be sure to check +the copyright laws for your country before posting these files!! + +Please take a look at the important information in this header. +We encourage you to keep this file on your own disk, keeping an +electronic path open for the next readers. Do not remove this. + +*It must legally be the first thing seen when opening the book.* +In fact, our legal advisors said we can't even change margins. + +**Welcome To The World of Free Plain Vanilla Electronic Texts** + +**Etexts Readable By Both Humans and By Computers, Since 1971** + +*These Etexts Prepared By Hundreds of Volunteers and Donations* + +Information on contacting Project Gutenberg to get Etexts, and +further information is included below. We need your donations. + +Title: Meditations + +Author: Marcus Aurelius + +June, 2001 [Etext #2680] + +*The Project Gutenberg Etext of Meditations, by Marcus Aurelius* +******This file should be named medma10.htm or medma10.zip****** + +Corrected EDITIONS of our etexts get a new NUMBER, medma11.xxx +VERSIONS based on separate sources get new LETTER, medma10a.xxx + +Project Gutenberg Etexts are usually created from multiple editions, +all of which are in the Public Domain in the United States, unless a +copyright notice is included. Therefore, we usually do NOT keep any +of these books in compliance with any particular paper edition. + +We are now trying to release all our books one month in advance +of the official release dates, leaving time for better editing. + +Please note: neither this list nor its contents are final till +midnight of the last day of the month of any such announcement. +The official release date of all Project Gutenberg Etexts is at +Midnight, Central Time, of the last day of the stated month. A +preliminary version may often be posted for suggestion, comment +and editing by those who wish to do so. To be sure you have an +up to date first edition [xxxxx10x.xxx] please check file sizes +in the first week of the next month. Since our ftp program has +a bug in it that scrambles the date [tried to fix and failed] a +look at the file size will have to do, but we will try to see a +new copy has at least one byte more or less. + +Information about Project Gutenberg (one page) + +We produce about two million dollars for each hour we work. The +time it takes us, a rather conservative estimate, is fifty hours +to get any etext selected, entered, proofread, edited, copyright +searched and analyzed, the copyright letters written, etc. This +projected audience is one hundred million readers. If our value +per text is nominally estimated at one dollar then we produce $2 +million dollars per hour this year as we release thirty-six text +files per month, or 432 more Etexts in 1999 for a total of 2000+ +If these reach just 10% of the computerized population, then the +total should reach over 200 billion Etexts given away this year. + +The Goal of Project Gutenberg is to Give Away One Trillion Etext +Files by December 31, 2001. [10,000 x 100,000,000 = 1 Trillion] +This is ten thousand titles each to one hundred million readers, +which is only ~5% of the present number of computer users. + +At our revised rates of production, we will reach only one-third +of that goal by the end of 2001, or about 3,333 Etexts unless we +manage to get some real funding; currently our funding is mostly +from Michael Hart's salary at Carnegie-Mellon University, and an +assortment of sporadic gifts; this salary is only good for a few +more years, so we are looking for something to replace it, as we +don't want Project Gutenberg to be so dependent on one person. + +We need your donations more than ever! + +All donations should be made to "Project Gutenberg/CMU": and are +tax deductible to the extent allowable by law. (CMU = Carnegie- +Mellon University). + +For these and other matters, please mail to: + +Project Gutenberg +P. O. Box 2782 +Champaign, IL 61825 + +When all other email fails. . .try our Executive Director: +Michael S. Hart <hart@pobox.com> +hart@pobox.com forwards to hart@prairienet.org and archive.org +if your mail bounces from archive.org, I will still see it, if +it bounces from prairienet.org, better resend later on. . . . + +We would prefer to send you this information by email. + +****** + +To access Project Gutenberg etexts, use any Web browser +to view http://promo.net/pg. This site lists Etexts by +author and by title, and includes information about how +to get involved with Project Gutenberg. You could also +download our past Newsletters, or subscribe here. This +is one of our major sites, please email hart@pobox.com, +for a more complete list of our various sites. + +To go directly to the etext collections, use FTP or any +Web browser to visit a Project Gutenberg mirror (mirror +sites are available on 7 continents; mirrors are listed +at http://promo.net/pg). + +Mac users, do NOT point and click, typing works better. + +Example FTP session: + +ftp metalab.unc.edu +login: anonymous +password: your@login +cd pub/docs/books/gutenberg +cd etext90 through etext99 or etext00 through etext01, etc. +dir [to see files] +get or mget [to get files. . .set bin for zip files] +GET GUTINDEX.?? [to get a year's listing of books, e.g., GUTINDEX.99] +GET GUTINDEX.ALL [to get a listing of ALL books] + +*** + +**Information prepared by the Project Gutenberg legal advisor** + +(Three Pages) +***START**THE SMALL PRINT!**FOR PUBLIC DOMAIN ETEXTS**START*** +Why is this "Small Print!" statement here? You know: lawyers. +They tell us you might sue us if there is something wrong with +your copy of this etext, even if you got it for free from +someone other than us, and even if what's wrong is not our +fault. So, among other things, this "Small Print!" statement +disclaims most of our liability to you. It also tells you how +you can distribute copies of this etext if you want to. + +*BEFORE!* YOU USE OR READ THIS ETEXT +By using or reading any part of this PROJECT GUTENBERG-tm +etext, you indicate that you understand, agree to and accept +this "Small Print!" statement. If you do not, you can receive +a refund of the money (if any) you paid for this etext by +sending a request within 30 days of receiving it to the person +you got it from. If you received this etext on a physical +medium (such as a disk), you must return it with your request. + +ABOUT PROJECT GUTENBERG-TM ETEXTS +This PROJECT GUTENBERG-tm etext, like most PROJECT GUTENBERG- +tm etexts, is a "public domain" work distributed by Professor +Michael S. Hart through the Project Gutenberg Association at +Carnegie-Mellon University (the "Project"). Among other +things, this means that no one owns a United States copyright +on or for this work, so the Project (and you!) can copy and +distribute it in the United States without permission and +without paying copyright royalties. Special rules, set forth +below, apply if you wish to copy and distribute this etext +under the Project's "PROJECT GUTENBERG" trademark. + +To create these etexts, the Project expends considerable +efforts to identify, transcribe and proofread public domain +works. Despite these efforts, the Project's etexts and any +medium they may be on may contain "Defects". Among other +things, Defects may take the form of incomplete, inaccurate or +corrupt data, transcription errors, a copyright or other +intellectual property infringement, a defective or damaged +disk or other etext medium, a computer virus, or computer +codes that damage or cannot be read by your equipment. + +LIMITED WARRANTY; DISCLAIMER OF DAMAGES +But for the "Right of Replacement or Refund" described below, +[1] the Project (and any other party you may receive this +etext from as a PROJECT GUTENBERG-tm etext) disclaims all +liability to you for damages, costs and expenses, including +legal fees, and [2] YOU HAVE NO REMEDIES FOR NEGLIGENCE OR +UNDER STRICT LIABILITY, OR FOR BREACH OF WARRANTY OR CONTRACT, +INCLUDING BUT NOT LIMITED TO INDIRECT, CONSEQUENTIAL, PUNITIVE +OR INCIDENTAL DAMAGES, EVEN IF YOU GIVE NOTICE OF THE +POSSIBILITY OF SUCH DAMAGES. + +If you discover a Defect in this etext within 90 days of +receiving it, you can receive a refund of the money (if any) +you paid for it by sending an explanatory note within that +time to the person you received it from. If you received it +on a physical medium, you must return it with your note, and +such person may choose to alternatively give you a replacement +copy. If you received it electronically, such person may +choose to alternatively give you a second opportunity to +receive it electronically. + +THIS ETEXT IS OTHERWISE PROVIDED TO YOU "AS-IS". NO OTHER +WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, ARE MADE TO YOU AS +TO THE ETEXT OR ANY MEDIUM IT MAY BE ON, INCLUDING BUT NOT +LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR A +PARTICULAR PURPOSE. + +Some states do not allow disclaimers of implied warranties or +the exclusion or limitation of consequential damages, so the +above disclaimers and exclusions may not apply to you, and you +may have other legal rights. +INDEMNITY +You will indemnify and hold the Project, its directors, +officers, members and agents harmless from all liability, cost +and expense, including legal fees, that arise directly or +indirectly from any of the following that you do or cause: +[1] distribution of this etext, [2] alteration, modification, +or addition to the etext, or [3] any Defect. + +DISTRIBUTION UNDER "PROJECT GUTENBERG-tm" +You may distribute copies of this etext electronically, or by +disk, book or any other medium if you either delete this +"Small Print!" and all other references to Project Gutenberg, +or: + +[1] Only give exact copies of it. Among other things, this + requires that you do not remove, alter or modify the + etext or this "small print!" statement. You may however, + if you wish, distribute this etext in machine readable + binary, compressed, mark-up, or proprietary form, + including any form resulting from conversion by word pro- + cessing or hypertext software, but only so long as + *EITHER*: + + [*] The etext, when displayed, is clearly readable, and + does *not* contain characters other than those + intended by the author of the work, although tilde + (~), asterisk (*) and underline (_) characters may + be used to convey punctuation intended by the + author, and additional characters may be used to + indicate hypertext links; OR + + [*] The etext may be readily converted by the reader at + no expense into plain ASCII, EBCDIC or equivalent + form by the program that displays the etext (as is + the case, for instance, with most word processors); + OR + + [*] You provide, or agree to also provide on request at + no additional cost, fee or expense, a copy of the + etext in its original plain ASCII form (or in EBCDIC + or other equivalent proprietary form). + +[2] Honor the etext refund and replacement provisions of this + "Small Print!" statement. + +[3] Pay a trademark license fee to the Project of 20% of the + net profits you derive calculated using the method you + already use to calculate your applicable taxes. If you + don't derive profits, no royalty is due. Royalties are + payable to "Project Gutenberg Association/Carnegie-Mellon + University" within the 60 days following each + date you prepare (or were legally required to prepare) + your annual (or equivalent periodic) tax return. + +WHAT IF YOU *WANT* TO SEND MONEY EVEN IF YOU DON'T HAVE TO? +The Project gratefully accepts contributions in money, time, +scanning machines, OCR software, public domain etexts, royalty +free copyright licenses, and every other sort of contribution +you can think of. Money should be paid to "Project Gutenberg +Association / Carnegie-Mellon University". + +We are planning on making some changes in our donation structure +in 2000, so you might want to email me, hart@pobox.com beforehand. + + + + +*END THE SMALL PRINT! FOR PUBLIC DOMAIN ETEXTS*Ver.04.29.93*END* + + + + + +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-Aurle"--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 (Trbner), 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 + diff --git a/old/medma10.zip b/old/medma10.zip Binary files differnew file mode 100644 index 0000000..e27089d --- /dev/null +++ b/old/medma10.zip diff --git a/old/medma10h.htm b/old/medma10h.htm new file mode 100644 index 0000000..3553a25 --- /dev/null +++ b/old/medma10h.htm @@ -0,0 +1,8137 @@ +<!DOCTYPE HTML PUBLIC "-//W3C//DTD HTML 4.01 Transitional//EN"> +<html> +<head> +<title>New File</title> +<meta http-equiv="Content-Type" content="text/html; charset=iso-8859-1"> +<style type="text/css"> +<!-- +body {margin:10%; text-align:justify} +blockquote {font-size:14pt} +P {font-size:14pt} +--> +</style> +</head> +<body> + + + + +<br> +<h2>The Project Gutenberg Etext of <a href="#start">Meditations, +by Marcus Aurelius</a></h2> + +<br> +#1 in our series Marcus Aurelius <br> +Copyright laws are changing all over the world, be sure to check +<br> +the copyright laws for your country before posting these files!! +<br> +<br> +Please take a look at the important information in this header. +<br> +We encourage you to keep this file on your own disk, keeping an +<br> +electronic path open for the next readers. Do not remove this. +<br> +<br> +*It must legally be the first thing seen when opening the book.* +<br> +In fact, our legal advisors said we can't even change margins. +<br> +<br> +**Welcome To The World of Free Plain Vanilla Electronic Texts** +<br> +<br> +**Etexts Readable By Both Humans and By Computers, Since 1971** +<br> +<br> +*These Etexts Prepared By Hundreds of Volunteers and Donations* +<br> +<br> +Information on contacting Project Gutenberg to get Etexts, and +<br> +further information is included below. We need your donations. +<br> +<br> +Title: Meditations <br> +<br> +Author: Marcus Aurelius <br> +<br> +June, 2001 [Etext #2680] <br> +<br> +The Project Gutenberg Etext of Meditations, by Marcus Aurelius +<br> +****This file should be named medma10h.htm or medma10h.zip**** +<br> +<br> +Corrected EDITIONS of our etexts get a new NUMBER, medma11h.xxx +<br> +VERSIONS based on separate sources get new LETTER, medma10ha.xxx +<br> +<p>*<br> +<br> +Project Gutenberg Etexts are usually created from multiple +editions,<br> +all of which are in the Public Domain in the United States, +unless a<br> +copyright notice is included. Therefore, we usually do NOT keep +any<br> +of these books in compliance with any particular paper +edition.<br> +<br> +We are now trying to release all our books one month in +advance<br> +of the official release dates, leaving time for better +editing.<br> +<br> +Please note: neither this list nor its contents are final +till<br> +midnight of the last day of the month of any such +announcement.<br> +The official release date of all Project Gutenberg Etexts is +at<br> +Midnight, Central Time, of the last day of the stated month. +A<br> +preliminary version may often be posted for suggestion, +comment<br> +and editing by those who wish to do so. To be sure you have +an<br> +up to date first edition [xxxxx10x.xxx] please check file +sizes<br> +in the first week of the next month. Since our ftp program +has<br> +a bug in it that scrambles the date [tried to fix and failed] +a<br> +look at the file size will have to do, but we will try to see +a<br> +new copy has at least one byte more or less.<br> +<br> +Information about Project Gutenberg (one page)<br> +<br> +We produce about two million dollars for each hour we work. +The<br> +time it takes us, a rather conservative estimate, is fifty +hours<br> +to get any etext selected, entered, proofread, edited, +copyright<br> +searched and analyzed, the copyright letters written, etc. +This<br> +projected audience is one hundred million readers. If our +value<br> +per text is nominally estimated at one dollar then we produce +$2<br> +million dollars per hour this year as we release thirty-six +text<br> +files per month, or 432 more Etexts in 1999 for a total of +2000+<br> +If these reach just 10% of the computerized population, then +the<br> +total should reach over 200 billion Etexts given away this +year.<br> +<br> +The Goal of Project Gutenberg is to Give Away One Trillion +Etext<br> +Files by December 31, 2001. [10,000 x 100,000,000 = 1 +Trillion]<br> +This is ten thousand titles each to one hundred million +readers,<br> +which is only ~5% of the present number of computer users.<br> +<br> +At our revised rates of production, we will reach only +one-third<br> +of that goal by the end of 2001, or about 3,333 Etexts unless +we<br> +manage to get some real funding; currently our funding is +mostly<br> +from Michael Hart's salary at Carnegie-Mellon University, and +an<br> +assortment of sporadic gifts; this salary is only good for a +few<br> +more years, so we are looking for something to replace it, as +we<br> +don't want Project Gutenberg to be so dependent on one +person.<br> +<br> +We need your donations more than ever!<br> +<br> +All donations should be made to "Project Gutenberg/CMU": and +are<br> +tax deductible to the extent allowable by law. (CMU = +Carnegie-<br> +Mellon University).<br> +<br> +For these and other matters, please mail to:<br> +<br> +Project Gutenberg<br> +P. O. Box 2782<br> +Champaign, IL 61825<br> +<br> +When all other email fails. . .try our Executive Director:<br> +Michael S. Hart <hart@pobox.com><br> +hart@pobox.com forwards to hart@prairienet.org and +archive.org<br> +if your mail bounces from archive.org, I will still see it, +if<br> +it bounces from prairienet.org, better resend later on. . . .<br> +<br> +We would prefer to send you this information by email.<br> +<br> +******<br> +<br> +To access Project Gutenberg etexts, use any Web browser<br> +to view http://promo.net/pg. This site lists Etexts by<br> +author and by title, and includes information about how<br> +to get involved with Project Gutenberg. You could also<br> +download our past Newsletters, or subscribe here. This<br> +is one of our major sites, please email hart@pobox.com,<br> +for a more complete list of our various sites.<br> +<br> +To go directly to the etext collections, use FTP or any<br> +Web browser to visit a Project Gutenberg mirror (mirror<br> +sites are available on 7 continents; mirrors are listed<br> +at http://promo.net/pg).<br> +<br> +Mac users, do NOT point and click, typing works better.<br> +<br> +Example FTP session:<br> +<br> +ftp metalab.unc.edu<br> +login: anonymous<br> +password: your@login<br> +cd pub/docs/books/gutenberg<br> +cd etext90 through etext99 or etext00 through etext01, etc.<br> +dir [to see files]<br> +get or mget [to get files. . .set bin for zip files]<br> +GET GUTINDEX.?? [to get a year's listing of books, e.g., +GUTINDEX.99]<br> +GET GUTINDEX.ALL [to get a listing of ALL books]<br> +<br> +***<br> +<br> +**Information prepared by the Project Gutenberg legal +advisor**<br> +<br> +(Three Pages)<br> +***START**THE SMALL PRINT!**FOR PUBLIC DOMAIN +ETEXTS**START***<br> +Why is this "Small Print!" statement here? You know: lawyers.<br> +They tell us you might sue us if there is something wrong +with<br> +your copy of this etext, even if you got it for free from<br> +someone other than us, and even if what's wrong is not our<br> +fault. So, among other things, this "Small Print!" statement<br> +disclaims most of our liability to you. It also tells you how<br> +you can distribute copies of this etext if you want to.<br> +<br> +*BEFORE!* YOU USE OR READ THIS ETEXT<br> +By using or reading any part of this PROJECT GUTENBERG-tm<br> +etext, you indicate that you understand, agree to and accept<br> +this "Small Print!" statement. If you do not, you can receive<br> +a refund of the money (if any) you paid for this etext by<br> +sending a request within 30 days of receiving it to the +person<br> +you got it from. If you received this etext on a physical<br> +medium (such as a disk), you must return it with your +request.<br> +<br> +ABOUT PROJECT GUTENBERG-TM ETEXTS<br> +This PROJECT GUTENBERG-tm etext, like most PROJECT GUTENBERG-<br> +tm etexts, is a "public domain" work distributed by Professor<br> +Michael S. Hart through the Project Gutenberg Association at<br> +Carnegie-Mellon University (the "Project"). Among other<br> +things, this means that no one owns a United States copyright<br> +on or for this work, so the Project (and you!) can copy and<br> +distribute it in the United States without permission and<br> +without paying copyright royalties. Special rules, set forth<br> +below, apply if you wish to copy and distribute this etext<br> +under the Project's "PROJECT GUTENBERG" trademark.<br> +<br> +To create these etexts, the Project expends considerable<br> +efforts to identify, transcribe and proofread public domain<br> +works. Despite these efforts, the Project's etexts and any<br> +medium they may be on may contain "Defects". Among other<br> +things, Defects may take the form of incomplete, inaccurate +or<br> +corrupt data, transcription errors, a copyright or other<br> +intellectual property infringement, a defective or damaged<br> +disk or other etext medium, a computer virus, or computer<br> +codes that damage or cannot be read by your equipment.<br> +<br> +LIMITED WARRANTY; DISCLAIMER OF DAMAGES<br> +But for the "Right of Replacement or Refund" described below,<br> +[1] the Project (and any other party you may receive this<br> +etext from as a PROJECT GUTENBERG-tm etext) disclaims all<br> +liability to you for damages, costs and expenses, including<br> +legal fees, and [2] YOU HAVE NO REMEDIES FOR NEGLIGENCE OR<br> +UNDER STRICT LIABILITY, OR FOR BREACH OF WARRANTY OR +CONTRACT,<br> +INCLUDING BUT NOT LIMITED TO INDIRECT, CONSEQUENTIAL, +PUNITIVE<br> +OR INCIDENTAL DAMAGES, EVEN IF YOU GIVE NOTICE OF THE<br> +POSSIBILITY OF SUCH DAMAGES.<br> +<br> +If you discover a Defect in this etext within 90 days of<br> +receiving it, you can receive a refund of the money (if any)<br> +you paid for it by sending an explanatory note within that<br> +time to the person you received it from. If you received it<br> +on a physical medium, you must return it with your note, and<br> +such person may choose to alternatively give you a +replacement<br> +copy. If you received it electronically, such person may<br> +choose to alternatively give you a second opportunity to<br> +receive it electronically.<br> +<br> +THIS ETEXT IS OTHERWISE PROVIDED TO YOU "AS-IS". NO OTHER<br> +WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, ARE MADE TO YOU +AS<br> +TO THE ETEXT OR ANY MEDIUM IT MAY BE ON, INCLUDING BUT NOT<br> +LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR A<br> +PARTICULAR PURPOSE.<br> +<br> +Some states do not allow disclaimers of implied warranties or<br> +the exclusion or limitation of consequential damages, so the<br> +above disclaimers and exclusions may not apply to you, and +you<br> +may have other legal rights.<br> +INDEMNITY<br> +You will indemnify and hold the Project, its directors,<br> +officers, members and agents harmless from all liability, +cost<br> +and expense, including legal fees, that arise directly or<br> +indirectly from any of the following that you do or cause:<br> +[1] distribution of this etext, [2] alteration, modification,<br> +or addition to the etext, or [3] any Defect.<br> +<br> +DISTRIBUTION UNDER "PROJECT GUTENBERG-tm"<br> +You may distribute copies of this etext electronically, or by<br> +disk, book or any other medium if you either delete this<br> +"Small Print!" and all other references to Project Gutenberg,<br> +or:<br> +<br> +[1] Only give exact copies of it. Among other things, this<br> + requires that you do not remove, alter or modify the<br> + etext or this "small print!" statement. You may however,<br> + if you wish, distribute this etext in machine readable<br> + binary, compressed, mark-up, or proprietary form,<br> + including any form resulting from conversion by word pro-<br> + cessing or hypertext software, but only so long as<br> + *EITHER*:<br> +<br> + [*] The etext, when displayed, is clearly readable, and<br> + does *not* contain characters other than those<br> + intended by the author of the work, although tilde<br> + (~), asterisk (*) and underline (_) characters may<br> + be used to convey punctuation intended by the<br> + author, and additional characters may be used to<br> + indicate hypertext links; OR<br> +<br> + [*] The etext may be readily converted by the reader at<br> + no expense into plain ASCII, EBCDIC or equivalent<br> + form by the program that displays the etext (as is<br> + the case, for instance, with most word processors);<br> + OR<br> +<br> + [*] You provide, or agree to also provide on request at<br> + no additional cost, fee or expense, a copy of the<br> + etext in its original plain ASCII form (or in EBCDIC<br> + or other equivalent proprietary form).<br> +<br> +[2] Honor the etext refund and replacement provisions of this<br> + "Small Print!" statement.<br> +<br> +[3] Pay a trademark license fee to the Project of 20% of the<br> + net profits you derive calculated using the method you<br> + already use to calculate your applicable taxes. If you<br> + don't derive profits, no royalty is due. Royalties are<br> + payable to "Project Gutenberg Association/Carnegie-Mellon<br> + University" within the 60 days following each<br> + date you prepare (or were legally required to prepare)<br> + your annual (or equivalent periodic) tax return.<br> +<br> +WHAT IF YOU *WANT* TO SEND MONEY EVEN IF YOU DON'T HAVE TO?<br> +The Project gratefully accepts contributions in money, time,<br> +scanning machines, OCR software, public domain etexts, +royalty<br> +free copyright licenses, and every other sort of contribution<br> +you can think of. Money should be paid to "Project Gutenberg<br> +Association / Carnegie-Mellon University".<br> +<br> +We are planning on making some changes in our donation +structure<br> +in 2000, so you might want to email me, hart@pobox.com +beforehand.<br> +<br> +*END THE SMALL PRINT! FOR PUBLIC DOMAIN +ETEXTS*Ver.04.29.93*END*<br> +<br> +<br> +</p> + +<p><font>NOTES</font></p> + +<p><font>INTRODUCTION</font></p> + +<p><font>FIRST BOOK</font></p> + +<p><font>SECOND BOOK</font></p> + +<p><font>THIRD BOOK</font></p> + +<p><font>FOURTH BOOK</font></p> + +<p><font>FIFTH BOOK</font></p> + +<p><font>SIXTH BOOK</font></p> + +<p><font>SEVENTH BOOK</font></p> + +<p><font>EIGHTH BOOK</font></p> + +<p><font>NINTH BOOK</font></p> + +<p><font>TENTH BOOK</font></p> + +<p><font>ELEVENTH BOOK</font></p> + +<p><font>TWELFTH BOOK</font></p> + +<p><font>APPENDIX</font></p> + +<p><font>GLOSSARY</font></p> + +<p><font>NOTES</font></p> + +This text was scanned by J. Boulton using Textbridge OCR. The +Greek portions of the text have been added by hand and they will +require the standard "Symbol" font "symbol.ttf" to be installed +in the system fonts folder. This is a standard Windows font, so +should be present on most systems. To contact the scanner e-mail: +magicjon@ic24.net + +<p>INTRODUCTION</p> + +<p>MARCUS AURELIUS ANTONINUS was born on April 26, A.D. 121. His +real name was M. Annius Verus, and he was sprung of a noble +family which claimed descent from Numa, second King of Rome. Thus +the most religious of emperors came of the blood of the most +pious of early kings. His father, Annius Verus, had held high +office in Rome, and his grandfather, of the same name, had been +thrice Consul. Both his parents died young, but Marcus held them +in loving remembrance. On his father's death Marcus was adopted +by his grandfather, the consular Annius Verus, and there was deep +love between these two. On the very first page of his book Marcus +gratefully declares how of his grandfather he had learned to be +gentle and meek, and to refrain from all anger and passion. The +Emperor Hadrian divined the fine character of the lad, whom he +used to call not Verus but Verissimus, more Truthful than his own +name. He advanced Marcus to equestrian rank when six years of +age, and at the age of eight made him a member of the ancient +Salian priesthood. The boy's aunt, Annia Galeria Faustina, was +married to Antoninus Pius, afterwards emperor. Hence it came +about that Antoninus, having no son, adopted Marcus, changing his +name to that which he is known by, and betrothed him to his +daughter Faustina. His education was conducted with all care. The +ablest teachers were engaged for him, and he was trained in the +strict doctrine of the Stoic philosophy, which was his great +delight. He was taught to dress plainly and to live simply, to +avoid all softness and luxury. His body was trained to hardihood +by wrestling, hunting, and outdoor games; and though his +constitution was weak, he showed great personal courage to +encounter the fiercest boars. At the same time he was kept from +the extravagancies of his day. The great excitement in Rome was +the strife of the Factions, as they were called, in the circus. +The racing drivers used to adopt one of four colours - red, blue, +white, or green - and their partisans showed an eagerness in +supporting them which nothing could surpass. Riot and corruption +went in the train of the racing chariots; and from all these +things Marcus held severely aloof.</p> + +<p>In 140 Marcus was raised to the consulship, and in 145 his +betrothal was consummated by marriage. Two years later Faustina +brought him a daughter; and soon after the tribunate and other +imperial honours were conferred upon him.</p> + +<p>Antoninus Pius died in 161, and Marcus assumed the imperial +state. He at once associated with himself L. Ceionius Commodus, +whom Antoninus had adopted as a younger son at the same time with +Marcus, giving him the name of Lucius Aurelius Verus. Henceforth +the two are colleagues in the empire, the junior being trained as +it were to succeed. No sooner was Marcus settled upon the throne +than wars broke out on all sides. In the east, Vologeses III. of +Parthia began a long-meditated revolt by destroying a whole Roman +Legion and invading Syria (162). Verus was sent off in hot haste +to quell this rising; and he fulfilled his trust by plunging into +drunkenness and debauchery, while the war was left to his +officers. Soon after Marcus had to face a more serious danger at +home in the coalition of several powerful tribes on the northern +frontier. Chief among those were the Marcomanni or Marchmen, the +Quadi (mentioned in this book), the Sarmatians, the Catti, the +Jazyges. In Rome itself there was pestilence and starvation, the +one brought from the east by Verus's legions, the other caused by +floods which had destroyed vast quantities of grain. After all +had been done possible to allay famine and to supply pressing +needs - Marcus being forced even to sell the imperial jewels to +find money - both emperors set forth to a struggle which was to +continue more or less during the rest of Marcus's reign. During +these wars, in 169, Verus died. We have no means of following the +campaigns in detail; but thus much is certain, that in the end +the Romans succeeded in crushing the barbarian tribes, and +effecting a settlement which made the empire more secure. Marcus +was himself comanander-in-chief, and victory was due no less to +his own ability than to his wisdom in choice of lieutenants, +shown conspicuously in the case of Pertinax. There were several +important battles fought in these campaigns; and one of them has +become celebrated for the legend of the Thundering Legion. In a +battle against the Quadi in 174, the day seemed to he going in +favour of the foe, when on a sudden arose a great storm of +thunder and rain the lightning struck the barbarians with terror, +and they turned to rout. In later days this storm was said to +have been sent in answer to the prayers of a legion which +contained many Christians, and the name Thundering Legion should +he given to it on this account. The title of Thundering Legion is +known at an earlier date, so this part of the story at least +cannot be true; but the aid of the storm is acknowledged by one +of the scenes carved on Antonine's Column at Rome, which +commemorates these wars.</p> + +<p>The settlement made after these troubles might have been more +satisfactory but for an unexpected rising in the east. Avidius +Cassius, an able captain who had won renown in the Parthian wars, +was at this time chief governor of the eastern provinces. By +whatever means induced, he had conceived the project of +proclaiming himself emperor as soon as Marcus, who was then in +feeble health, should die; and a report having been conveyed to +him that Marcus was dead, Cassius did as he had planned. Marcus, +on hearing the news, immediately patched up a peace and returned +home to meet this new peril. The emperors great grief was that he +must needs engage in the horrors of civil strife. He praised the +qualities of Cassius, and expressed a heartfelt wish that Cassius +might not be driven to do himself a hurt before he should have +the opportunity to grant a free pardon. But before he could come +to the east news had come to Cassius that the emperor still +lived; his followers fell away from him, and he was assassinated. +Marcus now went to the east, and while there the murderers +brought the head of Cassius to him; but the emperor indignantly +refused their gift, nor would he admit the men to his +presence.</p> + +<p>On this journey his wife, Faustina, died. At his return the +emperor celebrated a triumph (176). Immediately afterwards he +repaired to Germany, and took up once more the burden of war. His +operations were followed by complete success; but the troubles of +late years had been too much for his constitution, at no time +robust, and on March 17, 180, he died in Pannonia.</p> + +<p>The good emperor was not spared domestic troubles. Faustina +had borne him several children, of whom he was passionately fond. +Their innocent faces may still be seen in many a sculpture +gallery, recalling with odd effect the dreamy countenance of +their father. But they died one by one, and when Marcus came to +his own end only one of his sons still lived - the weak and +worthless Commodus. On his father's death Commodus, who succeeded +him, undid the work of many campaigns by a hasty and unwise +peace; and his reign of twelve years proved him to be a ferocious +and bloodthirsty tyrant. Scandal has made free with the name of +Faustina herself, who is accused not only of unfaithfulness, but +of intriguing with Cassius and egging him on to his fatal +rebellion, it must be admitted that these charges rest on no sure +evidence; and the emperor, at all events, loved her dearly, nor +ever felt the slightest qualm of suspicion.</p> + +<p>As a soldier we have seen that Marcus was both capable and +successful; as an administrator he was prudent and conscientious. +Although steeped in the teachings of philosophy, he did not +attempt to remodel the world on any preconceived plan. He trod +the path beaten by his predecessors, seeking only to do his duty +as well as he could, and to keep out corruption. He did some +unwise things, it is true. To create a compeer in empire, as he +did with Verus, was a dangerous innovation which could only +succeed if one of the two effaced himself; and under Diocletian +this very precedent caused the Roman Empire to split into halves. +He erred in his civil administration by too much centralising. +But the strong point of his reign was the administration of +justice. Marcus sought by-laws to protect the weak, to make the +lot of the slaves less hard, to stand in place of father to the +fatherless. Charitable foundations were endowed for rearing and +educating poor children. The provinces were protected against +oppression, and public help was given to cities or districts +which might be visited by calamity. The great blot on his name, +and one hard indeed to explain, is his treatment of the +Christians. In his reign Justin at Rome became a martyr to his +faith, and Polycarp at Smyrna, and we know of many outbreaks of +fanaticism in the provinces which caused the death of the +faithful. It is no excuse to plead that he knew nothing about the +atrocities done in his name: it was his duty to know, and if he +did not he would have been the first to confess that he had +failed in his duty. But from his own tone in speaking of the +Christians it is clear he knew them only from calumny; and we +hear of no measures taken even to secure that they should have a +fair hearing. In this respect Trajan was better than he.</p> + +<p>To a thoughtful mind such a religion as that of Rome would +give small satisfaction. Its legends were often childish or +impossible; its teaching had little to do with morality. The +Roman religion was in fact of the nature of a bargain: men paid +certain sacrifices and rites, and the gods granted their favour, +irrespective of right or wrong. In this case all devout souls +were thrown back upon philosophy, as they had been, though to a +less extent, in Greece. There were under the early empire two +rival schools which practically divided the field between them, +Stoicism and Epicureanism. The ideal set before each was +nominally much the same. The Stoics aspired to the repression of +all emotion, and the Epicureans to freedom from all disturbance; +yet in the upshot the one has become a synonym of stubborn +endurance, the other for unbridled licence. With Epicureanism we +have nothing to do now; but it will be worth while to sketch the +history and tenets of the Stoic sect. Zeno, the founder of +Stoicism, was born in Cyprus at some date unknown, but his life +may be said roughly to be between the years 350 and 250 B.C. +Cyprus has been from time immemorial a meeting-place of the East +and West, and although we cannot grant any importance to a +possible strain of Phoenician blood in him (for the Phoenicians +were no philosophers), yet it is quite likely that through Asia +Minor he may have come in touch with the Far East. He studied +under the cynic Crates, but he did not neglect other +philosophical systems. After many years' study he opened his own +school in a colonnade in Athens called the Painted Porch, or +Stoa, which gave the Stoics their name. Next to Zeno, the School +of the Porch owes most to Chrysippus (280 - 207 b.c.), who +organised Stoicism into a system. Of him it was said,</p> + +<p>'But for Chrysippus, there had been no Porch.'</p> + +<p>The Stoics regarded speculation as a means to an end and that +end was, as Zeno put it, to live consistently <font face= +"Symbol">omologonuenws zhn</font> <font>or as it was later +explained, to live in conformity with nature. This conforming of +the life to nature</font> <font face="Symbol">oralogoumenwz th +fusei zhn.</font> <font>was the Stoic idea of Virtue.</font></p> + +<p><font>This dictum might easily be taken to mean that virtue +consists in yielding to each natural impulse; but that was very +far from the Stoic meaning. In order to live in accord with +nature, it is necessary to know what nature is; and to this end a +threefold division of philosophy is made - into Physics, dealing +with the universe and its laws, the problems of divine government +and teleology; Logic, which trains the mind to discern true from +false; and Ethics, which applies the knowledge thus gained and +tested to practical life. The Stoic system of physics was +materialism with an infusion of pantheism. In contradiction to +Plato's view that the Ideas, or Prototypes, of phenomena alone +really exist, the Stoics held that material objects alone +existed; but immanent in the material universe was a spiritual +force which acted through them, manifesting itself under many +forms, as fire, aether, spirit, soul, reason, the ruling +principle. The universe, then, is God, of whom the popular gods +are manifestations; while legends and myths are allegorical. The +soul of man is thus an emanation from the godhead, into whom it +will eventually be re-absorbed. The divine ruling principle makes +all things work together for good, but for the good of the whole. +The highest good of man is consciously to work with God for the +common good, and this is the sense in which the Stoic tried to +live in accord with nature. In the individual it is virtue alone +which enables him to do this; as Providence rules the universe, +so virtue in the soul must rule man.</font></p> + +<p><font>In Logic, the Stoic system is noteworthy for their +theory as to the test of truth, the Criterion. They compared the +new-born soul to a sheet of paper ready for writing. Upon this +the senses write their impressions,</font> <font face= +"Symbol">fantasias</font> <font>and by experience of a number of +these the soul unconsciously conceives general notions</font> +<font face="Symbol">koinai eunoiai</font> <font>or +anticipations.</font></p> + +<p><font><font face="Symbol">prolhyeis</font> <font>When the +impression was such as to be irresistible it was called</font> +<font face="Symbol">(katalnptikh fantasia)</font> <font>one that +holds fast, or as they explained it, one proceeding from truth. +Ideas and inferences artificially produced by deduction or the +like were tested by this 'holding perception.' Of the Ethical +application I have already spoken. The highest good was the +virtuous life. Virtue alone is happiness, and vice is +unhappiness. Carrying this theory to its extreme, the Stoic said +that there could be no gradations between virtue and vice, though +of course each has its special manifestations. Moreover, nothing +is good but virtue, and nothing but vice is bad. Those outside +things which are commonly called good or bad, such as health and +sickness, wealth and poverty, pleasure and pain, are to him +indifferent</font> <font face="Symbol">adiofora</font><font>. All +these things are merely the sphere in which virtue may act. The +ideal Wise Man is sufficient unto himself in all things,</font> +<font face="Symbol">autarkhs</font> <font>and knowing these +truths, he will be happy even when stretched upon the rack. It is +probable that no Stoic claimed for himself that he was this Wise +Man, but that each strove after it as an ideal much as the +Christian strives after a likeness to Christ. The exaggeration in +this statement was, however, so obvious, that the later Stoics +were driven to make a further subdivision of things indifferent +into what is preferable</font> <font face= +"Symbol">(prohgmena)</font> <font>and what is undesirable. They +also held that for him who had not attained to the perfect +wisdom, certain actions were proper.</font></font></p> + +<p><font><font><font face="Symbol">(kaqhkonta)</font> <font>These +were neither virtuous nor vicious, but, like the indifferent +things, held a middle place. Two points in the Stoic system +deserve special mention. One is a careful distinction between +things which are in our power and things which are not. Desire +and dislike, opinion and affection, are within the power of the +will; whereas health, wealth, honour, and other such are +general1y not so. The Stoic was called upon to control his +desires and affections, and to guide his opinion; to bring his +whole being under the sway of the will or leading principle, just +as the universe is guided and governed by divine Providence. This +is a special application of the favourite Greek virtue of +moderation,</font> <font face="Symbol">(swfrosuum)</font> and has +also its parallel in Christian ethics. The second point is a +strong insistence on the unity of the universe, and on man's duty +as part of a great whole. Public spirit was the most splendid +political virtue of the ancient world, and it is here made +cosmopolitan. It is again instructive to note that Christian +sages insisted on the same thing. Christians are taught that they +are members of a worldwide brotherhood, where is neither Greek +nor Hebrew, bond nor free and that they live their lives as +fellowworkers with God. Such is the system which underlies the +Meditations of Marcus Aurelius. Some knowledge of it is necessary +to the right understanding of the book, but for us the chief +interest lies elsewhere. We do not come to Marcus Aurelius for a +treatise on Stoicism. He is no head of a school to lay down a +body of doctrine for students; he does not even contemplate that +others should read what he writes. His philosophy is not an eager +intellectual inquiry, but more what we should call religious +feeling. The uncompromising stiffness of Zeno or Chrysippus is +softened and transformed by passing through a nature reverent and +tolerant, gentle and free from guile; the grim resignation which +made life possible to the Stoic sage becomes in him almost a mood +of aspiration. His book records the innermost thoughts of his +heart, set down to ease it, with such moral maxims and +reflections as may help him to bear the burden of duty and the +countless annoyances of a busy life.</font></font></p> + +<p><font><font>It is instructive to compare the Meditations with +another famous book, the Imitation of Christ. There is the same +ideal of self-control in both. It should be a man's task, says +the Imitation, 'to overcome himself, and every day to be stronger +than himself.' 'In withstanding of the passions standeth very +peace of heart.' 'Let us set the axe to the root, that we being +purged of our passions may have a peaceable mind.' To this end +there must be continual self-examination. 'If thou may not +continually gather thyself together, namely sometimes do it, at +least once a day, the morning or the evening. In the morning +purpose, in the evening discuss the manner, what thou hast been +this day, in word, work, and thought.' But while the Roman's +temper is a modest self-reliance, the Christian aims at a more +passive mood, humbleness and meekness, and reliance on the +presence and personal friendship of God. The Roman scrutinises +his faults with severity, but without the self-contempt which +makes the Christian 'vile in his own sight.' The Christian, like +the Roman, bids 'study to withdraw thine heart from the love of +things visible'; but it is not the busy life of duty he has in +mind so much as the contempt of all worldly things, and the +'cutting away of all lower delectations.' Both rate men's praise +or blame at their real worthlessness; 'Let not thy peace,' says +the Christian, 'be in the mouths of men.' But it is to God's +censure the Christian appeals, the Roman to his own soul. The +petty annoyances of injustice or unkindness are looked on by each +with the same magnanimity. 'Why doth a little thing said or done +against thee make thee sorry? It is no new thing; it is not the +first, nor shall it be the last, if thou live long. At best +suffer patiently, if thou canst not suffer joyously.' The +Christian should sorrow more for other men's malice than for our +own wrongs; but the Roman is inclined to wash his hands of the +offender. 'Study to be patient in suffering and bearing other +men's defaults and all manner infirmities,' says the Christian; +but the Roman would never have thought to add, 'If all men were +perfect, what had we then to suffer of other men for God?' The +virtue of suffering in itself is an idea which does not meet us +in the Meditations. Both alike realise that man is one of a great +community. 'No man is sufficient to himself,' says the Christian; +'we must bear together, help together, comfort together.' But +while he sees a chief importance in zeal, in exalted emotion that +is, and avoidance of lukewarmness, the Roman thought mainly of +the duty to be done as well as might be, and less of the feeling +which should go with the doing of it. To the saint as to the +emperor, the world is a poor thing at best. 'Verily it is a +misery to live upon the earth,' says the Christian; few and evil +are the days of man's life, which passeth away suddenly as a +shadow.</font></font></p> + +<p><font><font>But there is one great difference between the two +books we are considering. The Imitation is addressed to others, +the Meditations by the writer to himself. We learn nothing from +the Imitation of the author's own life, except in so far as he +may be assumed to have practised his own preachings; the +Meditations reflect mood by mood the mind of him who wrote them. +In their intimacy and frankness lies their great charm. These +notes are not sermons; they are not even confessions. There is +always an air of self-consciousness in confessions; in such +revelations there is always a danger of unctuousness or of +vulgarity for the best of men. St. Augustine is not always clear +of offence, and John Bunyan himself exaggerates venial +peccadilloes into heinous sins. But Marcus Aurelius is neither +vulgar nor unctuous; he extenuates nothing, but nothing sets down +in malice. He never poses before an audience; he may not be +profound, he is always sincere. And it is a lofty and serene soul +which is here disclosed before us. Vulgar vices seem to have no +temptation for him; this is not one tied and bound with chains +which he strives to break. The faults he detects in himself are +often such as most men would have no eyes to see. To serve the +divine spirit which is implanted within him, a man must 'keep +himself pure from all violent passion and evil affection, from +all rashness and vanity, and from all manner of discontent, +either in regard of the gods or men': or, as he says elsewhere, +'unspotted by pleasure, undaunted by pain.' Unwavering courtesy +and consideration are his aims. 'Whatsoever any man either doth +or saith, thou must be good;' 'doth any man offend? It is against +himself that he doth offend: why should it trouble thee?' The +offender needs pity, not wrath; those who must needs be +corrected, should be treated with tact and gentleness; and one +must be always ready to learn better. 'The best kind of revenge +is, not to become like unto them.' There are so many hints of +offence forgiven, that we may believe the notes followed sharp on +the facts. Perhaps he has fallen short of his aim, and thus seeks +to call his principles to mind, and to strengthen himself for the +future. That these sayings are not mere talk is plain from the +story of Avidius Cassius, who would have usurped his imperial +throne. Thus the emperor faithfully carries out his own +principle, that evil must be overcome with good. For each fault +in others, Nature (says he) has given us a counteracting virtue; +'as, for example, against the unthankful, it hath given goodness +and meekness, as an antidote.'</font></font></p> + +<p><font><font>One so gentle towards a foe was sure to be a good +friend; and indeed his pages are full of generous gratitude to +those who had served him. In his First Book he sets down to +account all the debts due to his kinsfolk and teachers. To his +grandfather he owed his own gentle spirit, to his father +shamefastness and courage; he learnt of his mother to be +religious and bountiful and single-minded. Rusticus did not work +in vain, if he showed his pupil that his life needed amending. +Apollonius taught him simplicity, reasonableness, gratitude, a +love of true liberty. So the list runs on; every one he had +dealings with seems to have given him something good, a sure +proof of the goodness of his nature, which thought no +evil.</font></font></p> + +<p><font><font>If his was that honest and true heart which is the +Christian ideal, this is the more wonderful in that he lacked the +faith which makes Christians strong. He could say, it is true, +'either there is a God, and then all is well; or if all things go +by chance and fortune, yet mayest thou use thine own providence +in those things that concern thee properly; and then art thou +well.' Or again, 'We must needs grant that there is a nature that +doth govern the universe.' But his own part in the scheme of +things is so small, that he does not hope for any personal +happiness beyond what a serene soul may win in this mortal life. +'0 my soul, the time I trust will be, when thou shalt be good, +simple, more open and visible, than that body by which it is +enclosed;' but this is said of the calm contentment with human +lot which he hopes to attain, not of a time when the trammels of +the body shall be cast off. For the rest, the world and its fame +and wealth, 'all is vanity.' The gods may perhaps have a +particular care for him, but their especial care is for the +universe at large: thus much should suffice. His gods are better +than the Stoic gods, who sit aloof from all human things, +untroubled and uncaring, but his personal hope is hardly +stronger. On this point he says little, though there are many +allusions to death as the natural end; doubtless he expected his +soul one day to be absorbed into the universal soul, since +nothing comes out of nothing, and nothing can be annihilated. His +mood is one of strenuous weariness; he does his duty as a good +soldier, waiting for the sound of the trumpet which shall sound +the retreat; he has not that cheerful confidence which led +Socrates through a life no less noble, to a death which was to +bring him into the company of gods he had worshipped and men whom +he had revered.</font></font></p> + +<p><font><font>But although Marcus Aurelius may have held +intellectually that his soul was destined to be absorbed, and to +lose consciousness of itself, there were times when he felt, as +all who hold it must sometimes feel, how unsatisfying is such a +creed. Then he gropes blindly after something less empty and +vain. 'Thou hast taken ship,' he says, 'thou hast sailed, thou +art come to land, go out, if to another life, there also shalt +thou find gods, who are everywhere.' There is more in this than +the assumption of a rival theory for argument's sake. If worldly +things 'be but as a dream, the thought is not far off that there +may be an awakening to what is real. When he speaks of death as a +necessary change, and points out that nothing useful and +profitable can be brought about without change, did he perhaps +think of the change in a corn of wheat, which is not quickened +except it die? Nature's marvellous power of recreating out of +Corruption is surely not confined to bodily things. Many of his +thoughts sound like far-off echoes of St. Paul; and it is strange +indeed that this most Christian of emperors has nothing good to +say of the Christians. To him they are only sectaries 'violently +and passionately set upon opposition. Profound as philosophy +these Meditations certainly are not; but Marcus Aurelius was too +sincere not to see the essence of such things as came within his +experience. Ancient religions were for the most part concerned +with outward things. Do the necessary rites, and you propitiate +the gods; and these rites were often trivial, sometimes violated +right feeling or even morality. Even when the gods stood on the +side of righteousness, they were concerned with the act more than +with the intent. But Marcus Aurelius knows that what the heart is +full of, the man will do. 'Such as thy thoughts and ordinary +cogitations are,' he says, 'such will thy mind be in time.' And +every page of the book shows us that he knew thought was sure to +issue in act. He drills his soul, as it were, in right +principles, that when the time comes, it may be guided by them. +To wait until the emergency is to be too late. He sees also the +true essence of happiness. 'If happiness did consist in pleasure, +how came notorious robbers, impure abominable livers, parricides, +and tyrants, in so large a measure to have their part of +pleasures?' He who had all the world's pleasures at command can +write thus 'A happy lot and portion is, good inclinations of the +soul, good desires, good actions.'</font></font></p> + +<p><font><font>By the irony of fate this man, so gentle and good, +so desirous of quiet joys and a mind free from care, was set at +the head of the Roman Empire when great dangers threatened from +east and west. For several years he himself commanded his armies +in chief. In camp before the Quadi he dates the first book of his +Meditations, and shows how he could retire within himself amid +the coarse clangour of arms. The pomps and glories which he +despised were all his; what to most men is an ambition or a +dream, to him was a round of weary tasks which nothing but the +stern sense of duty could carry him through. And he did his work +well. His wars were slow and tedious, but successful. With a +statesman's wisdom he foresaw the danger to Rome of the barbarian +hordes from the north, and took measures to meet it. As it was, +his settlement gave two centuries of respite to the Roman Empire; +had he fulfilled the plan of pushing the imperial frontiers to +the Elbe, which seems to have been in his mind, much more might +have been accomplished. But death cut short his +designs.</font></font></p> + +<p><font><font>Truly a rare opportunity was given to Marcus +Aurelius of showing what the mind can do in despite of +circumstances. Most peaceful of warriors, a magnificent monarch +whose ideal was quiet happiness in home life, bent to obscurity +yet born to greatness, the loving father of children who died +young or turned out hateful, his life was one paradox. That +nothing might lack, it was in camp before the face of the enemy +that he passed away and went to his own place.</font></font></p> + +<p><font><font>Translations</font></font></p> + +<p><font><font>THE following is a list of the chief English +translations of Marcus Aurelius: (1) By Meric Casaubon, 1634; (2) +Jeremy Collier, 1701; (3) James Thomson, 1747; (4) R. Graves, +1792; (5) H. McCormac, 1844; (6) George Long, 1862; (7) G. H. +Rendall, 1898; and (8) J. Jackson, 1906. Renan's +"Marc-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.</font></font></p> + +<p><font><font>MARCUS AURELIUS ANTONINUS THE ROMAN EMPEROR HIS +FIRST BOOK concerning HIMSELF:</font></font></p> + +<p><font><font>Wherein Antoninus recordeth, What and of whom, +whether Parents, Friends, or Masters; by their good examples, or +good advice and counsel, he had learned:</font></font></p> + +<p><font><font>Divided into Numbers or +Sections.</font></font></p> + +<p><font><font>ANTONINUS Book vi. Num. xlviii. Whensoever thou +wilt rejoice thyself, think and meditate upon those good parts +and especial gifts, which thou hast observed in any of them that +live with thee: as industry in one, in another modesty, in +another bountifulness, in another some other thing. For nothing +can so much rejoice thee, as the resemblances and parallels of +several virtues, eminent in the dispositions of them that live +with thee, especially when all at once, as it were, they +represent themselves unto thee. See therefore, that thou have +them always in a readiness</font></font></p> + +<p><font><font>THE FIRST BOOK I. Of my grandfather Verus I have +learned to be gentle and meek, and to refrain from all anger and +passion. From the fame and memory of him that begot me I have +learned both shamefastness and manlike behaviour. Of my mother I +have learned to be religious, and bountiful; and to forbear, not +only to do, but to intend any evil; to content myself with a +spare diet, and to fly all such excess as is incidental to great +wealth. Of my great-grandfather, both to frequent public schools +and auditories, and to get me good and able teachers at home; and +that I ought not to think much, if upon such occasions, I were at +excessive charges.</font></font></p> + +<p><font><font>II. Of him that brought me up, not to be fondly +addicted to either of the two great factions of the coursers in +the circus, called Prasini, and Veneti: nor in the amphitheatre +partially to favour any of the gladiators, or fencers, as either +the Parmularii, or the Secutores. Moreover, to endure labour; nor +to need many things; when I have anything to do, to do it myself +rather than by others; not to meddle with many businesses; and +not easily to admit of any slander.</font></font></p> + +<p><font><font>III. Of Diognetus, not to busy myself about vain +things, and not easily to believe those things, which are +commonly spoken, by such as take upon them to work wonders, and +by sorcerers, or prestidigitators, and impostors; concerning the +power of charms, and their driving out of demons, or evil +spirits; and the like. Not to keep quails for the game; nor to be +mad after such things. Not to be offended with other men's +liberty of speech, and to apply myself unto philosophy. Him also +I must thank, that ever I heard first Bacchius, then Tandasis and +Marcianus, and that I did write dialogues in my youth; and that I +took liking to the philosophers' little couch and skins, and such +other things, which by the Grecian discipline are proper to those +who profess philosophy.</font></font></p> + +<p><font><font>IV. To Rusticus I am beholding, that I first +entered into the conceit that my life wanted some redress and +cure. And then, that I did not fall into the ambition of ordinary +sophists, either to write tracts concerning the common theorems, +or to exhort men unto virtue and the study of philosophy by +public orations; as also that I never by way of ostentation did +affect to show myself an active able man, for any kind of bodily +exercises. And that I gave over the study of rhetoric and poetry, +and of elegant neat language. That I did not use to walk about +the house in my long robe, nor to do any such things. Moreover I +learned of him to write letters without any affectation, or +curiosity; such as that was, which by him was written to my +mother from Sinuessa: and to be easy and ready to be reconciled, +and well pleased again with them that had offended me, as soon as +any of them would be content to seek unto me again. To read with +diligence; not to rest satisfied with a light and superficial +knowledge, nor quickly to assent to things commonly spoken of: +whom also I must thank that ever I lighted upon Epictetus his +Hypomnemata, or moral commentaries and commonefactions: which +also he gave me of his own.</font></font></p> + +<p><font><font>V. From Apollonius, true liberty, and unvariable +steadfastness, and not to regard anything at all, though never so +little, but right and reason: and always, whether in the sharpest +pains, or after the loss of a child, or in long diseases, to be +still the same man; who also was a present and visible example +unto me, that it was possible for the same man to be both +vehement and remiss: a man not subject to be vexed, and offended +with the incapacity of his scholars and auditors in his lectures +and expositions; and a true pattern of a man who of all his good +gifts and faculties, least esteemed in himself, that his +excellent skill and ability to teach and persuade others the +common theorems and maxims of the Stoic philosophy. Of him also I +learned how to receive favours and kindnesses (as commonly they +are accounted:) from friends, so that I might not become +obnoxious unto them, for them, nor more yielding upon occasion, +than in right I ought; and yet so that I should not pass them +neither, as an unsensible and unthankful man.</font></font></p> + +<p><font><font>VI. Of Sextus, mildness and the pattern of a +family governed with paternal affection; and a purpose to live +according to nature: to be grave without affectation: to observe +carefully the several dispositions of my friends, not to be +offended with idiots, nor unseasonably to set upon those that are +carried with the vulgar opinions, with the theorems, and tenets +of philosophers: his conversation being an example how a man +might accommodate himself to all men and companies; so that +though his company were sweeter and more pleasing than any +flatterer's cogging and fawning; yet was it at the same time most +respected and reverenced: who also had a proper happiness and +faculty, rationally and methodically to find out, and set in +order all necessary determinations and instructions for a man's +life. A man without ever the least appearance of anger, or any +other passion; able at the same time most exactly to observe the +Stoic Apathia, or unpassionateness, and yet to be most +tender-hearted: ever of good credit; and yet almost without any +noise, or rumour: very learned, and yet making little +show.</font></font></p> + +<p><font><font>Vii. From Alexander the Grammarian, to be +unreprovable myself, and not reproachfully to reprehend any man +for a barbarism, or a solecism, or any false pronunciation, but +dextrously by way of answer, or testimony, or confirmation of the +same matter (taking no notice of the word) to utter it as it +should have been spoken; or by some other such close and indirect +admonition, handsomely and civilly to tell him of +it.</font></font></p> + +<p><font><font>VIII. Of Fronto, to how much envy and fraud and +hypocrisy the state of a tyrannous king is subject unto, and how +they who are commonly called [Eupatridas Gk.], i.e. nobly born, +are in some sort incapable, or void of natural +affection.</font></font></p> + +<p><font><font>IX. Of Alexander the Platonic, not often nor +without great necessity to say, or to write to any man in a +letter, 'I am not at leisure'; nor in this manner still to put +off those duties, which we owe to our friends and acquaintances +(to every one in his kind) under pretence of urgent +affairs.</font></font></p> + +<p><font><font>X. Of Catulus, not to contemn any friend's +expostulation, though unjust, but to strive to reduce him to his +former disposition: freely and heartily to speak well of all my +masters upon any occasion, as it is reported of Domitius, and +Athenodotus: and to love my children with true +affection.</font></font></p> + +<p><font><font>XI. From my brother Severus, to be kind and loving +to all them of my house and family; by whom also I came to the +knowledge of Thrasea and Helvidius, and Cato, and Dio, and +Brutus. He it was also that did put me in the first conceit and +desire of an equal commonwealth, administered by justice and +equality; and of a kingdom wherein should be regarded nothing +more than the good and welfare of the subjects. Of him also, to +observe a constant tenor, (not interrupted, with any other cares +and distractions,) in the study and esteem of philosophy: to be +bountiful and liberal in the largest measure; always to hope the +best; and to be confident that my friends love me. In whom I +moreover observed open dealing towards those whom he reproved at +any time, and that his friends might without all doubt or much +observation know what he would, or would not, so open and plain +was he.</font></font></p> + +<p><font><font>XII. From Claudius Maximus, in all things to +endeavour to have power of myself, and in nothing to be carried +about; to be cheerful and courageous in all sudden chances and +accidents, as in sicknesses: to love mildness, and moderation, +and gravity: and to do my business, whatsoever it be, thoroughly, +and without querulousness. Whatsoever he said, all men believed +him that as he spake, so he thought, and whatsoever he did, that +he did it with a good intent. His manner was, never to wonder at +anything; never to be in haste, and yet never slow: nor to be +perplexed, or dejected, or at any time unseemly, or excessively +to laugh: nor to be angry, or suspicious, but ever ready to do +good, and to forgive, and to speak truth; and all this, as one +that seemed rather of himself to have been straight and right, +than ever to have been rectified or redressed; neither was there +any man that ever thought himself undervalued by him, or that +could find in his heart, to think himself a better man than he. +He would also be very pleasant and gracious.</font></font></p> + +<p><font><font>XIII. In my father, I observed his meekness; his +constancy without wavering in those things, which after a due +examination and deliberation, he had determined. How free from +all vanity he carried himself in matter of honour and dignity, +(as they are esteemed:) his laboriousness and assiduity, his +readiness to hear any man, that had aught to say tending to any +common good: how generally and impartially he would give every +man his due; his skill and knowledge, when rigour or extremity, +or when remissness or moderation was in season; how he did +abstain from all unchaste love of youths; his moderate +condescending to other men's occasions as an ordinary man, +neither absolutely requiring of his friends, that they should +wait upon him at his ordinary meals, nor that they should of +necessity accompany him in his journeys; and that whensoever any +business upon some necessary occasions was to be put off and +omitted before it could be ended, he was ever found when he went +about it again, the same man that he was before. His accurate +examination of things in consultations, and patient hearing of +others. He would not hastily give over the search of the matter, +as one easy to be satisfied with sudden notions and +apprehensions. His care to preserve his friends; how neither at +any time he would carry himself towards them with disdainful +neglect, and grow weary of them; nor yet at any time be madly +fond of them. His contented mind in all things, his cheerful +countenance, his care to foresee things afar off, and to take +order for the least, without any noise or clamour. Moreover how +all acclamations and flattery were repressed by him: how +carefully he observed all things necessary to the government, and +kept an account of the common expenses, and how patiently he did +abide that he was reprehended by some for this his strict and +rigid kind of dealing. How he was neither a superstitious +worshipper of the gods, nor an ambitious pleaser of men, or +studious of popular applause; but sober in all things, and +everywhere observant of that which was fitting; no affecter of +novelties: in those things which conduced to his ease and +convenience, (plenty whereof his fortune did afford him,) without +pride and bragging, yet with all freedom and liberty: so that as +he did freely enjoy them without any anxiety or affectation when +they were present; so when absent, he found no want of them. +Moreover, that he was never commended by any man, as either a +learned acute man, or an obsequious officious man, or a fine +orator; but as a ripe mature man, a perfect sound man; one that +could not endure to be flattered; able to govern both himself and +others. Moreover, how much he did honour all true philosophers, +without upbraiding those that were not so; his sociableness, his +gracious and delightful conversation, but never unto satiety; his +care of his body within bounds and measure, not as one that +desired to live long, or over-studious of neatness, and elegancy; +and yet not as one that did not regard it: so that through his +own care and providence, he seldom needed any inward physic, or +outward applications: but especially how ingeniously he would +yield to any that had obtained any peculiar faculty, as either +eloquence, or the knowledge of the laws, or of ancient customs, +or the like; and how he concurred with them, in his best care and +endeavour that every one of them might in his kind, for that +wherein he excelled, be regarded and esteemed: and although he +did all things carefully after the ancient customs of his +forefathers, yet even of this was he not desirous that men should +take notice, that he did imitate ancient customs. Again, how he +was not easily moved and tossed up and down, but loved to be +constant, both in the same places and businesses; and how after +his great fits of headache he would return fresh and vigorous to +his wonted affairs. Again, that secrets he neither had many, nor +often, and such only as concerned public matters: his discretion +and moderation, in exhibiting of the public sights and shows for +the pleasure and pastime of the people: in public buildings. +congiaries, and the like. In all these things, having a respect +unto men only as men, and to the equity of the things themselves, +and not unto the glory that might follow. Never wont to use the +baths at unseasonable hours; no builder; never curious, or +solicitous, either about his meat, or about the workmanship, or +colour of his clothes, or about anything that belonged to +external beauty. In all his conversation, far from all +inhumanity, all boldness, and incivility, all greediness and +impetuosity; never doing anything with such earnestness, and +intention, that a man could say of him, that he did sweat about +it: but contrariwise, all things distinctly, as at leisure; +without trouble; orderly, soundly, and agreeably. A man might +have applied that to him, which is recorded of Socrates, that he +knew how to want, and to enjoy those things, in the want whereof, +most men show themselves weak; and in the fruition, intemperate: +but to hold out firm and constant, and to keep within the compass +of true moderation and sobriety in either estate, is proper to a +man, who hath a perfect and invincible soul; such as he showed +himself in the sickness of Maximus.</font></font></p> + +<p><font><font>XIV. From the gods I received that I had good +grandfathers, and parents, a good sister, good masters, good +domestics, loving kinsmen, almost all that I have; and that I +never through haste and rashness transgressed against any of +them, notwithstanding that my disposition was such, as that such +a thing (if occasion had been) might very well have been +committed by me, but that It was the mercy of the gods, to +prevent such a concurring of matters and occasions, as might make +me to incur this blame. That I was not long brought up by the +concubine of my father; that I preserved the flower of my youth. +That I took not upon me to be a man before my time, but rather +put it off longer than I needed. That I lived under the +government of my lord and father, who would take away from me all +pride and vainglory, and reduce me to that conceit and opinion +that it was not impossible for a prince to live in the court +without a troop of guards and followers, extraordinary apparel, +such and such torches and statues, and other like particulars of +state and magnificence; but that a man may reduce and contract +himself almost to the state of a private man, and yet for all +that not to become the more base and remiss in those public +matters and affairs, wherein power and authority is requisite. +That I have had such a brother, who by his own example might stir +me up to think of myself; and by his respect and love, delight +and please me. That I have got ingenuous children, and that they +were not born distorted, nor with any other natural deformity. +That I was no great proficient in the study of rhetoric and +poetry, and of other faculties, which perchance I might have +dwelt upon, if I had found myself to go on in them with success. +That I did by times prefer those, by whom I was brought up, to +such places and dignities, which they seemed unto me most to +desire; and that I did not put them off with hope and +expectation, that (since that they were yet but young) I would do +the same hereafter. That I ever knew Apollonius and Rusticus, and +Maximus. That I have had occasion often and effectually to +consider and meditate with myself, concerning that life which is +according to nature, what the nature and manner of it is: so that +as for the gods and such suggestions, helps and inspirations, as +might be expected from them, nothing did hinder, but that I might +have begun long before to live according to nature; or that even +now that I was not yet partaker and in present possession of that +life, that I myself (in that I did not observe those inward +motions, and suggestions, yea and almost plain and apparent +instructions and admonitions of the gods,) was the only cause of +it. That my body in such a life, hath been able to hold out so +long. That I never had to do with Benedicta and Theodotus, yea +and afterwards when I fell into some fits of love, I was soon +cured. That having been often displeased with Rusticus, I never +did him anything for which afterwards I had occasion to repent. +That it being so that my mother was to die young, yet she lived +with me all her latter years. That as often as I had a purpose to +help and succour any that either were poor, or fallen into some +present necessity, I never was answered by my officers that there +was not ready money enough to do it; and that I myself never had +occasion to require the like succour from any other. That I have +such a wife, so obedient, so loving, so ingenuous. That I had +choice of fit and able men, to whom I might commit the bringing +up of my children. That by dreams I have received help, as for +other things, so in particular, how I might stay my casting of +blood, and cure my dizziness, as that also that happened to thee +in Cajeta, as unto Chryses when he prayed by the seashore. And +when I did first apply myself to philosophy, that I did not fall +into the hands of some sophists, or spent my time either in +reading the manifold volumes of ordinary philosophers, nor in +practising myself in the solution of arguments and fallacies, nor +dwelt upon the studies of the meteors, and other natural +curiosities. All these things without the assistance of the gods, +and fortune, could not have been.</font></font></p> + +<p><font><font>XV. In the country of the Quadi at Granua, these. +Betimes in the morning say to thyself, This day I shalt have to +do with an idle curious man, with an unthankful man, a railer, a +crafty, false, or an envious man; an unsociable uncharitable man. +All these ill qualities have happened unto them, through +ignorance of that which is truly good and truly bad. But I that +understand the nature of that which is good, that it only is to +be desired, and of that which is bad, that it only is truly +odious and shameful: who know moreover, that this transgressor, +whosoever he be, is my kinsman, not by the same blood and seed, +but by participation of the same reason, and of the same divine +particle; How can I either be hurt by any of those, since it is +not in their power to make me incur anything that is truly +reproachful? or angry, and ill affected towards him, who by +nature is so near unto me? for we are all born to be +fellow-workers, as the feet, the hands, and the eyelids; as the +rows of the upper and under teeth: for such therefore to be in +opposition, is against nature; and what is it to chafe at, and to +be averse from, but to be in opposition?</font></font></p> + +<p><font><font>XVI. Whatsoever I am, is either flesh, or life, or +that which we commonly call the mistress and overruling part of +man; reason. Away with thy books, suffer not thy mind any more to +be distracted, and carried to and fro; for it will not be; but as +even now ready to die, think little of thy flesh: blood, bones, +and a skin; a pretty piece of knit and twisted work, consisting +of nerves, veins and arteries; think no more of it, than so. And +as for thy life, consider what it is; a wind; not one constant +wind neither, but every moment of an hour let out, and sucked in +again. The third, is thy ruling part; and here consider; Thou art +an old man; suffer not that excellent part to be brought in +subjection, and to become slavish: suffer it not to be drawn up +and down with unreasonable and unsociable lusts and motions, as +it were with wires and nerves; suffer it not any more, either to +repine at anything now present, or to fear and fly anything to +come, which the destiny hath appointed thee.</font></font></p> + +<p><font><font>XVII. Whatsoever proceeds from the gods +immediately, that any man will grant totally depends from their +divine providence. As for those things that are commonly said to +happen by fortune, even those must be conceived to have +dependence from nature, or from that first and general +connection, and concatenation of all those things, which more +apparently by the divine providence are administered and brought +to pass. All things flow from thence: and whatsoever it is that +is, is both necessary, and conducing to the whole (part of which +thou art), and whatsoever it is that is requisite and necessary +for the preservation of the general, must of necessity for every +particular nature, be good and behoveful. And as for the whole, +it is preserved, as by the perpetual mutation and conversion of +the simple elements one into another, so also by the mutation, +and alteration of things mixed and compounded. Let these things +suffice thee; let them be always unto thee, as thy general rules +and precepts. As for thy thirst after books, away with it with +all speed, that thou die not murmuring and complaining, but truly +meek and well satisfied, and from thy heart thankful unto the +gods.</font></font></p> + +<p><font><font>THE SECOND BOOK</font></font></p> + +<p><font><font>I. Remember how long thou hast already put off +these things, and how often a certain day and hour as it were, +having been set unto thee by the gods, thou hast neglected it. It +is high time for thee to understand the true nature both of the +world, whereof thou art a part; and of that Lord and Governor of +the world, from whom, as a channel from the spring, thou thyself +didst flow: and that there is but a certain limit of time +appointed unto thee, which if thou shalt not make use of to calm +and allay the many distempers of thy soul, it will pass away and +thou with it, and never after return.</font></font></p> + +<p><font><font>II. Let it be thy earnest and incessant care as a +Roman and a man to perform whatsoever it is that thou art about, +with true and unfeigned gravity, natural affection, freedom and +justice: and as for all other cares, and imaginations, how thou +mayest ease thy mind of them. Which thou shalt do; if thou shalt +go about every action as thy last action, free from all vanity, +all passionate and wilful aberration from reason, and from all +hypocrisy, and self-love, and dislike of those things, which by +the fates or appointment of God have happened unto thee. Thou +seest that those things, which for a man to hold on in a +prosperous course, and to live a divine life, are requisite and +necessary, are not many, for the gods will require no more of any +man, that shall but keep and observe these +things.</font></font></p> + +<p><font><font>III. Do, soul, do; abuse and contemn thyself; yet +a while and the time for thee to respect thyself, will be at an +end. Every man's happiness depends from himself, but behold thy +life is almost at an end, whiles affording thyself no respect, +thou dost make thy happiness to consist in the souls, and +conceits of other men.</font></font></p> + +<p><font><font>IV Why should any of these things that happen +externally, so much distract thee? Give thyself leisure to learn +some good thing, and cease roving and wandering to and fro. Thou +must also take heed of another kind of wandering, for they are +idle in their actions, who toil and labour in this life, and have +no certain scope to which to direct all their motions, and +desires.</font></font></p> + +<p><font><font>V. For not observing the state of another man's +soul, scarce was ever any man known to be unhappy. tell whosoever +they be that intend not, and guide not by reason and discretion +the motions of their own souls, they must of necessity be +unhappy.</font></font></p> + +<p><font><font>VI. These things thou must always have in mind: +What is the nature of the universe, and what is mine - in +particular: This unto that what relation it hath: what kind of +part, of what kind of universe it is: And that there is nobody +that can hinder thee, but that thou mayest always both do and +speak those things which are agreeable to that nature, whereof +thou art a part.</font></font></p> + +<p><font><font>VII. Theophrastus, where he compares sin with sin +(as after a vulgar sense such things I grant may be compared:) +says well and like a philosopher, that those sins are greater +which are committed through lust, than those which are committed +through anger. For he that is angry seems with a kind of grief +and close contraction of himself, to turn away from reason; but +he that sins through lust, being overcome by pleasure, doth in +his very sin bewray a more impotent, and unmanlike disposition. +Well then and like a philosopher doth he say, that he of the two +is the more to be condemned, that sins with pleasure, than he +that sins with grief. For indeed this latter may seem first to +have been wronged, and so in some manner through grief thereof to +have been forced to be angry, whereas he who through lust doth +commit anything, did of himself merely resolve upon that +action.</font></font></p> + +<p><font><font>VIII. Whatsoever thou dost affect, whatsoever thou +dost project, so do, and so project all, as one who, for aught +thou knowest, may at this very present depart out of this life. +And as for death, if there be any gods, it is no grievous thing +to leave the society of men. The gods will do thee no hurt, thou +mayest be sure. But if it be so that there be no gods, or that +they take no care of the world, why should I desire to live in a +world void of gods, and of all divine providence? But gods there +be certainly, and they take care for the world; and as for those +things which be truly evil, as vice and. wickedness, such things +they have put in a man s own power, that he might avoid them if +he would: and had there been anything besides that had been truly +bad and evil, they would have had a care of that also, that a man +might have avoided it. But why should that be thought to hurt and +prejudice a man's life in this world, which cannot any ways make +man himself the better, or the worse in his own person? Neither +must we think that the nature of the universe did either through +ignorance pass these things, or if not as ignorant of them, yet +as unable either to prevent, or better to order and dispose them. +It cannot be that she through want either of power or skill, +should have committed such a thing, so as to suffer all things +both good and bad, equally and promiscuously, to happen unto all +both good and bad. As for life therefore, and death, honour and +dishonour, labour and pleasure, riches and poverty, all these +things happen unto men indeed, both good and bad, equally; but as +things which of themselves are neither good nor bad; because of +themselves, neither shameful nor praiseworthy.</font></font></p> + +<p><font><font>IX. Consider how quickly all things are dissolved +and resolved: the bodies and substances themselves, into the +matter and substance of the world: and their memories into the +general age and time of the world. Consider the nature of all +worldly sensible things; of those especially, which either +ensnare by pleasure, or for their irksomeness are dreadful, or +for their outward lustre and show are in great esteem and +request, how vile and contemptible, how base and corruptible, how +destitute of all true life and being they are.</font></font></p> + +<p><font><font>X. It is the part of a man endowed with a good +understanding faculty, to consider what they themselves are in +very deed, from whose bare conceits and voices, honour and credit +do proceed: as also what it is to die, and how if a man shall +consider this by itself alone, to die, and separate from it in +his mind all those things which with it usually represent +themselves unto us, he can conceive of it no otherwise, than as +of a work of nature, and he that fears any work of nature, is a +very child. Now death, it is not only a work of nature, but also +conducing to nature.</font></font></p> + +<p><font><font>XI. Consider with thyself how man, and by what +part of his, is joined unto God, and how that part of man is +affected, when it is said to be diffused. There is nothing more +wretched than that soul, which in a kind of circuit compasseth +all things, searching (as he saith) even the very depths of the +earth; and by all signs and conjectures prying into the very +thoughts of other men's souls; and yet of this, is not sensible, +that it is sufficient for a man to apply himself wholly, and to +confine all his thoughts and cares to the tendance of that spirit +which is within him, and truly and really to serve him. His +service doth consist in this, that a man keep himself pure from +all violent passion and evil affection, from all rashness and +vanity, and from all manner of discontent, either in regard of +the gods or men. For indeed whatsoever proceeds from the gods, +deserves respect for their worth and excellency; and whatsoever +proceeds from men, as they are our kinsmen, should by us be +entertained, with love, always; sometimes, as proceeding from +their ignorance, of that which is truly good and bad, (a +blindness no less, than that by which we are not able to discern +between white and black:) with a kind of pity and compassion +also.</font></font></p> + +<p><font><font>XII. If thou shouldst live three thousand, or as +many as ten thousands of years, yet remember this, that man can +part with no life properly, save with that little part of life, +which he now lives: and that which he lives, is no other, than +that which at every instant he parts with. That then which is +longest of duration, and that which is shortest, come both to one +effect. For although in regard of that which is already past +there may be some inequality, yet that time which is now present +and in being, is equal unto all men. And that being it which we +part with whensoever we die, it doth manifestly appear, that it +can be but a moment of time, that we then part with. For as for +that which is either past or to come, a man cannot be said +properly to part with it. For how should a man part with that +which he hath not? These two things therefore thou must remember. +First, that all things in the world from all eternity, by a +perpetual revolution of the same times and things ever continued +and renewed, are of one kind and nature; so that whether for a +hundred or two hundred years only, or for an infinite space of +time, a man see those things which are still the same, it can be +no matter of great moment. And secondly, that that life which any +the longest liver, or the shortest liver parts with, is for +length and duration the very same, for that only which is +present, is that, which either of them can lose, as being that +only which they have; for that which he hath not, no man can +truly be said to lose.</font></font></p> + +<p><font><font>XIII. Remember that all is but opinion and +conceit, for those things are plain and apparent, which were +spoken unto Monimus the Cynic; and as plain and apparent is the +use that may be made of those things, if that which is true and +serious in them, be received as well as that which is sweet and +pleasing.</font></font></p> + +<p><font><font>XIV. A man's soul doth wrong and disrespect itself +first and especially, when as much as in itself lies it becomes +an aposteme, and as it were an excrescency of the world, for to +be grieved and displeased with anything that happens in the +world, is direct apostacy from the nature of the universe; part +of which, all particular natures of the world, are. Secondly, +when she either is averse from any man, or led by contrary +desires or affections, tending to his hurt and prejudice; such as +are the souls of them that are angry. Thirdly, when she is +overcome by any pleasure or pain. Fourthly, when she doth +dissemble, and covertly and falsely either doth or saith +anything. Fifthly, when she doth either affect or endeavour +anything to no certain end, but rashly and without due +ratiocination and consideration, how consequent or inconsequent +it is to the common end. For even the least things ought not to +be done, without relation unto the end; and the end of the +reasonable creatures is, to follow and obey him, who is the +reason as it were, and the law of this great city, and ancient +commonwealth.</font></font></p> + +<p><font><font>XV. The time of a man's life is as a point; the +substance of it ever flowing, the sense obscure; and the whole +composition of the body tending to corruption. His soul is +restless, fortune uncertain, and fame doubtful; to be brief, as a +stream so are all things belonging to the body; as a dream, or as +a smoke, so are all that belong unto the soul. Our life is a +warfare, and a mere pilgrimage. Fame after life is no better than +oblivion. What is it then that will adhere and follow? Only one +thing, philosophy. And philosophy doth consist in this, for a man +to preserve that spirit which is within him, from all manner of +contumelies and injuries, and above all pains or pleasures; never +to do anything either rashly, or feignedly, or hypocritically: +wholly to depend from himself and his own proper actions: all +things that happen unto him to embrace contentedly, as coming +from Him from whom he himself also came; and above all things, +with all meekness and a calm cheerfulness, to expect death, as +being nothing else but the resolution of those elements, of which +every creature is composed. And if the elements themselves suffer +nothing by this their perpetual conversion of one into another, +that dissolution, and alteration, which is so common unto all, +why should it be feared by any? Is not this according to nature? +But nothing that is according to nature can be +evil.</font></font></p> + +<p><font><font>whilst I was at Carnuntzim. +**************************</font></font></p> + +<p><font><font>THE THIRD BOOK</font></font></p> + +<p><font><font>I. A man must not only consider how daily his life +wasteth and decreaseth, but this also, that if he live long, he +cannot be certain, whether his understanding shall continue so +able and sufficient, for either discreet consideration, in matter +of businesses; or for contemplation: it being the thing, whereon +true knowledge of things both divine and human, doth depend. For +if once he shall begin to dote, his respiration, nutrition, his +imaginative, and appetitive, and other natural faculties, may +still continue the same: he shall find no want of them. But how +to make that right use of himself that he should, how to observe +exactly in all things that which is right and just, how to +redress and rectify all wrong, or sudden apprehensions and +imaginations, and even of this particular, whether he should live +any longer or no, to consider duly; for all such things, wherein +the best strength and vigour of the mind is most requisite; his +power and ability will be past and gone. Thou must hasten +therefore; not only because thou art every day nearer unto death +than other, but also because that intellective faculty in thee, +whereby thou art enabled to know the true nature of things, and +to order all thy actions by that knowledge, doth daily waste and +decay: or, may fail thee before thou die.</font></font></p> + +<p><font><font>II. This also thou must observe, that whatsoever +it is that naturally doth happen to things natural, hath somewhat +in itself that is pleasing and delightful: as a great loaf when +it is baked, some parts of it cleave as it were, and part +asunder, and make the crust of it rugged and unequal, and yet +those parts of it, though in some sort it be against the art and +intention of baking itself, that they are thus cleft and parted, +which should have been and were first made all even and uniform, +they become it well nevertheless, and have a certain peculiar +property, to stir the appetite. So figs are accounted fairest and +ripest then, when they begin to shrink, and wither as it were. So +ripe olives, when they are next to putrefaction, then are they in +their proper beauty. The hanging down of grapes - the brow of a +lion, the froth of a foaming wild boar, and many other like +things, though by themselves considered, they are far from any +beauty, yet because they happen naturally, they both are comely, +and delightful; so that if a man shall with a profound mind and +apprehension, consider all things in the world, even among all +those things which are but mere accessories and natural +appendices as it were, there will scarce appear anything unto +him, wherein he will not find matter of pleasure and delight. So +will he behold with as much pleasure the true rictus of wild +beasts, as those which by skilful painters and other artificers +are imitated. So will he be able to perceive the proper ripeness +and beauty of old age, whether in man or woman: and whatsoever +else it is that is beautiful and alluring in whatsoever is, with +chaste and continent eyes he will soon find out and discern. +Those and many other things will he discern, not credible unto +every one, but unto them only who are truly and familiarly +acquainted, both with nature itself, and all natural +things.</font></font></p> + +<p><font><font>III. Hippocrates having cured many sicknesses, +fell sick himself and died. The Chaldeans and Astrologians having +foretold the deaths of divers, were afterwards themselves +surprised by the fates. Alexander and Pompeius, and Caius Caesar, +having destroyed so many towns, and cut off in the field so many +thousands both of horse and foot, yet they themselves at last +were fain to part with their own lives. Heraclitus having written +so many natural tracts concerning the last and general +conflagration of the world, died afterwards all filled with water +within, and all bedaubed with dirt and dung without. Lice killed +Democritus; and Socrates, another sort of vermin, wicked ungodly +men. How then stands the case? Thou hast taken ship, thou hast +sailed, thou art come to land, go out, if to another life, there +also shalt thou find gods, who are everywhere. If all life and +sense shall cease, then shalt thou cease also to be subject to +either pains or pleasures ; and to serve and tend this vile +cottage; so much the viler, by how much that which ministers unto +it doth excel ; the one being a rational substance, and a spirit, +the other nothing but earth and blood.</font></font></p> + +<p><font><font>IV. Spend not the remnant of thy days in thoughts +and fancies concerning other men, when it is not in relation to +some common good, when by it thou art hindered from some other +better work. That is, spend not thy time in thinking, what such a +man doth, and to what end: what he saith, and what he thinks, and +what he is about, and such other things or curiosities, which +make a man to rove and wander from the care and observation of +that part of himself, which is rational, and overruling. See +therefore in the whole series and connection of thy thoughts, +that thou be careful to prevent whatsoever is idle and +impertinent: but especially, whatsoever is curious and malicious: +and thou must use thyself to think only of such things, of which +if a man upon a sudden should ask thee, what it is that thou art +now thinking, thou mayest answer This, and That, freely and +boldly, that so by thy thoughts it may presently appear that in +all thee is sincere, and peaceable; as becometh one that is made +for society, and regards not pleasures, nor gives way to any +voluptuous imaginations at all: free from all contentiousness, +envy, and suspicion, and from whatsoever else thou wouldest blush +to confess thy thoughts were set upon. He that is such, is he +surely that doth not put off to lay hold on that which is best +indeed, a very priest and minister of the gods, well acquainted +and in good correspondence with him especially that is seated and +placed within himself, as in a temple and sacrary: to whom also +he keeps and preserves himself unspotted by pleasure, undaunted +by pain; free from any manner of wrong, or contumely, by himself +offered unto himself: not capable of any evil from others: a +wrestler of the best sort, and for the highest prize, that he may +not be cast down by any passion or affection of his own; deeply +dyed and drenched in righteousness, embracing and accepting with +his whole heart whatsoever either happeneth or is allotted unto +him. One who not often, nor without some great necessity tending +to some public good, mindeth what any other, either speaks, or +doth, or purposeth: for those things only that are in his own +power, or that are truly his own, are the objects of his +employments, and his thoughts are ever taken up with those +things, which of the whole universe are by the fates or +Providence destinated and appropriated unto himself. Those things +that are his own, and in his own power, he himself takes order, +for that they be good: and as for those that happen unto him, he +believes them to be so. For that lot and portion which is +assigned to every one, as it is unavoidable and necessary, so is +it always profitable. He remembers besides that whatsoever +partakes of reason, is akin unto him, and that to care for all +men generally, is agreeing to the nature of a man: but as for +honour and praise, that they ought not generally to be admitted +and accepted of from all, but from such only, who live according +to nature. As for them that do not, what manner of men they be at +home, or abroad; day or night, how conditioned themselves with +what manner of conditions, or with men of what conditions they +moil and pass away the time together, he knoweth, and remembers +right well, he therefore regards not such praise and approbation, +as proceeding from them, who cannot like and approve +themselves.</font></font></p> + +<p><font><font>V. Do nothing against thy will, nor contrary to +the community, nor without due examination, nor with reluctancy. +Affect not to set out thy thoughts with curious neat language. Be +neither a great talker, nor a great undertaker. Moreover, let thy +God that is in thee to rule over thee, find by thee, that he hath +to do with a man; an aged man; a sociable man; a Roman; a prince; +one that hath ordered his life, as one that expecteth, as it +were, nothing but the sound of the trumpet, sounding a retreat to +depart out of this life with all expedition. One who for his word +or actions neither needs an oath, nor any man to be a +witness.</font></font></p> + +<p><font><font>VI. To be cheerful, and to stand in no need, +either of other men's help or attendance, or of that rest and +tranquillity, which thou must be beholding to others for. Rather +like one that is straight of himself, or hath ever been straight, +than one that hath been rectified.</font></font></p> + +<p><font><font>VII. If thou shalt find anything in this mortal +life better than righteousness, than truth, temperance, +fortitude, and in general better than a mind contented both with +those things which according to right and reason she doth, and in +those, which without her will and knowledge happen unto thee by +the providence; if I say, thou canst find out anything better +than this, apply thyself unto it with thy whole heart, and that +which is best wheresoever thou dost find it, enjoy freely. But if +nothing thou shalt find worthy to be preferred to that spirit +which is within thee; if nothing better than to subject unto thee +thine own lusts and desires, and not to give way to any fancies +or imaginations before thou hast duly considered of them, nothing +better than to withdraw thyself (to use Socrates his words) from +all sensuality, and submit thyself unto the gods, and to have +care of all men in general: if thou shalt find that all other +things in comparison of this, are but vile, and of little moment; +then give not way to any other thing, which being once though but +affected and inclined unto, it will no more be in thy power +without all distraction as thou oughtest to prefer and to pursue +after that good, which is thine own and thy proper good. For it +is not lawful, that anything that is of another and inferior kind +and nature, be it what it will, as either popular applause, or +honour, or riches, or pleasures; should be suffered to confront +and contest as it were, with that which is rational, and +operatively good. For all these things, if once though but for a +while, they begin to please, they presently prevail, and pervert +a man's mind, or turn a man from the right way. Do thou therefore +I say absolutely and freely make choice of that which is best, +and stick unto it. Now, that they say is best, which is most +profitable. If they mean profitable to man as he is a rational +man, stand thou to it, and maintain it; but if they mean +profitable, as he is a creature, only reject it; and from this +thy tenet and conclusion keep off carefully all plausible shows +and colours of external appearance, that thou mayest be able to +discern things rightly.</font></font></p> + +<p><font><font>VIII. Never esteem of anything as profitable, +which shall ever constrain thee either to break thy faith, or to +lose thy modesty; to hate any man, to suspect, to curse, to +dissemble, to lust after anything, that requireth the secret of +walls or veils. But he that preferreth before all things his +rational part and spirit, and the sacred mysteries of virtue +which issueth from it, he shall never lament and exclaim, never +sigh; he shall never want either solitude or company: and which +is chiefest of all, he shall live without either desire or fear. +And as for life, whether for a long or short time he shall enjoy +his soul thus compassed about with a body, he is altogether +indifferent. For if even now he were to depart, he is as ready +for it, as for any other action, which may be performed with +modesty and decency. For all his life long, this is his only +care, that his mind may always be occupied in such intentions and +objects, as are proper to a rational sociable +creature.</font></font></p> + +<p><font><font>IX. In the mind that is once truly disciplined and +purged, thou canst not find anything, either foul or impure, or +as it were festered: nothing that is either servile, or affected: +no partial tie; no malicious averseness; nothing obnoxious; +nothing concealed. The life of such an one, death can never +surprise as imperfect; as of an actor, that should die before he +had ended, or the play itself were at an end, a man might +speak.</font></font></p> + +<p><font><font>X. Use thine opinative faculty with all honour and +respect, for in her indeed is all: that thy opinion do not beget +in thy understanding anything contrary to either nature, or the +proper constitution of a rational creature. The end and object of +a rational constitution is, to do nothing rashly, to be kindly +affected towards men, and in all things willingly to submit unto +the gods. Casting therefore all other things aside, keep thyself +to these few, and remember withal that no man properly can be +said to live more than that which is now present, which is but a +moment of time. Whatsoever is besides either is already past, or +uncertain. The time therefore that any man doth live, is but a +little, and the place where he liveth, is but a very little +corner of the earth, and the greatest fame that can remain of a +man after his death, even that is but little, and that too, such +as it is whilst it is, is by the succession of silly mortal men +preserved, who likewise shall shortly die, and even whiles they +live know not what in very deed they themselves are: and much +less can know one, who long before is dead and +gone.</font></font></p> + +<p><font><font>XI. To these ever-present helps and mementoes, let +one more be added, ever to make a particular description and +delineation as it were of every object that presents itself to +thy mind, that thou mayest wholly and throughly contemplate it, +in its own proper nature, bare and naked; wholly, and severally; +divided into its several parts and quarters: and then by thyself +in thy mind, to call both it, and those things of which it doth +consist, and in which it shall be resolved, by their own proper +true names, and appellations. For there is nothing so effectual +to beget true magnanimity, as to be able truly and methodically +to examine and consider all things that happen in this life, and +so to penetrate into their natures, that at the same time, this +also may concur in our apprehensions: what is the true use of it? +and what is the true nature of this universe, to which it is +useful? how much in regard of the universe may it be esteemed? +how much in regard of man, a citizen of the supreme city, of +which all other cities in the world are as it were but houses and +families?</font></font></p> + +<p><font><font>XII. What is this, that now my fancy is set upon ? +of what things doth it consist? how long can it last? which of +all the virtues is the proper virtue for this present use? as +whether meekness, fortitude, truth, faith, sincerity, +contentation, or any of the rest? Of everything therefore thou +must use thyself to say, This immediately comes from God, this by +that fatal connection, and concatenation of things, or (which +almost comes to one) by some coincidental casualty. And as for +this, it proceeds from my neighbour, my kinsman, my fellow: +through his ignorance indeed, because he knows not what is truly +natural unto him: but I know it, and therefore carry myself +towards him according to the natural law of fellowship; that is +kindly, and justly. As for those things that of themselves are +altogether indifferent, as in my best judgment I conceive +everything to deserve more or less, so I carry myself towards +it.</font></font></p> + +<p><font><font>XIII. If thou shalt intend that which is present, +following the rule of right and reason carefully, solidly, +meekly, and shalt not intermix any other businesses, but shall +study this only to preserve thy spirit impolluted, and pure, and +shall cleave unto him without either hope or fear of anything, in +all things that thou shalt either do or speak, contenting thyself +with heroical truth, thou shalt live happily; and from this, +there is no man that can hinder thee.</font></font></p> + +<p><font><font>XIV. As physicians and chirurgeons have always +their instruments ready at hand for all sudden cures; so have +thou always thy dogmata in a readiness for the knowledge of +things, both divine and human: and whatsoever thou dost, even in +the smallest things that thou dost, thou must ever remember that +mutual relation, and connection that is between these two things +divine, and things human. For without relation unto God, thou +shalt never speed in any worldly actions; nor on the other side +in any divine, without some respect had to things +human.</font></font></p> + +<p><font><font>XV. Be not deceived; for thou shalt never live to +read thy moral commentaries, nor the acts of the famous Romans +and Grecians; nor those excerpta from several books; all which +thou hadst provided and laid up for thyself against thine old +age. Hasten therefore to an end, and giving over all vain hopes, +help thyself in time if thou carest for thyself, as thou oughtest +to do.</font></font></p> + +<p><font><font>XVI. To steal, to sow, to buy, to be at rest, to +see what is to be done (which is not seen by the eyes, but by +another kind of sight:) what these words mean, and how many ways +to be understood, they do not understand. The body, the soul, the +understanding. As the senses naturally belong to the body, and +the desires and affections to the soul, so do the dogmata to the +understanding.</font></font></p> + +<p><font><font>XVII. To be capable of fancies and imaginations, +is common to man and beast. To be violently drawn and moved by +the lusts and desires of the soul, is proper to wild beasts and +monsters, such as Phalaris and Nero were. To follow reason for +ordinary duties and actions is common to them also, who believe +not that there be any gods, and for their advantage would make no +conscience to betray their own country; and who when once the +doors be shut upon them, dare do anything. If therefore all +things else be common to these likewise, it follows, that for a +man to like and embrace all things that happen and are destinated +unto him, and not to trouble and molest that spirit which is +seated in the temple of his own breast, with a multitude of vain +fancies and imaginations, but to keep him propitious and to obey +him as a god, never either speaking anything contrary to truth, +or doing anything contrary to justice, is the only true property +of a good man. And such a one, though no man should believe that +he liveth as he doth, either sincerely and conscionably, or +cheerful and contentedly; yet is he neither with any man at all +angry for it, nor diverted by it from the way that leadeth to the +end of his life, through which a man must pass pure, ever ready +to depart, and willing of himself without any compulsion to fit +and accommodate himself to his proper lot and +portion.</font></font></p> + +<p><font><font>THE FOURTH BOOK</font></font></p> + +<p><font><font>I. That inward mistress part of man if it be in +its own true natural temper, is towards all worldly chances and +events ever so disposed and affected, that it will easily turn +and apply itself to that which may be, and is within its own +power to compass, when that cannot be which at first it intended. +For it never doth absolutely addict and apply itself to any one +object, but whatsoever it is that it doth now intend and +prosecute, it doth prosecute it with exception and reservation; +so that whatsoever it is that falls out contrary to its first +intentions, even that afterwards it makes its proper object. Even +as the fire when it prevails upon those things that are in his +way; by which things indeed a little fire would have been +quenched, but a great fire doth soon turn to its own nature, and +so consume whatsoever comes in his way: yea by those very things +it is made greater and greater.</font></font></p> + +<p><font><font>II. Let nothing be done rashly, and at random, but +all things according to the most exact and perfect rules of +art.</font></font></p> + +<p><font><font>III. They seek for themselves private retiring +places, as country villages, the sea-shore, mountains; yea thou +thyself art wont to long much after such places. But all this +thou must know proceeds from simplicity in the highest degree. At +what time soever thou wilt, it is in thy power to retire into +thyself, and to be at rest, and free from all businesses. A man +cannot any whither retire better than to his own soul; he +especially who is beforehand provided of such things within, +which whensoever he doth withdraw himself to look in, may +presently afford unto him perfect ease and tranquillity. By +tranquillity I understand a decent orderly disposition and +carriage, free from all confusion and tumultuousness. Afford then +thyself this retiring continually, and thereby refresh and renew +thyself. Let these precepts be brief and fundamental, which as +soon as thou dost call them to mind, may suffice thee to purge +thy soul throughly, and to send thee away well pleased with those +things whatsoever they be, which now again after this short +withdrawing of thy soul into herself thou dost return unto. For +what is it that thou art offended at? Can it be at the wickedness +of men, when thou dost call to mind this conclusion, that all +reasonable creatures are made one for another? and that it is +part of justice to bear with them? and that it is against their +wills that they offend? and how many already, who once likewise +prosecuted their enmities, suspected, hated, and fiercely +contended, are now long ago stretched out, and reduced unto +ashes? It is time for thee to make an end. As for those things +which among the common chances of the world happen unto thee as +thy particular lot and portion, canst thou be displeased with any +of them, when thou dost call that our ordinary dilemma to mind, +either a providence, or Democritus his atoms; and with it, +whatsoever we brought to prove that the whole world is as it were +one city? And as for thy body, what canst thou fear, if thou dost +consider that thy mind and understanding, when once it hath +recollected itself, and knows its own power, hath in this life +and breath (whether it run smoothly and gently, or whether +harshly and rudely), no interest at all, but is altogether +indifferent: and whatsoever else thou hast heard and assented +unto concerning either pain or pleasure? But the care of thine +honour and reputation will perchance distract thee? How can that +be, if thou dost look back, and consider both how quickly all +things that are, are forgotten, and what an immense chaos of +eternity was before, and will follow after all things: and the +vanity of praise, and the inconstancy and variableness of human +judgments and opinions, and the narrowness of the place, wherein +it is limited and circumscribed? For the whole earth is but as +one point; and of it, this inhabited part of it, is but a very +little part; and of this part, how many in number, and what +manner of men are they, that will commend thee? What remains +then, but that thou often put in practice this kind of retiring +of thyself, to this little part of thyself; and above all things, +keep thyself from distraction, and intend not anything +vehemently, but be free and consider all things, as a man whose +proper object is Virtue, as a man whose true nature is to be kind +and sociable, as a citizen, as a mortal creature. Among other +things, which to consider, and look into thou must use to +withdraw thyself, let those two be among the most obvious and at +hand. One, that the things or objects themselves reach not unto +the soul, but stand without still and quiet, and that it is from +the opinion only which is within, that all the tumult and all the +trouble doth proceed. The next, that all these things, which now +thou seest, shall within a very little while be changed, and be +no more: and ever call to mind, how many changes and alterations +in the world thou thyself hast already been an eyewitness of in +thy time. This world is mere change, and this life, +opinion.</font></font></p> + +<p><font><font>IV. If to understand and to be reasonable be +common unto all men, then is that reason, for which we are termed +reasonable, common unto all. If reason is general, then is that +reason also, which prescribeth what is to be done and what not, +common unto all. If that, then law. If law, then are we +fellow-citizens. If so, then are we partners in some one +commonweal. If so, then the world is as it were a city. For which +other commonweal is it, that all men can be said to be members +of? From this common city it is, that understanding, reason, and +law is derived unto us, for from whence else? For as that which +in me is earthly I have from some common earth; and that which is +moist from some other element is imparted; as my breath and life +hath its proper fountain; and that likewise which is dry and +fiery in me: (for there is nothing which doth not proceed from +something; as also there is nothing that can be reduced unto mere +nothing:) so also is there some common beginning from whence my +understanding bath proceeded.</font></font></p> + +<p><font><font>V. As generation is, so also death, a secret of +nature's wisdom: a mixture of elements, resolved into the same +elements again, a thing surely which no man ought to be ashamed +of: in a series of other fatal events and consequences, which a +rational creature is subject unto, not improper or incongruous, +nor contrary to the natural and proper constitution of man +himself.</font></font></p> + +<p><font><font>VI. Such and such things, from such and such +causes, must of necessity proceed. He that would not have such +things to happen, is as he that would have the fig-tree grow +without any sap or moisture. In sum, remember this, that within a +very little while, both thou and he shall both be dead, and after +a little while more, not so much as your names and memories shall +be remaining.</font></font></p> + +<p><font><font>VII. Let opinion be taken away, and no man will +think himself wronged. If no man shall think himself wronged, +then is there no more any such thing as wrong. That which makes +not man himself the worse, cannot make his life the worse, +neither can it hurt him either inwardly or outwardly. It was +expedient in nature that it should be so, and therefore +necessary.</font></font></p> + +<p><font><font>VIII. Whatsoever doth happen in the world, doth +happen justly, and so if thou dost well take heed, thou shalt +find it. I say not only in right order by a series of inevitable +consequences, but according to justice and as it were by way of +equal distribution, according to the true worth of everything. +Continue then to take notice of it, as thou hast begun, and +whatsoever thou dost, do it not without this proviso, that it be +a thing of that nature that a good man (as the word good is +properly taken) may do it. This observe carefully in every +action.</font></font></p> + +<p><font><font>IX. Conceit no such things, as he that wrongeth +thee conceiveth, or would have thee to conceive, but look into +the matter itself, and see what it is in very +truth.</font></font></p> + +<p><font><font>X. These two rules, thou must have always in a +readiness. First, do nothing at all, but what reason proceeding +from that regal and supreme part, shall for the good and benefit +of men, suggest unto thee. And secondly, if any man that is +present shall be able to rectify thee or to turn thee from some +erroneous persuasion, that thou be always ready to change thy +mind, and this change to proceed, not from any respect of any +pleasure or credit thereon depending, but always from some +probable apparent ground of justice, or of some public good +thereby to be furthered; or from some other such +inducement.</font></font></p> + +<p><font><font>XI. Hast thou reason? I have. Why then makest thou +not use of it? For if thy reason do her part, what more canst +thou require?</font></font></p> + +<p><font><font>XII. As a part hitherto thou hast had a particular +subsistence: and now shalt thou vanish away into the common +substance of Him, who first begot thee, or rather thou shalt be +resumed again into that original rational substance, out of which +all others have issued, and are propagated. Many small pieces of +frankincense are set upon the same altar, one drops first and is +consumed, another after; and it comes all to +one.</font></font></p> + +<p><font><font>XIII. Within ten days, if so happen, thou shalt be +esteemed a god of them, who now if thou shalt return to the +dogmata and to the honouring of reason, will esteem of thee no +better than of a mere brute, and of an ape.</font></font></p> + +<p><font><font>XIV. Not as though thou hadst thousands of years +to live. Death hangs over thee: whilst yet thou livest, whilst +thou mayest, be good.</font></font></p> + +<p><font><font>XV. Now much time and leisure doth he gain, who is +not curious to know what his neighbour hath said, or hath done, +or hath attempted, but only what he doth himself, that it may be +just and holy? or to express it in Agathos' words, Not to look +about upon the evil conditions of others, but to run on straight +in the line, without any loose and extravagant +agitation.</font></font></p> + +<p><font><font>XVI. He who is greedy of credit and reputation +after his death, doth not consider, that they themselves by whom +he is remembered, shall soon after every one of them be dead; and +they likewise that succeed those; until at last all memory, which +hitherto by the succession of men admiring and soon after dying +hath had its course, be quite extinct. But suppose that both they +that shall remember thee, and thy memory with them should be +immortal, what is that to thee? I will not say to thee after thou +art dead; but even to thee living, what is thy praise? But only +for a secret and politic consideration, which we call<font face= +"Symbol">oikonomian</font> <font>or dispensation. For as for +that, that it is the gift of nature, whatsoever is commended in +thee, what might be objected from thence, let that now that we +are upon another consideration be omitted as unseasonable. That +which is fair and goodly, whatsoever it be, and in what respect +soever it be, that it is fair and goodly, it is so of itself, and +terminates in itself, not admitting praise as a part or member: +that therefore which is praised, is not thereby made either +better or worse. This I understand even of those things, that are +commonly called fair and good, as those which are commended +either for the matter itself, or for curious workmanship. As for +that which is truly good, what can it stand in need of more than +either justice or truth ; or more than either kindness and +modesty? Which of all those, either becomes good or fair, because +commended; or dispraised suffers any damage? Doth the emerald +become worse in itself, or more vile if it be not commended? Doth +gold, or ivory, or purple? Is there anything that doth though +never so common, as a knife, a flower, or a +tree?</font></font></font></p> + +<p><font><font><font>XVII. If so be that the souls remain after +death (say they that will not believe it); how is the air from +all eternity able to contain them? How is the earth (say I) ever +from that time able to Contain the bodies of them that are +buried? For as here the change and resolution of dead bodies into +another kind of subsistence (whatsoever it be;) makes place for +other dead bodies : so the souls after death transferred into the +air, after they have conversed there a while, are either by way +of transmutation, or transfusion, or conflagration, received +again into that original rational substance, from which all +others do proceed: and so give way to those souls, who before +coupled and associated unto bodies, now begin to subsist single. +This, upon a supposition that the souls after death do for a +while subsist single, may be answered. And here, (besides the +number of bodies, so buried and contained by the earth), we may +further consider the number of several beasts, eaten by us men, +and by other creatures. For notwithstanding that such a multitude +of them is daily consumed, and as it were buried in the bodies of +the eaters, yet is the same place and body able to contain them, +by reason of their conversion, partly into blood, partly into air +and fire. What in these things is the speculation of truth? to +divide things into that which is passive and material; and that +which is active and formal.</font></font></font></p> + +<p><font><font><font>XVIII. Not to wander out of the way, but +upon every motion and desire, to perform that which is just: and +ever to be careful to attain to the true natural apprehension of +every fancy, that presents itself.</font></font></font></p> + +<p><font><font><font>XIX. Whatsoever is expedient unto thee, O +World, is expedient unto me; nothing can either be 'unseasonable +unto me, or out of date, which unto thee is seasonable. +Whatsoever thy seasons bear, shall ever by me be esteemed as +happy fruit, and increase. O Nature! from thee are all things, in +thee all things subsist, and to thee all tend. Could he say of +Athens, Thou lovely city of Cecrops; and shalt not thou say of +the world, Thou lovely city of God?</font></font></font></p> + +<p><font><font><font>XX. They will say commonly, Meddle not with +many things, if thou wilt live cheerfully. Certainly there is +nothing better, than for a man to confine himself to necessary +actions; to such and so many only, as reason in a creature that +knows itself born for society, will command and enjoin. This will +not only procure that cheerfulness, which from the goodness, but +that also, which from the paucity of actions doth usually +proceed. For since it is so, that most of those things, which we +either speak or do, are unnecessary; if a man shall cut them off, +it must needs follow that he shall thereby gain much leisure, and +save much trouble, and therefore at every action a man must +privately by way of admonition suggest unto himself, What? may +not this that now I go about, be of the number of unnecessary +actions? Neither must he use himself to cut off actions only, but +thoughts and imaginations also, that are unnecessary for so will +unnecessary consequent actions the better be prevented and cut +off.</font></font></font></p> + +<p><font><font><font>XXI. Try also how a good man's life; (of +one, who is well pleased with those things whatsoever, which +among the common changes and chances of this world fall to his +own lot and share; and can live well contented and fully +satisfied in the justice of his own proper present action, and in +the goodness of his disposition for the future:) will agree with +thee. Thou hast had experience of that other kind of life : make +now trial of this also. Trouble not thyself any more henceforth, +reduce thyself unto perfect simplicity. Doth any man offend? It +is against himself that he doth offend: why should it trouble +thee? Hath anything happened unto thee ? It is well, whatsoever +it be, it is that which of all the common chances of the world +from the very beginning in the series of all other things that +have, or shall happen, was destinated and appointed unto thee. To +comprehend all in a few words, our life is short; we must +endeavour to gain the present time with best discretion and +justice. Use recreation with sobriety.</font></font></font></p> + +<p><font><font><font>XXII. Either this world is a</font> <font +face="Symbol">kosmoz</font> <font>or comely piece, because all +disposed and governed by certain order: or if it be a mixture, +though confused, yet still it is a comely piece. For is it +possible that in thee there should be any beauty at all, and that +in the whole world there should be nothing but disorder and +confusion? and all things in it too, by natural different +properties one from another differenced and distinguished; and +yet all through diffused, and by natural sympathy, one to another +united, as they are?</font></font></font></p> + +<p><font><font><font>XXIII. A black or malign disposition, an +effeminate disposition; an hard inexorable disposition, a wild +inhuman disposition, a sheepish disposition, a childish +disposition; a blockish, a false, a scurril, a fraudulent, a +tyrannical: what then? If he be a stranger in the world, that +knows not the things that are in it; why not he a stranger as +well, that wonders at the things that are done in +it?</font></font></font></p> + +<p><font><font><font>XXIV. He is a true fugitive, that flies from +reason, by which men are sociable. He blind, who cannot see with +the eyes of his understanding. He poor, that stands in need of +another, and hath not in himself all things needful for this +life. He an aposteme of the world, who by being discontented with +those things that happen unto him in the world, doth as it were +apostatise, and separate himself from common nature's rational +administration. For the same nature it is that brings this unto +thee, whatsoever it be, that first brought thee into the world. +He raises sedition in the city, who by irrational actions +withdraws his own soul from that one and common soul of all +rational creatures.</font></font></font></p> + +<p><font><font><font>XXV. There is, who without so much as a +coat; and there is, who without so much as a book, doth put +philosophy in practice. I am half naked, neither have I bread to +eat, and yet I depart not from reason, saith one. But I say; I +want the food of good teaching, and instructions, and yet I +depart not from reason.</font></font></font></p> + +<p><font><font><font>XXVI. What art and profession soever thou +hast learned, endeavour to affect it, and comfort thyself in it; +and pass the remainder of thy life as one who from his whole +heart commits himself and whatsoever belongs unto him, unto the +gods: and as for men, carry not thyself either tyrannically or +servilely towards any.</font></font></font></p> + +<p><font><font><font>XXVII. Consider in my mind, for example's +sake, the times of Vespasian: thou shalt see but the same things: +some marrying, some bringing up children, some sick, some dying, +some fighting, some feasting, some merchandising, some tilling, +some flattering, some boasting, some suspecting, some +undermining, some wishing to die, some fretting and murmuring at +their present estate, some wooing, some hoarding, some seeking +after magistracies, and some after kingdoms. And is not that +their age quite over, and ended? Again, consider now the times of +Trajan. There likewise thou seest the very self-same things, and +that age also is now over and ended. In the like manner consider +other periods, both of times and of whole nations, and see how +many men, after they had with all their might and main intended +and prosecuted some one worldly thing or other did soon after +drop away, and were resolved into the elements. But especially +thou must call to mind them, whom thou thyself in thy lifetime +hast known much distracted about vain things, and in the meantime +neglecting to do that, and closely and unseparably (as fully +satisfied with it) to adhere unto it, which their own proper +constitution did require. And here thou must remember, that thy +carriage in every business must be according to the worth and due +proportion of it, for so shalt thou not easily be tired out and +vexed, if thou shalt not dwell upon small matters longer than is +fitting.</font></font></font></p> + +<p><font><font><font>XXVIII. Those words which once were common +and ordinary, are now become obscure and obsolete; and so the +names of men once commonly known and famous, are now become in a +manner obscure and obsolete names. Camillus, Cieso, Volesius, +Leonnatus; not long after, Scipio, Cato, then Augustus, then +Adrianus, then Antoninus Pius: all these in a short time will be +out of date, and, as things of another world as it were, become +fabulous. And this I say of them, who once shined as the wonders +of their ages, for as for the rest, no sooner are they expired, +than with them all their fame and memory. And what is it then +that shall always be remembered? all is vanity. What is it that +we must bestow our care and diligence upon? even upon this only: +that our minds and wills be just; that our actions be charitable; +that our speech be never deceitful, or that our understanding be +not subject to error; that our inclination be always set to +embrace whatsoever shall happen unto us, as necessary, as usual, +as ordinary, as flowing from such a beginning, and such a +fountain, from which both thou thyself and all things are. +Willingly therefore, and wholly surrender up thyself unto that +fatal concatenation, yielding up thyself unto the fates, to be +disposed of at their pleasure.</font></font></font></p> + +<p><font><font><font>XXIX. Whatsoever is now present, and from +day to day hath its existence; all objects of memories, and the +minds and memories themselves, incessantly consider, all things +that are, have their being by change and alteration. Use thyself +therefore often to meditate upon this, that the nature of the +universe delights in nothing more, than in altering those things +that are, and in making others like unto them. So that we may +say, that whatsoever is, is but as it were the seed of that which +shall be. For if thou think that that only is seed, which either +the earth or the womb receiveth, thou art very +simple.</font></font></font></p> + +<p><font><font><font>XXX. Thou art now ready to die, and yet hast +thou not attained to that perfect simplicity: thou art yet +subject to many troubles and perturbations; not yet free from all +fear and suspicion of external accidents; nor yet either so +meekly disposed towards all men, as thou shouldest; or so +affected as one, whose only study and only wisdom is, to be just +in all his actions.</font></font></font></p> + +<p><font><font><font>XXXI. Behold and observe, what is the state +of their rational part; and those that the world doth account +wise, see what things they fly and are afraid of; and what things +they hunt after.</font></font></font></p> + +<p><font><font><font>XXXII. In another man's mind and +understanding thy evil Cannot subsist, nor in any proper temper +or distemper of the natural constitution of thy body, which is +but as it were the coat or cottage of thy soul. Wherein then, but +in that part of thee, wherein the conceit, and apprehension of +any misery can subsist? Let not that part therefore admit any +such conceit, and then all is well. Though thy body which is so +near it should either be cut or burnt, or suffer any corruption +or putrefaction, yet let that part to which it belongs to judge +of these, be still at rest; that is, let her judge this, that +whatsoever it is, that equally may happen to a wicked man, and to +a good man, is neither good nor evil. For that which happens +equally to him that lives according to nature, and to him that +doth not, is neither according to nature, nor against it; and by +consequent, neither good nor bad.</font></font></font></p> + +<p><font><font><font>XXXIII. Ever consider and think upon the +world as being but one living substance, and having but one soul, +and how all things in the world, are terminated into one +sensitive power; and are done by one general motion as it were, +and deliberation of that one soul; and how all things that are, +concur in the cause of one another's being, and by what manner of +connection and concatenation all things +happen.</font></font></font></p> + +<p><font><font><font>XXXIV. What art thou, that better and divine +part excepted, but as Epictetus said well, a wretched soul, +appointed to carry a carcass up and +down?</font></font></font></p> + +<p><font><font><font>XXXV. To suffer change can be no hurt; as no +benefit it is, by change to attain to being. The age and time of +the world is as it were a flood and swift current, consisting of +the things that are brought to pass in the world. For as soon as +anything hath appeared, and is passed away, another succeeds, and +that also will presently out of sight.</font></font></font></p> + +<p><font><font><font>XXXVI. Whatsoever doth happen in the world, +is, in the course of nature, as usual and ordinary as a rose in +the spring, and fruit in summer. Of the same nature is sickness +and death; slander, and lying in wait, and whatsoever else +ordinarily doth unto fools use to be occasion either of joy or +sorrow. That, whatsoever it is, that comes after, doth always +very naturally, and as it were familiarly, follow upon that which +was before. For thou must consider the things of the world, not +as a loose independent number, consisting merely of necessary +events; but as a discreet connection of things orderly and +harmoniously disposed. There is then to be seen in the things of +the world, not a bare succession, but an admirable correspondence +and affinity.</font></font></font></p> + +<p><font><font><font>XXXVII. Let that of Heraclitus never be out +of thy mind, that the death of earth, is water, and the death of +water, is air; and the death of air, is fire; and so on the +contrary. Remember him also who was ignorant whither the way did +lead, and how that reason being the thing by which all things in +the world are administered, and which men are continually and +most inwardly conversant with: yet is the thing, which ordinarily +they are most in opposition with, and how those things which +daily happen among them, cease not daily to be strange unto them, +and that we should not either speak, or do anything as men in +their sleep, by opinion and bare imagination: for then we think +we speak and do, and that we must not be as children, who follow +their father's example; for best reason alleging their bare +successive tradition from our forefathers we have received +it.</font></font></font></p> + +<p><font><font><font>XXXVIII. Even as if any of the gods should +tell thee, Thou shalt certainly die to-morrow, or next day, thou +wouldst not, except thou wert extremely base and pusillanimous, +take it for a great benefit, rather to die the next day after, +than to-morrow; (for alas, what is the difference!) so, for the +same reason, think it no great matter to die rather many years +after, than the very next day.</font></font></font></p> + +<p><font><font><font>XXXIX. Let it be thy perpetual meditation, +how many physicians who once looked so grim, and so tetrically +shrunk their brows upon their patients, are dead and gone +themselves. How many astrologers, after that in great ostentation +they had foretold the death of some others, how many philosophers +after so many elaborate tracts and volumes concerning either +mortality or immortality; how many brave captains and commanders, +after the death and slaughter of so many; how many kings and +tyrants, after they had with such horror and insolency abused +their power upon men's lives, as though themselves had been +immortal; how many, that I may so speak, whole cities both men +and towns: Helice, Pompeii, Herculaneum, and others innumerable +are dead and gone. Run them over also, whom thou thyself, one +after another, hast known in thy time to drop away. Such and such +a one took care of such and such a one's burial, and soon after +was buried himself. So one, so another: and all things in a short +time. For herein lieth all indeed, ever to look upon all worldly +things, as things for their continuance, that are but for a day: +and for their worth, most vile, and contemptible, as for example, +What is man? That which but the other day when he was conceived +was vile snivel; and within few days shall be either an embalmed +carcass, or mere ashes. Thus must thou according to truth and +nature, throughly consider how man's life is but for a very +moment of time, and so depart meek and contented: even as if a +ripe olive falling should praise the ground that bare her, and +give thanks to the tree that begat her.</font></font></font></p> + +<p><font><font><font>XL. Thou must be like a promontory of the +sea, against which though the waves beat continually, yet it both +itself stands, and about it are those swelling waves stilled and +quieted.</font></font></font></p> + +<p><font><font><font>XLI. Oh, wretched I, to whom this mischance +is happened! nay, happy I, to whom this thing being happened, I +can continue without grief; neither wounded by that which is +present, nor in fear of that which is to come. For as for this, +it might have happened unto any man, but any man having such a +thing befallen him, could not have continued without grief. Why +then should that rather be an unhappiness, than this a happiness? +But however, canst thou, 0 man! term that unhappiness, which is +no mischance to the nature of man I Canst thou think that a +mischance to the nature of man, which is not contrary to the end +and will of his nature? What then hast thou learned is the will +of man's nature? Doth that then which hath happened unto thee, +hinder thee from being just? or magnanimous? or temperate? or +wise? or circumspect? or true? or modest? or free? or from +anything else of all those things in the present enjoying and +possession whereof the nature of man, (as then enjoying all that +is proper unto her,) is fully satisfied? Now to conclude; upon +all occasion of sorrow remember henceforth to make use of this +dogma, that whatsoever it is that hath happened unto thee, is in +very deed no such thing of itself, as a misfortune; but that to +bear it generously, is certainly great +happiness.</font></font></font></p> + +<p><font><font><font>XLII. It is but an ordinary coarse one, yet +it is a good effectual remedy against the fear of death, for a +man to consider in his mind the examples of such, who greedily +and covetously (as it were) did for a long time enjoy their +lives. What have they got more, than they whose deaths have been +untimely? Are not they themselves dead at the last? as +Cadiciant's, Fabius, Julianus Lepidus, or any other who in their +lifetime having buried many, were at the last buried themselves. +The whole space of any man's life, is but little; and as little +as it is, with what troubles, with what manner of dispositions, +and in the society of how wretched a body must it be passed! Let +it be therefore unto thee altogether as a matter of indifferency. +For if thou shalt look backward; behold, what an infinite chaos +of time doth present itself unto thee; and as infinite a chaos, +if thou shalt look forward. In that which is so infinite, what +difference can there be between that which liveth but three days, +and that which liveth three ages?</font></font></font></p> + +<p><font><font><font>XLIII. Let thy course ever be the most +compendious way. The most compendious, is that which is according +to nature: that is, in all both words and deeds, ever to follow +that which is most sound and perfect. For such a resolution will +free a man from all trouble, strife, dissembling, and +ostentation</font></font></font></p> + +<p><font><font><font>THE FIFTH BOOK</font></font></font></p> + +<p><font><font><font>I. In the morning when thou findest thyself +unwilling to rise, consider with thyself presently, it is to go +about a man's work that I am stirred up. Am I then yet unwilling +to go about that, for which I myself was born and brought forth +into this world? Or was I made for this, to lay me down, and make +much of myself in a warm bed? 'O but this is pleasing.' And was +it then for this that thou wert born, that thou mightest enjoy +pleasure? Was it not in very truth for this, that thou mightest +always be busy and in action? Seest thou not how all things in +the world besides, how every tree md plant, how sparrows and +ants, spiders and bees: how all in their kind are intent as it +were orderly to perform whatsoever (towards the preservation of +this orderly universe) naturally doth become and belong unto +thin? And wilt not thou do that, which belongs unto a man to do? +Wilt not thou run to do that, which thy nature doth require? 'But +thou must have some rest.' Yes, thou must. Nature hath of that +also, as well as of eating and drinking, allowed thee a certain +stint. But thou guest beyond thy stint, and beyond that which +would suffice, and in matter of action, there thou comest short +of that which thou mayest. It must needs be therefore, that thou +dost not love thyself, for if thou didst, thou wouldst also love +thy nature, and that which thy nature doth propose unto herself +as her end. Others, as many as take pleasure in their trade and +profession, can even pine themselves at their works, and neglect +their bodies and their food for it; and doest thou less honour +thy nature, than an ordinary mechanic his trade; or a good dancer +his art? than a covetous man his silver, and vainglorious man +applause? These to whatsoever they take an affection, can be +content to want their meat and sleep, to further that every one +which he affects: and shall actions tending to the common good of +human society, seem more vile unto thee, or worthy of less +respect and intention?</font></font></font></p> + +<p><font><font><font>II. How easy a thing is it for a man to put +off from him all turbulent adventitious imaginations, and +presently to be in perfect rest and +tranquillity!</font></font></font></p> + +<p><font><font><font>III. Think thyself fit and worthy to speak, +or to do anything that is according to nature, and let not the +reproach, or report of some that may ensue upon it, ever deter +thee. If it be right and honest to be spoken or done, undervalue +not thyself so much, as to be discouraged from it. As for them, +they have their own rational over-ruling part, and their own +proper inclination: which thou must not stand and look about to +take notice of, but go on straight, whither both thine own +particular, and the common nature do lead thee; and the way of +both these, is but one.</font></font></font></p> + +<p><font><font><font>IV. I continue my course by actions +according to nature, until I fall and cease, breathing out my +last breath into that air, by which continually breathed in I did +live; and falling upon that earth, out of whose gifts and fruits +my father gathered his seed, my mother her blood, and my nurse +her milk, out of which for so many years I have been provided, +both of meat and drink. And lastly, which beareth me that tread +upon it, and beareth with me that so many ways do abuse it, or so +freely make use of it, so many ways to so many +ends.</font></font></font></p> + +<p><font><font><font>V. No man can admire thee for thy sharp +acute language, such is thy natural disability that way. Be it +so: yet there be many other good things, for the want of which +thou canst not plead the want or natural ability. Let them be +seen in thee, which depend wholly from thee; sincerity, gravity, +laboriousness, contempt of pleasures; be not querulous, be +Content with little, be kind, be free; avoid all superfluity, all +vain prattling; be magnanimous. Doest not thou perceive, how many +things there be, which notwithstanding any pretence of natural +indisposition and unfitness, thou mightest have performed and +exhibited, and yet still thou doest voluntarily continue drooping +downwards? Or wilt thou say. that it is through defect of thy +natural constitution, that thou art constrained to murmur, to be +base and wretched to flatter; now to accuse, and now to please, +and pacify thy body: to be vainglorious, to be so giddy-headed., +and unsettled in thy thoughts? nay (witnesses be the Gods) of all +these thou mightest have been rid long ago: only, this thou must +have been contented with, to have borne the blame of one that is +somewhat slow and dull. wherein thou must so exercise thyself, as +one who neither doth much take to heart this his natural defect, +nor yet pleaseth himself in it.</font></font></font></p> + +<p><font><font><font>Vi. Such there be, who when they have done a +good turn to any, are ready to set them on the score for it, and +to require retaliation. Others there be, who though they stand +not upon retaliation, to require any, yet they think with +themselves nevertheless, that such a one is their debtor, and +they know as their word is what they have done. Others again +there be, who when they have done any such thing, do not so much +as know what they have done; but are like unto the vine, which +beareth her grapes, and when once she hath borne her own proper +fruit, is contented and seeks for no further recompense. As a +horse after a race, and a hunting dog when he hath hunted, and a +bee when she hath made her honey, look not for applause and +commendation; so neither doth that man that rightly doth +understand his own nature when he hath done a good turn: but from +one doth proceed to do another, even as the vine after she hath +once borne fruit in her own proper season, is ready for another +time. Thou therefore must be one of them, who what they do, +barely do it without any further thought, and are in a manner +insensible of what they do. 'Nay but,' will some reply perchance, +'this very thing a rational man is bound unto, to understand what +it is, that he doeth.' For it is the property, say they, of one +that is naturally sociable, to be sensible, that he doth operate +sociably: nay, and to desire, that the party him self that is +sociably dealt with, should be sensible of it too. I answer, That +which thou sayest is true indeed, but the true meaning of that +which is said, thou dost not understand. And therefore art thou +one of those first, whom I mentioned. For they also are led by a +probable appearance of reason. But if thou dost desire to +understand truly what it is that is said, fear not that thou +shalt therefore give over any sociable +action.</font></font></font></p> + +<p><font><font><font>VII. The form of the Athenians' prayer did +run thus: '0 rain, rain, good Jupiter, upon all the grounds and +fields that belong to the Athenians.' Either we should not pray +at all, or thus absolutely and freely; and not every one for +himself in particular alone.</font></font></font></p> + +<p><font><font><font>VIII. As we say commonly, The physician hath +prescribed unto this man, riding; unto another, cold baths; unto +a third, to go barefoot: so it is alike to say, The nature of the +universe hath prescribed unto this man sickness, or blindness, or +some loss, or damage or some such thing. For as there, when we +say of a physician, that he hath prescribed anything, our meaning +is, that he hath appointed this for that, as subordinate and +conducing to health: so here, whatsoever doth happen unto any, is +ordained unto him as a thing subordinate unto the fates, and +therefore do we say of such things, that they do happen, or fall +together; as of square stones, when either in walls, or pyramids +in a certain position they fit one another, and agree as it were +in an harmony, the masons say, that they do</font> <font face= +"Symbol">(sumbainein) as if thou shouldest say, fall together: so +that in the general, though the things be divers that make it, +yet the consent or harmony itself is but one. And as the whole +world is made up of all the particular bodies of the world, one +perfect and complete body, of the same nature that particular +bodies; so is the destiny of particular causes and events one +general one, of the same nature that particular causes are. What +I now say, even they that are mere idiots are not ignorant of: +for they say commonly</font> <font face="Symbol">(touto eferen +autw)</font> <font>that is, This his destiny hath brought upon +him. This therefore is by the fates properly and particularly +brought upon this, as that unto this in particular is by the +physician prescribed. These therefore let us accept of in like +manner, as we do those that are prescribed unto us our +physicians. For them also in themselves shall We find to contain +many harsh things, but we nevertheless, in hope of health, and +recovery, accept of them. Let. the fulfilling' and accomplishment +of those things which the common nature bath determined, be unto +thee as thy health. Accept then, and be pleased with whatsoever +doth happen, though otherwise harsh and unpleasing, as tending to +that end, to the health and welfare of the universe, and to +Jove's happiness and prosperity. For this whatsoever it be, +should not have been produced, had it not conduced to the good of +the universe. For neither doth any ordinary particular nature +bring anything to pass, that is not to whatsoever is within the +sphere of its own proper administration and government agreeable +and subordinate. For these two considerations then thou must be +well pleased with anything that doth happen unto thee. First, +because that for thee properly it was brought to pass, and unto +thee it was prescribed; and that from the very beginning by the +series and connection of the first causes, it hath ever had a +reference unto thee. And secondly, because the good success and +perfect welfare, and indeed the very continuance of Him, that is +the Administrator of the whole, doth in a manner depend on it. +For the whole (because whole, therefore entire and perfect) is +maimed, and mutilated, if thou shalt cut off anything at all, +whereby the coherence, and contiguity as of parts, so of causes, +is maintained and preserved. Of which certain it is, that thou +doest (as much as lieth in thee) cut off, and in some sort +violently take somewhat away, as often as thou art displeased +with anything that happeneth.</font></font></font></p> + +<p><font><font><font>IX. Be not discontented, be not +disheartened, be not out of hope, if often it succeed not so well +with thee punctually and precisely to do all things according to +the right dogmata, but being once cast off, return unto them +again: and as for those many and more frequent occurrences, +either of worldly distractions, or human infirmities, which as a +man thou canst not but in some measure be subject unto, be not +thou discontented with them; but however, love and affect that +only which thou dust return unto: a philosopher's life, and +proper occupation after the most exact manner. And when thou dust +return to thy philosophy, return not unto it as the manner of +some is, after play and liberty as it were, to their +schoolmasters and pedagogues; but as they that have sore eyes to +their sponge and egg: or as another to his cataplasm; or as +others to their fomentations: so shalt not thou make it a matter +of ostentation at all to obey reason but of ease and comfort. And +remember that philosophy requireth nothing of thee, but what thy +nature requireth, and wouldest thou thyself desire anything that +is not according to nature? for which of these sayest thou; that +which is according to nature or against it, is of itself more +kind and pleasing? Is it not for that respect especially, that +pleasure itself is to so many men's hurt and overthrow, most +prevalent, because esteemed commonly most kind, and natural? But +consider well whether magnanimity rather, and true liberty, and +true simplicity, and equanimity, and holiness; whether these be +not most kind and natural? And prudency itself, what more kind +and amiable than it, when thou shalt truly consider with thyself, +what it is through all the proper objects of thy rational +intellectual faculty currently to go on without any fall or +stumble? As for the things of the world, their true nature is in +a manner so involved with obscurity, that unto many philosophers, +and those no mean ones, they seemed altogether incomprehensible. +and the Stoics themselves, though they judge them not altogether +incomprehensible, yet scarce and not without much difficulty, +comprehensible, so that all assent of ours is fallible, for who +is he that is infallible in his conclusions? >From the nature +of things, pass now unto their subjects and matter: how +temporary, how vile are they I such as may be in the power and +possession of some abominable loose liver, of some common +strumpet, of some notorious oppressor and extortioner. Pass from +thence to the dispositions of them that thou doest ordinarily +converse with, how hardly do we bear, even with the most loving +and amiable! that I may not say, how hard it is for us to bear +even with our own selves, in such obscurity, and impurity of +things: in such and so continual a flux both of the substances +and time; both of the motions themselves, and things moved; what +it is that we can fasten upon; either to honour, and respect +especially; or seriously, and studiously to seek after; I cannot +so much as conceive For indeed they are things +contrary.</font></font></font></p> + +<p><font><font><font>X. Thou must comfort thyself in the +expectation of thy natural dissolution, and in the meantime not +grieve at the delay; but rest contented in those two things. +First, that nothing shall happen unto thee, which is not +according to the nature of the universe. Secondly, that it is in +thy power, to do nothing against thine own proper God, and inward +spirit. For it is not in any man's power to constrain thee to +transgress against him.</font></font></font></p> + +<p><font><font><font>XI. What is the use that now at this present +I make of my soul? Thus from time to time and upon all occasions +thou must put this question to thyself; what is now that part of +mine which they call the rational mistress part, employed about? +Whose soul do I now properly possess? a child's? or a youth's? a +woman's? or a tyrant's? some brute, or some wild beast's +soul?</font></font></font></p> + +<p><font><font><font>XII. What those things are in themselves, +which by the greatest part are esteemed good, thou mayest gather +even from this. For if a man shall hear things mentioned as good, +which are really good indeed, such as are prudence, temperance, +justice, fortitude, after so much heard and conceived, he cannot +endure to hear of any more, for the word good is properly spoken +of them. But as for those which by the vulgar are esteemed good, +if he shall hear them mentioned as good, he doth hearken for +more. He is well contented to hear, that what is spoken by the +comedian, is but familiarly and popularly spoken, so that even +the vulgar apprehend the difference. For why is it else, that +this offends not and needs not to be excused, when virtues are +styled good: but that which is spoken in commendation of wealth, +pleasure, or honour, we entertain it only as merrily and +pleasantly spoken? Proceed therefore, and inquire further, +whether it may not be that those things also which being +mentioned upon the stage were merrily, and with great applause of +the multitude, scoffed at with this jest, that they that +possessed them had not in all the world of their own, (such was +their affluence and plenty) so much as a place where to avoid +their excrements. Whether, I say, those ought not also in very +deed to be much respected, and esteemed of, as the only things +that are truly good.</font></font></font></p> + +<p><font><font><font>XIII. All that I consist of, is either form +or matter. No corruption can reduce either of these unto nothing: +for neither did I of nothing become a subsistent creature. Every +part of mine then. will by mutation be disposed into a certain +part of the whole world, and that in time into another part; and +so in infinitum; by which kind of mutation, I also became what I +am, and so did they that begot me, and they before them, and so +upwards in infinitum. For so we may be allowed to speak, though +the age and government of the world, be to some certain periods +of time limited, and confined.</font></font></font></p> + +<p><font><font><font>XIV. Reason, and rational power, are +faculties which content themselves with themselves, and their own +proper operations. And as for their first inclination and motion, +that they take from themselves. But their progress is right to +the end and object, which is in their way, as it were, and lieth +just before them: that is, which is feasible and possible, +whether it be that which at the first they proposed to +themselves, or no. For which reason also such actions are +termed</font> <font face="Symbol">katorqwseiz</font> <font>to +intimate the directness of the way, by which they are achieved. +Nothing must be thought to belong to a man, which doth not belong +unto him as he is a man. These, the event of purposes, are not +things required in a man. The nature of man doth not profess any +such things. The final ends and consummations of actions are +nothing at all to a man's nature. The end therefore of a man, or +the summum bonum whereby that end is fulfilled, cannot consist in +the consummation of actions purposed and intended. Again, +concerning these outward worldly things, were it so that any of +them did properly belong unto man, then would it not belong unto +man, to condemn them and to stand in opposition with them. +Neither would he be praiseworthy that can live without them; or +he good, (if these were good indeed) who of his own accord doth +deprive himself of any of them. But we see contrariwise, that the +more a man doth withdraw himself from these wherein external pomp +and greatness doth consist, or any other like these; or the +better he doth bear with the loss of these, the better he is +accounted.</font></font></font></p> + +<p><font><font><font>XV. Such as thy thoughts and ordinary +cogitations are, such will thy mind be in time. For the soul doth +as it were receive its tincture from the fancies, and +imaginations. Dye it therefore and thoroughly soak it with the +assiduity of these cogitations. As for example. Wheresoever thou +mayest live, there it is in thy power to live well and happy. But +thou mayest live at the Court, there then also mayest thou live +well and happy. Again, that which everything is made for, he is +also made unto that, and cannot but naturally incline unto it. +That which anything doth naturally incline unto, therein is his +end. Wherein the end of everything doth consist, therein also +doth his good and benefit consist. Society therefore is the +proper good of a rational creature. For that we are made for +society, it hath long since been demonstrated. Or can any man +make any question of this, that whatsoever is naturally worse and +inferior, is ordinarily subordinated to that which is better? and +that those things that are best, are made one for another? And +those things that have souls, are better than those that have +none? and of those that have, those best that have rational +souls?</font></font></font></p> + +<p><font><font><font>XVI. To desire things impossible is the part +of a mad man. But it is a thing impossible, that wicked man +should not commit some such things. Neither doth anything happen +to any man, which in the ordinary course of nature as natural +unto him doth not happen. Again, the same things happen unto +others also. And truly, if either he that is ignorant that such a +thing hath happened unto him, or he that is ambitious to be +commended for his magnanimity, can be patient, and is not +grieved: is it not a grievous thing, that either ignorance, or a +vain desire to please and to be commended, should be more +powerful and effectual than true prudence? As for the things +themselves, they touch not the soul, neither can they have any +access unto it: neither can they of themselves any ways either +affect it, or move it. For she herself alone can affect and move +herself, and according as the dogmata and opinions are, which she +doth vouchsafe herself; so are those things which, as +accessories, have any co-existence with +her.</font></font></font></p> + +<p><font><font><font>XVII. After one consideration, man is +nearest unto us; as we are bound to do them good, and to bear +with them. But as he may oppose any of our true proper actions, +so man is unto me but as a thing indifferent: even as the sun, or +the wind, or some wild beast. By some of these it may be, that +some operation or other of mine, may be hindered; however, of my +mind and resolution itself, there can be no let or impediment, by +reason of that ordinary constant both exception (or reservation +wherewith it inclineth) and ready conversion of objects; from +that which may not be, to that which may be, which in the +prosecution of its inclinations, as occasion serves, it doth +observe. For by these the mind doth turn and convert any +impediment whatsoever, to be her aim and purpose. So that what +before was the impediment, is now the principal object of her +working; and that whihch before was in her way, is now her +readiest way.</font></font></font></p> + +<p><font><font><font>XVIII. Honour that which is chiefest and +most powerful in the world, and that is it, which makes use of +all things, and governs all things. So also in thyself; honour +that which is chiefest, and most powerful; and is of one kind and +nature with that which we now spake of. For it is the very same, +which being in thee, turneth all other things to its own use, and +by whom also thy life is governed.</font></font></font></p> + +<p><font><font><font>XIX. That which doth not hurt the city +itself; cannot hurt any citizen. This rule thou must remember to +apply and make use of upon every conceit and apprehension of +wrong. If the whole city be not hurt by this, neither am I +certainly. And if the whole be not, why should I make it my +private grievance? consider rather what it is wherein he is +overseen that is thought to have done the wrong. Again, often +meditate how swiftly all things that subsist, and all things that +are done in the world, are carried away, and as it were conveyed +out of sight: for both the substance themselves, we see as a +flood, are in a continual flux; and all actions in a perpetual +change; and the causes themselves, subject to a thousand +alterations, neither is there anything almost, that may ever be +said to be now settled and constant. Next unto this, and which +follows upon it, consider both the infiniteness of the time +already past, and the immense vastness of that which is to come, +wherein all things are to be resolved and annihilated. Art not +thou then a very fool, who for these things, art either puffed up +with pride, or distracted with cares, or canst find in thy heart +to make such moans as for a thing that would trouble thee for a +very long time? Consider the whole universe whereof thou art but +a very little part, and the whole age of the world together, +whereof but a short and very momentary portion is allotted unto +thee, and all the fates and destinies together, of which how much +is it that comes to thy part and share! Again: another doth +trespass against me. Let him look to that. He is master of his +own disposition, and of his own operation. I for my part am in +the meantime in possession of as much, as the common nature would +have me to possess: and that which mine own nature would have me +do, I do.</font></font></font></p> + +<p><font><font><font>XX. Let not that chief commanding part of +thy soul be ever subject to any variation through any corporal +either pain or pleasure, neither suffer it to be mixed with +these, but let it both circumscribe itself, and confine those +affections to their own proper parts and members. But if at any +time they do reflect and rebound upon the mind and understanding +(as in an united and compacted body it must needs;) then must +thou not go about to resist sense and feeling, it being natural. +However let not thy understanding to this natural sense and +feeling, which whether unto our flesh pleasant or painful, is +unto us nothing properly, add an opinion of either good or bad +and all is well.</font></font></font></p> + +<p><font><font><font>XXI. To live with the Gods. He liveth with +the Gods, who at all times affords unto them the spectacle of a +soul, both contented and well pleased with whatsoever is +afforded, or allotted unto her; and performing whatsoever is +pleasing to that Spirit, whom (being part of himself) Jove hath +appointed to every man as his overseer and +governor.</font></font></font></p> + +<p><font><font><font>XXII. Be not angry neither with him whose +breath, neither with him whose arm holes, are offensive. What can +he do? such is his breath naturally, and such are his arm holes; +and from such, such an effect, and such a smell must of necessity +proceed. 'O, but the man (sayest thou) hath understanding in him, +and might of himself know, that he by standing near, cannot +choose but offend.' And thou also (God bless thee!) hast +understanding. Let thy reasonable faculty, work upon his +reasonable faculty; show him his fault, admonish him. If he +hearken unto thee, thou hast cured him, and there will be no more +occasion of anger.</font></font></font></p> + +<p><font><font><font>XXIII. 'Where there shall neither roarer be, +nor harlot.' Why so? As thou dost purpose to live, when thou hast +retired thyself to some such place, where neither roarer nor +harlot is: so mayest thou here. And if they will not suffer thee, +then mayest thou leave thy life rather than thy calling, but so +as one that doth not think himself anyways wronged. Only as one +would say, Here is a smoke; I will out of it. And what a great +matter is this! Now till some such thing force me out, I will +continue free; neither shall any man hinder me to do what I will, +and my will shall ever be by the proper nature of a reasonable +and sociable creature, regulated and +directed.</font></font></font></p> + +<p><font><font><font>XXIV. That rational essence by which the +universe is governed, is for community and society; and therefore +hath it both made the things that are worse, for the best, and +hath allied and knit together those which are best, as it were in +an harmony. Seest thou not how it hath sub-ordinated, and +co-ordinated? and how it hath distributed unto everything +according to its worth? and those which have the pre-eminency and +superiority above all, hath it united together, into a mutual +consent and agreement.</font></font></font></p> + +<p><font><font><font>XXV. How hast thou carried thyself hitherto +towards the Gods? towards thy parents? towards thy brethren? +towards thy wife? towards thy children? towards thy masters? thy +foster-fathers? thy friends? thy domestics? thy servants? Is it +so with thee, that hitherto thou hast neither by word or deed +wronged any of them? Remember withal through how many things thou +hast already passed, and how many thou hast been able to endure; +so that now the legend of thy life is full, and thy charge is +accomplished. Again, how many truly good things have certainly by +thee been discerned? how many pleasures, how many pains hast thou +passed over with contempt? how many things eternally glorious +hast thou despised? towards how many perverse unreasonable men +hast thou carried thyself kindly, and +discreetly?</font></font></font></p> + +<p><font><font><font>XXVI. Why should imprudent unlearned souls +trouble that which is both learned, and prudent? And which is +that that is so? she that understandeth the beginning and the +end, and hath the true knowledge of that rational essence, that +passeth through all things subsisting, and through all ages being +ever the same, disposing and dispensing as it were this universe +by certain periods of time.</font></font></font></p> + +<p><font><font><font>XXVII. Within a very little while, thou wilt +be either ashes, or a sceletum; and a name perchance; and +perchance, not so much as a name. And what is that but an empty +sound, and a rebounding echo? Those things which in this life are +dearest unto us, and of most account, they are in themselves but +vain, putrid, contemptible. The most weighty and serious, if +rightly esteemed, but as puppies, biting one another: or untoward +children, now laughing and then crying. As for faith, and +modesty, and justice, and truth, they long since, as one of the +poets hath it, have abandoned this spacious earth, and retired +themselves unto heaven. What is it then that doth keep thee here, +if things sensible be so mutable and unsettled? and the senses so +obscure, and so fallible? and our souls nothing but an exhalation +of blood? and to be in credit among such, be but vanity? What is +it that thou dost stay for? an extinction, or a translation; +either of them with a propitious and contented mind. But still +that time come, what will content thee? what else, but to worship +and praise the Gods; and to do good unto men. To bear with them, +and to forbear to do them any wrong. And for all external things +belonging either to this thy wretched body, or life, to remember +that they are neither thine, nor in thy +power.</font></font></font></p> + +<p><font><font><font>XXVIII. Thou mayest always speed, if thou +wilt but make choice of the right way; if in the course both of +thine opinions and actions, thou wilt observe a true method. +These two things be common to the souls, as of God, so of men, +and of every reasonable creature, first that in their own proper +work they cannot be hindered by anything: and secondly, that +their happiness doth consist in a disposition to, and in the +practice of righteousness; and that in these their desire is +terminated.</font></font></font></p> + +<p><font><font><font>XXIX. If this neither be my wicked act, nor +an act anyways depending from any wickedness of mine, and that by +it the public is not hurt; what doth it concern me? And wherein +can the public be hurt? For thou must not altogether be carried +by conceit and common opinion: as for help thou must afford that +unto them after thy best ability, and as occasion shall require, +though they sustain damage, but in these middle or worldly +things; but however do not thou conceive that they are truly hurt +thereby: for that is not right. But as that old foster-father in +the comedy, being now to take his leave doth with a great deal of +ceremony, require his foster-child's rhombus, or rattle-top, +remembering nevertheless that it is but a rhombus; so here also +do thou likewise. For indeed what is all this pleading and public +bawling for at the courts? O man, hast thou forgotten what those +things are! yea but they are things that others much care for, +and highly esteem of. Wilt thou therefore be a fool too ? Once I +was ; let that suffice.</font></font></font></p> + +<p><font><font><font>XXX. Let death surprise rue when it will, +and where it will, I may be a happy man, nevertheless. For he is +a happy man, who in his lifetime dealeth unto himself a happy lot +and portion. A happy lot and portion is, good inclinations of the +soul, good desires, good actions.</font></font></font></p> + +<p><font><font><font>THE SIXTH BOOK</font></font></font></p> + +<p><font><font><font>I. The matter itself, of which the universe +doth consist, is of itself very tractable and pliable. That +rational essence that doth govern it, bath in itself no cause to +do evil. It bath no evil in itsell; neither can it do anything +that is evil: neither can anything be hurt by it. And all things +are done and determined according to its will and +prescript.</font></font></font></p> + +<p><font><font><font>II. Be it all one unto thee, whether half +frozen or well warm; whether only slumbering, or after a full +sleep; whether discommended or commended thou do thy duty: or +whether dying or doing somewhat else; for that also 'to die,' +must among the rest be reckoned as one of the duties and actions +of our lives.</font></font></font></p> + +<p><font><font><font>III. Look in, let not either the proper +quality, or the true worth of anything pass thee, before thou +hast fully apprehended it.</font></font></font></p> + +<p><font><font><font>IV. All substances come soon to their +change, and either they shall be resolved by way of exhalation +(if so be that all things shall be reunited into one substance), +or as others maintain, they shall be scattered and dispersed. As +for that Rational Essence by which all things are governed, as it +best understandeth itself, both its own disposition, and what it +doth, and what matter it hath to do with and accordingly doth all +things; so we that do not, no wonder, if we wonder at many +things, the reasons whereof we cannot +comprehend.</font></font></font></p> + +<p><font><font><font>V. The best kind of revenge is, not to +become like unto them.</font></font></font></p> + +<p><font><font><font>VI. Let this be thy only joy, and thy only +comfort, from one sociable kind action without intermission to +pass unto another, God being ever in thy +mind.</font></font></font></p> + +<p><font><font><font>VII. The rational commanding part, as it +alone can stir up and turn itself; so it maketh both itself to +be, and everything that happeneth, to appear unto itself, as it +will itself.</font></font></font></p> + +<p><font><font><font>VIII. According to the nature of the +universe all things particular are determined, not according to +any other nature, either about compassing and containing; or +within, dispersed and contained; or without, depending. Either +this universe is a mere confused mass, and an intricate context +of things, which shall in time be scattered and dispersed again: +or it is an union consisting of order, and administered by +Providence. If the first, why should I desire to continue any +longer in this fortuit confusion and commixtion? or why should I +take care for anything else, but that as soon as may be I may be +earth again? And why should I trouble myself any more whilst I +seek to please the Gods? Whatsoever I do, dispersion is my end, +and will come upon me whether I will or no. But if the latter be, +then am not I religious in vain; then will I be quiet and +patient, and put my trust in Him, who is the Governor of +all.</font></font></font></p> + +<p><font><font><font>IX. Whensoever by some present hard +occurrences thou art constrained to be in some sort troubled and +vexed, return unto thyself as soon as may be, and be not out of +tune longer than thou must needs. For so shalt thou be the better +able to keep thy part another time, and to maintain the harmony, +if thou dost use thyself to this continually; once out, presently +to have recourse unto it, and to begin +again.</font></font></font></p> + +<p><font><font><font>X. If it were that thou hadst at one time +both a stepmother, and a natural mother living, thou wouldst +honour and respect her also; nevertheless to thine own natural +mother would thy refuge, and recourse be continually. So let the +court and thy philosophy be unto thee. Have recourse unto it +often, and comfort thyself in her, by whom it is that those other +things are made tolerable unto thee, and thou also in those +things not intolerable unto others.</font></font></font></p> + +<p><font><font><font>XI. How marvellous useful it is for a man to +represent unto himself meats, and all such things that are for +the mouth, under a right apprehension and imagination! as for +example: This is the carcass of a fish; this of a bird; and this +of a hog. And again more generally; This phalernum, this +excellent highly commended wine, is but the bare juice of an +ordinary grape. This purple robe, but sheep's hairs, dyed with +the blood of a shellfish. So for coitus, it is but the attrition +of an ordinary base entrail, and the excretion of a little vile +snivel, with a certain kind of convulsion: according to +Hippocrates his opinion. How excellent useful are these lively +fancies and representations of things, thus penetrating and +passing through the objects, to make their true nature known and +apparent! This must thou use all thy life long, and upon all +occasions: and then especially, when matters are apprehended as +of great worth and respect, thy art and care must be to uncover +them, and to behold their vileness, and to take away from them +all those serious circumstances and expressions, under which they +made so grave a show. For outward pomp and appearance is a great +juggler; and then especially art thou most in danger to be +beguiled by it, when (to a man's thinking) thou most seemest to +be employed about matters of moment.</font></font></font></p> + +<p><font><font><font>XII. See what Crates pronounceth concerning +Xenocrates himself.</font></font></font></p> + +<p><font><font><font>XIII. Those things which the common sort of +people do admire, are most of them such things as are very +general, and may be comprehended under things merely natural, or +naturally affected and qualified: as stones, wood, figs, vines, +olives. Those that be admired by them that are more moderate and +restrained, are comprehended under things animated: as flocks and +herds. Those that are yet more gentle and curious, their +admiration is commonly confined to reasonable creatures only; not +in general as they are reasonable, but as they are capable of +art, or of some craft and subtile invention: or perchance barely +to reasonable creatures; as they that delight in the possession +of many slaves. But he that honours a reasonable soul in general, +as it is reasonable and naturally sociable, doth little regard +anything else: and above all things is careful to preserve his +own, in the continual habit and exercise both of reason and +sociableness: and thereby doth co-operate with him, of whose +nature he doth also participate; God.</font></font></font></p> + +<p><font><font><font>XIV. Some things hasten to be, and others to +he no more. And even whatsoever now is, some part thereof bath +already perished. Perpetual fluxes and alterations renew the +world, as the perpetual course of time doth make the age of the +world (of itself infinite) to appear always fresh and new. In +such a flux and course of all things, what of these things that +hasten so fast away should any man regard, since among all there +is not any that a man may fasten and fix upon? as if a man would +settle his affection upon some ordinary sparrow living by him, +who is no sooner seen, than out of sight. For we must not think +otherwise of our lives, than as a mere exhalation of blood, or of +an ordinary respiration of air. For what in our common +apprehension is, to breathe in the air and to breathe it out +again, which we do daily: so much is it and no more, at once to +breathe out all thy respirative faculty into that common air from +whence but lately (as being but from yesterday, and to-day), thou +didst first breathe it in, and with it, +life.</font></font></font></p> + +<p><font><font><font>XV. Not vegetative spiration, it is not +surely (which plants have) that in this life should be so dear +unto us; nor sensitive respiration, the proper life of beasts, +both tame and wild; nor this our imaginative faculty; nor that we +are subject to be led and carried up and down by the strength of +our sensual appetites; or that we can gather, and live together; +or that we can feed: for that in effect is no better, than that +we can void the excrements of our food. What is it then that +should be dear unto us? to hear a clattering noise? if not that, +then neither to be applauded by the tongues of men. For the +praises of many tongues, is in effect no better than the +clattering of so many tongues. If then neither applause, what is +there remaining that should be dear unto thee? This I think: that +in all thy motions and actions thou be moved, and restrained +according to thine own true natural constitution and Construction +only. And to this even ordinary arts and professions do lead us. +For it is that which every art doth aim at, that whatsoever it +is, that is by art effected and prepared, may be fit for that +work that it is prepared for. This is the end that he that +dresseth the vine, and he that takes upon him either to tame +colts, or to train up dogs, doth aim at. What else doth the +education of children, and all learned professions tend unto? +Certainly then it is that, which should be dear unto us also. If +in this particular it go well with thee, care not for the +obtaining of other things. But is it so, that thou canst not but +respect other things also? Then canst not thou truly be free? +then canst thou not have self-content: then wilt thou ever be +subject to passions. For it is not possible, but that thou must +be envious, and jealous, and suspicious of them whom thou knowest +can bereave thee of such things; and again, a secret underminer +of them, whom thou seest in present possession of that which is +dear unto thee. To be short, he must of necessity be full of +confusion within himself, and often accuse the Gods, whosoever +stands in need of these things. But if thou shalt honour and +respect thy mind only, that will make thee acceptable towards +thyself, towards thy friends very tractable; and conformable and +concordant with the Gods; that is, accepting with praises +whatsoever they shall think good to appoint and allot unto +thee.</font></font></font></p> + +<p><font><font><font>XVI. Under, above, and about, are the +motions of the elements; but the motion of virtue, is none of +those motions, but is somewhat more excellent and divine. Whose +way (to speed and prosper in it) must be through a way, that is +not easily comprehended.</font></font></font></p> + +<p><font><font><font>XVII. Who can choose but wonder at them? +They will not speak well of them that are at the same time with +them, and live with them; yet they themselves are very ambitious, +that they that shall follow, whom they have never seen, nor shall +ever see, should speak well of them. As if a man should grieve +that he hath not been commended by them, that lived before +him.</font></font></font></p> + +<p><font><font><font>XVIII. Do not ever conceive anything +impossible to man, which by thee cannot, or not without much +difficulty be effected; but whatsoever in general thou canst +Conceive possible and proper unto any man, think that very +possible unto thee also.</font></font></font></p> + +<p><font><font><font>XIX. Suppose that at the palestra somebody +hath all to-torn thee with his nails, and hath broken thy head. +Well, thou art wounded. Yet thou dost not exclaim; thou art not +offended with him. Thou dost not suspect him for it afterwards, +as one that watcheth to do thee a mischief. Yea even then, though +thou dost thy best to save thyself from him, yet not from him as +an enemy. It is not by way of any suspicious indignation, but by +way of gentle and friendly declination. Keep the same mind and +disposition in other parts of thy life also. For many things +there be, which we must conceit and apprehend, as though we had +had to do with an antagonist at the palestra. For as I said, it +is very possible for us to avoid and decline, though we neither +suspect, nor hate.</font></font></font></p> + +<p><font><font><font>XX. If anybody shall reprove me, and shall +make it apparent unto me, that in any either opinion or action of +mine I do err, I will most gladly retract. For it is the truth +that I seek after, by which I am sure that never any man was +hurt; and as sure, that he is hurt that continueth in any error, +or ignorance whatsoever.</font></font></font></p> + +<p><font><font><font>XXI. I for my part will do what belongs unto +me; as for other things, whether things unsensible or things +irrational; or if rational, yet deceived and ignorant of the true +way, they shall not trouble or distract me. For as for those +creatures which are not endued with reason and all other things +and-matters of the world whatsoever I freely, and generously, as +one endued with reason, of things that have none, make use of +them. And as for men, towards them as naturally partakers of the +same reason, my care is to carry myself sociably. But whatsoever +it is that thou art about, remember to call upon the Gods. And as +for the time how long thou shalt live to do these things, let it +be altogether indifferent unto thee, for even three such hours +are sufficient.</font></font></font></p> + +<p><font><font><font>XXII. Alexander of Macedon, and he that +dressed his mules, when once dead both came to one. For either +they were both resumed into those original rational essences from +whence all things in the world are propagated; or both after one +fashion were scattered into atoms.</font></font></font></p> + +<p><font><font><font>XXIII Consider how many different things, +whether they concern our bodies, or our souls, in a moment of +time come to pass in every one of us, and so thou wilt not wonder +if many more things or rather all things that are done, can at +one time subsist, and coexist in that both one and general, which +we call the world.</font></font></font></p> + +<p><font><font><font>XXIV. if any should put this question unto +thee, how this word Antoninus is written, wouldst thou not +presently fix thine intention upon it, and utter out in order +every letter of it? And if any shall begin to gainsay thee, and +quarrel with thee about it; wilt thou quarrel with him again, or +rather go on meekly as thou hast begun, until thou hast numbered +out every letter? Here then likewise remember, that every duty +that belongs unto a man doth consist of some certain letters or +numbers as it were, to which without any noise or tumult keeping +thyself thou must orderly proceed to thy proposed end, forbearing +to quarrel with him that would quarrel and fall out with +thee.</font></font></font></p> + +<p><font><font><font>XXV. Is it not a cruel thing to forbid men +to affect those things, which they conceive to agree best with +their own natures, and to tend most to their own proper good and +behoof? But thou after a sort deniest them this liberty, as often +as thou art angry with them for their sins. For surely they are +led unto those sins whatsoever they be, as to their proper good +and commodity. But it is not so (thou wilt object perchance). +Thou therefore teach them better, and make it appear unto them: +but be not thou angry with them.</font></font></font></p> + +<p><font><font><font>XXVI. Death is a cessation from the +impression of the senses, the tyranny of the passions, the errors +of the mind, and the servitude of the +body.</font></font></font></p> + +<p><font><font><font>XXVII. If in this kind of life thy body be +able to hold out, it is a shame that thy soul should faint first, +and give over. take heed, lest of a philosopher thou become a +mere Caesar in time, and receive a new tincture from the court. +For it may happen if thou dost not take heed. Keep thyself +therefore, truly simple, good, sincere, grave, free from all +ostentation, a lover of that which is just, religious, kind, +tender-. hearted, strong and vigorous to undergo anything that +becomes thee. Endeavour to continue such, as philosophy (hadst +thou wholly and constantly applied thyself unto it) would have +made, and secured thee. Worship the Gods, procure the welfare of +men, this life is short. Charitable actions, and a holy +disposition, is the only fruit of this earthly +life.</font></font></font></p> + +<p><font><font><font>XXVIII. Do all things as becometh the +disciple of Antoninus Pius. Remember his resolute constancy in +things that were done by him according to reason, his equability +in all things, his sanctity; the cheerfulness of his countenance, +his sweetness, and how free he was from all vainglory; how +careful to come to the true and exact knowledge of matters in +hand, and how he would by no means give over till he did fully, +and plainly understand the whole state of the business; and how +patiently, and without any contestation he would bear with them, +that did unjustly condemn him: how he would never be over-hasty +in anything, nor give ear to slanders and false accusations, but +examine and observe with best diligence the several actions and +dispositions of men. Again, how he was no backbiter, nor easily +frightened, nor suspicious, and in his language free from all +affectation and curiosity: and how easily he would content +himself with few things, as lodging, bedding, clothing, and +ordinary nourishment, and attendance. How able to endure labour, +how patient; able through his spare diet to continue from morning +to evening without any necessity of withdrawing before his +accustomed hours to the necessities of nature: his uniformity and +constancy in matter of friendship. How he would bear with them +that with all boldness and liberty opposed his opinions; and even +rejoice if any man could better advise him: and lastly, how +religious he was without superstition. All these things of him +remember, that whensoever thy last hour shall come upon thee, it +may find thee, as it did him, ready for it in the possession of a +good conscience.</font></font></font></p> + +<p><font><font><font>XXIX. Stir up thy mind, and recall thy wits +again from thy natural dreams, and visions, and when thou art +perfectly awoken, and canst perceive that they were but dreams +that troubled thee, as one newly awakened out of another kind of +sleep look upon these worldly things with the same mind as thou +didst upon those, that thou sawest in thy +sleep.</font></font></font></p> + +<p><font><font><font>XXX. I consist of body and soul. Unto my +body all things are indifferent, for of itself it cannot affect +one thing more than another with apprehension of any difference; +as for my mind, all things which are not within the verge of her +own operation, are indifferent unto her, and for her own +operations, those altogether depend of her; neither does she busy +herself about any, but those that are present; for as for future +and past operations, those also are now at this present +indifferent unto her.</font></font></font></p> + +<p><font><font><font>XXXI. As long as the foot doth that which +belongeth unto it to do, and the hand that which belongs unto it, +their labour, whatsoever it be, is not unnatural. So a man as +long as he doth that which is proper unto a man, his labour +cannot be against nature; and if it be not against nature, then +neither is it hurtful unto him. But if it were so that happiness +did consist in pleasure: how came notorious robbers, impure +abominable livers, parricides, and tyrants, in so large a measure +to have their part of pleasures?</font></font></font></p> + +<p><font><font><font>XXXII. Dost thou not see, how even those +that profess mechanic arts, though in some respect they be no +better than mere idiots, yet they stick close to the course of +their trade, neither can they find in their heart to decline from +it: and is it not a grievous thing that an architect, or a +physician shall respect the course and mysteries of their +profession, more than a man the proper course and condition of +his own nature, reason, which is common to him and to the +Gods?</font></font></font></p> + +<p><font><font><font>XXXIII. Asia, Europe; what are they, but as +corners of the whole world; of which the whole sea, is but as one +drop; and the great Mount Athos, but as a clod, as all present +time is but as one point of eternity. All, petty things; all +things that are soon altered, soon perished. And all things come +from one beginning; either all severally and particularly +deliberated and resolved upon, by the general ruler and governor +of all; or all by necessary consequence. So that the dreadful +hiatus of a gaping lion, and all poison, and all hurtful things, +are but (as the thorn and the mire) the necessary consequences of +goodly fair things. Think not of these therefore, as things +contrary to those which thou dost much honour, and respect; but +consider in thy mind. the true fountain of +all.</font></font></font></p> + +<p><font><font><font>XXXIV He that seeth the things that are now, +hath Seen all that either was ever, or ever shall be, for all +things are of one kind; and all like one unto another. Meditate +often upon the connection of all things in the world; and upon +the mutual relation that they have one unto another. For all +things are after a sort folded and involved one within another, +and by these means all agree well together. For one thing is +consequent unto another, by local motion, by natural conspiration +and agreement, and by substantial union, or, reduction of all +substances into one.</font></font></font></p> + +<p><font><font><font>XXXV. Fit and accommodate thyself to that +estate and to those occurrences, which by the destinies have been +annexed unto thee; and love those men whom thy fate it is to live +with; but love them truly. An instrument, a tool, an utensil, +whatsoever it be, if it be fit for the purpose it was made for, +it is as it should be though he perchance that made and fitted +it, be out of sight and gone. But in things natural, that power +which hath framed and fitted them, is and abideth within them +still: for which reason she ought also the more to be respected, +and we are the more obliged (if we may live and pass our time +according to her purpose and intention) to think that all is well +with us, and according to our own minds. After this manner also, +and in this respect it is, that he that is all in all doth enjoy +his happiness.</font></font></font></p> + +<p><font><font><font>XXXVI. What things soever are not within the +proper power and jurisdiction of thine own will either to compass +or avoid, if thou shalt propose unto thyself any of those things +as either good, or evil; it must needs be that according as thou +shalt either fall into that which thou dost think evil, or miss +of that which thou dost think good, so wilt thou be ready both to +complain of the Gods, and to hate those men, who either shall be +so indeed, or shall by thee be suspected as the cause either of +thy missing of the one, or falling into the other. And indeed we +must needs commit many evils, if we incline to any of these +things, more or less, with an opinion of any difference. But if +we mind and fancy those things only, as good and bad, which +wholly depend of our own wills, there is no more occasion why we +should either murmur against the Gods, or be at enmity with any +man.</font></font></font></p> + +<p><font><font><font>XXXVII. We all work to one effect, some +willingly, and with a rational apprehension of what we do: others +without any such knowledge. As I think Heraclitus in a place +speaketh of them that sleep, that even they do work in their +kind, and do confer to the general operations of the world. One +man therefore doth co-operate after one sort, and another after +another sort; but even he that doth murmur, and to his power doth +resist and hinder; even he as much as any doth co-operate. For of +such also did the world stand in need. Now do thou consider among +which of these thou wilt rank thyself. For as for him who is the +Administrator of all, he will make good use of thee whether thou +wilt or no, and make thee (as a part and member of the whole) so +to co-operate with him, that whatsoever thou doest, shall turn to +the furtherance of his own counsels, and resolutions. But be not +thou for shame such a part of the whole, as that vile and +ridiculous verse (which Chrysippus in a place doth mention) is a +part of the comedy.</font></font></font></p> + +<p><font><font><font>XXXVIII. Doth either the sun take upon him +to do that which belongs to the rain? or his son Aesculapius +that, which unto the earth doth properly belong? How is it with +every one of the stars in particular? Though they all differ one +from another, and have their several charges and functions by +themselves, do they not all nevertheless concur and co-operate to +one end?</font></font></font></p> + +<p><font><font><font>XXXIX. If so be that the Gods have +deliberated in particular of those things that should happen unto +me, I must stand to their deliberation, as discrete and wise. For +that a God should be an imprudent God, is a thing hard even to +conceive: and why should they resolve to do me hurt? for what +profit either unto them or the universe (which they specially +take care for) could arise from it? But if so be that they have +not deliberated of me in particular, certainly they have of the +whole in general, and those things which in consequence and +coherence of this general deliberation happen unto me in +particular, I am bound to embrace and accept of. But if so be +that they have not deliberated at all (which indeed is very +irreligious for any man to believe: for then let us neither +sacrifice, nor pray, nor respect our oaths, neither let us any +more use any of those things, which we persuaded of the presence +and secret conversation of the Gods among us, daily use and +practise:) but, I say, if so be that they have not indeed either +in general, or particular deliberated of any of those things, +that happen unto us in this world; yet God be thanked, that of +those things that concern myself, it is lawful for me to +deliberate myself, and all my deliberation is but concerning that +which may be to me most profitable. Now that unto every one is +most profitable, which is according to his own constitution and +nature. And my nature is, to be rational in all my actions and as +a good, and natural member of a city and commonwealth, towards my +fellow members ever to be sociably and kindly disposed and +affected. My city and country as I am Antoninus, is Rome; as a +man, the whole world. Those things therefore that are expedient +and profitable to those cities, are the only things that are good +and expedient for me.</font></font></font></p> + +<p><font><font><font>XL. Whatsoever in any kind doth happen to +any one, is expedient to the whole. And thus much to content us +might suffice, that it is expedient for the whole in general. But +yet this also shalt thou generally perceive, if thou dost +diligently take heed, that whatsoever doth happen to any one man +or men. . . . And now I am content that the word expedient, +should more generally be understood of those things which we +otherwise call middle things, or things indifferent; as health, +wealth, and the like.</font></font></font></p> + +<p><font><font><font>XLI. As the ordinary shows of the theatre +and of other such places, when thou art presented with them, +affect thee; as the same things still seen, and in the same +fashion, make the sight ingrateful and tedious; so must all the +things that we see all our life long affect us. For all things, +above and below, are still the same, and from the same causes. +When then will there be an end?</font></font></font></p> + +<p><font><font><font>XLII. Let the several deaths of men of all +sorts, and of all sorts of professions, and of all sort of +nations, be a perpetual object of thy thoughts, . . . so that +thou mayst even come down to Philistio, Phoebus, and Origanion. +Pass now to other generations. Thither shall we after many +changes, where so many brave orators are; where so many grave +philosophers; Heraclitus, Pythagoras, Socrates. Where so many +heroes of the old times; and then so many brave captains of the +latter times; and so many kings. After all these, where Eudoxus, +Hipparchus, Archimedes; where so many other sharp, generous, +industrious, subtile, peremptory dispositions; and among others, +even they, that have been the greatest scoffers and deriders of +the frailty and brevity of this our human life; as Menippus, and +others, as many as there have been such as he. Of all these +consider, that they long since are all dead, and gone. And what +do they suffer by it! Nay they that have not so much as a name +remaining, what are they the worse for it? One thing there is, +and that only, which is worth our while in this world, and ought +by us much to be esteemed; and that is, according to truth and +righteousness, meekly and lovingly to converse with false, and +unrighteous men.</font></font></font></p> + +<p><font><font><font>XLIII. When thou wilt comfort and cheer +thyself, call to mind the several gifts and virtues of them, whom +thou dost daily converse with; as for example, the industry of +the one; the modesty of another; the liberality of a third; of +another some other thing. For nothing can so much rejoice thee, +as the resemblances and parallels of several virtues, visible and +eminent in the dispositions of those who live with thee; +especially when, all at once, as near as may be, they represent +themselves unto thee. And therefore thou must have them always in +a readiness.</font></font></font></p> + +<p><font><font><font>XLIV. Dost thou grieve that thou dost weigh +but so many pounds, and not three hundred rather? Just as much +reason hast thou to grieve that thou must live but so many years, +and not longer. For as for bulk and substance thou dost content +thyself with that proportion of it that is allotted unto thee, so +shouldst thou for time.</font></font></font></p> + +<p><font><font><font>XLV. Let us do our best endeavours to +persuade them ; but however, if reason and justice lead thee to +it, do it, though they be never so much against it. But if any +shall by force withstand thee, and hinder thee in it, convert thy +virtuous inclination from one object unto another, from justice +to contented equanimity, and cheerful patience: so that what in +the one is thy hindrance, thou mayst make use of it for the +exercise of another virtue: and remember that it was with due +exception, and reservation, that thou didst at first incline and +desire. For thou didst not set thy mind upon things impossible. +Upon what then? that all thy desires might ever be moderated with +this due kind of reservation. And this thou hast, and mayst +always obtain, whether the thing desired be in thy power or no. +And what do I care for more, if that for which I was born and +brought forth into the world (to rule all my desires with reason +and discretion) may be?</font></font></font></p> + +<p><font><font><font>XLVI. The ambitious supposeth another man's +act, praise and applause, to be his own happiness; the voluptuous +his own sense and feeling; but he that is wise, his own +action.</font></font></font></p> + +<p><font><font><font>XLVII. It is in thy power absolutely to +exclude all manner of conceit and opinion, as concerning this +matter; and by the same means, to exclude all grief and sorrow +from thy soul. For as for the things and objects themselves, they +of themselves have no such power, whereby to beget and force upon +us any opinion at all.</font></font></font></p> + +<p><font><font><font>XLVIII. Use thyself when any man speaks unto +thee, so to hearken unto him, as that in the interim thou give +not way to any other thoughts; that so thou mayst (as far as is +possible) seem fixed and fastened to his very soul, whosoever he +be that speaks unto thee.</font></font></font></p> + +<p><font><font><font>XLIX. That which is not good for the +bee-hive, cannot be good for the bee.</font></font></font></p> + +<p><font><font><font>L. Will either passengers, or patients, find +fault and complain, either the one if they be well carried, or +the others if well cured? Do they take care for any more than +this; the one, that their shipmaster may bring them safe to land, +and the other, that their physician may effect their +recovery?</font></font></font></p> + +<p><font><font><font>LI. How many of them who came into the world +at the same time when I did, are already gone out of +it?</font></font></font></p> + +<p><font><font><font>LII. To them that are sick of the jaundice, +honey seems bitter; and to them that are bitten by a mad dog, the +water terrible; and to children, a little ball seems a fine +thing. And why then should I be angry? or do I think that error +and false opinion is less powerful to make men transgress, than +either choler, being immoderate and excessive, to cause the +jaundice; or poison, to cause rage?</font></font></font></p> + +<p><font><font><font>LIII. No man can hinder thee to live as thy +nature doth require. Nothing can happen unto thee, but what the +common good of nature doth require.</font></font></font></p> + +<p><font><font><font>LIV. What manner of men they be whom they +seek to please, and what to get, and by what actions: how soon +time will cover and bury all things, and how many it hath already +buried!</font></font></font></p> + +<p><font><font><font>THE SEVENTH BOOK</font></font></font></p> + +<p><font><font><font>I. What is wickedness ? It is that which +many time and often thou hast already seen and known in the +world. And so oft as anything doth happen that might otherwise +trouble thee, let this memento presently come to thy mind, that +it is that which thou hast already often Seen and known. +Generally, above and below, thou shalt find but the same things. +The very same things whereof ancient stories, middle age stories, +and fresh stories are full whereof towns are full, and houses +full. There is nothing that is new. All things that are, are both +usual and of little continuance.</font></font></font></p> + +<p><font><font><font>II. What fear is there that thy dogmata, or +philosophical resolutions and conclusions, should become dead in +thee, and lose their proper power and efficacy to make thee live +happy, as long as those proper and correlative fancies, and +representations of things on which they mutually depend (which +continually to stir up and revive is in thy power,) are still +kept fresh and alive? It is in my power concerning this thing +that is happened, what soever it be, to conceit that which is +right and true. If it be, why then am I troubled? Those things +that are without my understanding, are nothing to it at all: and +that is it only, which doth properly concern me. Be always in +this mind, and thou wilt be right.</font></font></font></p> + +<p><font><font><font>Ill. That which most men would think +themselves most happy for, and would prefer before all things, if +the Gods would grant it unto them after their deaths, thou mayst +whilst thou livest grant unto thyself; to live again. See the +things of the world again, as thou hast already seen them. For +what is it else to live again? Public shows and solemnities with +much pomp and vanity, stage plays, flocks and herds; conflicts +and con tentions: a bone thrown to a company of hungry curs; a +bait for greedy fishes; the painfulness, and continual +burden-bearing of wretched ants, the running to and fro of +terrified mice: little puppets drawn up and down with wires and +nerves: these be the objects of the world. among all these thou +must stand steadfast, meekly affected, and free from all manner +of indignation; with this right ratiocination and apprehension; +that as the worth is of those things which a man doth affect, so +is in very deed every man's worth more or +less.</font></font></font></p> + +<p><font><font><font>IV. Word after word, every one by itself, +must the things that are spoken be conceived and understood; and +so the things that are done, purpose after purpose, every one by +itself likewise. And as in matter of purposes and actions, we +must presently see what is the proper use and relation of every +one; so of words must we be as ready, to consider of every one +what is the true meaning, and signification of it according to +truth and nature, however it be taken in common +use.</font></font></font></p> + +<p><font><font><font>V. Is my reason, and understanding +sufficient for this, or no? If it be sufficient, without any +private applause, or public ostentation as of an instrument, +which by nature I am provided of, I will make use of it for the +work in hand, as of an instrument, which by nature I am provided +of. if it be not, and that otherwise it belong not unto me +particularly as a private duty, I will either give it over, and +leave it to some other that can better effect it: or I will +endeavour it; but with the help of some other, who with the joint +help of my reason, is able to bring somewhat to pass, that will +now be seasonable and useful for the common good. For whatsoever +I do either by myself, or with some other, the only thing that I +must intend, is, that it be good and expedient for the public. +For as for praise, consider how many who once were much +commended, are now already quite forgotten, yea they that +commended them, how even they themselves are long since dead and +gone. Be not therefore ashamed, whensoever thou must use the help +of others. For whatsoever it be that lieth upon thee to effect, +thou must propose it unto thyself, as the scaling of walls is +unto a soldier. And what if thou through either lameness or some +other impediment art not able to reach unto the top of the +battlements alone, which with the help of another thou mayst; +wilt thou therefore give it over, or go about it with less +courage and alacrity. because thou canst not effect it all +alone?</font></font></font></p> + +<p><font><font><font>VI. Let not things future trouble thee. For +if necessity so require that they come to pass, thou shalt +(whensoever that is) be provided for them with the same reason, +by which whatsoever is now present, is made both tolerable and +acceptable unto thee. All things are linked and knitted together, +and the knot is sacred, neither is there anything in the world, +that is not kind and natural in regard of any other thing, or, +that hath not some kind of reference and natural correspondence +with whatsoever is in the world besides. For all things are +ranked together, and by that decency of its due place and order +that each particular doth observe, they all concur together to +the making of one and the same ["Kosmos" ed] or world: as if you +said, a comely piece, or an orderly composition. For all things +throughout, there is but one and the same order; and through all +things, one and the same God, the same substance and the same +law. There is one common reason, and one common truth, that +belongs unto all reasonable creatures, for neither is there save +one perfection of all creatures that are of the same kind, and +partakers of the same reason.</font></font></font></p> + +<p><font><font><font>VII. Whatsoever is material, doth soon +vanish away into the common substance of the whole; and +whatsoever is formal, or, whatsoever doth animate that which is +material, is soon resumed into the common reason of the whole; +and the fame and memory of anything, is soon swallowed up by the +general age and duration of the whole.</font></font></font></p> + +<p><font><font><font>VIII. To a reasonable creature, the same +action is both according to nature, and according to +reason.</font></font></font></p> + +<p><font><font><font>IX. Straight of itself, not made +straight.</font></font></font></p> + +<p><font><font><font>X. As several members in one body united, so +are reasonable creatures in a body divided and dispersed, all +made and prepared for one common operation. And this thou shalt +apprehend the better, if thou shalt use thyself often to say to +thyself, I am</font> <font face="Symbol">meloz</font><font>, or a +member of the mass and body of reasonable substances. But if thou +shalt say I am</font> <font face="Symbol">meroz</font><font>, or +a part, thou dost not yet love men from thy heart. The joy that +thou takest in the exercise of bounty, is not yet grounded upon a +due ratiocination and right apprehension of the nature of things. +Thou dost exercise it as yet upon this ground barely, as a thing +convenient and fitting; not, as doing good to thyself, when thou +dost good unto others.</font></font></font></p> + +<p><font><font><font>XI. Of things that are external, happen what +will to that which can suffer by external accidents. Those things +that suffer let them complain themselves, if they will; as for +me, as long as I conceive no such thing, that that which is +happened is evil, I have no hurt; and it is in my power not to +conceive any such thing.</font></font></font></p> + +<p><font><font><font>XII. Whatsoever any man either doth or +saith, thou must be good; not for any man's sake, but for thine +own nature's sake; as if either gold, or the emerald, or purple, +should ever be saying to themselves, Whatsoever any man either +doth or saith, I must still be an emerald, and I must keep my +colour.</font></font></font></p> + +<p><font><font><font>XIII. This may ever be my comfort and +security: my understanding, that ruleth over all, will not of +itself bring trouble and vexation upon itself. This I say; it +will not put itself in any fear, it will not lead itself into any +concupiscence. If it be in the power of any other to compel it to +fear, or to grieve, it is free for him to use his power. But sure +if itself do not of itself, through some false opinion or +supposition incline itself to any such disposition; there is no +fear. For as for the body, why should I make the grief of my +body, to be the grief of my mind? If that itself can either fear +or complain, let it. But as for the soul, which indeed, can only +be truly sensible of either fear or grief; to which only it +belongs according to its different imaginations and opinions, to +admit of either of these, or of their contraries; thou mayst look +to that thyself, that it suffer nothing. Induce her not to any +such opinion or persuasion. The understanding is of itself +sufficient unto itself, and needs not (if itself doth not bring +itself to need) any other thing besides itself, and by consequent +as it needs nothing, so neither can it be troubled or hindered by +anything, if itself doth not trouble and hinder +itself.</font></font></font></p> + +<p><font><font><font>XIV. What is rv&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.</font></font></font></p> + +<p><font><font><font>XV. Is any man so foolish as to fear change, +to which all things that once were not owe their being? And what +is it, that is more pleasing and more familiar to the nature of +the universe? How couldst thou thyself use thy ordinary hot +baths, should not the wood that heateth them first be changed? +How couldst thou receive any nourishment from those things that +thou hast eaten, if they should not be changed? Can anything else +almost (that is useful and profitable) be brought to pass without +change? How then dost not thou perceive, that for thee also, by +death, to come to change, is a thing of the very same nature, and +as necessary for the nature of the +universe?</font></font></font></p> + +<p><font><font><font>XVI. Through the substance of the universe, +as through a torrent pass all particular bodies, being all of the +same nature, and all joint workers with the universe itself as in +one of our bodies so many members among themselves. How many such +as Chrysippus, how many such as Socrates, how many such as +Epictetus, hath the age of the world long since swallowed up and +devoured? Let this, be it either men or businesses, that thou +hast occasion to think of, to the end that thy thoughts be not +distracted and thy mind too earnestly set upon anything, upon +every such occasion presently come to thy mind. Of all my +thoughts and cares, one only thing shall be the object, that I +myself do nothing which to the proper constitution of man, +(either in regard of the thing itself, or in regard of the +manner, or of the time of doing,) is contrary. The time when thou +shalt have forgotten all things, is at hand. And that time also +is at hand, when thou thyself shalt be forgotten by all. Whilst +thou art, apply thyself to that especially which unto man as he +is a mart, is most proper and agreeable, and that is, for a man +even to love them that transgress against him. This shall be, if +at the same time that any such thing doth happen, thou call to +mind, that they are thy kinsmen; that it is through ignorance and +against their wills that they sin; and that within a very short +while after, both thou and he shall be no more. But above all +things, that he hath not done thee any hurt; for that by him thy +mind and understanding is not made worse or more vile than it was +before.</font></font></font></p> + +<p><font><font><font>XVII. The nature of the universe, of the +common substance of all things as it were of so much wax hath now +perchance formed a horse; and then, destroying that figure, hath +new tempered and fashioned the matter of it into the form and +substance of a tree: then that again into the form and substance +of a man: and then that again into some other. Now every one of +these doth subsist but for a very little while. As for +dissolution, if it be no grievous thing to the chest or trunk, to +be joined together; why should it be more grievous to be put +asunder?</font></font></font></p> + +<p><font><font><font>XVIII. An angry countenance is much against +nature, and it is oftentimes the proper countenance of them that +are at the point of death. But were it so, that all anger and +passion were so thoroughly quenched in thee, that it were +altogether impossible to kindle it any more, yet herein must not +thou rest satisfied, but further endeavour by good consequence of +true ratiocination, perfectly to conceive and understand, that +all anger and passion is against reason. For if thou shalt not be +sensible of thine innocence; if that also shall be gone from +thee, the comfort of a good conscience, that thou doest all +things according to reason: what shouldest thou live any longer +for? All things that now thou seest, are but for a moment. That +nature, by which all things in the world are administered, will +soon bring change and alteration upon them, and then of their +substances make other things like unto them : and then soon after +others again of the matter and substance of these: that so by +these means, the world may still appear fresh and +new.</font></font></font></p> + +<p><font><font><font>XIX. Whensoever any man doth trespass +against other, presently consider with thyself what it was that +he did suppose to be good, what to be evil, when he did trespass. +For this when thou knowest, thou wilt pity him thou wilt have no +occasion either to wonder, or to be angry. For either thou +thyself dust yet live in that error and ignorance, as that thou +dust suppose either that very thing that he doth, or some other +like worldly thing, to be good; and so thou art bound to pardon +him if he have done that which thou in the like case wouldst have +done thyself. Or if so be that thou dost not any more suppose the +same things to be good or evil, that he doth; how canst thou but +be gentle unto him that is in an error?</font></font></font></p> + +<p><font><font><font>XX. Fancy not to thyself things future, as +though they were present but of those that are present, take some +aside, that thou takest most benefit of, and consider of them +particularly, how wonderfully thou wouldst want them, if they +were not present. But take heed withal, lest that whilst thou +dust settle thy contentment in things present, thou grow in time +so to overprize them, as that the want of them (whensoever it +shall so fall out) should be a trouble and a vexation unto thee. +Wind up thyself into thyself. Such is the nature of thy +reasonable commanding part, as that if it exercise justice, and +have by that means tranquillity within itself, it doth rest fully +satisfied with itself without any other +thing.</font></font></font></p> + +<p><font><font><font>XXI. Wipe off all opinion stay the force and +violence of unreasonable lusts and affections: circumscribe the +present time examine whatsoever it be that is happened, either to +thyself or to another: divide all present objects, either in that +which is formal or material think of the last hour. That which +thy neighbour bath committed, where the guilt of it lieth, there +let it rest. Examine in order whatsoever is spoken. Let thy mind +penetrate both into the effects, and into the causes. Rejoice +thyself with true simplicity, and modesty; and that all middle +things between virtue and vice are indifferent unto thee. +Finally, love mankind; obey God.</font></font></font></p> + +<p><font><font><font>XXII. All things (saith he) are by certain +order and appointment. And what if the elements only. It will +suffice to remember, that all things in general are by certain +order and appointment: or if it be but few. And as concerning +death, that either dispersion, or the atoms, or annihilation, or +extinction, or translation will ensue. And as concerning pain, +that that which is intolerable is soon ended by death; and that +which holds long must needs be tolerable; and that the mind in +the meantime (which is all in all) may by way of jnterclusion, or +interception, by stopping all manner of commerce and sympathy +with the body, still retain its own tranquillity. Thy +understanding is not made worse by it. As for those parts that +suffer, let them, if they can, declare their grief themselves. As +for praise and commendation, view their mind and understanding, +what estate they are in; what kind of things they fly, and what +things they seek after: and that as in the seaside, whatsoever +was before to be seen, is by the continual succession of new +heaps of sand cast up one upon another, soon hid and covered; so +in this life, all former things by those which immediately +succeed.</font></font></font></p> + +<p><font><font><font>XXIII. Out of Plato. 'He then whose mind is +endowed with true magnanimity, who hath accustomed himself to the +contemplation both of all times, and of all things in general; +can this mortal life (thinkest thou) seem any great matter unto +him? It is not possible, answered he. Then neither will such a +one account death a grievous thing? By no +means.'</font></font></font></p> + +<p><font><font><font>XXIV. Out of Antisthenes. 'It is a princely +thing to do well, and to be ill-spoken of. It is a shameful thing +that the face should be subject unto the mind, to be put into +what shape it will, and to be dressed by it as it will; and that +the mind should not bestow so much care upon herself, as to +fashion herself, and to dress herself as best becometh +her.'</font></font></font></p> + +<p><font><font><font>XXV. Out of several poets and comics. 'It +will but little avail thee, to turn thine anger and indignation +upon the things themselves that have fallen across unto thee. For +as for them, they are not sensible of it, &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'</font></font></font></p> + +<p><font><font><font>XXVI. Out of Plato. 'My answer, full of +justice and equity, should be this: Thy speech is not right, O +man! if thou supposest that he that is of any worth at all, +should apprehend either life or death, as a matter of great +hazard and danger; and should not make this rather his only care, +to examine his own actions, whether just or unjust: whether +actions of a good, or of a wicked man, &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.</font></font></font></p> + +<p><font><font><font>XXVII. To look back upon things of former +ages, as upon the manifold changes and conversions of several +monarchies and commonwealths. We may also foresee things future, +for they shall all be of the same kind; neither is it possible +that they should leave the tune, or break the concert that is now +begun, as it were, by these things that are now done and brought +to pass in the world. It comes all to one therefore, whether a +man be a spectator of the things of this life but forty years, or +whether he see them ten thousand years together: for what shall +he see more? 'And as for those parts that came from the earth, +they shall return unto the earth again; and those that came from +heaven, they also shall return unto those heavenly places.' +Whether it be a mere dissolution and unbinding of the manifold +intricacies and entanglements of the confused atoms; or some such +dispersion of the simple and incorruptible elements . . . 'With +meats and drinks and divers charms, they seek to divert the +channel, that they might not die. Yet must we needs endure that +blast of wind that cometh from above, though we toil and labour +never so much.'</font></font></font></p> + +<p><font><font><font>XXVIII. He hath a stronger body, and is a +better wrestler than I. What then? Is he more bountiful? is he +more modest? Doth he bear all adverse chances with more +equanimity: or with his neighbour's offences with more meekness +and gentleness than I?</font></font></font></p> + +<p><font><font><font>XXIX. Where the matter may be effected +agreeably to that reason, which both unto the Gods and men is +common, there can be no just cause of grief or sorrow. For where +the fruit and benefit of an action well begun and prosecuted +according to the proper constitution of man may be reaped and +obtained, or is sure and certain, it is against reason that any +damage should there be suspected. In all places, and at all +times, it is in thy power religiously to embrace whatsoever by +God's appointment is happened unto thee, and justly to converse +with those men, whom thou hast to do with, and accurately to +examine every fancy that presents itself, that nothing may slip +and steal in, before thou hast rightly apprehended the true +nature of it.</font></font></font></p> + +<p><font><font><font>XXX. Look not about upon other men's minds +and understandings; but look right on forwards whither nature, +both that of the universe, in those things that happen unto thee; +and thine in particular, in those things that are done by thee: +doth lead, and direct thee. Now every one is bound to do that, +which is consequent and agreeable to that end which by his true +natural constitution he was ordained unto. As for all other +things, they are ordained for the use of reasonable creatures: as +in all things we see that that which is worse and inferior, is +made for that which is better. Reasonable creatures, they are +ordained one for another. That therefore which is chief in every +man's constitution, is, that he intend the common good. The +second is, that he yield not to any lusts and motions of the +flesh. For it is the part and privilege of the reasonable and +intellective faculty, that she can so bound herself, as that +neither the sensitive, nor the appetitive faculties, may not +anyways prevail upon her. For both these are brutish. And +therefore over both she challengeth mastery, and cannot anyways +endure, if in her right temper, to be subject unto either. And +this indeed most justly. For by nature she was ordained to +command all in the body. The third thing proper to man by his +constitution, is, to avoid all rashness and precipitancy; and not +to be subject to error. To these things then, let the mind apply +herself and go straight on, without any distraction about other +things, and she hath her end, and by consequent her +happiness.</font></font></font></p> + +<p><font><font><font>XXXI. As one who had lived, and were now to +die by right, whatsoever is yet remaining, bestow that wholly as +a gracious overplus upon a virtuous life. Love and affect that +only, whatsoever it be that happeneth, and is by the fates +appointed unto thee. For what can be more reasonable? And as +anything doth happen unto thee by way of cross, or calamity, call +to mind presently and set before thine eyes, the examples of some +other men, to whom the self-same thing did once happen likewise. +Well, what did they? They grieved; they wondered ; they +complained. And where are they now? All dead and gone. Wilt thou +also be like one of them? Or rather leaving to men of the world +(whose life both in regard of themselves, and them that they +converse with, is nothing but mere mutability; or men of as +fickle minds, as fickle bodies; ever changing and soon changed +themselves: let it be thine only care and study, how to make a +right use of all such accidents. For there is good use to be made +of them, and they will prove fit matter for thee to work upon, if +it shall be both thy care and thy desire, that whatsoever thou +doest, thou thyself mayst like and approve thyself for it. And +both these, see, that thou remember well, according as the +diversity of the matter of the action that thou art about shall +require. Look within; within is the fountain of all good. Such a +fountain, where springing waters can never fail, so thou dig +still deeper and deeper.</font></font></font></p> + +<p><font><font><font>XXXII. Thou must use thyself also to keep +thy body fixed and steady; free from all loose fluctuant either +motion, or posture. And as upon thy face and looks, thy mind hath +easily power over them to keep them to that which is grave and +decent; so let it challenge the same power over the whole body +also. But so observe all things in this kind, as that it be +without any manner of affectation.</font></font></font></p> + +<p><font><font><font>XXXIII. The art of true living in this world +is more like a wrestler's, than a dancer's practice. For in this +they both agree, to teach a man whatsoever falls upon him, that +he may be ready for it, and that nothing may cast him +down.</font></font></font></p> + +<p><font><font><font>XXXIV. Thou must continually ponder and +consider with thyself, what manner of men they be, and for their +minds and understandings what is their present estate, whose good +word and testimony thou dost desire. For then neither wilt thou +see cause to complain of them that offend against their wills; or +find any want of their applause, if once thou dost but penetrate +into the true force and ground both of their opinions, and of +their desires. 'No soul (saith he) is willingly bereft of the +truth,' and by consequent, neither of justice, or temperance, or +kindness, and mildness; nor of anything that is of the same kind. +It is most needful that thou shouldst always remember this. For +so shalt thou be far more gentle and moderate towards all +men.</font></font></font></p> + +<p><font><font><font>XXXV. What pain soever thou art in, let this +presently come to thy mind, that it is not a thing whereof thou +needest to be ashamed, neither is it a thing whereby thy +understanding, that hath the government of all, can be made +worse. For neither in regard of the substance of it, nor in +regard of the end of it (which is, to intend the common good) can +it alter and corrupt it. This also of Epicurus mayst thou in most +pains find some help of, that it is 'neither intolerable, nor +eternal;' so thou keep thyself to the true bounds and limits of +reason and give not way to opinion. This also thou must consider, +that many things there be, which oftentimes unsensibly trouble +and vex thee, as not armed against them with patience, because +they go not ordinarily under the name of pains, which in very +deed are of the same nature as pain; as to slumber unquietly, to +suffer heat, to want appetite: when therefore any of these things +make thee discontented, check thyself with these words: Now hath +pain given thee the foil; thy courage hath failed +thee.</font></font></font></p> + +<p><font><font><font>XXXVI. Take heed lest at any time thou stand +so affected, though towards unnatural evil men, as ordinary men +are commonly one towards another.</font></font></font></p> + +<p><font><font><font>XXXVII. How know we whether Socrates were so +eminent indeed, and of so extraordinary a disposition? For that +he died more gloriously, that he disputed with the Sophists more +subtilly; that he watched in the frost more assiduously; that +being commanded to fetch innocent Salaminius, he refused to do it +more generously; all this will not serve. Nor that he walked in +the streets, with much gravity and majesty, as was objected unto +him by his adversaries: which nevertheless a man may well doubt +of, whether it were so or no, or, which above all the rest, if so +be that it were true, a man would well consider of, whether +commendable, or discommendable. The thing therefore that we must +inquire into, is this; what manner of soul Socrates had: whether +his disposition was such; as that all that he stood upon, and +sought after in this world, was barely this, that he might ever +carry himself justly towards men, and holily towards the Gods. +Neither vexing himself to no purpose at the wickedness of others, +nor yet ever condescending to any man's evil fact, or evil +intentions, through either fear, or engagement of friendship. +Whether of those things that happened unto him by God's +appointment, he neither did wonder at any when it did happen, or +thought it intolerable in the trial of it. And lastly, whether he +never did suffer his mind to sympathise with the senses, and +affections of the body. For we must not think that Nature hath so +mixed and tempered it with the body, as that she hath not power +to circumscribe herself, and by herself to intend her own ends +and occasions.</font></font></font></p> + +<p><font><font><font>XXXVIII. For it is a thing very possible, +that a man should be a very divine man, and yet be altogether +unknown. This thou must ever be mindful of, as of this also, that +a man's true happiness doth consist in very few things. And that +although thou dost despair, that thou shalt ever be a good either +logician, or naturalist, yet thou art never the further off by it +from being either liberal, or modest, or charitable, or obedient +unto God.</font></font></font></p> + +<p><font><font><font>XXXIX. Free from all compulsion in all +cheerfulness and alacrity thou mayst run out thy time, though men +should exclaim against thee never so much, and the wild beasts +should pull in sunder the poor members of thy pampered mass of +flesh. For what in either of these or the like cases should +hinder the mind to retain her own rest and tranquillity, +consisting both in the right judgment of those things that happen +unto her, and in the ready use of all present matters and +occasions? So that her judgment may say, to that which is +befallen her by way of cross: this thou art in very deed, and +according to thy true nature: notwithstanding that in the +judgment of opinion thou dust appear otherwise: and her +discretion to the present object; thou art that, which I sought +for. For whatsoever it be, that is now present, shall ever be +embraced by me as a fit and seasonable object, both for my +reasonable faculty, and for my sociable, or charitable +inclination to work upon. And that which is principal in this +matter, is that it may be referred either unto the praise of God, +or to the good of men. For either unto God or man, whatsoever it +is that doth happen in the world hath in the ordinary course of +nature its proper reference; neither is there anything, that in +regard of nature is either new, or reluctant and intractable, but +all things both usual and easy.</font></font></font></p> + +<p><font><font><font>XL. Then hath a man attained to the estate +of perfection in his life and conversation, when he so spends +every day, as if it were his last day: never hot and vehement in +his affections, nor yet so cold and stupid as one that had no +sense; and free from all manner of +dissimulation.</font></font></font></p> + +<p><font><font><font>XLI. Can the Gods, who are immortal, for the +continuance of so many ages bear without indignation with such +and so many sinners, as have ever been, yea not only so, but also +take such care for them, that they want nothing; and dust thou so +grievously take on, as one that could bear with them no longer; +thou that art but for a moment of time? yea thou that art one of +those sinners thyself? A very ridiculous thing it is, that any +man should dispense with vice and wickedness in himself, which is +in his power to restrain; and should go about to suppress it in +others, which is altogether impossible.</font></font></font></p> + +<p><font><font><font>XLII. What object soever, our reasonable and +sociable faculty doth meet with, that affords nothing either for +the satisfaction of reason, or for the practice of charity, she +worthily doth think unworthy of herself.</font></font></font></p> + +<p><font><font><font>XLIII. When thou hast done well, and another +is benefited by thy action, must thou like a very fool look for a +third thing besides, as that it may appear unto others also that +thou hast done well, or that thou mayest in time, receive one +good turn for another? No man useth to be weary of that which is +beneficial unto him. But every action according to nature, is +beneficial. Be not weary then of doing that which is beneficial +unto thee, whilst it is so unto others.</font></font></font></p> + +<p><font><font><font>XLIV. The nature of the universe did once +certainly before it was created, whatsoever it hath done since, +deliberate and so resolve upon the creation of the world. Now +since that time, whatsoever it is, that is and happens in the +world, is either but a consequent of that one and first +deliberation: or if so be that this ruling rational part of the +world, takes any thought and care of things particular, they are +surely his reasonable and principal creatures, that are the +proper object of his particular care and providence. This often +thought upon, will much conduce to thy +tranquillity.</font></font></font></p> + +<p><font><font><font>THE EIGHTH BOOK</font></font></font></p> + +<p><font><font><font>I. This also, among other things, may serve +to keep thee from vainglory; if thou shalt consider, that thou +art now altogether incapable of the commendation of one, who all +his life long, or from his youth at least, hath lived a +philosopher's life. For both unto others, and to thyself +especially, it is well known, that thou hast done many things +contrary to that perfection of life. Thou hast therefore been +confounded in thy course, and henceforth it will be hard for thee +to recover the title and credit of a philosopher. And to it also +is thy calling and profession repugnant. If therefore thou dost +truly understand, what it is that is of moment indeed; as for thy +fame and credit, take no thought or care for that: let it suffice +thee if all the rest of thy life, be it more or less, thou shalt +live as thy nature requireth, or accoring to the true and natural +end of thy making. Take pains therefore to know what it is that +thy nature requireth, and let nothing else distract thee. Thou +hast already had sufficient experience, that of those many things +that hitherto thou hast erred and wandered about, thou couldst +not find happiness in any of them. Not in syllogisms, and logical +subtilties, not in wealth, not in honour and reputation, not in +pleasure. In none of all these. Wherein then is it to be found? +In the practice of those things, which the nature of man, as he +is a man, doth require. How then shall he do those things? if his +dogmata, or moral tenets and opinions (from which all motions and +actions do proceed), be right and true. Which be those dogmata? +Those that concern that which is good or evil, as that there is +nothing truly good and beneficial unto man, but that which makes +him just, temperate, courageous, liberal; and that there is +nothing truly evil and hurtful unto man, but that which causeth +the contrary effects.</font></font></font></p> + +<p><font><font><font>II. Upon every action that thou art about, +put this question to thyself; How will this when it is done agree +with me? Shall I have no occasion to repent of it? Yet a very +little while and I am dead and gone; and all things are at end. +What then do I care for more than this, that my present action +whatsoever it be, may be the proper action of one that is +reasonable; whose end is, the common good; who in all things is +ruled and governed by the same law of right and reason, by which +God Himself is.</font></font></font></p> + +<p><font><font><font>III. Alexander, Caius, Pompeius; what are +these to Diogenes, Heraclitus, and Socrates? These penetrated +into the true nature of things; into all causes, and all +subjects: and upon these did they exercise their power and +authority. But as for those, as the extent of their error was, so +far did their slavery extend.</font></font></font></p> + +<p><font><font><font>IV. What they have done, they will still do, +although thou shouldst hang thyself. First; let it not trouble +thee. For all things both good and evil: come to pass according +to the nature and general condition of the universe, and within a +very little while, all things will be at an end; no man will be +remembered: as now of Africanus (for example) and Augustus it is +already come to pass. Then secondly; fix thy mind upon the thing +itself; look into it, and remembering thyself, that thou art +bound nevertheless to be a good man, and what it is that thy +nature requireth of thee as thou art a man, be not diverted from +what thou art about, and speak that which seemeth unto thee most +just: only speak it kindly, modestly, and without +hypocrisy.</font></font></font></p> + +<p><font><font><font>V. That which the nature of the universe +dotb busy herself about, is; that which is here, to transfer it +thither, to change it, and thence again to take it away, and to +carry it to another place. So that thou needest not fear any new +thing. For all things are usual and ordinary; and all things are +disposed by equality.</font></font></font></p> + +<p><font><font><font>VI. Every particular nature hath content, +when in its own proper course it speeds. A reasonable nature doth +then speed, when first in matter of fancies and imaginations, it +gives no consent to that which is either false uncertain. +Secondly, when in all its motions and resolutions it takes its +level at the common good only, and that it desireth nothing, and +flieth from nothing, bet what is in its own power to compass or +avoid. And lastly, when it willingly and gladly embraceth, +whatsoever is dealt and appointed unto it by the common nature. +For it is part of it; even as the nature of any one leaf, is part +of the common nature of all plants and trees. But that the nature +of a leaf, is part of a nature both unreasonable and unsensibIe, +and which in its proper end may be hindered; or, which is servile +and slavish : whereas the nature of man is part of a common +nature which cannot be hindered, and which is both reasonable and +just. From whence also it is, that accord ing to the worth of +everything, she doth make such equal distribution of all things, +as of duration, substance form, operation, and of events and +accidents. But herein consider not whether thou shalt find this +equality rn everything abu;oluteiy and by itself; but whether in +all the particulars of some one thing taken together, and +compared with all the particulars of some other thing, and them +together likewise. VII. Thou hast no time nor opportunity to +read. What then? Hast thou not time and opportunity to exercise +thyself, not to wrong thyself; to strive against all carnal +pleasures and pains, and to aet the upper hand of them; to +contemn honour and vainglory; and not only, not to be angry with +them, whom towards thee thou doest find unsensible and +unthankful; but also to have a care of them still, and of their +welfare?</font></font></font></p> + +<p><font><font><font>VIII. Forbear henceforth to complain of the +trouble of a courtly life, either in public before others, or in +private by thyself.</font></font></font></p> + +<p><font><font><font>IX. Repentance is an inward and +self-reprehension for the neglect or omission of somewhat that +was profitable. Now whatsoever is good, is also profltable, and +it is the part of an honest virtuous man to set by it, and to +make reckoning of it accordingly. But never did any honest +virtuous man repent of the neglect or omission of any carnal +pleasure : no carnal pleasure then is either good or +profitable.</font></font></font></p> + +<p><font><font><font>X. This, what is it in itself, and by +itself, according to its proper constitution? What is the +substance of it? What is the matter, or proper use ? What is the +form or efflcient cause? What is it for in this world, and how +long will it abide? Thus must thou examine all things, that +present themselves unto thee.</font></font></font></p> + +<p><font><font><font>XI. When thou art hard to he stirred up and +awaked out of thy sleep, admonish thyself and call to mind, that, +to perform actions tending to the common good is that which thine +own proper constitution, and that which the nature of man do +require. ]3ut to sleep, is common to unreasonable creatures also. +And what more proper and natural, yea what more kind and +pleasing, than that which is according to +nature?</font></font></font></p> + +<p><font><font><font>XII. As every fancy and imagination presents +itself unto thee, consider (if it be possible) the true nature, +and the proper qualities of it, and reason with thyself about +it.</font></font></font></p> + +<p><font><font><font>XIII. At thy first encounter with any one, +say presently to thyself: This man, what are his opinions +concerning that which is good or evil? as concerning pain, +pleasure, and the causes of both; concerning honour, and +dishonour, concerning life and death? thus and thus. Now if it be +no wonder that a man should have such and such opinions, how can +it be a wonder that he should do such and such things ? I will +remember then, that he cannot but do as he doth, holding those +opinions that he doth. Remember, that as it is a shame for any +man to wonder that a fig tree should bear figs, so also to wonder +that the world should bear anything, whatsoever it is which in +the ordinary course of nature it may bear. To a physician also +and to a pilot it is a shame either for the one to wonder, that +such and such a one should have an ague; or for the other, that +the winds should prove Contrary.</font></font></font></p> + +<p><font><font><font>XIV. Remember, that to change thy mind upon +occasion, and to follow him that is able to rectify thee, is +equally ingenuous, as to find out at the first, what is right and +just, without help. For of thee nothing is required, ti, is +beyond the extent of thine own deliberation and jun. merit, arid +of thine own understanding.</font></font></font></p> + +<p><font><font><font>XV. If it were thine act and in thine own +power, wi: wouldcst thou do it ? If it were not, whom dost tin +accuse? the atoms, or the Gods? For to do either, the part of a +mad man. Thou must therefore blame nobody, but if it be in thy +power, redress what is amiss; if it be not, to what end is it to +complain? For nothing should be done but to some certain +end.</font></font></font></p> + +<p><font><font><font>XVI. Whatsoever dieth and falleth, however +and wheresoever it die and fall, it cannot fall out of the world. +here it have its abode and change, here also shall it have its +dissolution into its proper elements. The same are the world's +elements, and the elements of which thou dost consist. And they +when they are changed, they murmur not; why shouldest +thou?</font></font></font></p> + +<p><font><font><font>XVII. Whatsoever is, was made for something: +as a horse, a vine. Why wonderest thou? The sun itself will say +of itself, I was made for something; and so hath every god its +proper function. What then were then made for? to disport and +delight thyself? See how even common sense and reason cannot +brook it.</font></font></font></p> + +<p><font><font><font>XVIII. Nature hath its end as well in the +end and final consummation of anything that is, as in the +beginnine and continuation of it.</font></font></font></p> + +<p><font><font><font>XIX. As one that tosseth up a ball. And what +is a. ball the better, if the motion of it be upwards; or the +worse if it be downwards; or if it chance to fall upon the +ground? So for the bubble; if it continue, what it the better? +and if it dissolve, what is it the worse And so is it of a candle +too. And so must thou reason with thyself, both in matter of +fame, and in matter of death. For as for the body itself, (the +subject of death) wouldest thou know the vileness of it ? Turn it +about that thou mayest behold it the worst sides upwards as well, +as in its more ordinary pleasant shape; how doth it look, when it +is old and withered? when sick and pained? when in the act of +lust, and fornication? And as for fame. This life is short. Both +he that praiseth, and he that is praised; he that remembers, and +he that is remembered, will soon be dust and ashes. Besides, it +is but in one corner of this part of the world that thou art +praised; and yet in this corner, thou hast not the joint praises +of all men; no nor scarce of any one constantly. And yet the +whole earth itself, what is it but as one point, in regard of the +whole world?</font></font></font></p> + +<p><font><font><font>XX. That which must be the subject of thy +consideration, is either the matter itself, or the dogma, or the +operation, or the true sense and +signification.</font></font></font></p> + +<p><font><font><font>XXI. Most justly have these things happened +unto thee: why dost not thou amend? O but thou hadst rather +become good to-morrow, than to be so +to-day.</font></font></font></p> + +<p><font><font><font>XXII. Shall I do it? I will; so the end of +my action be to do good unto men. Doth anything by way of cross +or adversity happen unto me? I accept it, with reference unto the +Gods, and their providence; the fountain of all things, from +which whatsoever comes to pass, doth hang and +depend.</font></font></font></p> + +<p><font><font><font>XXIII. By one action judge of the rest: this +bathing which usually takes up so much of our time, what is it? +Oil, sweat, filth; or the sordes of the body: an excrementitious +viscosity, the excrements of oil and other ointments used about +the body, and mixed with the sordes of the body: all base and +loathsome. And such almost is every part of our life; and every +worldly object.</font></font></font></p> + +<p><font><font><font>XXIV. Lucilla buried Verus; then was Lucilla +herself buried by others. So Secunda Maximus, then Secunda +herself. So Epitynchanus, Diotimus; then Epitynchanus himself. So +Antoninus Pius, Faustina his wife; then Antoninus himself. This +is the course of the world. First Celer, Adrianus; then Adrianus +himself. And those austere ones; those that foretold other men's +deaths; those that were so proud and stately, where are they now? +Those austere ones I mean, such as were Charax, and Demetrius the +Platonic, and Eudaemon, and others like unto those. They were all +but for one day; all dead and gone long since. Some of them no +sooner dead, than forgotten. Others soon turned into fables. Of +others, even that which was fabulous, is now long since +forgotten. This thereafter thou must remember, that whatsoever +thou art compounded of, shall soon be dispersed, and that thy +life and breath, or thy soul, shall either he no more or shall +ranslated, and appointed to some certain place and +station.</font></font></font></p> + +<p><font><font><font>XXV. The true joy of a man, is to do that +which properly belongs unto a man. That which is most proper unto +a man, is, first, to he kindly affected towards them that are of +the same kind and nature as he is himself to contemn all sensual +motions and appetites, to discern rightly all plausible fancies +and imaginations, to contemplate the nature of the universe; both +it, and things that are done in it. In which kind of con +templation three several relations are to be observed The first, +to the apparent secondary cause. The Second to the first original +cause, God, from whom originally proceeds whatsoever doth happen +in the world. The third and last, to them that we live and +converse with: what use may be made of it, to their use and +benefit</font></font></font></p> + +<p><font><font><font>XXVI. If pain be an evil, either it is in +regard of the body; (and that cannot be, because the body of +itself is altogether insensible:) or in regard of the soul But it +is in the power of the soul, to preserve her own peace and +tranquillity, and not to suppose that pain is evil. For all +judgment and deliberation; all prosecution, or aversation is from +within, whither the sense of evil (except it be let in by +opinion) cannot penetrate.</font></font></font></p> + +<p><font><font><font>XXVII. Wipe off all idle fancies, and say +unto thyselF incessantly; Now if I will, it is in my power to +keep out of this my soul all wickedness, all lust, and +concupiscences, all trouble and confusion. But on the contrary to +behold and consider all things according to their true nature, +and to carry myself towards everything according to its true +worth. Remember then this thy power that nature hath given +thee.</font></font></font></p> + +<p><font><font><font>XXVIII. Whether thou speak in the Senate or +whether thou speak to any particular, let thy speech In always +grave and modest. But thou must not openly and vulgarly observe +that sound and exact form of speaking, concerning that which is +truly good and truly civil; the vanity of the world, and of +worldly men: which otherwise truth and reason doth +prescribe.</font></font></font></p> + +<p><font><font><font>XXIX. Augustus his court; his wife, his +daughter, his nephews, his sons-in-law his sister, Agrippa, his +kinsmen, his domestics, his friends; Areus, Maecenas, his slayers +of beasts for sacrifice and divination: there thou hast the death +of a whole court together. Proceed now on to the rest that have +been since that of Augustus. Hath death dwelt with them +otherwise, though so many and so stately whilst they lived, than +it doth use to deal with any one particular man? Consider now the +death of a whole kindred and family, as of that of the Pompeys, +as that also that useth to be written upon some monuments, HE +WASS THE LAST OF HIS OWN KINDRED. O what care did his +predecessors take, that they might leave a successor, yet behold +at last one or other must of necessity be THE LAST. Here again +therefore consider the death of a whole +kindred.</font></font></font></p> + +<p><font><font><font>XXX. Contract thy whole life to the measure +and proportion of one single action. And if in every particular +action thou dost perform what is fitting to the utmost of thy +power, let it suffice thee. And who can hinder thee, but that +thou mayest perform what is fitting? But there may be some +outward let and impediment. Not any, that can hinder thee, but +that whatsoever thou dost, thou may do it, justly, temperately, +and with the praise of God. Yea, but there may be somewhat, +whereby some operation or other of thine may he hindered. And +then, with that very thing that doth hinder, thou mayest he well +pleased, and so by this gentle and equanimious conversion of thy +mind unto that which may be, instead of that which at first thou +didst intend, in the room of that former action there succeedeth +another, which agrees as well with this contraction of thy life, +that we now speak of.</font></font></font></p> + +<p><font><font><font>XXXI. Receive temporal blessings without +ostentation, when they are sent and thou shalt be able to part +with them with all readiness and facility when they are taken +from thee again.</font></font></font></p> + +<p><font><font><font>XXXII. If ever thou sawest either a hand, or +a foot, or a head lying by itself, in some place or other, as cut +off from the rest of the body, such must thou conceive him to +make himself, as much as in him lieth, that either is offended +with anything that is happened, (whatsoever it be) and as it were +divides himself from it: or that commits anything against the +natural law of mutual correspondence, and society among men: or, +he that, commits any act of uncharitableness. Whosoever thou art, +thou art such, thou art cast forth I know not whither out of the +general unity, which is according to nature. Thou went born +indeed a part, but now thou hast cut thyself off. However, herein +is matter of joy and exultation, that thou mayst be united again. +God bath not granted it unto any other part, that once separated +and cut off, it might be reunited, and come together again. But, +behold, that GOODNESS how great and immense it is! which hath so +much esteemed MAN. As at first be was so made, that he needed +not, except he would himself, have divided himself from the +whole; so once divided and cut off, IT hath so provided and +ordered it, that if he would himself, he might return, and grow +together again, and be admitted into its former rank and place of +a part, as he was before.</font></font></font></p> + +<p><font><font><font>XXXIII. As almost all her other faculties +and properties the nature of the universe bath imparted unto +every reasonable creature, so this in particular we have received +from her, that as whatsoever doth oppose itself unto her, and +doth withstand her in her purposes and intentions, she doth, +though against its will and intention, bring it about to herself, +to serve herself of it in the execution of her own destinated +ends; and so by this though not intended co-operation of it with +herself makes it part of herself whether it will or no. So may +every reasonable creature, what crosses and impediments soever it +meets with in the course of this mortal life, it may use them as +fit and proper objects, to the furtherance of whatsoever it +intended and absolutely proposed unto itself as its natural end +and happiness.</font></font></font></p> + +<p><font><font><font>XXXIV. Let not the general representation +unto thyself of the wretchedness of this our mortal life, trouble +thee. Let not thy mind wander up and down, and heap together in +her thoughts the many troubles and grievous calamities which thou +art as subject unto as any other. But as everything in particular +doth happen, put this question unto thyself, and say: What is it +that in this present matter, seems unto thee so intolerable? For +thou wilt be ashamed to confess it. Then upon this presently call +to mind, that neither that which is future, nor that which is +past can hurt thee; but that only which is present. (And that +also is much lessened, if thou dost lightly circumscribe it:) and +then check thy mind if for so little a while, (a mere instant), +it cannot hold out with patience.</font></font></font></p> + +<p><font><font><font>XXXV. What? are either Panthea or Pergamus +abiding to this day by their masters' tombs? or either Chabrias +or Diotimus by that of Adrianus? O foolery! For what if they did, +would their masters be sensible of It? or if sensible, would they +be glad of it? or if glad, were these immortal? Was not it +appointed unto them also (both men and women,) to become old in +time, and then to die? And these once dead, what would become of +these former? And when all is done, what is all this for, but for +a mere bag of blood and corruption?</font></font></font></p> + +<p><font><font><font>XXXVI. If thou beest quick-sighted, be so in +matter of judgment, and best discretion, saith +he.</font></font></font></p> + +<p><font><font><font>XXXVII. In the whole constitution of man, I +see not any virtue contrary to justice, whereby it may be +resisted and opposed. But one whereby pleasure and voluptuousness +may be resisted and opposed, I see: +continence.</font></font></font></p> + +<p><font><font><font>XXXVIII. If thou canst but withdraw conceit +and opinion concerning that which may seem hurtful and offensive, +thou thyself art as safe, as safe may be. Thou thyself? and who +is that? Thy reason. 'Yea, but I am not reason.' Well, be it so. +However, let not thy reason or understanding admit of grief, and +if there be anything in thee that is grieved, let that, +(whatsoever it be,) conceive its own grief, if it +can.</font></font></font></p> + +<p><font><font><font>XXXIX. That which is a hindrance of the +senses, is an evil to the sensitive nature. That which is a +hindrance of the appetitive and prosecutive faculty, is an evil +to the sensitive nature. As of the sensitive, so of the +vegetative constitution, whatsoever is a hindrance unto it, is +also in that respect an evil unto the same. And so likewise, +whatsoever is a hindrance unto the mind and understanding, must +needs be the proper evil of the reasonable nature. Now apply all +those things unto thyself. Do either pain or pleasure seize on +thee? Let the senses look to that. Hast thou met with Some +obstacle or other in thy purpose and intention? If thou didst +propose without due reservation and exception now hath thy +reasonable part received a blow indeed But if in general thou +didst propose unto thyself what soever might be, thou art not +thereby either hurt, nor properly hindered. For in those things +that properly belong unto the mind, she cannot be hindered by any +man. It is not fire, nor iron; nor the power of a tyrant nor the +power of a slandering tongue; nor anything else that can +penetrate into her.</font></font></font></p> + +<p><font><font><font>XL. If once round and solid, there is no +fear that ever it will change.</font></font></font></p> + +<p><font><font><font>XLI. Why should I grieve myself; who never +did willingly grieve any other! One thing rejoices one and +another thing another. As for me, this is my joy , if my +understanding be right and sound, as neither averse from any man, +nor refusing any of those things which as a man I am) subject +unto; if I can look upon all things in the world meekly and +kindly; accept all things and carry myself towards everything +according to to true worth of the thing +itself.</font></font></font></p> + +<p><font><font><font>XLII. This time that is now present, bestow +thou upon thyself. They that rather hunt for fame after death, do +not consider, that those men that shall be hereafter, will be +even such, as these whom now they can so hardly bear with. And +besides they also will be mortal men. But to consider the thing +in itself, if so many with so many voices, shall make such and +such a sound, or shall have such and such an opinion concerning +thee, what is it to thee?</font></font></font></p> + +<p><font><font><font>XLIII. Take me and throw me where thou wilt: +I am indifferent. For there also I shall have that spirit which +is within me propitious; that is well pleased and fully contented +both in that constant disposition, and with those particular +actions, which to its own proper constitution are suitable and +agreeable.</font></font></font></p> + +<p><font><font><font>XLIV. Is this then a thing of that worth, +that for it my soul should suffer, and become worse than it was? +as either basely dejected, or disordinately affected, or +confounded within itself, or terrified? What can there be, that +thou shouldest so much esteem?</font></font></font></p> + +<p><font><font><font>XLV. Nothing can happen unto thee, which is +not incidental unto thee, as thou art a man. As nothing can +happen either to an ox, a vine, or to a stone, which is not +incidental unto them; unto every one in his own kind. If +therefore nothing can happen unto anything, which is not both +usual and natural; why art thou displeased? Sure the common +nature of all would not bring anything upon any, that were +intolerable. If therefore it be a thing external that causes thy +grief, know, that it is not that properly that doth cause it, but +thine own conceit and opinion concerning the thing: which thou +mayest rid thyself of, when thou wilt. But if it be somewhat that +is amiss in thine own disposition, that doth grieve thee, mayest +thou not rectify thy moral tenets and opinions. But if it grieve +thee, that thou doest not perform that which seemeth unto thee +right and just, why doest not thou choose rather to perform it +than to grieve? But somewhat that is stronger than thyself doth +hinder thee. Let it not grieve thee then, if it be not thy fault +that the thing is not performed. 'Yea but it is a thing of that +nature, as that thy life is not worth the while, except it may be +performed.' If it be so, upon condition that thou be kindly and +lovingly disposed towards all men, thou mayest be gone. For even +then, as much as at any time, art thou in a very good estate of +performance, when thou doest die in charity with those, that are +an obstacle unto thy performance.</font></font></font></p> + +<p><font><font><font>XLVI. Remember that thy mind is of that +nature as that it becometh altogether unconquerable, when once +recollected in herself, she seeks no other content than this, +that she cannot be forced: yea though it so fall out, that it be +even against reason itself, that it cloth bandy. How much less +when by the help of reason she is able to judge of things with +discretion? And therefore let thy chief fort and place of defence +be, a mind free from passions. A stronger place, (whereunto to +make his refuge, and so to bccome impregnable) and better +fortified than this, bath no man. He that seeth not this is +unlearned. He that seeth it, and betaketh not himself to this +place of refuge, is unhappy.</font></font></font></p> + +<p><font><font><font>XLVII. Keep thyself to the first bare and +naked apprehensions of things, as they present themselves unto +thee, and add not unto them. It is reported unto thee, that such +a one speaketh ill of thee. Well; that he speaketh ill of thee, +so much is reported. But that thou art hurt thereby, is not +reported: that is the addition of opinion, which thou must +exclude. I see that my child is sick. That he is sick, I see, but +that he is in danger of his life also, I see it not. Thus thou +must use to keep thyself to the first motions and apprehensions +of things, as they present themselves outwardly; and add not unto +them from within thyself through mere conceit and opinion. Or +rather add unto them: hut as one that understandeth the true +nature of all things that happen in the +world.</font></font></font></p> + +<p><font><font><font>XLVIII. Is the cucumber bitter? set it away. +Brambles are in the way? avoid them. Let this suffice. Add not +presently speaking unto thyself, What serve these things for in +the world? For, this, one that is acquainted with the mysteries +of nature, will laugh at thee for it; as a carpenter would or a +shoemaker, if meeting in either of their shops with some +shavings, or small remnants of their work, thou shouldest blame +them for it. And yet those men, it is not for want of a place +where to throw them that they keep them in their shops for a +while: but the nature of the universe hath no such out-place; but +herein doth consist the wonder of her art and skill, that she +having once circumscribed herself within some certain bounds and +limits, whatsoever is within her that seems either corrupted, or +old, or unprofitable, she can change it into herself, and of +these very things can make new things; so that she needeth not to +seek elsewhere out of herself either for a new supply of matter +and substance, or for a place where to throw out whatsoever is +irrecoverably putrid and corrupt. Thus she, as for place, so for +matter and art, is herself sufficient unto +herself.</font></font></font></p> + +<p><font><font><font>XLIX. Not to be slack and negligent; or +loose, and wanton in thy actions; nor contentious, and +troublesome in thy conversation; nor to rove and wander in thy +fancies and imaginations. Not basely to contract thy soul; nor +boisterously to sally out with it, or furiously to launch out as +it were, nor ever to want employment.</font></font></font></p> + +<p><font><font><font>L. 'They kill me, they cut- my flesh; they +persecute my person with curses.' What then? May not thy mind for +all this continue pure, prudent, temperate, just? As a fountain +of sweet and clear water, though she be cursed by some stander +by, yet do her springs nevertheless still run as sweet and clear +as before; yea though either dirt or dung be thrown in, yet is it +no sooner thrown, than dispersed, and she cleared. She cannot be +dyed or infected by it. What then must I do, that I may have +within myself an overflowing fountain, and not a well? Beget +thyself by continual pains and endeavours to true liberty with +charity, and true simplicity and +modesty.</font></font></font></p> + +<p><font><font><font>LI. He that knoweth not what the world is, +knoweth not where he himself is. And he that knoweth not what the +world was made for, cannot possibly know either what are the +qualities, or what is the nature of the world. Now he that in +either of these is to seek, for what he himself was made is +ignorant also. What then dost thou think of that man, who +proposeth unto himself, as a matter of great moment, the noise +and applause of men, who both where they are, and what they are +themselves, are altogether ignorant? Dost thou desire to be +commended of that man, who thrice in one hour perchance, doth +himself curse himself? Dost thou desire to please him, who +pleaseth not himself? or dost thou think that he pleaseth +himself, who doth use to repent himself almost of everything that +he doth?</font></font></font></p> + +<p><font><font><font>LII. Not only now henceforth to have a +common. breath, or to hold correspondency of breath, with that +air, that compasseth us about; but to have a common mind, or to +hold correspondency of mind also with that rational substance, +which compasseth all things. For, that also is of itself, and of +its own nature (if a man can but draw it in as he should) +everywhere diffused; and passeth through all things, no less than +the air doth, if a man can but suck it +in.</font></font></font></p> + +<p><font><font><font>LIII. Wickedness in general doth not hurt +the world. Particular wickedness doth not hurt any other: only +unto him it is hurtful, whosoever he be that offends, unto whom +in great favour and mercy it is granted, that whensoever he +himself shall but first desire it, he may be presently delivered +of it. Unto my free-will my neighbour's free-will, whoever he be, +(as his life, or his bode), is altogether indifferent. For though +we are all made one for another, yet have our minds and +understandings each of them their own proper and limited +jurisdiction. For else another man's wickedness might be my evil +which God would not have, that it might not be in another man's +power to make me unhappy: which nothing now can do but mine own +wickedness.</font></font></font></p> + +<p><font><font><font>LIV. The sun seemeth to be shed abroad. And +indeed it is diffused but not effused. For that diffusion of it +is a [-r~Jo-tc] or an extension. For therefore are the beams of +it called [~i-~m'~] from the word [~KTEIVEO-Oa,,] to be stretched +out and extended. Now what a sunbeam is, thou mayest know if thou +observe the light of the sun, when through some narrow hole it +pierceth into some room that is dark. For it is always in a +direct line. And as by any solid body, that it meets with in the +way that is not penetrable by air, it is divided and abrupted, +and yet neither slides off, or falls down, but stayeth there +nevertheless: such must the diffusion in the mind be; not an +effusion, but an extension. What obstacles and impediments soever +she meeteth within her way, she must not violently, and by way of +an impetuous onset light upon them; neither must she fall down; +but she must stand, and give light unto that which doth admit of +it. For as for that which doth not, it is its own fault and loss, +if it bereave itself of her light.</font></font></font></p> + +<p><font><font><font>LV. He that feareth death, either feareth +that he shall have no sense at all, or that his senses will not +be the same. Whereas, he should rather comfort himself, that +either no sense at all, and so no sense of evil; or if any sense, +then another life, and so no death +properly.</font></font></font></p> + +<p><font><font><font>LVI. All men are made one for another: +either then teach them better, or bear with +them.</font></font></font></p> + +<p><font><font><font>LVII. The motion of the mind is not as the +motion of a dart. For the mind when it is wary and cautelous, and +by way of diligent circumspection turneth herself many ways, may +then as well be said to go straight on to the object, as when it +useth no such circumspection.</font></font></font></p> + +<p><font><font><font>LVIII. To pierce and penetrate into the +estate of every one's understanding that thou hast to do with: as +also to make the estate of thine own open, and penetrable to any +other.</font></font></font></p> + +<p><font><font><font>THE NINTH BOOK</font></font></font></p> + +<p><font><font><font>I. He that is unjust, is also impious. For +the nature of the universe, having made all reasonable creatures +one for another, to the end that they should do one another good; +more or less according to the several persons and occasions but +in nowise hurt one another: it is manifest that he that doth +transgress against this her will, is guilty of impiety towards +the most ancient and venerable of all the deities. For the nature +of the universe, is the nature the common parent of all, and +therefore piously to be observed of all things that are, and that +which now is, to whatsoever first was, and gave it its being, +hath relation of blood and kindred. She is also called truth and +is the first cause of all truths. He therefore that willingly and +wittingly doth lie, is impious in that he doth receive, and so +commit injustice: but he that against his will, in that he +disagreeth from the nature of the universe, and in that striving +with the nature of the world he doth in his particular, violate +the general order of the world. For he doth no better than strive +and war against it, who contrary to his own nature applieth +himself to that which is contrary to truth. For nature had before +furnished him with instincts and opportunities sufficient for the +attainment of it ; which he having hitherto neglected, is not now +able to discern that which is false from that which is true. He +also that pursues after pleasures, as that which is truly good +and flies from pains, as that which is truly evil: is impious. +For such a one must of necessity oftentimes accuse that common +nature, as distributing many things both unto the evil, and unto +the good, not according to the deserts of either: as unto the bad +oftentimes pleasures, and the causes of pleasures; so unto the +good, pains, and the occasions of pains. Again, he that feareth +pains and crosses in this world, feareth some of those things +which some time or other must needs happen in the world. And that +we have already showed to be impious. And he that pursueth after +pleasures, will not spare, to compass his desires, to do that +which is unjust, and that is manifestly impious. Now those things +which unto nature are equally indifferent (for she had not +created both, both pain and pleasure, if both had not been unto +her equally indifferent): they that will live according to +nature, must in those things (as being of the same mind and +disposition that she is) be as equally indifferent. Whosoever +therefore in either matter of pleasure and pain; death and life; +honour and dishonour, (which things nature in the administration +of the world, indifferently doth make use of), is not as +indifferent, it is apparent that he is impious. When I say that +common nature doth indifferently make use of them, my meaning is, +that they happen indifferently in the ordinary course of things, +which by a necessary consequence, whether as principal or +accessory, come to pass in the world, according to that first and +ancient deliberation of Providence, by which she from some +certain beginning, did resolve upon the creation of such a world, +conceiving then in her womb as it were some certain rational +generative seeds and faculties of things future, whether +subjects, changes, successions; both such and such, and just so +many.</font></font></font></p> + +<p><font><font><font>II. It were indeed more happy and +comfortable, for a man to depart out of this world, having lived +all his life long clear from all falsehood, dissimulation, +voluptuousness, and pride. But if this cannot be, yet it is some +comfort for a man joyfully to depart as weary, and out of love +with those; rather than to desire to live, and to continue long +in those wicked courses. Hath not yet experience taught thee to +fly from the plague? For a far greater plague is the corruption +of the mind, than any certain change and distemper of the common +air can be. This is a plague of creatures, as they are living +creatures; but that of men as they are men or +reasonable.</font></font></font></p> + +<p><font><font><font>III. Thou must not in matter of death carry +thyself scornfully, but as one that is well pleased with it, as +being one of those things that nature hath appointed. For what +thou dost conceive of these, of a boy to become a young man, to +wax old, to grow, to ripen, to get teeth, or a beard, or grey +hairs to beget, to bear, or to be delivered; or what other action +soever it be, that is natural unto man according to the several +seasons of his life; such a thing is it also to he dissolved. It +is therefore the part of a wise man, in matter of death, not in +any wise to carry himself either violently, or proudly but +patiently to wait for it, as one of nature's operations: that +with the same mind as now thou dost expect when that which yet is +but an embryo in thy wife's belly shall come forth, thou mayst +expect also when thy soul shall fall off from that outward coat +or skin: wherein as a child in the belly it lieth involved and +shut up. But thou desirest a more popular, and though not so +direct and philosophical, yet a very powerful and penetrative +recipe against the fear of death, nothing can make they more +willing to part with thy life, than if thou shalt consider, both +what the subjects themselves are that thou shalt part with, and +what manner of disposition thou shalt no more have to do with. +True it is, that. offended with them thou must not be by no +means, but take care of them, and meekly bear with them However, +this thou mayst remember, that whensoever it happens that thou +depart, it shall not be from men that held the same opinions that +thou dost. For that indeed, (if it were so) is the only thing +that might make thee averse from death, and willing to continue +here, if it were thy hap to live with men that had obtained the +same belief that thou hast. But now, what a toil it is for thee +to live with men of different opinions, thou seest: so that thou +hast rather occasion to say, Hasten, I thee pray, O Death; lest I +also in time forget myself.</font></font></font></p> + +<p><font><font><font>IV. He that sinneth, sinneth unto himself. +He that is unjust, hurts himself, in that he makes himself worse +than he was before. Not he only that committeth, but he also that +omitteth something, is oftentimes +unjust.</font></font></font></p> + +<p><font><font><font>V. If my present apprehension of the object +be right, and my present action charitable, and this, towards +whatsoever doth proceed from God, be my present disposition, to +be well pleased with it, it sufficeth.</font></font></font></p> + +<p><font><font><font>VI. To wipe away fancy, to use deliberation, +to quench concupiscence, to keep the mind free to +herself.</font></font></font></p> + +<p><font><font><font>VII. Of all unreasonable creatures, there is +but one unreasonable soul; and of all that are reasonable, but +one reasonable soul, divided betwixt them all. As of all earthly +things there is but one earth, and but one light that we see by; +and but one air that we breathe in, as many as either breathe or +see. Now whatsoever partakes of some common thing, naturally +affects and inclines unto that whereof it is part, being of one +kind and nature with it. Whatsoever is earthly, presseth +downwards to the common earth. Whatsoever is liquid, would flow +together. And whatsoever is airy, would be together likewise. So +that without some obstacle, and some kind of violence, they +cannot well be kept asunder. Whatsoever is fiery, doth not only +by reason of the elementary fire tend upwards; but here also is +so ready to join, and to burn together, that whatsoever doth want +sufficient moisture to make resistance, is easily set on fire. +Whatsoever therefore is partaker of that reasonable common +nature, naturally doth as much and more long after his own kind. +For by how much in its own nature it excels all other things, by +so much more is it desirous to be joined and united unto that, +which is of its own nature. As for unreasonable creatures then, +they had not long been, but presently begun among them swarms, +and flocks, and broods of young ones, and a kind of mutual love +and affection. For though but unreasonable, yet a kind of soul +these had, and therefore was that natural desire of union more +strong and intense in them, as in creatures of a more excellent +nature, than either in plants, or stones, or trees. But among +reasonable creatures, begun commonwealths, friendships, families, +public meetings, and even in their wars, conventions, and truces. +Now among them that were yet of a more excellent nature, as the +stars and planets, though by their nature far distant one from +another, yet even among them began some mutual correspondency and +unity. So proper is it to excellency in a high degree to affect +unity, as that even in things so far distant, it could operate +unto a mutual sympathy. But now behold, what is now come to pass. +Those creatures that are reasonable, are now the only creatures +that have forgotten their natural affection and inclination of +one towards another. Among them alone of all other things that +are of one kind, there is not to be found a general disposition +to flow together. But though they fly from nature, yet are they +stopt in their course, and apprehended. Do they what they can, +nature doth prevail. And so shalt thou confess, if thou dost +observe it. For sooner mayst thou find a thing earthly, where no +earthly thing is, than find a man that naturally can live by +himself alone.</font></font></font></p> + +<p><font><font><font>VIII. Man, God, the world, every one in +their kind, bear some fruits. All things have their proper time +to bear. Though by custom, the word itself is in a manner become +proper unto the vine, and the like, yet is it so nevertheless, as +we have said. As for reason, that beareth both common fruit for +the use of others; and peculiar, which itself doth enjoy. Reason +is of a diffusive nature, what itself is in itself, it begets in +others, and so doth multiply.</font></font></font></p> + +<p><font><font><font>IX. Either teach them better if it be in thy +power; or if it be not, remember that for this use, to bear with +them patiently, was mildness and goodness granted unto thee. The +Gods themselves are good unto such; yea and in some things, (as +in matter of health, of wealth, of honour,) are content often to +further their endeavours: so good and gracious are they. And +mightest thou not be so too? or, tell me, what doth hinder +thee?</font></font></font></p> + +<p><font><font><font>X. Labour not as one to whom it is appointed +to be wretched, nor as one that either would be pitied, or +admired; but let this be thine only care and desire; so always +and in all things to prosecute or to forbear, as the law of +charity, or mutual society doth require.</font></font></font></p> + +<p><font><font><font>XI. This day I did come out of all my +trouble. Nay I have cast out all my trouble; it should rather be +for that which troubled thee, whatsoever it was, was not without +anywhere that thou shouldest come out of it, but within in thine +own opinions, from whence it must be cast out, before thou canst +truly and constantly be at ease.</font></font></font></p> + +<p><font><font><font>XII. All those things, for matter of +experience are usual and ordinary; for their continuance but for +a day; and for their matter, most base and filthy. As they were +in the days of those whom we have buried, so are they now also, +and no otherwise.</font></font></font></p> + +<p><font><font><font>XIII. The things themselves that affect us, +they stand without doors, neither knowing anything themselves nor +able to utter anything unto others concerning themselves. What +then is it, that passeth verdict on them? The +understanding</font></font></font></p> + +<p><font><font><font>XIV. As virtue and wickedness consist not in +passion, but in action; so neither doth the true good or evil of +a reasonable charitable man consist in passion, but in operation +and action.</font></font></font></p> + +<p><font><font><font>XV. To the stone that is cast up, when it +comes down it is no hurt unto it; as neither benefit, when it +doth ascend.</font></font></font></p> + +<p><font><font><font>XVI. Sift their minds and understandings, +and behold what men they be, whom thou dost stand in fear of what +they shall judge of thee, what they themselves judge of +themselves.</font></font></font></p> + +<p><font><font><font>XVII. All things that are in the world, are +always in the estate of alteration. Thou also art in a perpetual +change, yea and under corruption too, in some part: and so is the +whole world.</font></font></font></p> + +<p><font><font><font>XVIII. it is not thine, but another man's +sin. Why should it trouble thee? Let him look to it, whose sin it +is.</font></font></font></p> + +<p><font><font><font>XIX. Of an operation and of a purpose there +is an ending, or of an action and of a purpose we say commonly, +that it is at an end: from opinion also there is an absolute +cessation, which is as it were the death of it. In all this there +is no hurt. Apply this now to a man's age, as first, a child; +then a youth, then a young man, then an old man; every change +from one age to another is a kind of death And all this while +here no matter of grief yet. Pass now unto that life first, that +which thou livedst under thy grandfather, then under thy mother, +then under thy father. And thus when through the whole course of +thy life hitherto thou hast found and observed many alterations, +many changes, many kinds of endings and cessations, put this +question to thyself What matter of grief or sorrow dost thou find +in any of these? Or what doest thou suffer through any of these? +If in none of these, then neither in the ending and consummation +of thy whole life, which is also but a cessation and +change.</font></font></font></p> + +<p><font><font><font>XX. As occasion shall require, either to +thine own understanding, or to that of the universe, or to his, +whom thou hast now to do with, let thy refuge be with all speed. +To thine own, that it resolve upon nothing against justice. To +that of the universe, that thou mayest remember, part of whom +thou art. Of his, that thou mayest consider. whether in the +estate of ignorance, or of knowledge. And then also must thou +call to mind, that he is thy kinsman.</font></font></font></p> + +<p><font><font><font>XXI. As thou thyself, whoever thou art, were +made for the perfection and consummation, being a member of it, +of a common society; so must every action of thine tend to the +perfection and consummation of a life that is truly sociable. +What action soever of thine therefore that either immediately or +afar off, hath not reference to the common good, that is an +exorbitant and disorderly action; yea it is seditious; as one +among the people who from such and such a consent and unity, +should factiously divide and separate +himself.</font></font></font></p> + +<p><font><font><font>XXII. Children's anger, mere babels; +wretched souls bearing up dead bodies, that they may not have +their fall so soon: even as it is in that common dirge +song.</font></font></font></p> + +<p><font><font><font>XXIII. Go to the quality of the cause from +which the effect doth proceed. Behold it by itself bare and +naked, separated from all that is material. Then consider the +utmost bounds of time that that cause, thus and thus qualified, +can subsist and abide.</font></font></font></p> + +<p><font><font><font>XXIV. Infinite are the troubles and +miseries, that thou hast already been put to, by reason of this +only, because that for all happiness it did not suffice thee, or, +that thou didst not account it sufficient happiness, that thy +understanding did operate according to its natural +constitution.</font></font></font></p> + +<p><font><font><font>XXV. When any shall either impeach thee with +false accusations, or hatefully reproach thee, or shall use any +such carriage towards thee, get thee presently to their minds and +understandings, and look in them, and behold what manner of men +they be. Thou shalt see, that there is no such occasion why it +should trouble thee, what such as they are think of thee. Yet +must thou love them still, for by nature they are thy friends. +And the Gods themselves, in those things that they seek from them +as matters of great moment, are well content, all manner of ways, +as by dreams and oracles, to help them as well as +others.</font></font></font></p> + +<p><font><font><font>XXVI. Up and down, from one age to another, +go the ordinary things of the world; being still the same. And +either of everything in particular before it come to pass, the +mind of the universe doth consider with itself and deliberate: +and if so, then submit for shame unto the determination of such +an excellent understanding: or once for all it did resolve upon +all things in general; and since that whatsoever happens, happens +by a necessary consequence, and all things indivisibly in a +manner and inseparably hold one of another. In sum, either there +is a God, and then all is well; or if all things go by chance and +fortune, yet mayest thou use thine own providence in those things +that concern thee properly; and then art thou +well.</font></font></font></p> + +<p><font><font><font>XXVII. Within a while the earth shall cover +us all, and then she herself shall have her change. And then the +course will be, from one period of eternity unto another, and so +a perpetual eternity. Now can any man that shall consider with +himself in his mind the several rollings or successions of so +many changes and alterations, and the swiftness of all these +rulings; can he otherwise but contemn in his heart and despise +all worldly things? The cause of the universe is as it were a +strong torrent, it carrieth all away.</font></font></font></p> + +<p><font><font><font>XXVIII. And these your professed +politicians, the only true practical philosophers of the world, +(as they think of themselves) so full of affected gravity, or +such professed lovers of virtue and honesty, what wretches be +they in very deed; how vile and contemptible in themselves? O +man! what ado doest thou keep? Do what thy nature doth now +require. Resolve upon it, if thou mayest: and take no thought, +whether anybody shall know it or no. Yea, but sayest thou, I must +not expect a Plato's commonwealth. If they profit though never so +little, I must be content; and think much even of that little +progress. Doth then any of them forsake their former false +opinions that I should think they profit? For without a change of +opinions, alas! what is all that ostentation, but mere +wretchedness of slavish. minds, that groan privately, and yet +would make a show of obedience to reason, and truth? Go too now +and tell me of Alexander and Philippus, and Demetrius Phalereus. +Whether they understood what the common nature requireth, and +could rule themselves or no, they know best themselves. But if +they kept a life, and swaggered; I (God be thanked) am not bound +to imitate them. The effect of true philosophy is, unaffected +simplicity and modesty. Persuade me not to ostentation and +vainglory.</font></font></font></p> + +<p><font><font><font>XXIX. From some high place as it were to +look down, and to behold here flocks, and there sacrifices, +without number; and all kind of navigation; some in a rough and +stormy sea, and some in a calm: the general differences, or +different estates of things, some, that are now first upon being; +the several and mutual relations of those things that are +together; and some other things that are at their last. Their +lives also, who were long ago, and theirs who shall be hereafter, +and the present estate and life of those many nations of +barbarians that are now in the world, thou must likewise consider +in thy mind. And how many there be, who never so much as heard of +thy name, how many that will soon forget it; how many who but +even now did commend thee, within a very little while perchance +will speak ill of tbee. So that neither fame, nor honour, nor +anything else that this world doth afford, is worth the while. +The sum then of all; whatsoever doth happen unto thee, whereof +God is the cause, to accept it contentedly: whatsoever thou +doest, whereof thou thyself art the cause, to do it justly: which +will be, if both in thy resolution and in thy action thou have no +further end, than to do good unto others, as being that, which by +thy natural constitution, as a man, thou art bound +unto.</font></font></font></p> + +<p><font><font><font>XXX. Many of those things that trouble and +straiten thee, it is in thy power to cut off, as wholly depending +from mere conceit and opinion; and then thou shalt have room +enough.</font></font></font></p> + +<p><font><font><font>XXXI. To comprehend the whole world together +in thy mind, and the whole course of this present age to +represent it unto thyself, and to fix thy thoughts upon the +sudden change of every particular object. How short the time is +from the generation of anything, unto the dissolution of the +same; but how immense and infinite both that which was before the +generation, and that which after the generation of it shall be. +All things that thou seest, will soon be perished, and they that +see their corruptions, will soon vanish away themselves. He that +dieth a hundred years old, and he that dieth young, shall come +all to one.</font></font></font></p> + +<p><font><font><font>XXXII. What are their minds and +understandings; and what the things that they apply themselves +unto: what do they love, and what do they hate for? Fancy to +thyself the estate of their souls openly to be seen. When they +think they hurt them shrewdly, whom they speak ill of; and when +they think they do them a very good turn, whom they commend and +extol: O how full are they then of conceit, and +opinion!</font></font></font></p> + +<p><font><font><font>XXXIII. Loss and corruption, is in very deed +nothing else but change and alteration; and that is it, which the +nature of the universe doth most delight in, by which, and +according to which, whatsoever is done, is well done. For that +was the estate of worldly things from the beginning, and so shall +it ever be. Or wouldest. thou rather say, that all things in the +world have gone ill from the beginning for so many ages, and +shall ever go ill? And then among so many deities, could no +divine power be found all this while, that could rectify the +things of the world? Or is the world, to incessant woes and +miseries, for ever condemned?</font></font></font></p> + +<p><font><font><font>XXXIV. How base and putrid, every common +matter is! Water, dust, and from the mixture of these bones, and +all that loathsome stuff that our bodies do consist of: so +subject to be infected, and corrupted. And again those other +things that are so much prized and admired, as marble stones, +what are they, but as it were the kernels of the earth ? gold and +silver, what are they, but as the more gross faeces of the earth? +Thy most royal apparel, for matter, it is but as it were the hair +of a silly sheep, and for colour, the very blood of a shell-fish; +of this nature are all other things. Thy life itself, is some +such thing too; a mere exhalation of blood: and it also, apt to +be changed into some other common thing.</font></font></font></p> + +<p><font><font><font>XXXV. Will this querulousness, this +murmuring, this complaining and dissembling never be at an end? +What then is it, that troubleth thee? Doth any new thing happen +unto thee? What doest thou so wonder at? At the cause, or the +matter? Behold either by itself, is either of that weight and +moment indeed? And besides these, there is not anything. But thy +duty towards the Gods also, it is time thou shouldst acquit +thyself of it with more goodness and +simplicity.</font></font></font></p> + +<p><font><font><font>XXXVI. It is all one to see these things for +a hundred of years together or but for three +years.</font></font></font></p> + +<p><font><font><font>XXXVII. If he have sinned, his is the harm, +not mine. But perchance he hath not.</font></font></font></p> + +<p><font><font><font>XXXVIII. Either all things by the providence +of reason happen unto every particular, as a part of one general +body ; and then it is against reason that a part should complain +of anything that happens for the good of the whole; or if, +according to Epicurus, atoms be the cause of all things and that +life be nothing else but an accidentary confusion of things, and +death nothing else, but a mere dispersion and so of all other +things: what doest thou trouble thyself +for?</font></font></font></p> + +<p><font><font><font>XXXIX. Sayest thou unto that rational part, +Thou art dead; corruption hath taken hold on thee? Doth it then +also void excrements? Doth it like either oxen, or sheep, graze +or feed; that it also should be mortal, as well as the +body?</font></font></font></p> + +<p><font><font><font>XL. Either the Gods can do nothing for us at +all, or they can still and allay all the distractions and +distempers of thy mind. If they can do nothing, why doest thou +pray? If they can, why wouldst not thou rather pray, that they +will grant unto thee, that thou mayst neither fear, nor lust +after any of those worldly things which cause these distractions +and distempers of it? Why not rather, that thou mayst not at +either their absence or presence, be grieved and discontented: +than either that thou mayst obtain them, or that thou mayst avoid +them? For certainly it must needs be, that if the Gods can help +us in anything, they may in this kind also. But thou wilt say +perchance, 'In those things the Gods have given me my liberty: +and it is in mine own power to do what I will.' But if thou mayst +use this liberty, rather to set thy mind at true liberty, than +wilfully with baseness and servility of mind to affect those +things, which either to compass or to avoid is not in thy power, +wert not thou better? And as for the Gods, who hath told thee, +that they may not help us up even in those things that they have +put in our own power? whether it be so or no, thou shalt soon +perceive, if thou wilt but try thyself and pray. One prayeth that +he may compass his desire, to lie with such or such a one, pray +thou that thou mayst not lust to lie with her. Another how he may +be rid of such a one; pray thou that thou mayst so patiently bear +with him, as that thou have no such need to be rid of him. +Another, that he may not lose his child. Pray thou that thou +mayst not fear to lose him. To this end and purpose, let all thy +prayer be, and see what will be the +event.</font></font></font></p> + +<p><font><font><font>XLI. 'In my sickness' (saith Epicurus of +himself:) 'my discourses were not concerning the nature of my +disease, neither was that, to them that came to visit me, the +subject of my talk; but in the consideration and contemplation of +that, which was of especial weight and moment, was all my time +bestowed and spent, and among others in this very thing, how my +mind, by a natural and unavoidable sympathy partaking in some +sort with the present indisposition of my body, might +nevertheless keep herself free from trouble, and in present +possession of her own proper happiness. Neither did I leave the +ordering of my body to the physicians altogether to do with me +what they would, as though I expected any great matter from them, +or as though I thought it a matter of such great consequence, by +their means to recover my health: for my present estate, +methought, liked me very well, and gave me good content.' Whether +therefore in sickness (if thou chance to sicken) or in what other +kind of extremity soever, endeavour thou also to be in thy mind +so affected, as he doth report of himself: not to depart from thy +philosophy for anything that can befall thee, nor to give ear to +the discourses of silly people, and mere +naturalists.</font></font></font></p> + +<p><font><font><font>XLII. It is common to all trades and +professions to mind and intend that only, which now they are +about, and the instrument whereby they +work.</font></font></font></p> + +<p><font><font><font>XLIII. When at any time thou art offended +with any one's impudency, put presently this question to thyself: +'What? Is it then possible, that there should not be any impudent +men in the world! Certainly it is not possible.' Desire not then +that which is impossible. For this one, (thou must think) +whosoever he be, is one of those impudent ones, that the world +cannot be without. So of the subtile and crafty, so of the +perfidious, so of every one that offendeth, must thou ever be +ready to reason with thyself. For whilst in general thou dost +thus reason with thyself, that the kind of them must needs be in +the world, thou wilt be the better able to use meekness towards +every particular. This also thou shalt find of very good use, +upon every such occasion, presently to consider with thyself, +what proper virtue nature hath furnished man with, against such a +vice, or to encounter with a disposition vicious in this kind. As +for example, against the unthankful, it hath given goodness and +meekness, as an antidote, and so against another vicious in +another kind some other peculiar faculty. And generally, is it +not in thy power to instruct him better, that is in an error? For +whosoever sinneth, doth in that decline from his purposed end, +and is certainly deceived, And again, what art thou the worse for +his sin? For thou shalt not find that any one of these, against +whom thou art incensed, hath in very deed done anything whereby +thy mind (the only true subject of thy hurt and evil) can be made +worse than it was. And what a matter of either grief or wonder is +this, if he that is unlearned, do the deeds of one that is +unlearned? Should not thou rather blame thyself, who, when upon +very good grounds of reason, thou mightst have thought it very +probable, that such a thing would by such a one be committed, +didst not only not foresee it, but moreover dost wonder at it, +that such a thing should be. But then especially, when thou dost +find fault with either an unthankful, or a false man, must thou +reflect upon thyself. For without all question, thou thyself art +much in fault, if either of one that were of such a disposition, +thou didst expect that he should be true unto thee: or when unto +any thou didst a good turn, thou didst not there bound thy +thoughts, as one that had obtained his end; nor didst not think +that from the action itself thou hadst received a full reward of +the good that thou hadst done. For what wouldst thou have more? +Unto him that is a man, thou hast done a good turn: doth not that +suffice thee? What thy nature required, that hast thou done. Must +thou be rewarded for it? As if either the eye for that it seeth, +or the feet that they go, should require satisfaction. For as +these being by nature appointed for such an use, can challenge no +more, than that they may work according to their natural +constitution: so man being born to do good unto others whensoever +he doth a real good unto any by helping them out of error; or +though but in middle things, as in matter of wealth, life, +preferment, and the like, doth help to further their desires he +doth that for which he was made, and therefore can require no +more.</font></font></font></p> + +<p><font><font><font>THE TENTH BOOK</font></font></font></p> + +<p><font><font><font>I. O my soul, the time I trust will be, when +thou shalt be good, simple, single, more open and visible, than +that body by which it is enclosed. Thou wilt one day be sensible +of their happincss, whose end is love, and their affections dead +to all worldly things. Thou shalt one day be full, and in want of +no external thing: not seeking pleasure from anything, either +living or insensible, that this world can afford; neither wanting +time for the continuation of thy pleasure, nor place and +opportunity, nor the favour either of the weather or of men. When +thou shalt have content in thy present estate, and all things +present shall add to thy content: when thou shalt persuade +thyself, that thou hast all things; all for thy good, and all by +the providence of the Gods: and of things future also shalt be as +confident, that all will do well, as tending to the maintenance +and preservation in some sort, of his perfect welfare and +happiness, who is perfection of life, of goodness, and beauty; +who begets all things, and containeth all things in himself, and +in himself doth recollect all things from all places that are +dissolved, that of them he may beget others again like unto them. +Such one day shall be thy disposition, that thou shalt be able, +both in regard of the Gods, and in regard of men, so to fit and +order thy conversation, as neither to complain of them at any +time, for anything that they do; nor to do anything thyself, for +which thou mayest justly be condemned.</font></font></font></p> + +<p><font><font><font>II. As one who is altogether governed by +nature, let it be thy care to observe what it is that thy nature +in general doth require. That done, if thou find not that thy +nature, as thou art a living sensible creature, will be the worse +for it, thou mayest proceed. Next then thou must examine, what +thy nature as thou art a living sensible creature, doth require. +And that, whatsoever it be, thou mayest admit of and do it, if +thy nature as thou art a reasonable living creature, will not be +the worse for it. Now whatsoever is reasonable, is also sociable, +Keep thyself to these rules, and trouble not thyself about idle +things.</font></font></font></p> + +<p><font><font><font>III. Whatsoever doth happen unto thee, thou +art naturally by thy natural constitution either able, or not +able to bear. If thou beest able, be not offended, but bear it +according to thy natural constitution, or as nature hath enabled +thee. If thou beest not able, be not offended. For it will soon +make an end of thee, and itself, (whatsoever it be) at the same +time end with thee. But remember, that whatsoever by the strength +of opinion, grounded upon a certain apprehension of both true +profit and duty, thou canst conceive tolerable; that thou art +able to bear that by thy natural +constitution.</font></font></font></p> + +<p><font><font><font>IV. Him that offends, to teach with love and +meek ness, and to show him his error. But if thou canst not, then +to blame thyself; or rather not thyself neither, if thy will and +endeavours have not been wanting.</font></font></font></p> + +<p><font><font><font>V. Whatsoever it be that happens unto thee, +it is that which from all time was appointed unto thee. For by +the same coherence of causes, by which thy substance from all +eternity was appointed to be, was also whatsoever should happen +unto it, destinated and appointed.</font></font></font></p> + +<p><font><font><font>VI. Either with Epicurus, we must fondly +imagine the atoms to be the cause of all things, or we must needs +grant a nature. Let this then be thy first ground, that thou art +part of that universe, which is governed by nature. Then +secondly, that to those parts that are of the same kind and +nature as thou art, thou hast relation of kindred. For of these, +if I shall always be mindful, first as I am a part, I shall never +be displeased with anything, that falls to my particular share of +the common chances of the world. For nothing that is behoveful +unto the whole, can be truly hurtful to that which is part of it. +For this being the common privilege of all natures, that they +contain nothing in themselves that is hurtful unto them; it +cannot be that the nature of the universe (whose privilege beyond +other particular natures, is, that she cannot against her will by +any higher external cause be constrained,) should beget anything +and cherish it in her bosom that should tend to her own hurt and +prejudice. As then I bear in mind that I am a part of such an +universe, I shall not be displeased with anything that happens. +And as I have relation of kindred to those parts that are of the +same kind and nature that I am, so I shall be careful to do +nothing that is prejudicial to the community, but in all my +deliberations shall they that are of my kind ever be; and the +common good, that, which all my intentions and resolutions shall +drive unto, as that which is contrary unto it, I shall by all +means endeavour to prevent and avoid. These things once so fixed +and concluded, as thou wouldst think him a happy citizen, whose +constant study and practice were for the good and benefit of his +fellow citizens, and the carriage of the city such towards him, +that he were well pleased with it ; so must it needs be with +thee, that thou shalt live a happy life.</font></font></font></p> + +<p><font><font><font>VII. All parts of the world, (all things I +mean that are contained within the whole world, must of necessity +at some time or other come to corruption. Alteration I should +say, to speak truly and properly; but that I may be the better +understood, I am content at this time to use that more common +word. Now say I, if so be that this be both hurtful unto them, +and yet unavoidable, would not, thinkest thou, the whole itself +be in a sweet case, all the parts of it being subject to +alteration, yea and by their making itself fitted for corruption, +as consisting of things different and contrary? And did nature +then either of herself thus project and purpose the affliction +and misery of her parts, and therefore of purpose so made them, +not only that haply they might, but of necessity that they should +fall into evil; or did not she know what she did, when she made +them? For either of these two to say, is equally absurd. But to +let pass nature in general, and to reason of things particular +according to their own particular natures; how absurd and +ridiculous is it, first to say that all parts of the whole are, +by their proper natural constitution, subject to alteration; and +then when any such thing doth happen, as when one doth fall sick +and dieth, to take on and wonder as though some strange thing had +happened? Though this besides might move not so grievously to +take on when any such thing doth happen, that whatsoever is +dissolved, it is dissolved into those things, whereof it was +compounded. For every dissolution is either a mere dispersion, of +the elements into those elements again whereof everything did +consist, or a change, of that which is more solid into earth; and +of that which is pure and subtile or spiritual, into air. So that +by this means nothing is lost, but all resumed again into those +rational generative seeds of the universe; and this universe, +either after a certain period of time to lie consumed by fire, or +by continual changes to be renewed, and so for ever to endure. +Now that solid and spiritual that we speak of, thou must not +conceive it to be that very same, which at first was, when thou +wert born. For alas! all this that now thou art in either kind, +either for matter of substance, or of life, hath but two or three +days ago partly from meats eaten, and partly from air breathed +in, received all its influx, being the same then in no other +respect, than a running river, maintained by the perpetual influx +and new supply of waters, is the same. That therefore which thou +hast since received, not that which came from thy mother, is that +which comes to change and corruption. But suppose that that for +the general substance, and more solid part of it, should still +cleave unto thee never so close, yet what is that to the proper +qualities and affections of it, by which persons are +distinguished, which certainly are quite +different?</font></font></font></p> + +<p><font><font><font>VIII. Now that thou hast taken these names +upon thee of good, modest, true; of</font> <font face= +"Symbol">emfrwn, sumfrwn, uperfrwn; take heed lest at any times +by doing anything that is contrary, thou be but improperly so +called, and lose thy right to these appellations. Or if thou do, +return unto them again with all possible speed. And remember, +that the word</font> <font face="Symbol">emfrwn</font> +<font>notes unto thee an intent and intelligent consideration of +every object that presents itself unto thee, without distraction. +And the word</font></font></font></p> + +<p><font><font><font><font face="Symbol">emfrwn</font> <font>a +ready and contented acceptation of whatsoever by the appointment +of the common nature, happens unto thee. And the word</font> +<font face="Symbol">sumfrwn</font><font>, a superextension, or a +transcendent, and outreaching disposition of thy mind, whereby it +passeth by all bodily pains and pleasures, honour and credit, +death and whatsoever is of the same nature, as matters of +absolute indifferency, and in no wise to be stood upon by a wise +man. These then if inviolably thou shalt observe, and shalt not +be ambitious to be so called by others, both thou thyself shalt +become a new man, and thou shalt begin a new life. For to +continue such as hitherto thou hast been, to undergo those +distractions and distempers as thou must needs for such a life as +hitherto thou hast lived, is the part of one that is very +foolish, and is overfond of his life. Whom a man might compare to +one of those half-eaten wretches, matched in the amphitheatre +with wild beasts; who as full as they are all the body over with +wounds and blood, desire for a great favour, that they may be +reserved till the next day, then also, and in the same estate to +be exposed to the same nails and teeth as before. Away therefore, +ship thyself; and from the troubles and distractions of thy +former life convey thyself as it were unto these few names; and +if thou canst abide in them, or be constant in the practice and +possession of them, continue there as glad and joyful as one that +were translated unto some such place of bliss and happiness as +that which by Hesiod and Plato is called the Islands of the +Blessed, by others called the Elysian Fields. And whensoever thou +findest thyself; that thou art in danger of a relapse, and that +thou art not able to master and overcome those difficulties and +temptations that present themselves in thy present station: get +thee into any private corner, where thou mayst be better able. Or +if that will not serve forsake even thy life rather. But so that +it be not in passion but in a plain voluntary modest way: this +being the only commendable action of thy whole life that thus +thou art departed, or this having been the main work and business +of thy whole life, that thou mightest thus depart. Now for the +better remembrance of those names that we have spoken of, thou +shalt find it a very good help, to remember the Gods as often as +may be: and that, the thing which they require at our hands of as +many of us, as are by nature reasonable creation is not that with +fair words, and outward show of piety and devotion we should +flatter them, but that we should become like unto them: and that +as all other natural creatures, the fig tree for example; the dog +the bee: both do, all of them, and apply themselves unto that. +which by their natural constitution, is proper unto them; so man +likewise should do that, which by his nature, as he is a man, +belongs unto him.</font></font></font></font></p> + +<p><font><font><font><font>IX. Toys and fooleries at home, wars +abroad: sometimes terror, sometimes torpor, or stupid sloth : +this is thy daily slavery. By little and little, if thou doest +not better look to it, those sacred dogmata will be blotted out +of thy mind. How many things be there, which when as a mere +naturalist, thou hast barely considered of according to their +nature, thou doest let pass without any further use? Whereas thou +shouldst in all things so join action and contemplation, that +thou mightest both at the same time attend all present occasions, +to perform everything duly and carefully and yet so intend the +contemplative part too, that no part of that delight and +pleasure, which the contemplative knowledge of everything +according to its true nature doth of itself afford, might be +lost. Or, that the true and contemn plative knowledge of +everything according to its own nature, might of itself, (action +being subject to many lets and impediments) afford unto thee +sufficient pleasure and happiness. Not apparent indeed, but not +concealed. And when shalt thou attain to the happiness of true +simplicity, and unaffected gravity? When shalt thou rejoice in +the certain knowledge of every particular object according to its +true nature: as what the matter and substance of it is; what use +it is for in the world: how long it can subsist: what things it +doth consist of: who they be that are capable of it, and who they +that can give it, and take it +away?</font></font></font></font></p> + +<p><font><font><font><font>X. As the spider, when it hath caught +the fly that it hunted after, is not little proud, nor meanly +conceited of herself: as he likewise that hath caught an hare, or +hath taken a fish with his net: as another for the taking of a +boar, and another of a bear: so may they be proud, and applaud +themselves for their valiant acts against the Sarmatai, or +northern nations lately defeated. For these also, these famous +soldiers and warlike men, if thou dost look into their minds and +opinions, what do they for the most part but hunt after +prey?</font></font></font></font></p> + +<p><font><font><font><font>XI. To find out, and set to thyself +some certain way and method of contemplation, whereby thou mayest +clearly discern and represent unto thyself, the mutual change of +all things, the one into the other. Bear it in thy mind evermore, +and see that thou be throughly well exercised in this particular. +For there is not anything more effectual to beget true +magnanimity.</font></font></font></font></p> + +<p><font><font><font><font>XII. He hath got loose from the bonds +of his body, and perceiving that within a very little while he +must of necessity bid the world farewell, and leave all these +things behind him, he wholly applied himself, as to righteousness +in all his actions, so to the common nature in all things that +should happen unto him. And contenting himself with these two +things, to do all things justly, and whatsoever God doth send to +like well of it: what others shall either say or think of him, or +shall do against him, he doth not so much as trouble his thoughts +with it. To go on straight, whither right and reason directed +him, and by so doing to follow God, was the only thing that he +did mind, that, his only business and +occupation.</font></font></font></font></p> + +<p><font><font><font><font>XIII. What use is there of suspicion +at all? or, why should thoughts of mistrust, and suspicion +concerning that which is future, trouble thy mind at all? What +now is to be done, if thou mayest search and inquiry into that, +what needs thou care for more? And if thou art well able to +perceive it alone, let no man divert thee from it. But if alone +thou doest not so well perceive it, suspend thine action, and +take advice from the best. And if there be anything else that +doth hinder thee, go on with prudence and discretion, according +to the present occasion and opportunity, still proposing that +unto thyself, which thou doest conceive most right and just. For +to hit that aright, and to speed in the prosecution of it, must +needs be happiness, since it is that only which we can truly and +properly be said to miss of, or miscarry +in.</font></font></font></font></p> + +<p><font><font><font><font>XIV. What is that that is slow, and +yet quick? merry, and yet grave? He that in all things doth +follow reason for his guide.</font></font></font></font></p> + +<p><font><font><font><font>XV. In the morning as soon as thou art +awaked, when thy judgment, before either thy affections, or +external objects have wrought upon it, is yet most free and +impartial: put this question to thyself, whether if that which is +right and just be done, the doing of it by thyself, or by others +when thou art not able thyself; be a thing material or no. For +sure it is not. And as for these that keep such a life, and stand +so much upon the praises, or dispraises of other men, hast thou +forgotten what manner of men they be? that such and such upon +their beds, and such at their board: what their ordinary actions +are: what they pursue after, and what they fly from: what thefts +and rapines they commit, if not with their hands and feet, yet +with that more precious part of theirs, their minds: which (would +it but admit of them) might enjoy faith, modesty, truth, justice, +a good spirit.</font></font></font></font></p> + +<p><font><font><font><font>XVL Give what thou wilt, and take away +what thou wilt, saith he that is well taught and truly modest, to +Him that gives, and takes away. And it is not out of a stout and +peremptory resolution, that he saith it, but in mere love, and +humble submission.</font></font></font></font></p> + +<p><font><font><font><font>XVII. So live as indifferent to the +world and all worldly objects, as one who liveth by himself alone +upon some desert hill. For whether here, or there, if the whole +world be but as one town, it matters not much for the place. Let +them behold and see a man, that is a man indeed, living according +to the true nature of man. If they cannot bear with me, let them +kill me. For better were it to die, than so to live as they would +have thee.</font></font></font></font></p> + +<p><font><font><font><font>XVIII. Make it not any longer a matter +of dispute or discourse, what are the signs and proprieties of a +good man, but really and actually to be +such.</font></font></font></font></p> + +<p><font><font><font><font>XIX. Ever to represent unto thyself; +and to set before thee, both the general age and time of the +world, and the whole substance of it. And how all things +particular in respect of these are for their substance, as one of +the least seeds that is: and for their duration, as the turning +of the pestle in the mortar once about. Then to fix thy mind upon +every particular object of the world, and to conceive it, (as it +is indeed,) as already being in the state of dissolution, and of +change; tending to some kind of either putrefaction or +dispersion; or whatsoever else it is, that is the death as it +were of everything in his own +kind.</font></font></font></font></p> + +<p><font><font><font><font>XX. Consider them through all actions +and occupations, of their lives: as when they eat, and when they +sleep: when they are in the act of necessary exoneration, and +when in the act of lust. Again, when they either are in their +greatest exultation; and in the middle of all their pomp and +glory; or being angry and displeased, in great state and majesty, +as from an higher place, they chide and rebuke. How base and +slavish, but a little while ago, they were fain to be, that they +might come to this; and within a very little while what will be +their estate, when death hath once seized upon +them.</font></font></font></font></p> + +<p><font><font><font><font>XXI. That is best for every one, that +the common nature of all doth send unto every one, and then is it +best, when she doth send it.</font></font></font></font></p> + +<p><font><font><font><font>XXII. The earth, saith the poet, doth +often long after the rain. So is the glorious sky often as +desirous to fall upon the earth, which argues a mutual kind of +love between them. And so (say I) doth the world bear a certain +affection of love to whatsoever shall come to pass With thine +affections shall mine concur, O world. The same (and no other) +shall the object of my longing be which is of thine. Now that the +world doth love it is true indeed so is it as commonly said, and +acknowledged ledged, when, according to the Greek phrase, +imitated by the Latins, of things that used to be, we say +commonly, that they love to be.</font></font></font></font></p> + +<p><font><font><font><font>XXIII. Either thou dost Continue in +this kind of life and that is it, which so long thou hast been +used unto and therefore tolerable: or thou doest retire, or leave +the world, and that of thine own accord, and then thou hast thy +mind: or thy life is cut off; and then mayst. thou rejoice that +thou hast ended thy charge. One of these must needs be. Be +therefore of good comfort.</font></font></font></font></p> + +<p><font><font><font><font>XXIV Let it always appear and be +manifest unto thee that solitariness, and desert places, by many +philosophers so much esteemed of and affected, are of themselves +but thus and thus; and that all things are them to them that live +in towns, and converse with others as they are the same nature +everywhere to be seen and observed: to them that have retired +themselves to the top of mountains, and to desert havens, or what +other desert and inhabited places soever. For anywhere it thou +wilt mayest thou quickly find and apply that to thyself; which +Plato saith of his philosopher, in a place: as private and +retired, saith he, as if he were shut up and enclosed about in +some shepherd's lodge, on the top of a hill. There by thyself to +put these questions to thyself. or to enter in these +considerations: What is my chief and principal part, which hath +power over the rest? What is now the present estate of it, as I +use it; and what is it, that I employ it about? Is it now void of +reason ir no ? Is it free, and separated; or so affixed, so +congealed and grown together as it were with the flesh, that it +is swayed by the motions and inclinations of +it?</font></font></font></font></p> + +<p><font><font><font><font>XXV. He that runs away from his master +is a fugitive. But the law is every man's master. He therefore +that forsakes the law, is a fugitive. So is he, whosoever he be, +that is either sorry, angry, or afraid, or for anything that +either hath been, is, or shall be by his appointment, who is the +Lord and Governor of the universe. For he truly and properly +is</font> <font face="Symbol">Nomoz</font><font>, or the law, as +the only</font> <font face="Symbol">nemwn</font><font>, or +distributor and dispenser of all things that happen unto any one +in his lifetime- Whatsoever then is either sorry, angry, or +afraid, is a fugitive.</font></font></font></font></p> + +<p><font><font><font><font>XXVI. From man is the seed, that once +cast into the womb man hath no more to do with it. Another cause +succeedeth, and undertakes the work, and in time brings a child +(that wonderful effect from such a beginning!) to perfection. +Again, man lets food down through his throat; and that once down, +he hath no more to do with it. Another cause succeedeth and +distributeth this food into the senses, and the affections: into +life, and into strength; and doth with it those other many and +marvellous things, that belong unto man. These things therefore +that are so secretly and invisibly wrought and brought to pass, +thou must use to behold and contemplate; and not the things +themselves only, but the power also by which they are effected; +that thou mayst behold it, though not with the eyes of the body, +yet as plainly and visibly as thou canst see and discern the +outward efficient cause of the depression and elevation of +anything.</font></font></font></font></p> + +<p><font><font><font><font>XXVII. Ever to mind and consider with +thyself; how all things that now are, have been heretofore much +after the same sort, and after the same fashion that now they +are: and so to think of those things which shall be hereafter +also. Moreover, whole dramata, and uniform scenes, or scenes that +comprehend the lives and actions of men of one calling and +profession, as many as either in thine own experience thou hast +known, or by reading of ancient histories; (as the whole court of +Adrianus, the whole court of Antoninus Pius, the whole court of +Philippus, that of Alexander, that of Croesus): to set them all +before thine eyes. For thou shalt find that they are all but +after one sort and fashion: only that the actors were +others.</font></font></font></font></p> + +<p><font><font><font><font>XXVIII. As a pig that cries and flings +when his throat is cut, fancy to thyself every one to be, that +grieves for any worldly thing and takes on. Such a one is he +also, who upon his bed alone, doth bewail the miseries of this +our mortal life. And remember this, that Unto reasonable +creatures only it is granted that they may willingly and freely +submit unto Providence: but absolutely to submit, is a necessity +imposed upon all creatures +equally.</font></font></font></font></p> + +<p><font><font><font><font>XXIX. Whatsoever it is that thou goest +about, consider of it by thyself, and ask thyself, What? because +I shall do this no more when I am dead, should therefore death +seem grievous unto me?</font></font></font></font></p> + +<p><font><font><font><font>XXX. When thou art offended with any +man's transgression, presently reflect upon thyself; and consider +what thou thyself art guilty of in the same kind. As that thou +also perchance dost think it a happiness either to be rich, or to +live in pleasure, or to be praised and commended, and so of the +rest in particular. For this if thou shalt call to mind, thou +shalt soon forget thine anger; especially when at the same time +this also shall concur in thy thoughts, that he was constrained +by his error and ignorance so to do: for how can he choose as +long as he is of that opinion? Do thou therefore if thou canst, +take away that from him, that forceth him to do as he +doth.</font></font></font></font></p> + +<p><font><font><font><font>XXXI. When thou seest Satyro, think of +Socraticus and Eutyches, or Hymen, and when Euphrates, think of +Eutychio, and Sylvanus, when Alciphron, of Tropaeophorus, when +Xenophon, of Crito, or Severus. And when thou doest look upon +thyself, fancy unto thyself some one or other of the Caasars; and +so for every one, some one or other that hath been for estate and +profession answerable unto him. Then let this come to thy mind at +the same time; and where now are they all? Nowhere or anywhere? +For so shalt thou at all time. be able to perceive how all +worldly things are but as the smoke, that vanisheth away: or, +indeed, mere nothing. Espccially when thou shalt call to mind +this also, that whatsoever is once changed, shall never be again +as long as the world endureth. And thou then, how long shalt thou +endure? And why doth it not suffice thee, if virtuously, and as +becometh thee, thou mayest pass that portion of time, how little +soever it be, that is allotted unto +thee?</font></font></font></font></p> + +<p><font><font><font><font>XXXII. What a subject, and what a +course of life is it, that thou doest so much desire to be rid +of. For all these things, what are they, but fit objects for an +understanding, that beholdeth everything according to its true +nature, to exercise itself upon? Be patient, therefore, until +that (as a strong stomach that turns all things into his own +nature; and as a great fire that turneth in flame and light, +whatsoever thou doest cast into it) thou have made these things +also familiar, and as it were natural unto +thee.</font></font></font></font></p> + +<p><font><font><font><font>XXXIII. Let it not be in any man's +power, to say truly of thee, that thou art not truly simple, or +sincere and open, or not good. Let him be deceived whosoever he +be that shall have any such opinion of thee. For all this doth +depend of thee. For who is it that should hinder thee from being +either truly simple or good? Do thou only resolve rather not to +live, than not to be such. For indeed neither doth it stand with +reason that he should live that is not such. What then is it that +may upon this present occasion according to best reason and +discretion, either be said or done? For whatsoever it be, it is +in thy power either to do it, or to say it, and therefore seek +not any pretences, as though thou wert hindered. Thou wilt never +cease groaning and complaining, until such time as that, what +pleasure is unto the voluptuous, be unto thee, to do in +everything that presents itself, whatsoever may be done +conformably and agreeably to the proper constitution of man, or, +to man as he is a man. For thou must account that pleasure, +whatsoever it be, that thou mayest do according to thine own +nature. And to do this, every place will fit thee. Unto the +cylindrus, or roller, it is not granted to move everywhere +according to its own proper motion, as neither unto the water, +nor unto the fire, nor unto any other thing, that either is +merely natural, or natural and sensitive; but not rational. for +many things there be that can hinder their operations. But of the +mind and understanding this is the proper privilege, that +according to its own nature, and as it will itself, it can pass +through every obstacle that it finds, and keep straight on +forwards. Setting therefore before thine eyes this happiness and +felicity of thy mind, whereby it is able to pass through all +things, and is capable of all motions, whether as the fire, +upwards; or as the stone downwards, or as the cylindrus through +that which is sloping: content thyself with it, and seek not +after any other thing. For all other kind of hindrances that are +not hindrances of thy mind either they are proper to the body, or +merely proceed from the opinion, reason not making that +resistance that it should, but basely, and cowardly suffering +itself to be foiled; and of themselves can neither wound, nor do +any hurt at all. Else must he of necessity, whosoever he be that +meets with any of them, become worse than he was before. For so +is it in all other subjects, that that is thought hurtful unto +them, whereby they are made worse. But here contrariwise, man (if +he make that good use of them that he should) is rather the +better and the more praiseworthy for any of those kind of +hindrances, than otherwise. But generally remember that nothing +can hurt a natural citizen, that is not hurtful unto the city +itself, nor anything hurt the city, that is not hurtful unto the +law itself. But none of these casualties, or external hindrances, +do hurt the law itself; or, are contrary to that course of +justice and equity, by which public societies are maintained: +neither therefore do they hurt either city or +citizen.</font></font></font></font></p> + +<p><font><font><font><font>XXXIV. As he that is bitten by a mad +dog, is afraid of everything almost that he seeth: so unto him, +whom the dogmata have once bitten, or in whom true knowledge hath +made an impression, everything almost that he sees or reads be it +never so short or ordinary, doth afford a good memento; to put +him out of all grief and fear, as that of the poet, 'The winds +blow upon the trees, and their leaves fall upon the ground. Then +do the trees begin to bud again, and by the spring-time they put +forth new branches. So is the generation of men; some come into +the world, and others go out of it.' Of these leaves then thy +children are. And they also that applaud thee so gravely, or, +that applaud thy speeches, with that their usual +acclamation,</font> <font face="Symbol">axiopistwz</font><font>, +O wisely spoken I and speak well of thee, as on the other side, +they that stick not to curse thee, they that privately and +secretly dispraise and deride thee, they also are but leaves. And +they also that shall follow, in whose memories the names of men +famous after death, is preserved, they are but leaves neither. +For even so is it of all these worldly things. Their spring +comes, and they are put forth. Then blows the wind, and they go +down. And then in lieu of them grow others out of the wood or +common matter of all things, like unto them. But, to endure but +for a while, is common unto all. Why then shouldest thou so +earnestly either seek after these things, or fly from them, as +though they should endure for ever? Yet a little while, and thine +eyes will be closed up, and for him that carries thee to thy +grave shall another mourn within a while +after.</font></font></font></font></p> + +<p><font><font><font><font>XXXV. A good eye must be good to see +whatsoever is to be seen, and not green things only. For that is +proper to sore eyes. So must a good ear, and a good smell be +ready for whatsoever is either to be heard, or smelt: and a good +stomach as indifferent to all kinds of food, as a millstone is, +to whatsoever she was made for to grind. As ready therefore must +a sound understanding be for whatsoever shall happen. But he that +saith, O that my children might live! and, O that all men might +commend me for whatsoever I do! is an eye that seeks after green +things; or as teeth, after that which is +tender.</font></font></font></font></p> + +<p><font><font><font><font>XXXVI. There is not any man that is so +happy in his death, but that some of those that are by him when +he dies, will be ready to rejoice at his supposed calamity. Is it +one that was virtuous and wise indeed? will there not some one or +other be found, who thus will say to himself; 'Well now at last +shall I be at rest from this pedagogue. He did not indeed +otherwise trouble us much: but I know well enough that in his +heart, he did much condemn us.' Thus will they speak of the +virtuous. But as for us, alas I how many things be there, for +which there be many that glad would be to be rid of us. This +therefore if thou shalt think of whensoever thou diest, thou +shalt die the more willingly, when thou shalt think with thyself; +I am now to depart from that world, wherein those that have been +my nearest friends and acquaintances, they whom I have so much +suffered for, so often prayed for, and for whom I have taken such +care, even they would have me die, hoping that after my death +they shall live happier, than they did before. What then should +any man desire to continue here any longer? Nevertheless, +whensoever thou diest, thou must not be less kind and loving unto +them for it; but as before, see them, continue to be their +friend, to wish them well, and meekly, and gently to carry +thyself towards them, but yet so that on the other side, it make +thee not the more unwilling to die. But as it fareth with them +that die an easy quick death, whose soul is soon separated from +their bodies, so must thy separation from them be. To these had +nature joined and annexed me: now she parts us; I am ready to +depart, as from friends and kinsmen, but yet without either +reluctancy or compulsion. For this also is according to +Nature.</font></font></font></font></p> + +<p><font><font><font><font>XXXVII. Use thyself; as often, as thou +seest any man do anything, presently (if it be possible) to say +unto thyself, What is this man's end in this his action? But +begin this course with thyself first of all, and diligently +examine thyself concerning whatsoever thou +doest.</font></font></font></font></p> + +<p><font><font><font><font>XXXVIII. Remember, that that which +sets a man at work, and hath power over the affections to draw +them either one way, or the other way, is not any external thing +properly, but that which is hidden within every man's dogmata, +and opinions: That, that is rhetoric; that is life; that (to +speak true) is man himself. As for thy body, which as a vessel, +or a case, compasseth thee about, and the many and curious +instruments that it hath annexed unto it, let them not trouble +thy thoughts. For of themselves they are but as a carpenter's +axe, but that they are born with us, and naturally sticking unto +us. But otherwise, without the inward cause that hath power to +move them, and to restrain them, those parts are of themselves of +no more use unto us, than the shuttle is of itself to the weaver, +or the pen to the writer, or the whip to the +coachman.</font></font></font></font></p> + +<p><font><font><font><font>THE ELEVENTH +BOOK</font></font></font></font></p> + +<p><font><font><font><font>I. The natural properties, and +privileges of a reasonable soul are: That she seeth herself; that +she can order, and compose herself: that she makes herself as she +will herself: that she reaps her own fruits whatsoever, whereas +plants, trees, unreasonable creatures, what fruit soever (be it +either fruit properly, or analogically only) they bear, they bear +them unto others, and not to themselves. Again; whensoever, and +wheresoever, sooner or later, her life doth end, she hath her own +end nevertheless. For it is not with her, as with dancers and +players, who if they be interrupted in any part of their action, +the whole action must needs be imperfect: but she in what part of +time or action soever she be surprised, can make that which she +bath in her hand whatsoever it be, complete and full, so that she +may depart with that comfort, 'I have lived; neither want I +anything of that which properly did belong unto me.' Again, she +compasseth the whole world, and penetrateth into the vanity, and +mere outside (wanting substance and solidity) of it, and +stretcheth herself unto the infiniteness of eternity; and the +revolution or restoration of all things after a certain period of +time, to the same state and place as before, she fetcheth about, +and doth comprehend in herself; and considers withal, and sees +clearly this, that neither they that shall follow us, shall see +any new thing, that we have not seen, nor they that went before, +anything more than we: but that he that is once come to forty (if +he have any wit at all) can in a manner (for that they are all of +one kind) see all things, both past and future. As proper is it, +and natural to the soul of man to love her neighbour, to be true +and modest; and to regard nothing so much as herself: which is +also the property of the law: whereby by the way it appears, that +sound reason and justice comes all to one, and therefore that +justice is the chief thing, that reasonable creatures ought to +propose unto themselves as their +end.</font></font></font></font></p> + +<p><font><font><font><font>II. A pleasant song or dance; the +Pancratiast's exercise, sports that thou art wont to be much +taken with, thou shalt easily contemn; if the harmonious voice +thou shalt divide into so many particular sounds whereof it doth +consist, and of every one in particular shall ask thyself; +whether this or that sound is it, that doth so conquer thee. For +thou wilt be ashamed of it. And so for shame, if accordingly thou +shalt consider it, every particular motion and posture by itself: +and so for the wrestler's exercise too. Generally then, +whatsoever it be, besides virtue, and those things that proceed +from virtue that thou art subject to be much affected with, +remember presently thus to divide it, and by this kind of +division, in each particular to attain unto the contempt of the +whole. This thou must transfer and apply to thy whole life +also.</font></font></font></font></p> + +<p><font><font><font><font>III. That soul which is ever ready, +even now presently (if need be) from the body, whether by way of +extinction, or dispersion, or continuation in another place and +estate to be separated, how blessed and happy is it! But this +readiness of it, it must proceed, not from an obstinate and +peremptory resolution of the mind, violently and passionately set +upon Opposition, as Christians are wont; but from a peculiar +judgment; with discretion and gravity, so that others may be +persuaded also and drawn to the like example, but without any +noise and passionate +exclamations.</font></font></font></font></p> + +<p><font><font><font><font>IV. Have I done anything charitably? +then am I benefited by it. See that this upon all occasions may +present itself unto thy mind, and never cease to think of it. +What is thy profession? to be good. And how should this be well +brought to pass, but by certain theorems and doctrines; some +Concerning the nature of the universe, and some Concerning the +proper and particular constitution of +man?</font></font></font></font></p> + +<p><font><font><font><font>V. Tragedies were at first brought in +and instituted, to put men in mind of worldly chances and +casualties: that these things in the ordinary course of nature +did so happen: that men that were much pleased and delighted by +such accidents upon this stage, would not by the same things in a +greater stage be grieved and afflicted: for here you see what is +the end of all such things; and that even they that cry out so +mournfully to Cithaeron, must bear them for all their cries and +exclamations, as well as others. And in very truth many good +things are spoken by these poets; as that (for example) is an +excellent passage: 'But if so be that I and my two children be +neglected by the Gods, they have some reason even for that,' +&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?</font></font></font></font></p> + +<p><font><font><font><font>VI. How clearly doth it appear unto +thee, that no other course of thy life could fit a true +philosopher's practice better, than this very course, that thou +art now already in?</font></font></font></font></p> + +<p><font><font><font><font>VII. A branch cut off from the +continuity of that which was next unto it, must needs be cut off +from the whole tree: so a man that is divided from another man, +is divided from the whole society. A branch is cut off by +another, but he that hates and is averse, cuts himself off from +his neighbour, and knows not that at the same time he divides +himself from the whole body, or corporation. But herein is the +gift and mercy of God, the Author of this society, in that, once +cut off we may grow together and become part of the whole again. +But if this happen often the misery is that the further a man is +run in this division, the harder he is to be reunited and +restored again: and however the branch which, once cut of +afterwards was graffed in, gardeners can tell you is not like +that which sprouted together at first, and still continued in the +unity of the body.</font></font></font></font></p> + +<p><font><font><font><font>VIII. To grow together like fellow +branches in matter of good correspondence and affection; but not +in matter of opinions. They that shall oppose thee in thy right +courses, as it is not in their power to divert thee from thy good +action, so neither let it be to divert thee from thy good +affection towards them. But be it thy care to keep thyself +constant in both; both in a right judgment and action, and in +true meekness towards them, that either shall do their endeavour +to hinder thee, or at least will be displeased with thee for what +thou hast done. For to fail in either (either in the one to give +over for fear, or in the other to forsake thy natural affection +towards him, who by nature is both thy friend and thy kinsman) is +equally base, and much savouring of the disposition of a cowardly +fugitive soldier.</font></font></font></font></p> + +<p><font><font><font><font>IX. It is not possible that any nature +should be inferior unto art, since that all arts imitate nature. +If this be so; that the most perfect and general nature of all +natures should in her operation come short of the skill of arts, +is most improbable. Now common is it to all arts, to make that +which is worse for the better's sake. Much more then doth the +common nature do the same. Hence is the first ground of justice. +From justice all other virtues have their existence. For justice +cannot be preserved, if either we settle our minds and affections +upon worldly things; or be apt to be deceived, or rash, and +inconstant.</font></font></font></font></p> + +<p><font><font><font><font>X. The things themselves (which either +to get or to avoid thou art put to so much trouble) come not unto +thee themselves; but thou in a manner goest unto them. Let then +thine own judgment and opinion concerning those things be at +rest; and as for the things themselves, they stand still and +quiet, without any noise or stir at all; and so shall all +pursuing and flying cease.</font></font></font></font></p> + +<p><font><font><font><font>XI. Then is the soul as Empedocles +doth liken it, like unto a sphere or globe, when she is all of +one form and figure: when she neither greedily stretcheth out +herself unto anything, nor basely contracts herself, or lies flat +and dejected; but shineth all with light, whereby she does see +and behold the true nature, both that of the universe, and her +own in particular.</font></font></font></font></p> + +<p><font><font><font><font>XII. Will any contemn me? let him look +to that, upon what grounds he does it: my care shall be that I +may never be found either doing or speaking anything that doth +truly deserve contempt. Will any hate me? let him look to that. I +for my part will be kind and loving unto all, and even unto him +that hates me, whomsoever he be, will I be ready to show his +error, not by way of exprobation or ostentation of my patience, +but ingenuously and meekly: such as was that famous Phocion, if +so be that he did not dissemble. For it is inwardly that these +things must be: that the Gods who look inwardly, and not upon the +outward appearance, may behold a man truly free from all +indignation and grief. For what hurt can it be unto thee +whatsoever any man else doth, as long as thou mayest do that +which is proper and suitable to thine own nature? Wilt not thou +(a man wholly appointed to be both what, and as the common good +shall require) accept of that which is now seasonable to the +nature of the universe?</font></font></font></font></p> + +<p><font><font><font><font>XIII. They contemn one another, and +yet they seek to please one another: and whilest they seek to +surpass one another in worldly pomp and greatness, they most +debase and prostitute themselves in their better part one to +another.</font></font></font></font></p> + +<p><font><font><font><font>XIV. How rotten and insincere is he, +that saith, I am resolved to carry myself hereafter towards you +with all ingenuity and simplicity. O man, what doest thou mean! +what needs this profession of thine? the thing itself will show +it. It ought to be written upon thy forehead. No sooner thy voice +is heard, than thy countenance must be able to show what is in +thy mind: even as he that is loved knows presently by the looks +of his sweetheart what is in her mind. Such must he be for all +the world, that is truly simple and good, as he whose arm-holes +are offensive, that whosoever stands by, as soon as ever he comes +near him, may as it were smell him whether he will or no. But the +affectation of simplicity is nowise laudable. There is nothing +more shameful than perfidious friendship. Above all things, that +must be avoided. However true goodness, simplicity, and kindness +cannot so be hidden, but that as we have already said in the very +eyes and countenance they will show +themselves.</font></font></font></font></p> + +<p><font><font><font><font>XV. To live happily is an inward power +of the soul, when she is affected with indifferency, towards +those things that are by their nature indifferent. To be thus +affected she must consider all worldly objects both divided and +whole: remembering withal that no object can of itself beget any +opinion in us, neither can come to us, but stands without still +and quiet; but that we ourselves beget, and as it were print in +ourselves opinions concerning them. Now it is in our power, not +to print them; and if they creep in and lurk in some corner, it +is in our power to wipe them off. Remembering moreover, that this +care and circumspection of thine, is to continue but for a while, +and then thy life will be at an end. And what should hinder, but +that thou mayest do well with all these things? For if they be +according to nature, rejoice in them, and let them be pleasing +and acceptable unto thee. But if they be against nature, seek +thou that which is according to thine own nature, and whether it +be for thy credit or no, use all possible speed for the +attainment of it: for no man ought to be blamed, for seeking his +own good and happiness. XVI. Of everything thou must consider +from whence it came, of what things it doth consist, and into +what it will be changed: what will be the nature of it, or what +it will be like unto when it is changed; and that it can suffer +no hurt by this change. And as for other men's either foolishness +or wickedness, that it may not trouble and grieve thee; first +generally thus; What reference have I unto these? and that we are +all born for one another's good: then more particularly after +another consideration; as a ram is first in a flock of sheep, and +a bull in a herd of cattle, so am I born to rule over them. Begin +yet higher, even from this: if atoms be not the beginning of all +things, than which to believe nothing can be more absurd, then +must we needs grant that there is a nature, that doth govern the +universe. If such a nature, then are all worse things made for +the better's sake; and all better for one another's sake. +Secondly, what manner of men they be, at board, and upon their +beds, and so forth. But above all things, how they are forced by +their opinions that they hold, to do what they do; and even those +things that they do, with what pride and self-conceit they do +them. Thirdly, that if they do these things rightly, thou hast no +reason to be grieved. But if not rightly, it must needs be that +they do them against their wills, and through mere ignorance. For +as, according to Plato's opinion, no soul doth willingly err, so +by consequent neither doth it anything otherwise than it ought, +but against her will. Therefore are they grieved, whensoever they +hear themselves charged, either of injustice, or +unconscionableness, or covetousness, or in general, of any +injurious kind of dealing towards their neighbours. Fourthly, +that thou thyself doest transgress in many things, and art even +such another as they are. And though perchance thou doest forbear +the very act of some sins, yet hast thou in thyself an habitual +disposition to them, but that either through fear, or vainglory, +or some such other ambitious foolish respect, thou art +restrained. Fifthly, that whether they have sinned or no, thou +doest not understand perfectly. For many things are done by way +of discreet policy; and generally a man must know many things +first, before he be able truly and judiciously to judge of +another man's action. Sixthly, that whensoever thou doest take on +grievously, or makest great woe, little doest thou remember then +that a man's life is but for a moment of time, and that within a +while we shall all be in our graves. Seventhly, that it is not +the sins and transgressions themselves that trouble us properly; +for they have their existence in their minds and understandings +only, that commit them; but our own opinions concerning those +sins. Remove then, and be content to part with that conceit of +thine, that it is a grievous thing, and thou hast removed thine +anger. But how should I remove it? How? reasoning with thyself +that it is not shameful. For if that which is shameful, be not +the only true evil that is, thou also wilt be driven whilest thou +doest follow the common instinct of nature, to avoid that which +is evil, to commit many unjust things, and to become a thief, and +anything, that will make to the attainment of thy intended +worldly ends. Eighthly, how many things may and do oftentimes +follow upon such fits of anger and grief; far more grievous in +themselves, than those very things which we are so grieved or +angry for. Ninthly, that meekness is a thing unconquerable, if it +be true and natural, and not affected or hypocritical. For how +shall even the most fierce and malicious that thou shalt +conceive, be able to hold on against thee, if thou shalt still +continue meek and loving unto him; and that even at that time, +when he is about to do thee wrong, thou shalt be well disposed, +and in good temper, with all meekness to teach him, and to +instruct him better? As for example; My son, we were not born for +this, to hurt and annoy one another; it will be thy hurt not +mine, my son: and so to show him forcibly and fully, that it is +so in very deed: and that neither bees do it one to another, nor +any other creatures that are naturally sociable. But this thou +must do, not scoffingly, not by way of exprobation, but tenderly +without any harshness of words. Neither must thou do it by way of +exercise, or ostentation, that they that are by and hear thee, +may admire thee: but so always that nobody be privy to it, but +himself alone: yea, though there be more present at the same +time. These nine particular heads, as so many gifts from the +Muses, see that thou remember well: and begin one day, whilest +thou art yet alive, to be a man indeed. But on the other side +thou must take heed, as much to flatter them, as to be angry with +them: for both are equally uncharitable, and equally hurtful. And +in thy passions, take it presently to thy consideration, that to +be angry is not the part of a man, but that to be meek and +gentle, as it savours of more humanity, so of more manhood. That +in this, there is strength and nerves, or vigour and fortitude: +whereof anger and indignation is altogether void. For the nearer +everything is unto unpassionateness, the nearer it is unto power. +And as grief doth proceed from weakness, so doth anger. For both, +both he that is angry and that grieveth, have received a wound, +and cowardly have as it were yielded themselves unto their +affections. If thou wilt have a tenth also, receive this tenth +gift from Hercules the guide and leader of the Muses: that is a +mad man's part, to look that there should be no wicked men in the +world, because it is impossible. Now for a man to brook well +enough, that there should be wicked men in the world, but not to +endure that any should transgress against himself, is against all +equity, and indeed tyrannical.</font></font></font></font></p> + +<p><font><font><font><font>XVII. Four several dispositions or +inclinations there be of the mind and understanding, which to be +aware of, thou must carefully observe: and whensoever thou doest +discover them, thou must rectify them, saying to thyself +concerning every one of them, This imagination is not necessary; +this is uncharitable: this thou shalt speak as another man's +slave, or instrument; than which nothing can be more senseless +and absurd: for the fourth, thou shalt sharply check and upbraid +thyself; for that thou doest suffer that more divine part in +thee, to become subject and obnoxious to that more ignoble part +of thy body, and the gross lusts and concupiscences +thereof.</font></font></font></font></p> + +<p><font><font><font><font>XVIII. What portion soever, either of +air or fire there be in thee, although by nature it tend upwards, +submitting nevertheless to the ordinance of the universe, it +abides here below in this mixed body. So whatsoever is in thee, +either earthy, or humid, although by nature it tend downwards, +yet is it against its nature both raised upwards, and standing, +or consistent. So obedient are even the elements themselves to +the universe, abiding patiently wheresoever (though against their +nature) they are placed, until the sound as it were of their +retreat, and separation. Is it not a grievous thing then, that +thy reasonable part only should be disobedient, and should not +endure to keep its place: yea though it be nothing enjoined that +is contrary unto it, but that only which is according to its +nature? For we cannot say of it when it is disobedient, as we say +of the fire, or air, that it tends upwards towards its proper +element, for then goes it the quite contrary way. For the motion +of the mind to any injustice, or incontinency, or to sorrow, or +to fear, is nothing else but a separation from nature. Also when +the mind is grieved for anything that is happened by the divine +providence, then doth it likewise forsake its own place. For it +was ordained unto holiness and godliness, which specially consist +in an humble submission to God and His providence in all things; +as well as unto justice: these also being part of those duties, +which as naturally sociable, we are bound unto; and without which +we cannot happily converse one with another: yea and the very +ground and fountain indeed of all just +actions.</font></font></font></font></p> + +<p><font><font><font><font>XIX. He that hath not one and the +self-same general end always as long as he liveth, cannot +possibly be one and the self-same man always. But this will not +suffice except thou add also what ought to be this general end. +For as the general conceit and apprehension of all those things +which upon no certain ground are by the greater part of men +deemed good, cannot be uniform and agreeable, but that only which +is limited and restrained by some certain proprieties and +conditions, as of community: that nothing be conceived good, +which is not commonly and publicly good: so must the end also +that we propose unto ourselves, be common and sociable. For he +that doth direct all his own private motions and purposes to that +end, all his actions will be agreeable and uniform; and by that +means will be still the same man.</font></font></font></font></p> + +<p><font><font><font><font>XX. Remember the fable of the country +mouse and the city mouse, and the great fright and terror that +this was put into.</font></font></font></font></p> + +<p><font><font><font><font>XXI. Socrates was wont to call the +common conceits and opinions of men, the common bugbears of the +world : the proper terror of silly +children.</font></font></font></font></p> + +<p><font><font><font><font>XXII. The Lacedaemonians at their +public spectacles were wont to appoint seats and forms for their +strangers in the shadow, they themselves were content to sit +anywhere.</font></font></font></font></p> + +<p><font><font><font><font>XXIII. What Socrates answered unto +Perdiccas, why he did not come unto him, Lest of all deaths I +should die the worst kind of death, said he: that is, not able to +requite the good that hath been done unto +me.</font></font></font></font></p> + +<p><font><font><font><font>XXIV. In the ancient mystical letters +of the Ephesians, there was an item, that a man should always +have in his mind some one or other of the ancient +worthies.</font></font></font></font></p> + +<p><font><font><font><font>XXV. The Pythagoreans were wont +betimes in the morning the first thing they did, to look up unto +the heavens, to put themselves in mind of them who constantly and +invariably did perform their task: as also to put themselves in +mind of orderliness, or good order, and of purity, and of naked +simplicity. For no star or planet hath any cover before +it.</font></font></font></font></p> + +<p><font><font><font><font>XXVI. How Socrates looked, when he was +fain to gird himself with a skin, Xanthippe his wife having taken +away his clothes, and carried them abroad with her, and what he +said to his fellows and friends, who were ashamed; and out of +respect to him, did retire themselves when they saw him thus +decked.</font></font></font></font></p> + +<p><font><font><font><font>XXVII. In matter of writing or reading +thou must needs be taught before thou can do either: much more in +matter of life. 'For thou art born a mere slave, to thy senses +and brutish affections;' destitute without teaching of all true +knowledge and sound reason.</font></font></font></font></p> + +<p><font><font><font><font>XXVIII. 'My heart smiled within me.' +'They will accuse even virtue herself; with heinous and +opprobrious words.'</font></font></font></font></p> + +<p><font><font><font><font>XXIX. As they that long after figs in +winter when they cannot be had; so are they that long after +children, before they be granted +them.</font></font></font></font></p> + +<p><font><font><font><font>XXX. 'As often as a father kisseth his +child, he should say secretly with himself' (said Epictetus,) +'tomorrow perchance shall he die.' But these words be ominous. No +words ominous (said he) that signify anything that is natural: in +very truth and deed not more ominous than this, 'to cut down +grapes when they are ripe.' Green grapes, ripe grapes, dried +grapes, or raisins: so many changes and mutations of one thing, +not into that which was not absolutely, but rather so many +several changes and mutations, not into that which hath no being +at all, but into that which is not yet in +being.</font></font></font></font></p> + +<p><font><font><font><font>XXXI. 'Of the free will there is no +thief or robber:' out of Epictetus; Whose is this also: that we +should find a certain art and method of assenting; and that we +should always observe with great care and heed the inclinations +of our minds, that they may always be with their due restraint +and reservation, always charitable, and according to the true +worth of every present object. And as for earnest longing, that +we should altogether avoid it: and to use averseness in those +things only, that wholly depend of our own wills. It is not about +ordinary petty matters, believe it, that all our strife and +contention is, but whether, with the vulgar, we should be mad, or +by the help of philosophy wise and sober, said +he.</font></font></font></font></p> + +<p><font><font><font><font>XXXII. Socrates said, 'What will you +have? the souls of reasonable, or unreasonable creatures? Of +reasonable. But what? Of those whose reason is sound and perfect? +or of those whose reason is vitiated and corrupted? Of those +whose reason is sound and perfect. Why then labour ye not for +such? Because we have them already. What then do ye so strive and +contend between you?'</font></font></font></font></p> + +<p><font><font><font><font>THE TWELFTH +BOOK</font></font></font></font></p> + +<p><font><font><font><font>I. Whatsoever thou doest hereafter +aspire unto, thou mayest even now enjoy and possess, if thou +doest not envy thyself thine own happiness. And that will be, if +thou shalt forget all that is past, and for the future, refer +thyself wholly to the Divine Providence, and shalt bend and apply +all thy present thoughts and intentions to holiness and +righteousness. To holiness, in accepting willingly whatsoever is +sent by the Divine Providence, as being that which the nature of +the universe hath appointed unto thee, which also hath appointed +thee for that, whatsoever it be. To righteousness, in speaking +the truth freely, and without ambiguity; and in doing all things +justly and discreetly. Now in this good course, let not other +men's either wickedness, or opinion, or voice hinder thee: no, +nor the sense of this thy pampered mass of flesh: for let that +which suffers, look to itself. If therefore whensoever the time +of thy departing shall come, thou shalt readily leave all things, +and shalt respect thy mind only, and that divine part of thine, +and this shall be thine only fear, not that some time or other +thou shalt cease to live, but thou shalt never begin to live +according to nature : then shalt thou be a man indeed, worthy of +that world, from which thou hadst thy beginning; then shalt thou +cease to be a stranger in thy country, and to wonder at those +things that happen daily, as things strange and unexpected, and +anxiously to depend of divers things that are not in thy +power.</font></font></font></font></p> + +<p><font><font><font><font>II. God beholds our minds and +understandings, bare and naked from these material vessels, and +outsides, and all earthly dross. For with His simple and pure +understanding, He pierceth into our inmost and purest parts, +which from His, as it were by a water pipe and channel, first +flowed and issued. This if thou also shalt use to do, thou shalt +rid thyself of that manifold luggage, wherewith thou art round +about encumbered. For he that does regard neither his body, nor +his clothing, nor his dwelling, nor any such external furniture, +must needs gain unto himself great rest and ease. Three things +there be in all, which thou doest consist of; thy body, thy life, +and thy mind. Of these the two former, are so far forth thine, as +that thou art bound to take care for them. But the third alone is +that which is properly thine. If then thou shalt separate from +thyself, that is from thy mind, whatsoever other men either do or +say, or whatsoever thou thyself hast heretofore either done or +said; and all troublesome thoughts concerning the future, and +whatsoever, (as either belonging to thy body or life:) is without +the jurisdiction of thine own will, and whatsoever in the +ordinary course of human chances and accidents doth happen unto +thee; so that thy mind (keeping herself loose and free from all +outward coincidental entanglements; always in a readiness to +depart:) shall live by herself, and to herself, doing that which +is just, accepting whatsoever doth happen, and speaking the truth +always; if, I say, thou shalt separate from thy mind, whatsoever +by sympathy might adhere unto it, and all time both past and +future, and shalt make thyself in all points and respects, like +unto Empedocles his allegorical sphere, 'all round and circular,' +&c., and shalt think of no longer life than that which is now +present: then shalt thou be truly able to pass the remainder of +thy days without troubles and distractions; nobly and generously +disposed, and in good favour and correspondency, with that spirit +which is within thee.</font></font></font></font></p> + +<p><font><font><font><font>III. I have often wondered how it +should come to pass, that every man loving himself best, should +more regard other men's opinions concerning himself than his own. +For if any God or grave master standing by, should command any of +us to think nothing by himself but what he should presently speak +out; no man were able to endure it, though but for one day. Thus +do we fear more what our neighbours will think of us, than what +we ourselves.</font></font></font></font></p> + +<p><font><font><font><font>IV. how come it to pass that the Gods +having ordered all other things so well and so lovingly, should +be overseen in this one only thing, that whereas then. hath been +some very good men that have made many covenants as it were with +God and by many holy actions and outward services contracted a +kind of familiarity with Him; that these men when once they are +dead, should never be restored to life, but be extinct for ever. +But this thou mayest be sure of, that this (if it be so indeed) +would never have been so ordered by the Gods, had it been fit +otherwise. For certainly it was possible, had it been more just +so and had it been according to nature, the nature of the +universe would easily have borne it. But now because it is not +so, (if so be that it be not so indeed) be therefore confident +that it was not fit it should be so. for thou seest thyself, that +now seeking after this matter, how freely thou doest argue and +contest with God. But were not the Gods both just and good in the +highest degree, thou durst not thus reason with them. Now if just +and good, it could not be that in the creation of the world, they +should either unjustly or unreasonably oversee +anything.</font></font></font></font></p> + +<p><font><font><font><font>V. Use thyself even unto those things +that thou doest at first despair of. For the left hand we see, +which for the most part hieth idle because not used; yet doth it +hold the bridle with more strength than the right, because it +hath been used unto it.</font></font></font></font></p> + +<p><font><font><font><font>VI. Let these be the objects of thy +ordinary meditation: to consider, what manner of men both for +soul and body we ought to be, whensoever death shall surprise us: +the shortness of this our mortal life: the immense vastness of +the time that hath been before, and will he after us: the frailty +of every worldly material object: all these things to consider, +and behold clearly in themselves, all disguisement of external +outside being removed and taken away. Again, to consider the +efficient causes of all things: the proper ends and references of +all actions: what pain is in itself; what pleasure, what death: +what fame or honour, how every man is the true and proper ground +of his own rest and tranquillity, and that no man can truly be +hindered by any other: that all is but conceit and opinion. As +for the use of thy dogmata, thou must carry thyself in the +practice of them, rather like unto a pancratiastes, or one that +at the same time both fights and wrestles with hands and feet, +than a gladiator. For this, if he lose his sword that he fights +with, he is gone: whereas the other hath still his hand free, +which he may easily turn and manage at his +will.</font></font></font></font></p> + +<p><font><font><font><font>VII. All worldly things thou must +behold and consider, dividing them into matter, form, and +reference, or their proper end.</font></font></font></font></p> + +<p><font><font><font><font>VIII. How happy is man in this his +power that hath been granted unto him: that he needs not do +anything but what God shall approve, and that he may embrace +contentedly, whatsoever God doth send unto +him?</font></font></font></font></p> + +<p><font><font><font><font>IX. Whatsoever doth happen in the +ordinary course and consequence of natural events, neither the +Gods, (for it is not possible, that they either wittingly or +unwittingly should do anything amiss) nor men, (for it is through +ignorance, and therefore against their wills that they do +anything amiss) must he accused. None then must be +accused.</font></font></font></font></p> + +<p><font><font><font><font>X. How ridiculous and strange is he, +that wonders at anything that happens in this life in the +ordinary course of nature!</font></font></font></font></p> + +<p><font><font><font><font>XI. Either fate, (and that either an +absolute necessity, and unavoidable decree; or a placable and +flexible Providence) or all is a mere casual confusion, void of +all order and government. If an absolute and unavoidable +necessity, why doest thou resist? If a placable and exorable +Providence, make thyself worthy of the divine help and +assistance. If all be a mere confusion without any moderator, or +governor, then hast thou reason to congratulate thyself; that in +such a general flood of confusion thou thyself hast obtained a +reasonable faculty, whereby thou mayest govern thine own life and +actions. But if thou beest carried away with the flood, it must +be thy body perchance, or thy life, or some other thing that +belongs unto them that is carried away: thy mind and +understanding cannot. Or should it be so, that the light of a +candle indeed is still bright and lightsome until it be put out : +and should truth, and righteousness, and temperance cease to +shine in thee whiTest thou thyself bast any +being?</font></font></font></font></p> + +<p><font><font><font><font>XII. At the conceit and apprehension +that such and such a one hath sinned, thus reason with thyself; +What do I know whether this be a sin indeed, as it seems to be? +But if it be, what do I know but that he himself hath already +condemned himself for it? And that is all one as if a man should +scratch and tear his own face, an object of compassion rather +than of anger. Again, that he that would not have a vicious man +to sin, is like unto him that would not have moisture in the fig, +nor children to welp nor a horse to neigh, nor anything else that +in the course of nature is necessary. For what shall he do that +hath such an habit? If thou therefore beest powerful and +eloquent, remedy it if thou +canst.</font></font></font></font></p> + +<p><font><font><font><font>XIII. If it be not fitting, do it not. +If it be not true, speak it not. Ever maintain thine own purpose +and resolution free from all compulsion and +necessity.</font></font></font></font></p> + +<p><font><font><font><font>XIV. Of everything that presents +itself unto thee, to consider what the true nature of it is, and +to unfold it, as it were, by dividing it into that which is +formal : that which is material: the true use or end of it, and +the just time that it is appointed to +last.</font></font></font></font></p> + +<p><font><font><font><font>XV. It is high time for thee, to +understand that there is somewhat in thee, better and more divine +than either thy passions, or thy sensual appetites and +affections. What is now the object of my mind, is it fear, or +suspicion, or lust, or any such thing? To do nothing rashly +without some certain end; let that be thy first care. The next, +to have no other end than the common good. For, alas! yet a +little while, and thou art no more: no more will any, either of +those things that now thou seest, or of those men that now are +living, be any more. For all things are by nature appointed soon +to be changed, turned, and corrupted, that other things might +succced in their room.</font></font></font></font></p> + +<p><font><font><font><font>XVI. Remember that all is but opinion, +and all opinion depends of the mind. Take thine opinion away, and +then as a ship that hath stricken in within the arms and mouth of +the harbour, a present calm; all things safe and steady: a bay, +not capable of any storms and tempests: as the poet hath +it.</font></font></font></font></p> + +<p><font><font><font><font>XVII. No operation whatsoever it he, +ceasing for a while, can be truly said to suffer any evil, +because it is at an end. Neither can he that is the author of +that operation; for this very respect, because his operation is +at an end, be said to suffer any evil. Likewise then, neither can +the whole body of all our actions (which is our life) if in time +it cease, be said to suffer any evil for this very reason, +because it is at an end; nor he truly be said to have been ill +affected, that did put a period to this series of actions. Now +this time or certain period, depends of the determination of +nature: sometimes of particular nature, as when a man dieth old; +but of nature in general, however; the parts whereof thus +changing one after another, the whole world still continues fresh +and new. Now that is ever best and most seasonable, which is for +the good of the whole. Thus it appears that death of itself can +neither be hurtful to any in particular, because it is not a +shameful thing (for neither is it a thing that depends of our own +will, nor of itself contrary to the common good) and generally, +as it is both expedient and seasonable to the whole, that in that +respect it must needs be good. It is that also, which is brought +unto us by the order and appointment of the Divine Providence; so +that he whose will and mind in these things runs along with the +Divine ordinance, and by this concurrence of his will and mind +with the Divine Providence, is led and driven along, as it were +by God Himself; may truly be termed and esteemed the *OEo~p7poc*, +or divinely led and inspired.</font></font></font></font></p> + +<p><font><font><font><font>XVIII. These three things thou must +have always in a readiness: first concerning thine own actions, +whether thou doest nothing either idly, or otherwise, than +justice and equity do require: and concerning those things that +happen unto thee externally, that either they happen unto thee by +chance, or by providence; of which two to accuse either, is +equally against reason. Secondly, what like unto our bodies are +whilest yet rude and imperfect, until they be animated: and from +their animation, until their expiration: of what things they are +compounded, and into what things they shall be dissolved. +Thirdly, how vain all things will appear unto thee when, from on +high as it were, looking down thou shalt contemplate all things +upon earth, and the wonderful mutability, that they are subject +unto: considering withal, the infinite both greatness and variety +of things aerial and things celestial that are round about it. +And that as often as thou shalt behold them, thou shalt still see +the same: as the same things, so the same shortness of +continuance of all those things. And, behold, these be the things +that we are so proud and puffed up +for.</font></font></font></font></p> + +<p><font><font><font><font>XIX. Cast away from thee opinion, and +thou art safe. And what is it that hinders thee from casting of +it away? When thou art grieved at anything, hast thou forgotten +that all things happen according to the nature of the universe; +and that him only it concerns, who is in fault; and moreover, +that what is now done, is that which from ever hath been done in +the world, and will ever be done, and is now done everywhere: how +nearly all men are allied one to another by a kindred not of +blood, nor of seed, but of the same mind. Thou hast also +forgotten that every man's mind partakes of the Deity, and +issueth from thence; and that no man can properly call anything +his own, no not his son, nor his body, nor his life; for that +they all proceod from that One who is the giver of all things: +that all things are but opinion; that no man lives properly, but +that very instant of time which is now present. And therefore +that no man whensoever he dieth can properly be said to lose any +more, than an instant of time.</font></font></font></font></p> + +<p><font><font><font><font>XX. Let thy thoughts ever run upon +them, who once for some one thing or other, were moved with +extraordinary indignation; who were once in the highest pitch of +either honour, or calamity; or mutual hatred and enmity; or of +any other fortune or condition whatsoever. Then consider what's +now become of all those things. All is turned to smoke; all to +ashes, and a mere fable; and perchance not so much as a fable. As +also whatsoever is of this nature, as Fabius Catulinus in the +field; Lucius Lupus, and Stertinius, at Baiae Tiberius at Caprem: +and Velius Rufus, and all such examples of vehement prosecution +in worldly matters; let these also run in thy mind at the same +time; and how vile every object of such earnest and vehement +prosecution is; and how much more agreeable to true philosophy it +is, for a man to carry himself in every matter that offers +itself; justly, and moderately, as one that followeth the Gods +with all simplicity. For, for a man to be proud and high +conceited, that he is not proud and high conceited, is of all +kind of pride and presumption, the most +intolerable.</font></font></font></font></p> + +<p><font><font><font><font>XXI. To them that ask thee, Where hast +thou seen the Gods, or how knowest thou certainly that there be +Gods, that thou art so devout in their worship? I answer first of +all, that even to the very eye, they are in some manner visible +and apparent. Secondly, neither have I ever seen mine own soul, +and yet I respect and honour it. So then for the Gods, by the +daily experience that I have of their power and providence +towards myself and others, I know certainly that they are, and +therefore worship them.</font></font></font></font></p> + +<p><font><font><font><font>XXII. Herein doth consist happiness of +life, for a man to know thoroughly the true nature of everything; +what is the matter, and what is the form of it: with all his +heart and soul, ever to do that which is just, and to speak the +truth. What then remaineth but to enjoy thy life in a course and +coherence of good actions, one upon another immediately +succeeding, and never interrupted, though for never so little a +while?</font></font></font></font></p> + +<p><font><font><font><font>XXIII. There is but one light of the +sun, though it be intercepted by walls and mountains, and other +thousand objects. There is but one common substance of the whole +world, though it be concluded and restrained into several +different bodies, in number infinite. There is but one common +soul, though divided into innumerable particular essences and +natures. So is there but one common intellectual soul, though it +seem to be divided. And as for all other parts of those generals +which we have mentioned, as either sensitive souls or subjects, +these of themselves (as naturally irrational) have no common +mutual reference one unto another, though many of them contain a +mind, or reasonable faculty in them, whereby they are ruled and +governed. But of every reasonable mind, this the particular +nature, that it hath reference to whatsoever is of her own kind, +and desireth to be united: neither can this common affection, or +mutual unity and correspondency, be here intercepted or divided, +or confined to particulars as those other common things +are.</font></font></font></font></p> + +<p><font><font><font><font>XXIV. What doest thou desire? To live +long. What? To enjoy the operations of a sensitive soul; or of +the appetitive faculty? or wouldst thou grow, and then decrease +again? Wouldst thou long be able to talk, to think and reason +with thyself? Which of all these seems unto thee a worthy object +of thy desire? Now if of all these thou doest find that they be +but little worth in themselves, proceed on unto the last, which +is, in all things to follow God and reason. But for a man to +grieve that by death he shall be deprived of any of these things, +is both against God and reason.</font></font></font></font></p> + +<p><font><font><font><font>XXV. What a small portion of vast and +infinite eternity it is, that is allowed unto every one of us, +and how soon it vanisheth into the general age of the world: of +the common substance, and of the common soul also what a small +portion is allotted unto us: and in what a little clod of the +whole earth (as it were) it is that thou doest crawl. After thou +shalt rightly have considered these things with thyself; fancy +not anything else in the world any more to be of any weight and +moment but this, to do that only which thine own nature doth +require; and to conform thyself to that which the common nature +doth afford.</font></font></font></font></p> + +<p><font><font><font><font>XXVI. What is the present estate of my +understanding? For herein lieth all indeed. As for all other +things, they are without the compass of mine own will: and if +without the compass of my will, then are they as dead things unto +me, and as it were mere smoke.</font></font></font></font></p> + +<p><font><font><font><font>XXVII. To stir up a man to the +contempt of death this among other things, is of good power and +efficacy, that even they who esteemed pleasure to be happiness, +and pain misery, did nevertheless many of them contemn death as +much as any. And can death be terrible to him, to whom that only +seems good, which in the ordinary course of nature is seasonable? +to him, to whom, whether his actions be many or few, so they be +all good, is all one; and who whether he behold the things of the +world being always the same either for many years, or for few +years only, is altogether indifferent? O man! as a citizen thou +hast lived, and conversed in this great city the world. Whether +just for so many years, or no, what is it unto thee? Thou hast +lived (thou mayest be sure) as long as the laws and orders of the +city required; which may be the common comfort of all. Why then +should it be grievous unto thee, if (not a tyrant, nor an unjust +judge, but) the same nature that brought thee in, doth now send +thee out of the world? As if the praetor should fairly dismiss +him from the stage, whom he had taken in to act a while. Oh, but +the play is not yet at an end, there are but three acts yet acted +of it? Thou hast well said: for in matter of life, three acts is +the whole play. Now to set a certain time to every man's acting, +belongs unto him only, who as first he was of thy composition, so +is now the cause of thy dissolution. As for thyself; thou hast to +do with neither. Go thy ways then well pleased and contented: for +so is He that dismisseth thee.</font></font></font></font></p> + +<p> +<font><font><font><font>APPENDIX</font></font></font></font></p> + +<p><font><font><font><font>CORRESPONDENCE OF M. AURELIUS +ANTONINUS AND M. CORNELIUS +FRONTO'</font></font></font></font></p> + +<p><font><font><font><font>M. CORNELIUS FRONTO(1) was a Roman by +descent, but of provincial birth, being native to Cirta, in +Numidia. Thence he migrated to Rome in the reign of Hadrian, and +became the most famous rhetorician of his day. As a pleader and +orator he was counted by his contemporaries hardly inferior to +Tully himself, and as a teacher his aid was sought for the +noblest youths of Rome. To him was entrusted the education of M. +Aurelius and of his colleague L. Verus in their boyhood; and he +was rewarded for his efforts by a seat in the Senate and the +consular rank (A.D. 143). By the exercise of his profession he +became wealthy; and if he speaks of his means as not great,(2) he +must be comparing his wealth with the grandees of Rome, not with +the ordinary citizen. Before the present century nothing was +known of the works of Fronto, except a grammatical treatise; but +in 1815 Cardinal Mai published a number of letters and some short +essays of Fronto, which he had discovered in a palimpsest at +Milan. Other parts of the same MS. he found later in the Vatican, +the whole being collected</font></font></font></font></p> + +<p><font><font><font><font>(1) References are made to the edition +of Naber, Leipzig (Trübner), 1867. (2) Ad Verum imp. Aur. +Caes., ii, 7.</font></font></font></font></p> + +<p><font><font><font><font>and edited in the year 1823. We now +possess parts of his correspondence with Antoninus Pius, with M. +Aurelius, with L. Verus, and with certain of his friends, and +also several rhetorical and historical fragments. Though none of +the more ambitious works of Fronto have survived, there are +enough to give proof of his powers. Never was a great literary +reputation less deserved. It would be bard to conceive of +anything more vapid than the style and conception of these +letters; clearly the man was a pedant without imagination or +taste. Such indeed was the age he lived in, and it is no marvel +that he was like to his age. But there must have been more in him +than mere pedantry; there was indeed a heart in the man, which +Marcus found, arid he found also a tongue which could speak the +truth. Fronto's letters are by no means free from exaggeration +and laudation, but they do not show that loathsome flattery which +filled the Roman court. He really admires what he praises, and +his way of saying so is not unlike what often passes for +criticism at the present day. He is not afraid to reprove what he +thinks amiss; and the astonishment of Marcus at this will prove, +if proof were needed, that he was not used to plain dealing. "How +happy I am," he writes, "that my friend Marcus Cornelius, so +distinguished as an orator and so noble as a man, thinks me worth +praising and blaming."(1) In another place he deems himself blest +because Pronto had taught him to speak the truth(2) although the +context shows him to be speaking of expression, it is still a +point in favour of Pronto. A sincere heart is better than +literary taste; and if Fronto had not done his duty by the young +prince, it is not easy to understand the friendship which +remained between them up to the last. An example of the frankness +which was between them is given by a difference they had over the +case of Herodes Atticus. Herodes was a Greek rhetorician who had +a school at Rome, and Marcus Aurelius was among his pupils. Both +Marcus and the Emperor (1) Ad M. Caes iii. 17 (2) Ad M. Caes iii. +12</font></font></font></font></p> + +<p><font><font><font><font>Antoninus had a high opinion of +Herodes; and all we know goes to prove he was a man of high +character and princely generosity. When quite young he was made +administrator of the free cities in Asia, nor is it surprising to +find that he made bitter enemies there; indeed, a just ruler was +sure to make enemies. The end of it was that an Athenian +deputation, headed by the orators Theodotus and Demostratus, made +serious accusations against his honour. There is no need to +discuss the merits of the case here; suffice it to say, Herodes +succeeded in defending himself to the satisfaction of the +emperor. Pronto appears to have taken the delegates' part, and to +have accepted a brief for the prosecution, urged to some extent +by personal considerations; and in this cause Marcus Aurelius +writes to Fronto as follows</font></font></font></font></p> + +<p><font><font><font><font>'AURELIUS CAESAR to his friend FRONTO, +greeting.(1)</font></font></font></font></p> + +<p><font><font><font><font>'I know you have often told me you +were anxious to find how you might best please me. Now is the +time; now you can increase my love towards you, if it can be +increased. A trial is at hand, in which people seem likely not +only to hear your speech with pleasure, but to see your +indignation with impatience. I see no one who dares give you a +hint in the matter; for those who are less friendly, prefer to +see you act with some inconsistency; and those who are more +frIendly, fear to seem too friendly to your opponent if they +should dissuade you from your accusation; then again, in case you +have prepared something neat for the occasion, they cannot endure +to rob you of your harangue by silencing you. Therefore, whether +you think me a rash counsellor, or a bold boy, or too kind to +your opponent, not because I think it better, I will offer my +counsel with some caution. But why have I said, offer my counsel? +No, I demand it from you; I demand it boldly, and if I succeed, I +promise to remain under your obligation. What? you will say if I +am attackt, shall I not pay tit for tat ? Ah, but you will get +greater glory, if even when attackt you answer nothing. Indeed, +if he begins it, answer as you will and you will have fair +excuse; but I have demanded of him that he shall not begin, and I +think I have succeeded. I love each of you according to your +merits and I know that lie was educated in the house of P. +Calvisius, my gran(lfather, and that I was educated by you; +therefore I am full of anxiety that this most disagreeable +business shall be managed as honourably as possible. I trust you +may approve my advice, for my intention you will approve. At +least I prefer to write unwisely rather than to be silent +unkindly.'</font></font></font></font></p> + +<p><font><font><font><font>(1) Ad M. Caes ii., +2.</font></font></font></font></p> + +<p><font><font><font><font>Fronto replied, thanking the prince +for his advice, and promising that he will confine himself to the +facts of the case. But he points out that the charges brought +against Herodes were such, that they can hardly be made +agreeable; amongst them being spoliation, violence, and murder. +However, he is willing even to let some of these drop if it be +the prince's pleasure. To this Marcus returned the following +answer:-(1) 'This one thing, my dearest Fronto, is enough to make +me truly grateful to you, that so far from rejecting my counsel, +you have even approved it. As to the question you raise in your +kind letter, my opinion is this: all that concerns the case which +you are supporting must be clearly brought forward ; what +concerns your own feelings, though you may have had just +provocation, should be left +unsaid.'</font></font></font></font></p> + +<p><font><font><font><font>The story does credit to both. Fronto +shows no loss of temper at the interference, nor shrinks from +stating his case with frankness; and Marcus, with forbearance +remarkable in a prince, does not command that his friend be left +unmolested, but merely stipulates for a fair trial on the merits +of the case.</font></font></font></font></p> + +<p><font><font><font><font>Another example may he given from a +letter of Fronto's (2)</font></font></font></font></p> + +<p><font><font><font><font>Here is something else quarrelsome and +querulous. I have sometimes found fault with you in your absence +somewhat seriously in the company of a few of my most intimate +friends : at times, for example, when you mixt in society with a +more solemn look than was fitting, or would read books in the +theatre or in a banquet ; nor did I absent myself from theatre or +banquet when you did(3). Then I used to call you a hard man, no +good company, even disagreeable, sometimes, when anger got the +better of me. But did any one else in the same banquet speak +against you, I could not endure to hear it with equanimity. Thus +it was easier for me to say something to your disadvantage +myself, than to hear others do it; just as I could more easily +bear to chastise my daughter Gratia, than to see her chastised by +another.'</font></font></font></font></p> + +<p><font><font><font><font>1. Ad. M. Caes., iii. 5. 2. iv. 12. 3 +The text is obscure</font></font></font></font></p> + +<p><font><font><font><font>The affection between them is clear +from every page of the correspondence. A few instances are now +given, which were written at different +periods</font></font></font></font></p> + +<p><font><font><font><font>To MY +MASTER.(1)</font></font></font></font></p> + +<p><font><font><font><font>'This is how I have past the last few +days. My sister was suddenly seized with an internal pain, so +violent that I was horrified at her looks; my mother in her +trepidation on that account accidentally bruised her side on a +corner of the wall; she and we were greatly troubled about that +blow. For myself; on going to rest I found a scorpion in my bed; +but I did not lie down upon him, I killed him first. If you are +getting on better, that is a consolation. My mother is easier +now, thanks be to God. Good-bye, best and sweetest master. My +lady sends you greeting.'</font></font></font></font></p> + +<p><font><font><font><font>(2)'What words can I find to fit my +had luck, or how shall I upbraid as it deserves the hard +constraint which is laid upon me? It ties me fast here, troubled +my heart is, and beset by such anxiety; nor does it allow me to +make haste to my Fronto, my life and delight, to be near him at +such a moment of ill-health in particular, to hold his hands, to +chafe gently that identical foot, so far as may be done without +discomfort, to attend him in the bath, to support his steps with +my arm.' (3)'This morning I did not write to you, because I heard +you were better, and because I was myself engaged in other +business, and I cannot ever endure to write anything to you +unless with mind at ease and untroubled and free. So if we are +all right, let me know: what I desire, you know, and how properly +I desire it, I know. Farewell, my master, always in every chance +first in my mind, as you deserve to be. My master, see I am not +asleep, and I compel myself to sleep, that you may not be angry +with me. You gather I am writing this late at +night.'</font></font></font></font></p> + +<p><font><font><font><font>(1) Ad M. Caes., v. 8. (2) i. 2. (3) +iii. 21.</font></font></font></font></p> + +<p><font><font><font><font>(1)'What spirit do you suppose is in +me, when I remember how long it is since I have seen you, and why +I have not seen you 1 and it may be I shall not see you for a few +days yet, while you are strengthening yourself; as you must. So +while you lie on the sick-bed, my spirit also will lie low anti, +whenas,(2) by God's mercy you shall stand upright, my spirit too +will stand firm, which is now burning- with the strongest desire +for you. Farewell, soul of your prince, +your</font></font></font></font></p> + +<p><font><font><font><font>(3)0 my dear Fronto, most +distinguished Consul! I yield, you have conquered: all who have +ever loved before, you have conquered out and out in love's +contest. Receive the victor's wreath ; and the herald shall +proclaim your victory aloud before your own tribunal: "M. +Cornelius Fronto, Consul, wins, and is crowned victor in the Open +International Love-race."(4) But beaten though I may be, I shall +neither slacken nor relax my own zeal. Well, you shall love me +more than any man loves any other man; but I, who possess a +faculty of loving less strong, shall love you more than any one +else loves you; more indeed than you love yourself. Gratia and I +will have to fight for it; I doubt I shall not get the better of +her. For, as Plautus says, her love is like rain, whose big drops +not only penetrate the dress, but drench to the very +marrow.'</font></font></font></font></p> + +<p><font><font><font><font>Marcus Aurelius seems to have been +about eighteen years of age when the correspondence begins, +Fronto being some thirty years older.(5) The systematic education +of the young prince seems to have been finisht, and Pronto now +acts more as his adviser than his tutor. He recommends the prince +to use simplicity in his public speeches, and to avoid +affectation.(6) Marcus devotes his attention to the old authors +who then had a great vogue at Rome: Ennius, Plautus, Nawius, and +such orators as Cato and Gracchus.(7) Pronto urges on him the +study of Cicero, whose letters, he says, are all worth +reading.</font></font></font></font></p> + +<p><font><font><font><font>1 Ad M. Caes., iii. 19. 2 The writer +sometimes uses archaisms such as quom, which I render 'whenas. 3 +Ad M. Caes., ii. 2. 4 The writer parodies the proclamation at the +Greek games; the words also are Greek. 5 From internal evidence: +the letters are not arranged in order of time. See Naher's +Prolegomena, p. xx. foil. 6 Ad M. Caes., iii. x. 7 Ad M. Caes ii. +10,; iii. 18,; ii. 4.</font></font></font></font></p> + +<p><font><font><font><font>When he wishes to compliment Marcus he +declares one or other of his letters has the true Tullian ring. +Marcus gives his nights to reading when he ought to be sleeping. +He exercises himself in verse composition and on rhetorical +themes.</font></font></font></font></p> + +<p><font><font><font><font>'It is very nice of you,' he writes to +Fronto,(1) 'to ask for my hexameters ; I would have sent them at +once if I had them by me. The fact is my secretary, Anicetus-you +know who I mean-did not pack up any of my compositions for me to +take away with me. He knows my weakness; he was afraid that if I +got hold of them I might, as usual, make smoke of them. However, +there was no fear for the hexameters. I must confess the truth to +my master: I love them. I study at night, since the day is taken +up with the theatre. I am weary of an evening, and sleepy in the +daylight, and so I don't do much. Yet I have made extracts from +sixty books, five volumes of them, in these latter days. But when +you read remember that the "sixty" includes plays of Novius, and +farces, and some little speeches of Scipio; don't be too much +startled at the number. You remember your Polemon; but I pray you +do not remember Horace, who has died with Pollio as far as I am +concerned.(2) Farewell, my dearest and most affectionate friend, +most distinguished consul and my beloved master, whom I have not +seen these two years. Those who say two months, count the days. +Shall I ever see you again?'</font></font></font></font></p> + +<p><font><font><font><font>Sometimes Fronto sends him a theme to +work up, as thus: 'M. Lucilius tribune of the people violently +throws into prison a free Roman citizen, against the opinion of +his colleagues who demand his release. For this act he is branded +by the censor. Analyse the case, and then take both sides in +turn, attacking and defending.'(3) Or again: 'A Roman consul, +doffing his state robe, dons the gauntlet and kills a lion +amongst the young men at the Quinquatrus in full view of the +people of Rome. Denunciation before the censors.'(4) The prince +has a fair knowledge of Greek, and quotes +from</font></font></font></font></p> + +<p><font><font><font><font>1 Ad M. Caes., ii. 10. 2 He implies, +as in i. 6, that he has ceased to study Horace. 3 Pollio was a +grammarian, who taught Marcus. 4 Ad M. Caes., v. 27,; V. +22.</font></font></font></font></p> + +<p><font><font><font><font>Homer, Plato, Euripides, but for some +reason Fronto dissuaded him from this study.(5) His Meditations +are written in Greek. He continued his literary studies +throughout his life, and after he became emperor we still find +him asking his adviser for copies of Cicero's Letters, by which +he hopes to improve his vocabulary.(6) Pronto Helps him with a +supply of similes, which, it seems, he did not think of readily. +It is to be feared that the fount of Marcus's eloquence was +pumped up by artificial means.</font></font></font></font></p> + +<p><font><font><font><font>1 Ad M. Caes., ii. 10. 2 He implies, +as in i. 6, that he has ceased to study Horace. 3 Pollio was a +grammarian, who taught Marcus. 4 Ad M. Caes., v. 27,; V. 22. 5 +Ep. Gracae, 6. 6 Ad Anton. Imp., 1I. +4.</font></font></font></font></p> + +<p><font><font><font><font>Some idea of his literary style may he +gathered from the letter which +follows:(1)</font></font></font></font></p> + +<p><font><font><font><font>'I heard Polemo declaim the other day, +to say something of things sublunary. If you ask what I thought +of him, listen. He seems to me an industrious farmer, endowed +with the greatest skill, who has cultivated a large estate for +corn and vines only, and indeed with a rich return of fine crops. +But yet in that land of his there is no Pompeian fig or Arician +vegetable, no Tarentine rose, or pleasing coppice, or thick +grove, or shady plane tree; all is for use rather than for +pleasure, such as one ought rather to commend, but cares not to +love. A pretty bold idea, is it not, and rash judgment, to pass +censure on a man of such reputation? But whenas I remember that I +am writing to you, I think I am less bold than you would have me. +'In that point I am wholly undecided. 'There's an unpremeditated +hendecasyllable for you. So before I begin to poetize, i'll take +an easy with you. Farewell, my heart's desire, your Verus's best +beloved, most distinguisht consul, master most sweet. Farewell I +ever pray, sweetest soul. What a letter do you think you have +written me I could make bold to say, that never did she who bore +me and nurst me, write anything SO delightful, so honey-sweet. +And this does not come of your fine style and eloquence: +otherwise not my mother only, but all who +breathe.'</font></font></font></font></p> + +<p><font><font><font><font>1 Ad M. Caes, ii. +5.</font></font></font></font></p> + +<p><font><font><font><font>To the pupil, never was anything on +earth so fine as his master's eloquence ; on this theme Marcus +fairly bubbles over with +enthusiasm.</font></font></font></font></p> + +<p><font><font><font><font>(1)'Well, if the ancient Greeks ever +wrote anything like this, let those who know decide it: for me, +if I dare say so, I never read any invective of Cato's so fine as +your encomtum. O if my Lord(2) could be sufficiently praised, +sufficiently praised he would have been undoubtedly by you! This +kind of thing is not done nowadays.(3) It were easier to match +Pheidias, easier to match Apelles, easier in a word to match +Demosthenes himself, or Cato himself; than to match this finisht +and perfect work. Never have I read anything more refined, +anything more after the ancient type, anything more delicious, +anything more Latin. 0 happy you, to be endowed with eloquence so +great! 0 happy I, to be tinder the charge of such a master! 0 +arguments,(4) O arrangement, 0 elegance, 0 wit, 0 beauty, 0 +words, 0 brilliancy, 0 subtilty, 0 grace, 0 treatment, 0 +everything! Mischief take me, if you ought not to have a rod put +in your hand one day, a diadem on your brow, a tribunal raised +for you; then the herald would summon us all-why do I say "us"? +Would summnon all, those scholars and orators: one by one you +would beckon them forward with your rod and admonish them. +Hitherto I have had no fear of this admonition; many things help +me to enter within your school. I write this in the utmost haste; +for whenas I am sending you so kindly a letter from my Lord, what +needs a longer letter of mine? Farewell then, glory of Roman +eloquence, boast of your friends, magnifico, most delightful man, +most distinguished consul, master most sweet. 'After this you +will take care not to tell so many fibs of me, especially in the +Senate. A monstrous fine speech this is! 0 if 1 could kiss your +head at every heading of it! You have looked down on all with a +vengeance. This oration once read, in vain shall we study, in +vain shall we toil, in vain strain every nerve. Farewell always, +most sweet master.'</font></font></font></font></p> + +<p><font><font><font><font>1 Ad M. Caes., ii. 3. 2 The Emperor +Antoninus Pius is spoken of as dominus vieus. 3 This sentence is +written in Greek. 4 Several of these words are Greek, and the +meaning is not quite clear.</font></font></font></font></p> + +<p><font><font><font><font>Sometimes Fronto descends from the +heights of eloquence to offer practical advice; as when he +suggests how Marcus should deal with his suite. It is more +difficult, he admits, to keep courtiers in harmony than to tame +lions with a lute; but if it is to be done, it must be by +eradicating jealousy. ' Do not let your friends,' says +Fronto,'(1) 'envy each other, or think that what you give to +another is filched from them. Keep away envy from your suite, and +you will find your friends kindly and +harmonious.'</font></font></font></font></p> + +<p><font><font><font><font>Here and there we meet with allusions +to his daily life, which we could wish to be more frequent. He +goes to the theatre or the law-courts,(2) or takes part in court +ceremony, but his heart is always with his books. The vintage +season, with its religious rites, was always spent by Antoninus +Pius in the country. The following letters give sonic notion of a +day's occupation at that time:(3)</font></font></font></font></p> + +<p><font><font><font><font>'MY DEAREST MASTER, -I am well. To-day +I studied from the ninth hour of the night to the second hour of +day, after taking food. I then put on my slippers, and from time +second to the third hour had a most enjoyable walk up and down +before my chamber. Then booted and cloaked-for so we were +commanded to appear-I went to wait upon my lord the emperor. We +went a-hunting, did doughty deeds, heard a rumour that boars had +been caught, but there was nothing to see. However, we climbed a +pretty steep hill, and in the afternoon returned home. I went +straight to my books. Off with the boots, down with the cloak; I +spent a couple of hours in bed. I read Cato's speech on the +Property of Pulchra, and another in which he impeaches a tribune. +Ho, ho! I hear you cry to your man, Off with you as fast as you +can, and bring me these speeches from the library of Apollo. No +use to send: I have those books with me too. You must get round +the Tiberian librarian; you will have to spend something on the +matter; and when I return to town, I shall expect to go shares +with him. Well, after reading these speeches I wrote a wretched +trifle, destined for drowning or burning. No, indeed my attempt +at writing did not come off at all to-day; the composition of a +hunter or a vintager, whose shouts are echoing through my +chamber, hateful and wearisome as the law-courts. What have I +said? Yes, it was rightly said, for my master is an orator. I +think I have caught cold, whether from walking in slippers or +from writing badly, I do not know. I am always annoyed with +phlegm, but to-day I seem to snivel more than usual. Well, I will +pour oil on my head and go off to sleep. I don't mean to put one +drop in my lamp to-day, so weary am I from riding and sneezing. +Farewell, dearest and most beloved master, whom I miss, I may +say, more than Rome it~dL'</font></font></font></font></p> + +<p><font><font><font><font>1 Ad M Caes., iv. 1. 2 ii. 14 3 iv. +5,6.</font></font></font></font></p> + +<p><font><font><font><font>'MY BELOVED MASTER,-I am well. I slept +a little more than usual for my slight cold, which seems to be +well again. So I spent the time from the eleventh hour of the +night to the third of the day partly in reading in Cato's +Agriculture, partly in writing, not quite so badly as yesterday +indeed. Then, after waiting upon my father, I soothed my throat +with honey-water, ejecting it without swallowing: I might say +gargle, but I won't, though I think the word is found in Novius +and elsewhere. After attending to my throat I went to my father, +and stood by his side as he sacrificed. Then to luncheon. What do +you think I had to eat? A bit of bread so big, while I watched +others gobbling boiled beans, onions, and fish full of roe. Then +we set to work at gathering the grapes, with plenty of sweat and +shouting, and, as the quotation runs, "A few high-hanging +clusters did we leave survivors of the vintage." After the sixth +hour we returned home. I did a little work, and poor work at +that. Then I had a long gossip with my dear mother sitting on the +bed. My conversation was: What do you think my friend Fronto is +doing just now? She said: And what do you think of my friend +Gratia?'(1) My turn now: And what of our little Gratia,(2) the +sparrowkin? After this kind of talk, and an argument as to which +of you loved the other most, the gong sounded, the signal that my +father had gone to the bath. We supped, after ablutions in the +oil-cellar-I mean we supped after ablutions, not after ablutions +in the oil-cellar; and listened with enjoyment to the rustics +gibing. After returning, before turning on my side to snore, I do +my task and give an account of the day to my delightful master, +whom if I could long for a little more, I should not mind growing +a trifle thinner. Farewell, Fronto, wherever you are, +honey-sweet, my darling, my delight. Why do I want you? I can +love you while far away.'</font></font></font></font></p> + +<p><font><font><font><font>One anecdote puts Marcus before us in +a new light:(3)</font></font></font></font></p> + +<p><font><font><font><font>1 Fronto's wife. 2 Fronto's daughter 3 +Ad M. Caes ii. 12.</font></font></font></font></p> + +<p><font><font><font><font>'When my father returned home from the +vineyards, I mounted my horse as usual, and rode on ahead some +little way. Well, there on the road was a herd of sheep, standing +all crowded together as though the place were a desert, with four +dogs and two shepherds, but nothing else. Then one shepherd said +to another shepherd, on seeing a number of horsemen: 'I say,' +says he, 'look you at those horsemen; they do a deal of robbery.' +When I heard this, I clap spurs to my horse, and ride straight +for the sheep. In consternation the sheep scatter; hither and +thither they are fleeting and bleating. A shepherd throws his +fork, and the fork falls on the horseman who came next to me. We +make our escape.'</font></font></font></font></p> + +<p><font><font><font><font>We like Marcus none the worse for this +spice of mischief. Another letter(1) describes a visit to a +country town, and shows the antiquarian spirit of the +writer</font></font></font></font></p> + +<p><font><font><font><font>'M. CAESAR to his MASTER M. FRONTO, +greeting.</font></font></font></font></p> + +<p><font><font><font><font>'After I entered the carriage, after I +took leave of you, we made a journey comfortable enough, but we +had a few drops of rain to wet us. But before coming to the +countryhouse, we broke our journey at Anagnia, a mile or so from +the highroad. Then we inspected that ancient town, a miniature it +is, but has in it many antiquities, temples, and religious +ceremonies quite out of the way. There is not a corner without +its shrine, or fane, or temple; besides, many books written on +linen, which belongs to things sacred. Then on the gate as we +came out was written twice, as follows : "Priest don the +fell.'(2) I asked one of the inhabitants what that word was. He +said it was the word in the Hernican dialect for the victim's +skin, which the priest puts over his conical cap when he enters +the city. I found out many other things which I desired to know, +but the only thing I do not desire is that you should he absent +from me; that is my chief anxiety. Now for yourself, when you +left that place, did you go to Aurelia or to Campania? Be sure to +write to me, and say whether you have opened the vintage, or +carried a host of books to the country-house; this also, whether +you miss me; I am foolish to ask it, whenas you tell it me of +yourself. Now if you miss me and if you love me, send me your +letters often, which is a comfort and consolation to me. Indeed I +should prefer ten times to read your letters than all the vines +of Gaurus or the Marsians; for these Signian vines have grapes +too rank and fruit too sharp in the taste, but I prefer wine to +must for drinking. Besides, those grapes are nicer to eat dried +than fresh-ripe; I vow I would rather tread them under foot than +put my teeth in them. But I pray they may be gracious and +forgiving, and grant me free pardon for these jests of mine. +Farewell, best friend, dearest, most l~rned, sweetest master. +When you see the must ferment in the vat, remember that just so +in my heart the longing for you is gushing and flowing and +bubbling. Good-bye.'</font></font></font></font></p> + +<p><font><font><font><font>1 Ad Verum. Imp ii. 1, s. fin. 2 +Santentum</font></font></font></font></p> + +<p><font><font><font><font>Making all allowances for conventional +exaggerations, it is clear from the correspondence that there was +deep love between Marcus and his preceptor. The letters cover +several years in succession, but soon after the birth of Marcus's +daughter, Faustina, there is a large gap. It does not follow that +the letters ceased entirely, because we know part of the +collection is lost; but there was probably less intercourse +between Marcus and Fronto after Marcus took to the study of +philosophy under the guidance of Rusticus. When Marcus succeeded +to the throne in 161, the letters begin again, with slightly +increased formality on Fronto's part, and they go on for some +four years, when Fronto, who has been continually complaining of +illhealth, appears to have died. One letter of the later period +gives some interesting particulars of the emperor's public life, +which are worth quoting. Fronto speaks of Marcus's victories and +eloquence in the usual strain of high praise, and then +continues.(1)</font></font></font></font></p> + +<p><font><font><font><font>'The army when you took it in hand was +sunk in luxury and revelry, and corrupted with long inactivity. +At Antiochia the soldiers had been Wont to applaud at the stage +plays, knew more of the gardens at the nearest restaurant than of +the battlefield. Horses were hairy from lack of grooming, +horsemen smooth because their hairs had been pulled out by the +roots(2) a rare thing it was to see a soldier with hair on arm or +leg. Moreover, they were better drest than armed; so much so, +that Laelianus Pontius. a strict man of the old discipline, broke +the cuirasses of some of them with his finger-tips, and observed +cushions on the horses' backs. At his direction the tufts were +cut through, and out of the horsemnen's saddles came what +appeared to be feathers pluckt from geese. Few of the men could +vault on horseback, the rest clambered up with difficulty by aid +of heel and knee and leg not many could throw a lance hurtling, +most did it without force or power, as though they were things of +wool. dicing was common in the camp, sleep lasted all night, or +if they kept watch it was over the winecup. By what regulations +to restrain such soldiers as these, and to turn them to honesty +and industry, did you not learn from Hannibal's sternness, the +discipline of Africanus, the acts of Metellus recorded in +history</font></font></font></font></p> + +<p><font><font><font><font>1 Ad Verum. imp., ii. I, s.fin. 2 A +common mark of the effeminate at +Rome.</font></font></font></font></p> + +<p><font><font><font><font>After the preceptorial letters cease +the others are concerned with domestic events, health and +sickness, visits or introductions, birth or death. Thus the +empperor writes to his old friend, who had shown some diffidence +in seeking an interview :(1)</font></font></font></font></p> + +<p><font><font><font><font>'To MY +MASTER.</font></font></font></font></p> + +<p><font><font><font><font>'I have a serious grievance against +you, my dear master, yet indeed my grief is more than my +grievance, because after so long a time I neither embraced you +nor spoke to you, though you visited the palace, and the moment +after I had left the prince my brother. I reproached my brother +severc]y for not recalling me; nor durst he deny the +fault.'</font></font></font></font></p> + +<p><font><font><font><font>Fronto again writes on one occasion: +'I have seen your daughter. It was like seeing you and Faustina +in infancy, so much that is charming her face has taken from each +of yours.' Or again, at a later +date:(2)</font></font></font></font></p> + +<p><font><font><font><font>I have seen your chicks, most +delightful sight that ever I saw in my life, so like you that +nothing is more like than the likeness. . . . By the mercy of +Heaven they have a healthy colour and strong lungs. One held a +piece of white bread, like a little prince, the other a common +piece, like a true philosophers +son.'</font></font></font></font></p> + +<p><font><font><font><font>1 Ad Verum. Imp. Aur. Caes., i. 3. 2 +Ad Ant. Imp i., 3.</font></font></font></font></p> + +<p><font><font><font><font>Marcus, we know, was devoted to his +children. They were delicate in health, in spite of Fronto's +assurance, and only one son survived the father. We find echoes +of this affection now and again in the +letters.</font></font></font></font></p> + +<p><font><font><font><font>'We have summer heat here still,' +writes Marcus, 'but since my little girls are pretty well, if I +may say so, it is like the bracing climate of spring to us.'(1) +When little Faustina came back from the valley of the shadow of +death, her father at once writes to inform Fronto.(2) The +sympathy he asks he also gives, and as old age brings more and +more infirmity, Marcus becomes even more solicitous for his +beloved teacher. The poor old man suffered a heavy blow in the +death of his grandson, on which Marcus writes:(3) 'I have just +heard of your misfortune. Feeling grieved as I do when one of +your joints gives you pain, what do you think I feel, dear +master, when you have pain of mind?' The old man's reply, in +spite of a certain self-consciousness, is full of pathos. He +recounts with pride the events of a long and upright life, in +which he has wronged no man, and lived in harmony with his +friends and family. His affectations fall away from him, as the +cry of pain is forced from his +heart:</font></font></font></font></p> + +<p><font><font><font><font>(4)'Many such sorrows has fortune +visited me with all my life long. To pass by my other +afflictions, I have lost five children under the most pitiful +conditions possible: for the five I lost one by one when each was +my only child, suffering these blows of bereavement in such a +manner that each child was born to one already bereaved. Thus I +ever lost my children without solace, and got them amidst fresh +grief.....'</font></font></font></font></p> + +<p><font><font><font><font>The letter continues with reflections +on the nature of death, 'more to be rejoiced at than bewailed, +the younger one dies,' and an arraignment of Providence not +without dignity, wrung from him as it were by this last +culminating misfortune. It concludes with a summing-up of his +life in protest against the blow which has fallen on his grey +head.</font></font></font></font></p> + +<p><font><font><font><font>1 Ad M. Caes., v. 19 2 iv. 11 3 De +Nepote Amissa 4 De Nepote Amissa +2</font></font></font></font></p> + +<p><font><font><font><font>'Through my long life I have committed +nothing which might bring dishonour, or disgrace, or shame: no +deed of avarice or treachery have I done in all my day's: nay, +but much generosity, much kindness, much truth and faithfulness +have I shown, often at the risk of my own life. I have lived in +amity with my good brother, whom I rejoice to see in possession +of the highest office by your father's goodness, and by your +friendship at peace and perfect rest. Th~ offices which I have +myself obtained I never strove for by any underhand means. I have +cultivated my mind rather than my body; the pursuit of learning I +have preferred to increasing my wealth. I preferred to he poor +rather than bound by any' man's obligation, even to want rather +than to beg. I have never been extravagant in spending money, I +have earned it sometimes because I must. I have scrupulously +spoken the truth, and have been glad to hear it spoken to me. I +have thought it better to be neglected than to fawn, to be dumb +than to feign, to be seldom a friend than to be often a +flatterer. 1 have sought little, deserved not little. So far as I +could, I have assisted each according to my means. I have given +help readily to the deserving, fearlessly to the undeserving. No +one by proving to be ungrateful has made me more slow to bestow +promptly all benefits I could give, nor have I ever been harsh to +ingratitude. (A fragmentary passage follows, in which he appears +to speak of his desire for a peaceful end, and the desolation of +his house.) I have suffered long and painful sickness, my beloved +Marcus. Then I was visited by pitiful misfortunes: my wife I have +lost, my grandson I have lost in Germany:(1) woe is me! I have +lost my Decimanus. If I were made of iron, at this tine I could +write no more.'</font></font></font></font></p> + +<p><font><font><font><font>It is noteworthy that in his +meditations Marcus Aurelius mentions Fronto only once.(2) All his +literary studies, his oratory and criticism (such as it was) is +forgotten; and, says he, 'Fronto taught me not to expect natural +affection from the highly-born.' Fronto really said more than +this: that 'affection' is not a Roman quality, nor has it a Latin +name.(3) Roman or not Roman, Marcus found affection in Fronto; +and if he outgrew his master's intellectual training, he never +lost touch with the true heart of the man it is that which +Fronto's name brings up to his remembrance, not dissertations on +compound verbs or fatuous criticisms of +style.</font></font></font></font></p> + +<p><font><font><font><font>1 In the war against the Catti. 2 Book +I., 8. 3 Ad Verum, ii. 7</font></font></font></font></p> + +<p><font><font><font><font>NOTES</font></font></font></font></p> + +<p><font><font><font><font>THIS being neither a critical edition +of the text nor an emended edition of Casaubon's translation, it +has not been thought necessary to add full notes. Casaubon's own +notes have been omitted, because for the most part they are +discursive, and not necessary to an understanding of what is +written. In those which here follow, certain emendations of his +are mentioned, which he proposes in his notes, and follows in the +translation. In addition, one or two corrections are made where +he has mistaken the Greek, and the translation might be +misleading. Those which do not come under these two heads will +explain themselves.</font></font></font></font></p> + +<p><font><font><font><font>The text itself has been prepared by a +comparison of the editions of 1634 and 1635. It should he borne +in mind that Casaubon's is often rather a paraphrase than a close +translation; and it did not seem worth while to notice every +variation or amplification of the original. In the original +editions all that Casauhon conceives as understood, but not +expressed, is enclosed in square brackets. These brackets are +here omitted, as they interfere with the comfort of the reader; +and so have some of the alternative renderings suggested by the +translator. In a few cases, Latin words in the text have been +replaced by English.</font></font></font></font></p> + +<p><font><font><font><font>Numbers in brackets refer to the +Teubner text of Stich, but the divisions of the text are left +unaltered. For some of the references identified I am indebted to +Mr. G. H. Rendall's Marcus +Aurelius.</font></font></font></font></p> + +<p><font><font><font><font>BOOK I</font></font></font></font></p> + +<p><font><font><font><font>I "Both to frequent" (4). Gr.</font> +<font face="Symbol">to mh,</font> <font>C. conjectures</font> +<font face="Symbol">to me</font><font>. The text is probably +right: "I did not frequent public lectures, and I was taught at +home." VI Idiots. . . . philosophers (9). The reading is +doubtful, but the meaning seems to be: "simple and unlearned +men"</font></font></font></font></p> + +<p><font><font><font><font>XII "Claudius Maximus" (15). The +reading of the Palatine MS. (now lost) was</font> <font face= +"Symbol">paraklhsiz Maximon</font><font>, which C. supposes to +conceal the letters</font> <font face="Symbol">kl</font> <font>as +an abbreviation of Claudius.</font></font></font></font></p> + +<p><font><font><font><font>XIII "Patient hearing. . . He would +not" (16). C. translates his conjectural reading</font> <font +face="Symbol">epimonon ollan. on proapsth Stich suggests a +reading with much the same sense:</font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol">.....epimonon all +antoi</font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font>"Strict and rigid +dealing" (16). C. translates</font> <font face= +"Symbol">tonvn</font> <font>(Pal. MS.) as though from</font> +<font face="Symbol">tonoz</font><font>, in the sense of "strain." +"rigour." The reading of other MSS.</font> <font face= +"Symbol">tonvn</font> <font>is +preferable.</font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font>XIII "Congiaries" +(13).</font> <font face="Symbol">dianomais</font><font>, +"doles."</font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font>XIV "Cajeta" (17). +The passage is certainly corrupt. C. spies a reference to Chryses +praying by the sea-shore in the Illiad, and supposes M. Aurelius +to have done the like. None of the emendations suggested is +satisfactory.</font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font>At § XV. Book +II. is usually reckoned to +begin.</font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font>BOOK II III. Do, +soul" (6). If the received reading be right, it must be +sarcastic; but there are several variants which show how +unsatisfactory it is. C. translates "</font><font face= +"Symbol">en gar o</font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font face="Symbol">bioz ekasty so par eanty</font> +<font>" which I do not understand. The sense required is: "Do not +violence to thyself, for thou hast not long to use self-respect. +Life is not (v. 1.</font> <font face="Symbol">so</font><font>) +<long> for each, and this life for thee is all but +done."</font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font>X. "honour and credit do proceed" (12). The verb +has dropt out of the text, but C. has supplied one of the +required meaning.</font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font>XI. "Consider," etc. (52). This verb is not in the +Greek, which means: "(And reason also shows) how man, +etc."</font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font>BOOK IV XV. "Agathos" (18): This is probably not a +proper name, but the text seems to be unsound. The meaning may be +"the good man +ought"</font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font>XVI.</font> <font face="Symbol">oikonomian</font> +<font>(16) is a "practical benefit," a secondary +end.</font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font>XXXIX. "For herein lieth all...." (~3). C. +translates his +conjecture</font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font face="Symbol">olan</font> <font>for</font> +<font face= +"Symbol">ola</font><font>.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>BOOK +V</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>XIV.</font> <font face= +"Symbol">katorqwseiz</font> <font>(15): Acts of "rightness" or +"straightness."</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>XXIII. "Roarer" (28): Gr. "tragedian." Ed. 1 +has whoremonger,' ed. 2 corrects to "harlot," but omits to alter' +the word at its second +occurrence.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>XXV. "Thou hast . . . them" (33): A +quotation from Homer, Odyssey, iv. +690.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>XXVII. " One of the poets" (33) : Hesiod, +Op. et Dies, +197.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>XXIX and XXX. (36). The Greek appears to +contain quotations from sources not known, and the translation is +a paraphrase. (One or two alterations are here made on the +authority of the second +edition.)</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>BOOK +VI</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>XIII. "Affected and qualified" (i4):</font> +<font face="Symbol">exis</font><font>, the power of cohesion +shown in things inanimate;</font> <font face= +"Symbol">fusiz</font><font>, power of growth seen in plants and +the like.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>XVII. "Wonder at them" (18) : i.e. +mankind.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>XXXVII. "Chrysippus" (42): C. refers to a +passage of Plutarch De Communibus Notitiis (c. xiv.), where +Chrysippus is represented as saying that a coarse phrase may be +vile in itself, yet have due place in a comedy as contributing to +a certain +effect.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>XL. "Man or men . . ." There is no hiatus in +the Greek, which means: "Whatever (is beneficial) for a man is so +for other men +also."</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>XLII. There is no hiatus in the +Greek.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>BOOK +VII</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>IX. C. translates his conjecture</font> +<font face="Symbol">mh</font> <font>for</font> <font face= +"Symbol">h</font><font>. The Greek means " straight, or +rectified," with a play on the literal and metaphorical meaning +of</font> <font face= +"Symbol">ortoz</font><font>.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>XIV.</font> <font face= +"Symbol">endaimonia</font><font>. contains the word</font> <font +face="Symbol">daimwn</font> <font>in +composition.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>XXII.The text is corrupt, but the words "or +if it be but few " should be "that is little +enough."</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>XXIII. "Plato": Republic, vi. p. 486 +A.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>XXV. "It will," etc. Euripides, Belerophon, +frag. 287 (Nauck). "Lives," etc. Euripides, Hypsipyle, frag. 757 +(Nauck). "As long," etc. Aristophanes, Acharne, 66 i. "Plato" +Apology, p. 28 B. "For thus" Apology, p. 28 +F.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>XXVI. "But, 0 noble sir," etc. Plato, +Gorgias, 512 +D.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>XXVII. "And as for those parts," etc. A +quotation from Euripides, Chryssipus, frag. 839 (Nauck). "With +meats," etc. From Euripides, Supplices, +1110.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>XXXIII. "They both," i.e. life and +wrestling. "Says he" (63): Plato, quoted by Epictetus, Arr. i. +28, 2 and +22.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>XXXVII. "How know we," etc. The Greek means: +"how know we whether Telauges were not nobler in character than +Sophocles?" The allusion is +unknown.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>XXVII. "Frost" The word is written by +Casaubon as a proper name, " Pagus.' "The hardihood of Socrates +was famous"; see Plato, Siymposium, p. +220.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>BOOK +X</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>XXII. The Greek means, "paltry breath +bearing up corpses, so that the tale of Dead Man's Land is +clearer."</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>XXII. "The poet" (21) : Euripides, frag. 898 +(Nauck); compare Aeschylus, Danaides, frag. +44.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>XXIV. "Plato" (23): Theaetetus, p. 174 +D.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>XXXIV. "The poet" (34): Homer, +Iliad, vi. +147.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>XXXIV. "Wood": A translation of</font> <font +face="Symbol">ulh</font><font>, +"matter."</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>XXXVIII. "Rhetoric" (38): Rather "the gift +of speech"; or perhaps the "decree" of the reasoning +faculty.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>BOOK +XI</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>V. "Cithaeron" (6) : Oedipus utters this cry +after discovering that he has fulfilled his awful doom, he was +exposed on Cithaeron as an infant to die, and the cry implies +that he wishes he had died there. Sophocles, Oedipus Tyrannus, +1391.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>V. "New Comedy . . .," etc. C. has here +strayed from the Greek rather widely. Translate: "and understand +to what end the New Comedy was adopted, which by small degrees +degenerated into a mere show of skill in mimicry." C. writes +Comedia Vetus, Media, +Nova.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>XII. "Phocion" (13): When about to be put to +death he charged his son to bear no malice against the +Athenians.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>XXVIII. " My heart," etc. (31): From Homer, +Odyssey ix. 413. "They will" From Hesiod, Opera et Dies, 184. +"Epictetus" Arr. i. II, 37. XXX. "Cut down grapes" (35): Correct +"ears of corn." "Epictetus"(36): Arr. 3, 22, +105.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>GLOSSARY</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>This Glossary includes all proper names +(excepting a few which are insignificant or unknown) and all +obsolete or obscure +words.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>ADRIANUS, or Hadrian (76-138 A. D.), i4th +Roman Emperor. Agrippa, M. Vipsanius (63-12 B.C.), a +distinguished soldier under Augustus. Alexander the Great, King +of Macedonia, and Conqueror of the East, 356-323 B.C. Antisthenes +of Athens, founder of the sect of Cynic philosophers, and an +opponent of Plato, 5th century B.C Antoninus Pius, 15th Roman +Emperor, 138-161 AD. one of the best princes that ever mounted a +throne. Apathia: the Stoic ideal was calmness in all circumstance +an insensibility to pain, and absence of all exaltation at, +pleasure or good fortune. Apelles, a famous painter of antiquity. +Apollonius of Alexandria, called Dyscolus, or the 'ill-tempered,' +a great grammarian. Aposteme, tumour, excrescence. Archimedes of +Syracuse 287-212 B.C., the most famous mathematician of +antiquity. Athos, a mountain promontory at the N. of the Aegean +Sea. Augustus, first Roman Emperor (ruled 31 B.C.-14 AD.). Avoid, +void.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>BACCHIUS: there Were several persons of this +name, and the one meant is perhaps the musician. Brutus (1) the +liberator of the Roman people from their kings, and (2) the +murderer of Caesar. Both names were household +words.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>Caesar, Caius, Julius, the Dictator and +Conqueror. Caieta, a town in Latium. Camillus, a famous dictator +in the early days of the Roman Republic. Carnuntum, a town on the +Danube in Upper Pannonia. Cato, called of Utica, a Stoic who died +by his own hand after the battle of Thapsus, 46 B.C. His name was +proverbial for virtue and courage. Cautelous, cautious. Cecrops, +first legendary King of Athens. Charax, perhaps the priestly +historian of that name, whose date is unknown, except that it +must be later than Nero. Chirurgeon, surgeon. Chrysippus, 280-207 +B.C., a Stoic philosopher, and the founder of Stoicism as a +systematic philosophy. Circus, the Circus Maximus at Rome, where +games were held. There were four companies who contracted to +provide horses, drivers, etc. These were called Factiones, and +each had its distinguishing colour: russata (red), albata +(white), veneta (blue), prasina (green). There was high rivalry +between them, and riots and bloodshed not infrequently. +Cithaeron, a mountain range N. of Attica. Comedy, ancient; a term +applied to the Attic comedy of Aristophanes and his time, which +criticised persons and politics, like a modern comic journal, +such as Punck. See New Comedy. Compendious, short. Conceit, +opinion. Contentation, contentment. Crates, a Cynic philosopher +of the 4th century B.C. Croesus, King of Lydia, proverbial for +wealth; he reigned 560-546 B.C. Cynics, a school of philosophers, +founded by Antisthenes. Their texts were a kind of caricature of +Socraticism. Nothing was good but virtue, nothing bad but vice. +The Cynics repudiated all civil and social claims, and attempted +to return to what they called a state of nature. Many of them +were very disgusting in their +manners.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>DEMETRIUS of Phalerum, an Athenian orator, +statesman, philosopher, and poet. Born 345 B.C. Democritus of +Abdera (460-361 B.C.), celebrated as the 'laughing philosopher,' +whose constant thought was 'What fools these mortals be.' He +invented the Atomic Theory. Dio of Syracuse, a disciple of Plato, +and afterwards tyrant of Syracuse. Murdered 353 B.C. Diogenes, +the Cynic, born about 412 B.C., renowned for his rudeness and +hardihood. Diognetus, a painter. Dispense with, put up with. +Dogmata, pithy sayings, or philosophical rules of +life.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>EMPEDOCLES of Agrigentum, fl. 5th century +B.C., a philosopher, who first laid down that there were "four +elements." He believed in the transmigration of souls, and the +indestructibility of matter. Epictetus, a famous Stoic +philosopher. He was of Phrygia, at first a slave, then freedman, +lame, poor, and contented. The work called Encheiridion was +compiled by a pupil from his discourses. Epicureans, a sect of +philosophers founded by Epicurus, who "combined the physics of +Democritus," i.e. the atomic theory, "with the ethics of +Aristippus." They proposed to live for happiness, but the word +did not bear that coarse and vulgar sense originally which it +soon took. Epicurus of Samos, 342-270 B.C. Lived at Athens in his +"gardens," an urbane and kindly, if somewhat useless, life. His +character was simple and temperate, and had none of the vice or +indulgence which was afterwards associated with the name of +Epicurean. Eudoxus of Cnidus, a famous astronomer and physician +of the 4th century B. +C.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>FATAL, fated. Fortuit, chance (adj.). +Fronto, M. Cornelius, a rhetorician and pleader, made consul in +143 A.D. A number of his letters to M, Aur. and others are +extant.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>GRANUA, a tributary of the +Danube.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>HELICE, ancient capital city of Achaia, +swallowed up by an earthquake, 373 B.C. Helvidius Priscus, +son-in-law of Thrasea Paetus, a noble man and a lover of liberty. +He was banished by Nero, and put to death by Vespasian. +Heraclitus of Ephesus, who lived in the 6th century B.C. He wrote +on philosophy and natural science. Herculaneum, near Mount +Vesuvius, buried by the eruption of 79 AD. Hercules, p. 167, +should be Apollo. See Muses. Hiatus, gap. Hipparchus of Bithynia, +an astronomer of the 2nd century B.C., "The true father of +astronomy." Hippocrates of Cos, about 460-357 B.C. One of the +most famous physicians of +antiquity.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>IDIOT, means merely the non-proficient in +anything, the "layman," he who was not technically trained in any +art, craft, or +calling.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>LEONNATUS, a distinguished general under +Alexander the Great. Lucilla, daughter of M. Aurelius, and wife +of Verus, whom she +survived.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>MAECENAS, a trusted adviser of Augustus, and +a munificent patron of wits and literary men. Maximus, Claudius, +a Stoic philosopher. Menippus, a Cynic philosopher. +Meteores,</font> <font face="Symbol">ta +metewrologika</font><font>, "high philosophy," used specially of +astronomy and natural philosophy, which were bound up with other +speculations. Middle Comedy, something midway between the Old and +New Comedy. See Comedy, Ancient, and New Comedy. Middle things, +Book 7, XXV. The Stoics divided all things into virtue, vice, and +indifferent things; but as "indifferent" they regarded most of +those things which tbe world regards as good or bad, such as +wealth or poverty. Of these, some were "to be desired," some "to +be rejected." Muses, the nine deities who presided over various +kinds of poesy, music, etc. Their leader was Apollo, one of whose +titles is Musegetes, the Leader of the +Muses.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>NERVES, strings. New Comedy, the Attic +Comedy of Menander and his school, which criticised not persons +but manners, like a modern comic opera. See Comedy, +Ancient.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>PALESTRA, wrestling school. Pancratiast, +competitor in the pancratium, a combined contest which comprised +boxing and wrestling. Parmularii, gladiators armed with a small +round shield (parma). Pheidias, the most famous sculptor of +antiquity. Philippus, founder of the Macedonian supremacy, and +father of Alexander the Great. Phocion, an Athenian general and +statesman, a noble and highminded man, 4th century B.C. He was +called by Demosthenes, "the pruner of my periods." He was put to +death by the State in 317, on a false suspicion, and left a +message for his son "to bear no grudge against the Athenians." +Pine, torment. Plato of Athens, 429-347 B.C. He used the +dialectic method invented by his master Socrates. He was, +perhaps, as much poet as philosopher. He is generally identified +with the Theory of Ideas, that things are what they are by +participation with our eternal Idea. His "Commonwealth" was a +kind of Utopia. Platonics, followers of Plato. Pompeii, near +Mount Vesuvius, buried in the eruption of 79 A. D. Pompeius, C. +Pompeius Magnus, a very successful general at the end of the +Roman Republic (106-48 B.C.). Prestidigitator, juggler. +Pythagoras of Samos, a philosopher, scientist, and moralist of +the 6th century B.C. QUADI, a tribe of S. Germany. M. Aurelius +carried on war against them, and part of this book was written in +the field.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>RICTUS, gape, jaws. Rusticus, Q. Junius, or +Stoic philosopher, twice made consul by M. +Aurelius.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>SACRARY, shrine. Salaminius, Book 7, XXXVII. +Leon of Salamis. Socrates was ordered by the Thirty Tyrants to +fetch him before them, and Socrates, at his own peril, refused. +Sarmatae, a tribe dwelling in Poland. Sceletum, skeleton. +Sceptics, a school of philosophy founded by Pyrrho (4th contury +B.C.). He advocated "suspension of judgment," and taught the +relativity of knowledge and impossibility of proof. The school is +not unlike the Agnostic school. Scipio, the name of two great +soldiers, P. Corn. Scipio Africanus, conqueror of Hannibal, and +P. Corn. Sc. Afr. Minor, who came into the family by adoption, +who destroyed Carthage. Secutoriani (a word coined by C.), the +Sececutores, light-armed gladiators, who were pitted against +others with net and trident. Sextus of Chaeronea, a Stoic +philosopher, nephew of Plutarch. Silly, simple, common. Sinuessa, +a town in Latium. Socrates, an Athenian philosopher (469-399 +B.C.), founder of the dialectic method. Put to death on a +trumped-up charge by his countrymen. Stint, limit (without +implying niggardliness). Stoics, a philosophic system founded,by +Zeno (4th century B.C.), and systematised by Chrysippus (3rd +century B.C.). Their physical theory was a pantheistic +materialism, their summum bonum "to live according to nature." +Their wise man needs nothing, he is sufficient to himself; virtue +is good, vice bad, external things +indifferent.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>THEOPHRASTUS, a philosopher, pupil of +Aristotle, and his successor as president of the Lyceum. He wrote +a large number of works on philosophy and natural history. Died +287 B.C. Thrasea, P. Thrasea Pactus, a senator and Stoic +philosopher, a noble and courageous man. He was condemned to +death by Nero. Tiberius, 2nd Roman Emperor (14-31 AD.). He spent +the latter part of his life at Capreae (Capri), off Naples, in +luxury or debauchery, neglecting his imperial duties. To-torn, +torn to pieces. Trajan, 13th Roman Emperor, 52-117 +A.D.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>VERUS, Lucius Aurelius, colleague of M. +Aurelius in the Empire. He married Lucilla, daughter of M. A., +and died 169 A.D. Vespasian, 9th Roman +Emperor</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>XENOCRATES of Chalcedon, 396-. 314 B.C., a +philosopher, and president of the +Academy.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font></font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font></font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font></font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font></font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>End of this Project Gutenberg Etext of +Meditations, by Marcus +Aurelius</font></font></font></font></font></font></font></p> +</body> +</html> + + diff --git a/old/medma10h.zip b/old/medma10h.zip Binary files differnew file mode 100644 index 0000000..94857c0 --- /dev/null +++ b/old/medma10h.zip |