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+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.
+
+
+
+
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