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You may copy it, give it away or re-use it under the terms +of the Project Gutenberg License included with this eBook or online +at <a href="https://www.gutenberg.org">www.gutenberg.org</a>. If you +are not located in the United States, you will have to check the laws of the +country where you are located before using this eBook. +</div> +<div style='display:block; margin-top:1em; margin-bottom:1em; margin-left:2em; text-indent:-2em'>Title: Meditations</div> +<div style='display:block; margin-top:1em; margin-bottom:1em; margin-left:2em; text-indent:-2em'>Author: Marcus Aurelius</div> +<div style='display:block; margin-top:1em; margin-bottom:1em; margin-left:2em; text-indent:-2em'>Translator: Meric Casaubon</div> +<div style='display:block;margin:1em 0'>Release Date: June, 2001 [eBook #2680]<br /> +[Most recently updated: March 8, 2021]</div> +<div style='display:block;margin:1em 0'>Language: English</div> +<div style='display:block;margin:1em 0'>Character set encoding: UTF-8</div> +<div style='display:block; margin-left:2em; text-indent:-2em'>Produced by: J. Boulton and David Widger</div> +<div style='margin-top:2em;margin-bottom:4em'>*** START OF THE PROJECT GUTENBERG EBOOK MEDITATIONS ***</div> + + <h1> + MEDITATIONS + </h1> + + <h2 class="no-break"> + By Marcus Aurelius + </h2> + <h3> + MARCUS AURELIUS ANTONINUS THE ROMAN EMPEROR + </h3> + <p> + <br /> <br /> + </p> + <hr /> + + <h2> + BOOKS + </h2> + + <p> + <a href="#link2H_INTR"> INTRODUCTION </a> + </p> + <p> + <br /> + </p> + <p> + <a href="#link2H_4_0001">HIS FIRST BOOK</a> + </p> + <p> + <a href="#link2H_4_0019">THE SECOND BOOK</a> + </p> + <p> + <a href="#link2H_4_0035">THE THIRD BOOK</a> + </p> + <p> + <a href="#link2H_4_0053">THE FOURTH BOOK</a> + </p> + <p> + <a href="#link2H_4_0097">THE FIFTH BOOK</a> + </p> + <p> + <a href="#link2H_4_0128">THE SIXTH BOOK</a> + </p> + <p> + <a href="#link2H_4_0183">THE SEVENTH BOOK</a> + </p> + <p> + <a href="#link2H_4_0228">THE EIGHTH BOOK</a> + </p> + <p> + <a href="#link2H_4_0287">THE NINTH BOOK</a> + </p> + <p> + <a href="#link2H_4_0331">THE TENTH BOOK</a> + </p> + <p> + <a href="#link2H_4_0370">THE ELEVENTH BOOK</a> + </p> + <p> + <a href="#link2H_4_0402">THE TWELFTH BOOK</a> + </p> + <p> + <br /> + </p> + <p> + <a href="#linkappendix"> APPENDIX </a> + </p> + <p> + <a href="#link2H_NOTE"> NOTES </a> + </p> + <p> + <a href="#link2H_GLOS"> GLOSSARY </a> + </p> + + <hr /> + +<div class="chapter"> + + <h2><a name="link2H_INTR" id="link2H_INTR"></a> + INTRODUCTION + </h2> + +<p> +MARCUS AURELIUS ANTONINUS was born on April 26, A.D. 121. His real name was M. +Annius Verus, and he was sprung of a noble family which claimed descent from +Numa, second King of Rome. Thus the most religious of emperors came of the +blood of the most pious of early kings. His father, Annius Verus, had held high +office in Rome, and his grandfather, of the same name, had been thrice Consul. +Both his parents died young, but Marcus held them in loving remembrance. On his +father's death Marcus was adopted by his grandfather, the consular Annius +Verus, and there was deep love between these two. On the very first page of his +book Marcus gratefully declares how of his grandfather he had learned to be +gentle and meek, and to refrain from all anger and passion. The Emperor Hadrian +divined the fine character of the lad, whom he used to call not Verus but +Verissimus, more Truthful than his own name. He advanced Marcus to equestrian +rank when six years of age, and at the age of eight made him a member of the +ancient Salian priesthood. The boy's aunt, Annia Galeria Faustina, was married +to Antoninus Pius, afterwards emperor. Hence it came about that Antoninus, +having no son, adopted Marcus, changing his name to that which he is known by, +and betrothed him to his daughter Faustina. His education was conducted with +all care. The ablest teachers were engaged for him, and he was trained in the +strict doctrine of the Stoic philosophy, which was his great delight. He was +taught to dress plainly and to live simply, to avoid all softness and luxury. +His body was trained to hardihood by wrestling, hunting, and outdoor games; and +though his constitution was weak, he showed great personal courage to encounter +the fiercest boars. At the same time he was kept from the extravagancies of his +day. The great excitement in Rome was the strife of the Factions, as they were +called, in the circus. The racing drivers used to adopt one of four +colours—red, blue, white, or green—and their partisans showed an +eagerness in supporting them which nothing could surpass. Riot and corruption +went in the train of the racing chariots; and from all these things Marcus held +severely aloof. +</p> + +<p> +In 140 Marcus was raised to the consulship, and in 145 his betrothal was +consummated by marriage. Two years later Faustina brought him a daughter; and +soon after the tribunate and other imperial honours were conferred upon him. +</p> + +<p> +Antoninus Pius died in 161, and Marcus assumed the imperial state. He at once +associated with himself L. Ceionius Commodus, whom Antoninus had adopted as a +younger son at the same time with Marcus, giving him the name of Lucius +Aurelius Verus. Henceforth the two are colleagues in the empire, the junior +being trained as it were to succeed. No sooner was Marcus settled upon the +throne than wars broke out on all sides. In the east, Vologeses III. of Parthia +began a long-meditated revolt by destroying a whole Roman Legion and invading +Syria (162). Verus was sent off in hot haste to quell this rising; and he +fulfilled his trust by plunging into drunkenness and debauchery, while the war +was left to his officers. Soon after Marcus had to face a more serious danger +at home in the coalition of several powerful tribes on the northern frontier. +Chief among those were the Marcomanni or Marchmen, the Quadi (mentioned in this +book), the Sarmatians, the Catti, the Jazyges. In Rome itself there was +pestilence and starvation, the one brought from the east by Verus's legions, +the other caused by floods which had destroyed vast quantities of grain. After +all had been done possible to allay famine and to supply pressing +needs—Marcus being forced even to sell the imperial jewels to find +money—both emperors set forth to a struggle which was to continue more or +less during the rest of Marcus's reign. During these wars, in 169, Verus died. +We have no means of following the campaigns in detail; but thus much is +certain, that in the end the Romans succeeded in crushing the barbarian tribes, +and effecting a settlement which made the empire more secure. Marcus was +himself commander-in-chief, and victory was due no less to his own ability than +to his wisdom in choice of lieutenants, shown conspicuously in the case of +Pertinax. There were several important battles fought in these campaigns; and +one of them has become celebrated for the legend of the Thundering Legion. In a +battle against the Quadi in 174, the day seemed to be going in favour of the +foe, when on a sudden arose a great storm of thunder and rain the lightning +struck the barbarians with terror, and they turned to rout. In later days this +storm was said to have been sent in answer to the prayers of a legion which +contained many Christians, and the name Thundering Legion should be given to it +on this account. The title of Thundering Legion is known at an earlier date, so +this part of the story at least cannot be true; but the aid of the storm is +acknowledged by one of the scenes carved on Antonine's Column at Rome, which +commemorates these wars. +</p> + +<p> +The settlement made after these troubles might have been more satisfactory but +for an unexpected rising in the east. Avidius Cassius, an able captain who had +won renown in the Parthian wars, was at this time chief governor of the eastern +provinces. By whatever means induced, he had conceived the project of +proclaiming himself emperor as soon as Marcus, who was then in feeble health, +should die; and a report having been conveyed to him that Marcus was dead, +Cassius did as he had planned. Marcus, on hearing the news, immediately patched +up a peace and returned home to meet this new peril. The emperors great grief +was that he must needs engage in the horrors of civil strife. He praised the +qualities of Cassius, and expressed a heartfelt wish that Cassius might not be +driven to do himself a hurt before he should have the opportunity to grant a +free pardon. But before he could come to the east news had come to Cassius that +the emperor still lived; his followers fell away from him, and he was +assassinated. Marcus now went to the east, and while there the murderers +brought the head of Cassius to him; but the emperor indignantly refused their +gift, nor would he admit the men to his presence. +</p> + +<p> +On this journey his wife, Faustina, died. At his return the emperor celebrated +a triumph (176). Immediately afterwards he repaired to Germany, and took up +once more the burden of war. His operations were followed by complete success; +but the troubles of late years had been too much for his constitution, at no +time robust, and on March 17, 180, he died in Pannonia. +</p> + +<p> +The good emperor was not spared domestic troubles. Faustina had borne him +several children, of whom he was passionately fond. Their innocent faces may +still be seen in many a sculpture gallery, recalling with odd effect the dreamy +countenance of their father. But they died one by one, and when Marcus came to +his own end only one of his sons still lived—the weak and worthless +Commodus. On his father's death Commodus, who succeeded him, undid the work of +many campaigns by a hasty and unwise peace; and his reign of twelve years +proved him to be a ferocious and bloodthirsty tyrant. Scandal has made free +with the name of Faustina herself, who is accused not only of unfaithfulness, +but of intriguing with Cassius and egging him on to his fatal rebellion, it +must be admitted that these charges rest on no sure evidence; and the emperor, +at all events, loved her dearly, nor ever felt the slightest qualm of +suspicion. +</p> + +<p> +As a soldier we have seen that Marcus was both capable and successful; as an +administrator he was prudent and conscientious. Although steeped in the +teachings of philosophy, he did not attempt to remodel the world on any +preconceived plan. He trod the path beaten by his predecessors, seeking only to +do his duty as well as he could, and to keep out corruption. He did some unwise +things, it is true. To create a compeer in empire, as he did with Verus, was a +dangerous innovation which could only succeed if one of the two effaced +himself; and under Diocletian this very precedent caused the Roman Empire to +split into halves. He erred in his civil administration by too much +centralising. But the strong point of his reign was the administration of +justice. Marcus sought by-laws to protect the weak, to make the lot of the +slaves less hard, to stand in place of father to the fatherless. Charitable +foundations were endowed for rearing and educating poor children. The provinces +were protected against oppression, and public help was given to cities or +districts which might be visited by calamity. The great blot on his name, and +one hard indeed to explain, is his treatment of the Christians. In his reign +Justin at Rome became a martyr to his faith, and Polycarp at Smyrna, and we +know of many outbreaks of fanaticism in the provinces which caused the death of +the faithful. It is no excuse to plead that he knew nothing about the +atrocities done in his name: it was his duty to know, and if he did not he +would have been the first to confess that he had failed in his duty. But from +his own tone in speaking of the Christians it is clear he knew them only from +calumny; and we hear of no measures taken even to secure that they should have +a fair hearing. In this respect Trajan was better than he. +</p> + +<p> +To a thoughtful mind such a religion as that of Rome would give small +satisfaction. Its legends were often childish or impossible; its teaching had +little to do with morality. The Roman religion was in fact of the nature of a +bargain: men paid certain sacrifices and rites, and the gods granted their +favour, irrespective of right or wrong. In this case all devout souls were +thrown back upon philosophy, as they had been, though to a less extent, in +Greece. There were under the early empire two rival schools which practically +divided the field between them, Stoicism and Epicureanism. The ideal set before +each was nominally much the same. The Stoics aspired to +ἁπάθεια, the repression of all emotion, +and the Epicureans to ἀταραξία, +freedom from all disturbance; yet in the upshot the one has become a synonym of +stubborn endurance, the other for unbridled licence. With Epicureanism we have +nothing to do now; but it will be worth while to sketch the history and tenets +of the Stoic sect. +</p> + +<p> +Zeno, the founder of Stoicism, was born in Cyprus at some date unknown, but his +life may be said roughly to be between the years 350 and 250 B.C. Cyprus has +been from time immemorial a meeting-place of the East and West, and although we +cannot grant any importance to a possible strain of Phœnician blood in him +(for the Phoenicians were no philosophers), yet it is quite likely that through +Asia Minor he may have come in touch with the Far East. He studied under the +cynic Crates, but he did not neglect other philosophical systems. After many +years' study he opened his own school in a colonnade in Athens called the +Painted Porch, or Stoa, which gave the Stoics their name. Next to Zeno, the +School of the Porch owes most to Chrysippus (280—207 b.c.), who organised +Stoicism into a system. Of him it was said, +</p> + +<p class="poem"> +'But for Chrysippus, there had been no Porch.' +</p> + +<p> +The Stoics regarded speculation as a means to an end and that end was, as Zeno +put it, to live consistently +(ὁμολογουμένος +ζῆν), or as it was later explained, to live in conformity with +nature +(ὁμολογουμένος +τῇ φύσει ζῆν). This +conforming of the life to nature was the Stoic idea of Virtue. This dictum +might easily be taken to mean that virtue consists in yielding to each natural +impulse; but that was very far from the Stoic meaning. In order to live in +accord with nature, it is necessary to know what nature is; and to this end a +threefold division of philosophy is made—into <i>Physics</i>, dealing +with the universe and its laws, the problems of divine government and +teleology; <i>Logic</i>, which trains the mind to discern true from false; and +<i>Ethics</i>, which applies the knowledge thus gained and tested to practical +life. +</p> + +<p> +The Stoic system of physics was materialism with an infusion of pantheism. In +contradiction to Plato's view that the Ideas, or Prototypes, of phenomena alone +really exist, the Stoics held that material objects alone existed; but immanent +in the material universe was a spiritual force which acted through them, +manifesting itself under many forms, as fire, æther, spirit, soul, reason, the +ruling principle. +</p> + +<p> +The universe, then, is God, of whom the popular gods are manifestations; while +legends and myths are allegorical. The soul of man is thus an emanation from +the godhead, into whom it will eventually be re-absorbed. The divine ruling +principle makes all things work together for good, but for the good of the +whole. The highest good of man is consciously to work with God for the common +good, and this is the sense in which the Stoic tried to live in accord with +nature. In the individual it is virtue alone which enables him to do this; as +Providence rules the universe, so virtue in the soul must rule man. +</p> + +<p> +In Logic, the Stoic system is noteworthy for their theory as to the test of +truth, the <i>Criterion</i>. They compared the new-born soul to a sheet of +paper ready for writing. Upon this the senses write their impressions +(φαντασίαι), and by experience of +a number of these the soul unconsciously conceives general notions +(κοιναὶ +ἔννοιαι) or anticipations +(προλήψεις). When the impression +was such as to be irresistible it was called +(καταληπτικὴ +φαντασία) one that holds fast, or as +they explained it, one proceeding from truth. Ideas and inferences artificially +produced by deduction or the like were tested by this 'holding perception.' Of +the Ethical application I have already spoken. The highest good was the +virtuous life. Virtue alone is happiness, and vice is unhappiness. Carrying +this theory to its extreme, the Stoic said that there could be no gradations +between virtue and vice, though of course each has its special manifestations. +Moreover, nothing is good but virtue, and nothing but vice is bad. Those +outside things which are commonly called good or bad, such as health and +sickness, wealth and poverty, pleasure and pain, are to him indifferent +(ἀδιάφορα). All these things are +merely the sphere in which virtue may act. The ideal Wise Man is sufficient +unto himself in all things +(αὐταρκής); and knowing these truths, +he will be happy even when stretched upon the rack. It is probable that no +Stoic claimed for himself that he was this Wise Man, but that each strove after +it as an ideal much as the Christian strives after a likeness to Christ. The +exaggeration in this statement was, however, so obvious, that the later Stoics +were driven to make a further subdivision of things indifferent into what is +preferable (προηγμένα) and what +is undesirable +(ἀποπροηγμένα). +They also held that for him who had not attained to the perfect wisdom, certain +actions were proper. (καθήκοντα) +These were neither virtuous nor vicious, but, like the indifferent things, held +a middle place. +</p> + +<p> +Two points in the Stoic system deserve special mention. One is a careful +distinction between things which are in our power and things which are not. +Desire and dislike, opinion and affection, are within the power of the will; +whereas health, wealth, honour, and other such are generally not so. The Stoic +was called upon to control his desires and affections, and to guide his +opinion; to bring his whole being under the sway of the will or leading +principle, just as the universe is guided and governed by divine Providence. +This is a special application of the favourite Greek virtue of moderation +(σωφροσύνη), and has also its +parallel in Christian ethics. The second point is a strong insistence on the +unity of the universe, and on man's duty as part of a great whole. Public +spirit was the most splendid political virtue of the ancient world, and it is +here made cosmopolitan. It is again instructive to note that Christian sages +insisted on the same thing. Christians are taught that they are members of a +worldwide brotherhood, where is neither Greek nor Hebrew, bond nor free and +that they live their lives as fellow-workers with God. +</p> + +<p> +Such is the system which underlies the Meditations of Marcus Aurelius. Some +knowledge of it is necessary to the right understanding of the book, but for us +the chief interest lies elsewhere. We do not come to Marcus Aurelius for a +treatise on Stoicism. He is no head of a school to lay down a body of doctrine +for students; he does not even contemplate that others should read what he +writes. His philosophy is not an eager intellectual inquiry, but more what we +should call religious feeling. The uncompromising stiffness of Zeno or +Chrysippus is softened and transformed by passing through a nature reverent and +tolerant, gentle and free from guile; the grim resignation which made life +possible to the Stoic sage becomes in him almost a mood of aspiration. His book +records the innermost thoughts of his heart, set down to ease it, with such +moral maxims and reflections as may help him to bear the burden of duty and the +countless annoyances of a busy life. +</p> + +<p> +It is instructive to compare the <i>Meditations</i> with another famous book, the +<i>Imitation of Christ</i>. There is the same ideal of self-control in both. It should +be a man's task, says the <i>Imitation</i>, 'to overcome himself, and every day to be +stronger than himself.' 'In withstanding of the passions standeth very peace of +heart.' 'Let us set the axe to the root, that we being purged of our passions +may have a peaceable mind.' To this end there must be continual +self-examination. 'If thou may not continually gather thyself together, namely +sometimes do it, at least once a day, the morning or the evening. In the +morning purpose, in the evening discuss the manner, what thou hast been this +day, in word, work, and thought.' But while the Roman's temper is a modest +self-reliance, the Christian aims at a more passive mood, humbleness and +meekness, and reliance on the presence and personal friendship of God. The +Roman scrutinises his faults with severity, but without the self-contempt which +makes the Christian 'vile in his own sight.' The Christian, like the Roman, +bids 'study to withdraw thine heart from the love of things visible'; but it is +not the busy life of duty he has in mind so much as the contempt of all worldly +things, and the 'cutting away of all lower delectations.' Both rate men's +praise or blame at their real worthlessness; 'Let not thy peace,' says the +Christian, 'be in the mouths of men.' But it is to God's censure the Christian +appeals, the Roman to his own soul. The petty annoyances of injustice or +unkindness are looked on by each with the same magnanimity. 'Why doth a little +thing said or done against thee make thee sorry? It is no new thing; it is not +the first, nor shall it be the last, if thou live long. At best suffer +patiently, if thou canst not suffer joyously.' The Christian should sorrow more +for other men's malice than for our own wrongs; but the Roman is inclined to +wash his hands of the offender. 'Study to be patient in suffering and bearing +other men's defaults and all manner infirmities,' says the Christian; but the +Roman would never have thought to add, 'If all men were perfect, what had we +then to suffer of other men for God?' The virtue of suffering in itself is an +idea which does not meet us in the <i>Meditations</i>. Both alike realise that man is +one of a great community. 'No man is sufficient to himself,' says the +Christian; 'we must bear together, help together, comfort together.' But while +he sees a chief importance in zeal, in exalted emotion that is, and avoidance +of lukewarmness, the Roman thought mainly of the duty to be done as well as +might be, and less of the feeling which should go with the doing of it. To the +saint as to the emperor, the world is a poor thing at best. 'Verily it is a +misery to live upon the earth,' says the Christian; few and evil are the days +of man's life, which passeth away suddenly as a shadow. +</p> + +<p> +But there is one great difference between the two books we are considering. The +<i>Imitation</i> is addressed to others, the <i>Meditations</i> by the writer +to himself. We learn nothing from the <i>Imitation</i> of the author's own +life, except in so far as he may be assumed to have practised his own +preachings; the <i>Meditations</i> reflect mood by mood the mind of him who +wrote them. In their intimacy and frankness lies their great charm. These notes +are not sermons; they are not even confessions. There is always an air of +self-consciousness in confessions; in such revelations there is always a danger +of unctuousness or of vulgarity for the best of men. St. Augus-tine is not +always clear of offence, and John Bunyan himself exaggerates venial +peccadilloes into heinous sins. But Marcus Aurelius is neither vulgar nor +unctuous; he extenuates nothing, but nothing sets down in malice. He never +poses before an audience; he may not be profound, he is always sincere. And it +is a lofty and serene soul which is here disclosed before us. Vulgar vices seem +to have no temptation for him; this is not one tied and bound with chains which +he strives to break. The faults he detects in himself are often such as most +men would have no eyes to see. To serve the divine spirit which is implanted +within him, a man must 'keep himself pure from all violent passion and evil +affection, from all rashness and vanity, and from all manner of discontent, +either in regard of the gods or men': or, as he says elsewhere, 'unspotted by +pleasure, undaunted by pain.' Unwavering courtesy and consideration are his +aims. 'Whatsoever any man either doth or saith, thou must be good;' 'doth any +man offend? It is against himself that he doth offend: why should it trouble +thee?' The offender needs pity, not wrath; those who must needs be corrected, +should be treated with tact and gentleness; and one must be always ready to +learn better. 'The best kind of revenge is, not to become like unto them.' +There are so many hints of offence forgiven, that we may believe the notes +followed sharp on the facts. Perhaps he has fallen short of his aim, and thus +seeks to call his principles to mind, and to strengthen himself for the future. +That these sayings are not mere talk is plain from the story of Avidius +Cassius, who would have usurped his imperial throne. Thus the emperor +faithfully carries out his own principle, that evil must be overcome with good. +For each fault in others, Nature (says he) has given us a counteracting virtue; +'as, for example, against the unthankful, it hath given goodness and meekness, +as an antidote.' +</p> + +<p> +One so gentle towards a foe was sure to be a good friend; and indeed his pages +are full of generous gratitude to those who had served him. In his First Book +he sets down to account all the debts due to his kinsfolk and teachers. To his +grandfather he owed his own gentle spirit, to his father shamefastness and +courage; he learnt of his mother to be religious and bountiful and +single-minded. Rusticus did not work in vain, if he showed his pupil that his +life needed amending. Apollonius taught him simplicity, reasonableness, +gratitude, a love of true liberty. So the list runs on; every one he had +dealings with seems to have given him something good, a sure proof of the +goodness of his nature, which thought no evil. +</p> + +<p> +If his was that honest and true heart which is the Christian ideal, this is the +more wonderful in that he lacked the faith which makes Christians strong. He +could say, it is true, 'either there is a God, and then all is well; or if all +things go by chance and fortune, yet mayest thou use thine own providence in +those things that concern thee properly; and then art thou well.' Or again, 'We +must needs grant that there is a nature that doth govern the universe.' But his +own part in the scheme of things is so small, that he does not hope for any +personal happiness beyond what a serene soul may win in this mortal life. 'O my +soul, the time I trust will be, when thou shalt be good, simple, more open and +visible, than that body by which it is enclosed;' but this is said of the calm +contentment with human lot which he hopes to attain, not of a time when the +trammels of the body shall be cast off. For the rest, the world and its fame +and wealth, 'all is vanity.' The gods may perhaps have a particular care for +him, but their especial care is for the universe at large: thus much should +suffice. His gods are better than the Stoic gods, who sit aloof from all human +things, untroubled and uncaring, but his personal hope is hardly stronger. On +this point he says little, though there are many allusions to death as the +natural end; doubtless he expected his soul one day to be absorbed into the +universal soul, since nothing comes out of nothing, and nothing can be +annihilated. His mood is one of strenuous weariness; he does his duty as a good +soldier, waiting for the sound of the trumpet which shall sound the retreat; he +has not that cheerful confidence which led Socrates through a life no less +noble, to a death which was to bring him into the company of gods he had +worshipped and men whom he had revered. +</p> + +<p> +But although Marcus Aurelius may have held intellectually that his soul was +destined to be absorbed, and to lose consciousness of itself, there were times +when he felt, as all who hold it must sometimes feel, how unsatisfying is such +a creed. Then he gropes blindly after something less empty and vain. 'Thou hast +taken ship,' he says, 'thou hast sailed, thou art come to land, go out, if to +another life, there also shalt thou find gods, who are everywhere.' There is +more in this than the assumption of a rival theory for argument's sake. If +worldly things 'be but as a dream, the thought is not far off that there may be +an awakening to what is real. When he speaks of death as a necessary change, +and points out that nothing useful and profitable can be brought about without +change, did he perhaps think of the change in a corn of wheat, which is not +quickened except it die? Nature's marvellous power of recreating out of +Corruption is surely not confined to bodily things. Many of his thoughts sound +like far-off echoes of St. Paul; and it is strange indeed that this most +Christian of emperors has nothing good to say of the Christians. To him they +are only sectaries 'violently and passionately set upon opposition. +</p> + +<p> +Profound as philosophy these <i>Meditations</i> certainly are not; but Marcus +Aurelius was too sincere not to see the essence of such things as came within +his experience. Ancient religions were for the most part concerned with outward +things. Do the necessary rites, and you propitiate the gods; and these rites +were often trivial, sometimes violated right feeling or even morality. Even +when the gods stood on the side of righteousness, they were concerned with the +act more than with the intent. But Marcus Aurelius knows that what the heart is +full of, the man will do. 'Such as thy thoughts and ordinary cogitations are,' +he says, 'such will thy mind be in time.' And every page of the book shows us +that he knew thought was sure to issue in act. He drills his soul, as it were, +in right principles, that when the time comes, it may be guided by them. To +wait until the emergency is to be too late. +</p> + +<p> +He sees also the true essence of happiness. 'If happiness did consist in +pleasure, how came notorious robbers, impure abominable livers, parricides, and +tyrants, in so large a measure to have their part of pleasures?' He who had all +the world's pleasures at command can write thus 'A happy lot and portion is, +good inclinations of the soul, good desires, good actions.' +</p> + +<p> +By the irony of fate this man, so gentle and good, so desirous of quiet joys +and a mind free from care, was set at the head of the Roman Empire when great +dangers threatened from east and west. For several years he himself commanded +his armies in chief. In camp before the Quadi he dates the first book of his +<i>Meditations</i>, and shows how he could retire within himself amid the +coarse clangour of arms. The pomps and glories which he despised were all his; +what to most men is an ambition or a dream, to him was a round of weary tasks +which nothing but the stern sense of duty could carry him through. And he did +his work well. His wars were slow and tedious, but successful. With a +statesman's wisdom he foresaw the danger to Rome of the barbarian hordes from +the north, and took measures to meet it. As it was, his settlement gave two +centuries of respite to the Roman Empire; had he fulfilled the plan of pushing +the imperial frontiers to the Elbe, which seems to have been in his mind, much +more might have been accomplished. But death cut short his designs. +</p> + +<p> +Truly a rare opportunity was given to Marcus Aurelius of showing what the mind +can do in despite of circumstances. Most peaceful of warriors, a magnificent +monarch whose ideal was quiet happiness in home life, bent to obscurity yet +born to greatness, the loving father of children who died young or turned out +hateful, his life was one paradox. That nothing might lack, it was in camp +before the face of the enemy that he passed away and went to his own place. +</p> + +<p> +The following is a list of the chief English translations of Marcus Aurelius: +(1) By Meric Casaubon, 1634; (2) Jeremy Collier, 1701; (3) James Thomson, 1747; +(4) R. Graves, 1792; (5) H. McCormac, 1844; (6) George Long, 1862; (7) G. H. +Rendall, 1898; and (8) J. Jackson, 1906. Renan’s +“Marc-Aurèle”—in his “History of the Origins of +Christianity,” which appeared in 1882—is the most vital and +original book to be had relating to the time of Marcus Aurelius. Pater’s +“Marius the Epicurean” forms another outside commentary, which is +of service in the imaginative attempt to create again the period. +</p> + + <hr /> + +</div><!--end chapter--> + +<div class="chapter"> + + <h2><a name="link2H_4_0001" id="link2H_4_0001"></a> + HIS FIRST BOOK + </h2> + <h3> + concerning HIMSELF: + </h3> + <p> + Wherein Antoninus recordeth, What and of whom, whether Parents, Friends, + or Masters; by their good examples, or good advice and counsel, he had + learned: + </p> + <p> + Divided into Numbers or Sections. + </p> + <p> + ANTONINUS Book vi. Num. xlviii. Whensoever thou wilt rejoice thyself, + think and meditate upon those good parts and especial gifts, which thou + hast observed in any of them that live with thee: + </p> + <p> + as industry in one, in another modesty, in another bountifulness, in + another some other thing. For nothing can so much rejoice thee, as the + resemblances and parallels of several virtues, eminent in the dispositions + of them that live with thee, especially when all at once, as it were, they + represent themselves unto thee. See therefore, that thou have them always + in a readiness. + </p> + + <h2> + THE FIRST BOOK + </h2> + + <p><a name="link2H_4_0002" id="link2H_4_0002"></a> + I. Of my grandfather Verus I have learned to be gentle and meek, and to + refrain from all anger and passion. From the fame and memory of him that + begot me I have learned both shamefastness and manlike behaviour. Of my + mother I have learned to be religious, and bountiful; and to forbear, not + only to do, but to intend any evil; to content myself with a spare diet, + and to fly all such excess as is incidental to great wealth. Of my + great-grandfather, both to frequent public schools and auditories, and to + get me good and able teachers at home; and that I ought not to think much, + if upon such occasions, I were at excessive charges. + </p> + <p><a name="link2H_4_0003" id="link2H_4_0003"></a> + II. Of him that brought me up, not to be fondly addicted to either of + the two great factions of the coursers in the circus, called Prasini, and + Veneti: nor in the amphitheatre partially to favour any of the gladiators, + or fencers, as either the Parmularii, or the Secutores. Moreover, to + endure labour; nor to need many things; when I have anything to do, to do + it myself rather than by others; not to meddle with many businesses; and + not easily to admit of any slander. + </p> + <p><a name="link2H_4_0004" id="link2H_4_0004"></a> + III. Of Diognetus, not to busy myself about vain things, and not easily + to believe those things, which are commonly spoken, by such as take upon + them to work wonders, and by sorcerers, or prestidigitators, and + impostors; concerning the power of charms, and their driving out of + demons, or evil spirits; and the like. Not to keep quails for the game; + nor to be mad after such things. Not to be offended with other men's + liberty of speech, and to apply myself unto philosophy. Him also I must + thank, that ever I heard first Bacchius, then Tandasis and Marcianus, and + that I did write dialogues in my youth; and that I took liking to the + philosophers' little couch and skins, and such other things, which by the + Grecian discipline are proper to those who profess philosophy. + </p> + <p><a name="link2H_4_0005" id="link2H_4_0005"></a> + IV. To Rusticus I am beholding, that I first entered into the conceit + that my life wanted some redress and cure. And then, that I did not fall + into the ambition of ordinary sophists, either to write tracts concerning + the common theorems, or to exhort men unto virtue and the study of + philosophy by public orations; as also that I never by way of ostentation + did affect to show myself an active able man, for any kind of bodily + exercises. And that I gave over the study of rhetoric and poetry, and of + elegant neat language. That I did not use to walk about the house in my + long robe, nor to do any such things. Moreover I learned of him to write + letters without any affectation, or curiosity; such as that was, which by + him was written to my mother from Sinuessa: and to be easy and ready to be + reconciled, and well pleased again with them that had offended me, as soon + as any of them would be content to seek unto me again. To read with + diligence; not to rest satisfied with a light and superficial knowledge, + nor quickly to assent to things commonly spoken of: whom also I must thank + that ever I lighted upon Epictetus his <i>Hypomnemata</i>, or moral commentaries + and common-factions: which also he gave me of his own. + </p> + <p><a name="link2H_4_0006" id="link2H_4_0006"></a> + V. From Apollonius, true liberty, and unvariable steadfastness, and not + to regard anything at all, though never so little, but right and reason: + and always, whether in the sharpest pains, or after the loss of a child, + or in long diseases, to be still the same man; who also was a present and + visible example unto me, that it was possible for the same man to be both + vehement and remiss: a man not subject to be vexed, and offended with the + incapacity of his scholars and auditors in his lectures and expositions; + and a true pattern of a man who of all his good gifts and faculties, least + esteemed in himself, that his excellent skill and ability to teach and + persuade others the common theorems and maxims of the Stoic philosophy. Of + him also I learned how to receive favours and kindnesses (as commonly they + are accounted:) from friends, so that I might not become obnoxious unto + them, for them, nor more yielding upon occasion, than in right I ought; + and yet so that I should not pass them neither, as an unsensible and + unthankful man. + </p> + <p><a name="link2H_4_0007" id="link2H_4_0007"></a> + VI. Of Sextus, mildness and the pattern of a family governed with + paternal affection; and a purpose to live according to nature: to be grave + without affectation: to observe carefully the several dispositions of my + friends, not to be offended with idiots, nor unseasonably to set upon + those that are carried with the vulgar opinions, with the theorems, and + tenets of philosophers: his conversation being an example how a man might + accommodate himself to all men and companies; so that though his company + were sweeter and more pleasing than any flatterer's cogging and fawning; + yet was it at the same time most respected and reverenced: who also had a + proper happiness and faculty, rationally and methodically to find out, and + set in order all necessary determinations and instructions for a man's + life. A man without ever the least appearance of anger, or any other + passion; able at the same time most exactly to observe the Stoic <i>Apathia</i>, + or unpassionateness, and yet to be most tender-hearted: ever of good + credit; and yet almost without any noise, or rumour: very learned, and yet + making little show. + </p> + <p><a name="link2H_4_0008" id="link2H_4_0008"></a> + VII. From Alexander the Grammarian, to be un-reprovable myself, and not + reproachfully to reprehend any man for a barbarism, or a solecism, or any + false pronunciation, but dextrously by way of answer, or testimony, or + confirmation of the same matter (taking no notice of the word) to utter it + as it should have been spoken; or by some other such close and indirect + admonition, handsomely and civilly to tell him of it. + </p> + <p><a name="link2H_4_0009" id="link2H_4_0009"></a> + VIII. Of Fronto, to how much envy and fraud and hypocrisy the state of a + tyrannous king is subject unto, and how they who are commonly called + εὐπατρίδαι, + <i>i.e.</i> nobly born, are in some sort incapable, or void of natural + affection. + </p> + <p><a name="link2H_4_0010" id="link2H_4_0010"></a> + IX. Of Alexander the Platonic, not often nor without great necessity to + say, or to write to any man in a letter, 'I am not at leisure'; nor in + this manner still to put off those duties, which we owe to our friends and + acquaintances (to every one in his kind) under pretence of urgent affairs. + </p> + <p><a name="link2H_4_0011" id="link2H_4_0011"></a> + X. Of Catulus, not to contemn any friend's expostulation, though unjust, + but to strive to reduce him to his former disposition: freely and heartily + to speak well of all my masters upon any occasion, as it is reported of + Domitius, and Athenodotus: and to love my children with true affection. + </p> + <p><a name="link2H_4_0012" id="link2H_4_0012"></a> + XI. From my brother Severus, to be kind and loving to all them of my + house and family; by whom also I came to the knowledge of Thrasea and + Helvidius, and Cato, and Dio, and Brutus. He it was also that did put me + in the first conceit and desire of an equal commonwealth, administered by + justice and equality; and of a kingdom wherein should be regarded nothing + more than the good and welfare of the subjects. Of him also, to observe a + constant tenor, (not interrupted, with any other cares and distractions,) + in the study and esteem of philosophy: to be bountiful and liberal in the + largest measure; always to hope the best; and to be confident that my + friends love me. In whom I moreover observed open dealing towards those + whom he reproved at any time, and that his friends might without all doubt + or much observation know what he would, or would not, so open and plain + was he. + </p> + <p><a name="link2H_4_0013" id="link2H_4_0013"></a> + XII. From Claudius Maximus, in all things to endeavour to have power + of myself, and in nothing to be carried about; to be cheerful and + courageous in all sudden chances and accidents, as in sicknesses: to love + mildness, and moderation, and gravity: and to do my business, whatsoever + it be, thoroughly, and without querulousness. Whatsoever he said, all men + believed him that as he spake, so he thought, and whatsoever he did, that + he did it with a good intent. His manner was, never to wonder at anything; + never to be in haste, and yet never slow: nor to be perplexed, or + dejected, or at any time unseemly, or excessively to laugh: nor to be + angry, or suspicious, but ever ready to do good, and to forgive, and to + speak truth; and all this, as one that seemed rather of himself to have + been straight and right, than ever to have been rectified or redressed; + neither was there any man that ever thought himself undervalued by him, or + that could find in his heart, to think himself a better man than he. He + would also be very pleasant and gracious. + </p> + <p><a name="link2H_4_0014" id="link2H_4_0014"></a> + XIII. In my father, I observed his meekness; his constancy without + wavering in those things, which after a due examination and deliberation, + he had determined. How free from all vanity he carried himself in matter + of honour and dignity, (as they are esteemed:) his laboriousness and + assiduity, his readiness to hear any man, that had aught to say tending to + any common good: how generally and impartially he would give every man his + due; his skill and knowledge, when rigour or extremity, or when remissness + or moderation was in season; how he did abstain from all unchaste love of + youths; his moderate condescending to other men's occasions as an ordinary + man, neither absolutely requiring of his friends, that they should wait + upon him at his ordinary meals, nor that they should of necessity + accompany him in his journeys; and that whensoever any business upon some + necessary occasions was to be put off and omitted before it could be + ended, he was ever found when he went about it again, the same man that he + was before. His accurate examination of things in consultations, and + patient hearing of others. He would not hastily give over the search of + the matter, as one easy to be satisfied with sudden notions and + apprehensions. His care to preserve his friends; how neither at any time + he would carry himself towards them with disdainful neglect, and grow + weary of them; nor yet at any time be madly fond of them. His contented + mind in all things, his cheerful countenance, his care to foresee things + afar off, and to take order for the least, without any noise or clamour. + Moreover how all acclamations and flattery were repressed by him: how + carefully he observed all things necessary to the government, and kept an + account of the common expenses, and how patiently he did abide that he was + reprehended by some for this his strict and rigid kind of dealing. How he + was neither a superstitious worshipper of the gods, nor an ambitious + pleaser of men, or studious of popular applause; but sober in all things, + and everywhere observant of that which was fitting; no affecter of + novelties: in those things which conduced to his ease and convenience, + (plenty whereof his fortune did afford him,) without pride and bragging, + yet with all freedom and liberty: so that as he did freely enjoy them + without any anxiety or affectation when they were present; so when absent, + he found no want of them. Moreover, that he was never commended by any + man, as either a learned acute man, or an obsequious officious man, or a + fine orator; but as a ripe mature man, a perfect sound man; one that could + not endure to be flattered; able to govern both himself and others. + Moreover, how much he did honour all true philosophers, without upbraiding + those that were not so; his sociableness, his gracious and delightful + conversation, but never unto satiety; his care of his body within bounds + and measure, not as one that desired to live long, or over-studious of + neatness, and elegancy; and yet not as one that did not regard it: so that + through his own care and providence, he seldom needed any inward physic, + or outward applications: but especially how ingeniously he would yield to + any that had obtained any peculiar faculty, as either eloquence, or the + knowledge of the laws, or of ancient customs, or the like; and how he + concurred with them, in his best care and endeavour that every one of them + might in his kind, for that wherein he excelled, be regarded and esteemed: + and although he did all things carefully after the ancient customs of his + forefathers, yet even of this was he not desirous that men should take + notice, that he did imitate ancient customs. Again, how he was not easily + moved and tossed up and down, but loved to be constant, both in the same + places and businesses; and how after his great fits of headache he would + return fresh and vigorous to his wonted affairs. Again, that secrets he + neither had many, nor often, and such only as concerned public matters: + his discretion and moderation, in exhibiting of the public sights and + shows for the pleasure and pastime of the people: in public buildings. + congiaries, and the like. In all these things, having a respect unto men + only as men, and to the equity of the things themselves, and not unto the + glory that might follow. Never wont to use the baths at unseasonable + hours; no builder; never curious, or solicitous, either about his meat, or + about the workmanship, or colour of his clothes, or about anything that + belonged to external beauty. In all his conversation, far from all + inhumanity, all boldness, and incivility, all greediness and impetuosity; + never doing anything with such earnestness, and intention, that a man + could say of him, that he did sweat about it: but contrariwise, all things + distinctly, as at leisure; without trouble; orderly, soundly, and + agreeably. A man might have applied that to him, which is recorded of + Socrates, that he knew how to want, and to enjoy those things, in the want + whereof, most men show themselves weak; and in the fruition, intemperate: + but to hold out firm and constant, and to keep within the compass of true + moderation and sobriety in either estate, is proper to a man, who hath a + perfect and invincible soul; such as he showed himself in the sickness of + Maximus. + </p> + <p><a name="link2H_4_0015" id="link2H_4_0015"></a> + XIV. From the gods I received that I had good grandfathers, and parents, + a good sister, good masters, good domestics, loving kinsmen, almost all + that I have; and that I never through haste and rashness transgressed + against any of them, notwithstanding that my disposition was such, as that + such a thing (if occasion had been) might very well have been committed by + me, but that It was the mercy of the gods, to prevent such a concurring of + matters and occasions, as might make me to incur this blame. That I was + not long brought up by the concubine of my father; that I preserved the + flower of my youth. That I took not upon me to be a man before my time, + but rather put it off longer than I needed. That I lived under the + government of my lord and father, who would take away from me all pride + and vainglory, and reduce me to that conceit and opinion that it was not + impossible for a prince to live in the court without a troop of guards and + followers, extraordinary apparel, such and such torches and statues, and + other like particulars of state and magnificence; but that a man may + reduce and contract himself almost to the state of a private man, and yet + for all that not to become the more base and remiss in those public + matters and affairs, wherein power and authority is requisite. That I have + had such a brother, who by his own example might stir me up to think of + myself; and by his respect and love, delight and please me. That I have + got ingenuous children, and that they were not born distorted, nor with + any other natural deformity. That I was no great proficient in the study + of rhetoric and poetry, and of other faculties, which perchance I might + have dwelt upon, if I had found myself to go on in them with success. That + I did by times prefer those, by whom I was brought up, to such places and + dignities, which they seemed unto me most to desire; and that I did not + put them off with hope and expectation, that (since that they were yet but + young) I would do the same hereafter. That I ever knew Apollonius and + Rusticus, and Maximus. That I have had occasion often and effectually to + consider and meditate with myself, concerning that life which is according + to nature, what the nature and manner of it is: so that as for the gods + and such suggestions, helps and inspirations, as might be expected from + them, nothing did hinder, but that I might have begun long before to live + according to nature; or that even now that I was not yet partaker and in + present possession of that life, that I myself (in that I did not observe + those inward motions, and suggestions, yea and almost plain and apparent + instructions and admonitions of the gods,) was the only cause of it. That + my body in such a life, hath been able to hold out so long. That I never + had to do with Benedicta and Theodotus, yea and afterwards when I fell + into some fits of love, I was soon cured. That having been often + displeased with Rusticus, I never did him anything for which afterwards I + had occasion to repent. That it being so that my mother was to die young, + yet she lived with me all her latter years. That as often as I had a + purpose to help and succour any that either were poor, or fallen into some + present necessity, I never was answered by my officers that there was not + ready money enough to do it; and that I myself never had occasion to + require the like succour from any other. That I have such a wife, so + obedient, so loving, so ingenuous. That I had choice of fit and able men, + to whom I might commit the bringing up of my children. That by dreams I + have received help, as for other things, so in particular, how I might + stay my casting of blood, and cure my dizziness, as that also that + happened to thee in Cajeta, as unto Chryses when he prayed by the + seashore. And when I did first apply myself to philosophy, that I did not + fall into the hands of some sophists, or spent my time either in reading + the manifold volumes of ordinary philosophers, nor in practising myself in + the solution of arguments and fallacies, nor dwelt upon the studies of the + meteors, and other natural curiosities. All these things without the + assistance of the gods, and fortune, could not have been. + </p> + <p><a name="link2H_4_0016" id="link2H_4_0016"></a> + XV. In the country of the Quadi at Granua, these. Betimes in the morning + say to thyself, This day I shalt have to do with an idle curious man, with + an unthankful man, a railer, a crafty, false, or an envious man; an + unsociable uncharitable man. All these ill qualities have happened unto + them, through ignorance of that which is truly good and truly bad. But I + that understand the nature of that which is good, that it only is to be + desired, and of that which is bad, that it only is truly odious and + shameful: who know moreover, that this transgressor, whosoever he be, is + my kinsman, not by the same blood and seed, but by participation of the + same reason, and of the same divine particle; How can I either be hurt by + any of those, since it is not in their power to make me incur anything + that is truly reproachful? or angry, and ill affected towards him, who by + nature is so near unto me? for we are all born to be fellow-workers, as + the feet, the hands, and the eyelids; as the rows of the upper and under + teeth: for such therefore to be in opposition, is against nature; and what + is it to chafe at, and to be averse from, but to be in opposition? + </p> + <p><a name="link2H_4_0017" id="link2H_4_0017"></a> + XVI. Whatsoever I am, is either flesh, or life, or that which we + commonly call the mistress and overruling part of man; reason. Away with + thy books, suffer not thy mind any more to be distracted, and carried to + and fro; for it will not be; but as even now ready to die, think little of + thy flesh: blood, bones, and a skin; a pretty piece of knit and twisted + work, consisting of nerves, veins and arteries; think no more of it, than + so. And as for thy life, consider what it is; a wind; not one constant + wind neither, but every moment of an hour let out, and sucked in again. + The third, is thy ruling part; and here consider; Thou art an old man; + suffer not that excellent part to be brought in subjection, and to become + slavish: suffer it not to be drawn up and down with unreasonable and + unsociable lusts and motions, as it were with wires and nerves; suffer it + not any more, either to repine at anything now present, or to fear and fly + anything to come, which the destiny hath appointed thee. + </p> + <p><a name="link2H_4_0018" id="link2H_4_0018"></a> + XVII. Whatsoever proceeds from the gods immediately, that any man will + grant totally depends from their divine providence. As for those things + that are commonly said to happen by fortune, even those must be conceived + to have dependence from nature, or from that first and general connection, + and concatenation of all those things, which more apparently by the divine + providence are administered and brought to pass. All things flow from + thence: and whatsoever it is that is, is both necessary, and conducing to + the whole (part of which thou art), and whatsoever it is that is requisite + and necessary for the preservation of the general, must of necessity for + every particular nature, be good and behoveful. And as for the whole, it + is preserved, as by the perpetual mutation and conversion of the simple + elements one into another, so also by the mutation, and alteration of + things mixed and compounded. Let these things suffice thee; let them be + always unto thee, as thy general rules and precepts. As for thy thirst + after books, away with it with all speed, that thou die not murmuring and + complaining, but truly meek and well satisfied, and from thy heart + thankful unto the gods. + </p> + +</div><!--end chapter--> + +<div class="chapter"> + + <h2><a name="link2H_4_0019" id="link2H_4_0019"></a> + THE SECOND BOOK + </h2> + + <p><a name="link2H_4_0020" id="link2H_4_0020"></a> + I. Remember how long thou hast already put off these things, and how + often a certain day and hour as it were, having been set unto thee by the + gods, thou hast neglected it. It is high time for thee to understand the + true nature both of the world, whereof thou art a part; and of that Lord + and Governor of the world, from whom, as a channel from the spring, thou + thyself didst flow: and that there is but a certain limit of time + appointed unto thee, which if thou shalt not make use of to calm and allay + the many distempers of thy soul, it will pass away and thou with it, and + never after return. + </p> + <p><a name="link2H_4_0021" id="link2H_4_0021"></a> + II. Let it be thy earnest and incessant care as a Roman and a man to + perform whatsoever it is that thou art about, with true and unfeigned + gravity, natural affection, freedom and justice: and as for all other + cares, and imaginations, how thou mayest ease thy mind of them. Which thou + shalt do; if thou shalt go about every action as thy last action, free + from all vanity, all passionate and wilful aberration from reason, and + from all hypocrisy, and self-love, and dislike of those things, which by + the fates or appointment of God have happened unto thee. Thou seest that + those things, which for a man to hold on in a prosperous course, and to + live a divine life, are requisite and necessary, are not many, for the + gods will require no more of any man, that shall but keep and observe + these things. + </p> + <p><a name="link2H_4_0022" id="link2H_4_0022"></a> + III. Do, soul, do; abuse and contemn thyself; yet a while and the time + for thee to respect thyself, will be at an end. Every man's happiness + depends from himself, but behold thy life is almost at an end, whiles + affording thyself no respect, thou dost make thy happiness to consist in + the souls, and conceits of other men. + </p> + <p><a name="link2H_4_0023" id="link2H_4_0023"></a> + IV. Why should any of these things that happen externally, so much + distract thee? Give thyself leisure to learn some good thing, and cease + roving and wandering to and fro. Thou must also take heed of another kind + of wandering, for they are idle in their actions, who toil and labour in + this life, and have no certain scope to which to direct all their motions, + and desires. + </p> + <p><a name="link2H_4_0024" id="link2H_4_0024"></a> + V. For not observing the state of another man's soul, scarce was ever + any man known to be unhappy. Tell whosoever they be that intend not, and + guide not by reason and discretion the motions of their own souls, they + must of necessity be unhappy. + </p> + <p><a name="link2H_4_0025" id="link2H_4_0025"></a> + VI. These things thou must always have in mind: What is the nature + of the universe, and what is mine—in particular: This unto that what + relation it hath: what kind of part, of what kind of universe it is: And + that there is nobody that can hinder thee, but that thou mayest always + both do and speak those things which are agreeable to that nature, whereof + thou art a part. + </p> + <p> + <a name="link2H_4_0026" id="link2H_4_0026"></a> + VII. Theophrastus, where he compares sin with sin (as after a vulgar + sense such things I grant may be compared:) says well and like a + philosopher, that those sins are greater which are committed through lust, + than those which are committed through anger. For he that is angry seems + with a kind of grief and close contraction of himself, to turn away from + reason; but he that sins through lust, being overcome by pleasure, doth in + his very sin bewray a more impotent, and unmanlike disposition. Well then + and like a philosopher doth he say, that he of the two is the more to be + condemned, that sins with pleasure, than he that sins with grief. For + indeed this latter may seem first to have been wronged, and so in some + manner through grief thereof to have been forced to be angry, whereas he + who through lust doth commit anything, did of himself merely resolve upon + that action. + </p> + <p> + <a name="link2H_4_0027" id="link2H_4_0027"></a> + VIII. Whatsoever thou dost affect, whatsoever thou dost project, so do, + and so project all, as one who, for aught thou knowest, may at this very + present depart out of this life. And as for death, if there be any gods, + it is no grievous thing to leave the society of men. The gods will do thee + no hurt, thou mayest be sure. But if it be so that there be no gods, or + that they take no care of the world, why should I desire to live in a + world void of gods, and of all divine providence? But gods there be + certainly, and they take care for the world; and as for those things which + be truly evil, as vice and wickedness, such things they have put in a + man's own power, that he might avoid them if he would: and had there been + anything besides that had been truly bad and evil, they would have had a + care of that also, that a man might have avoided it. But why should that + be thought to hurt and prejudice a man's life in this world, which cannot + any ways make man himself the better, or the worse in his own person? + Neither must we think that the nature of the universe did either through + ignorance pass these things, or if not as ignorant of them, yet as unable + either to prevent, or better to order and dispose them. It cannot be that + she through want either of power or skill, should have committed such a + thing, so as to suffer all things both good and bad, equally and + promiscuously, to happen unto all both good and bad. As for life + therefore, and death, honour and dishonour, labour and pleasure, riches + and poverty, all these things happen unto men indeed, both good and bad, + equally; but as things which of themselves are neither good nor bad; + because of themselves, neither shameful nor praiseworthy. + </p> + <p> + <a name="link2H_4_0028" id="link2H_4_0028"></a> + IX. Consider how quickly all things are dissolved and resolved: the + bodies and substances themselves, into the matter and substance of the + world: and their memories into the general age and time of the world. + Consider the nature of all worldly sensible things; of those especially, + which either ensnare by pleasure, or for their irksomeness are dreadful, + or for their outward lustre and show are in great esteem and request, how + vile and contemptible, how base and corruptible, how destitute of all true + life and being they are. + </p> + <p> + <a name="link2H_4_0029" id="link2H_4_0029"></a> + X. It is the part of a man endowed with a good understanding faculty, to + consider what they themselves are in very deed, from whose bare conceits + and voices, honour and credit do proceed: as also what it is to die, and + how if a man shall consider this by itself alone, to die, and separate + from it in his mind all those things which with it usually represent + themselves unto us, he can conceive of it no otherwise, than as of a work + of nature, and he that fears any work of nature, is a very child. Now + death, it is not only a work of nature, but also conducing to nature. + </p> + <p> + <a name="link2H_4_0030" id="link2H_4_0030"></a> + XI. Consider with thyself how man, and by what part of his, is joined + unto God, and how that part of man is affected, when it is said to be + diffused. There is nothing more wretched than that soul, which in a kind + of circuit compasseth all things, searching (as he saith) even the very + depths of the earth; and by all signs and conjectures prying into the very + thoughts of other men's souls; and yet of this, is not sensible, that it + is sufficient for a man to apply himself wholly, and to confine all his + thoughts and cares to the tendance of that spirit which is within him, and + truly and really to serve him. His service doth consist in this, that a + man keep himself pure from all violent passion and evil affection, from + all rashness and vanity, and from all manner of discontent, either in + regard of the gods or men. For indeed whatsoever proceeds from the gods, + deserves respect for their worth and excellency; and whatsoever proceeds + from men, as they are our kinsmen, should by us be entertained, with love, + always; sometimes, as proceeding from their ignorance, of that which is + truly good and bad, (a blindness no less, than that by which we are not + able to discern between white and black:) with a kind of pity and + compassion also. + </p> + <p> + <a name="link2H_4_0031" id="link2H_4_0031"></a> + XII. If thou shouldst live three thousand, or as many as ten thousands + of years, yet remember this, that man can part with no life properly, save + with that little part of life, which he now lives: and that which he + lives, is no other, than that which at every instant he parts with. That + then which is longest of duration, and that which is shortest, come both + to one effect. For although in regard of that which is already past there + may be some inequality, yet that time which is now present and in being, + is equal unto all men. And that being it which we part with whensoever we + die, it doth manifestly appear, that it can be but a moment of time, that + we then part with. For as for that which is either past or to come, a man + cannot be said properly to part with it. For how should a man part with + that which he hath not? These two things therefore thou must remember. + First, that all things in the world from all eternity, by a perpetual + revolution of the same times and things ever continued and renewed, are of + one kind and nature; so that whether for a hundred or two hundred years + only, or for an infinite space of time, a man see those things which are + still the same, it can be no matter of great moment. And secondly, that + that life which any the longest liver, or the shortest liver parts with, + is for length and duration the very same, for that only which is present, + is that, which either of them can lose, as being that only which they + have; for that which he hath not, no man can truly be said to lose. + </p> + <p> + <a name="link2H_4_0032" id="link2H_4_0032"></a> + XIII. Remember that all is but opinion and conceit, for those things + are plain and apparent, which were spoken unto Monimus the Cynic; and as + plain and apparent is the use that may be made of those things, if that + which is true and serious in them, be received as well as that which is + sweet and pleasing. + </p> + <p> + <a name="link2H_4_0033" id="link2H_4_0033"></a> + XIV. A man's soul doth wrong and disrespect itself first and especially, + when as much as in itself lies it becomes an aposteme, and as it were an + excrescency of the world, for to be grieved and displeased with anything + that happens in the world, is direct apostacy from the nature of the + universe; part of which, all particular natures of the world, are. + Secondly, when she either is averse from any man, or led by contrary + desires or affections, tending to his hurt and prejudice; such as are the + souls of them that are angry. Thirdly, when she is overcome by any + pleasure or pain. Fourthly, when she doth dissemble, and covertly and + falsely either doth or saith anything. Fifthly, when she doth either + affect or endeavour anything to no certain end, but rashly and without due + ratiocination and consideration, how consequent or inconsequent it is to + the common end. For even the least things ought not to be done, without + relation unto the end; and the end of the reasonable creatures is, to + follow and obey him, who is the reason as it were, and the law of this + great city, and ancient commonwealth. + </p> + <p> + <a name="link2H_4_0034" id="link2H_4_0034"></a> + XV. The time of a man's life is as a point; the substance of it ever + flowing, the sense obscure; and the whole composition of the body tending + to corruption. His soul is restless, fortune uncertain, and fame doubtful; + to be brief, as a stream so are all things belonging to the body; as a + dream, or as a smoke, so are all that belong unto the soul. Our life is a + warfare, and a mere pilgrimage. Fame after life is no better than + oblivion. What is it then that will adhere and follow? Only one thing, + philosophy. And philosophy doth consist in this, for a man to preserve + that spirit which is within him, from all manner of contumelies and + injuries, and above all pains or pleasures; never to do anything either + rashly, or feignedly, or hypocritically: wholly to depend from himself and + his own proper actions: all things that happen unto him to embrace + contentedly, as coming from Him from whom he himself also came; and above + all things, with all meekness and a calm cheerfulness, to expect death, as + being nothing else but the resolution of those elements, of which every + creature is composed. And if the elements themselves suffer nothing by + this their perpetual conversion of one into another, that dissolution, and + alteration, which is so common unto all, why should it be feared by any? + Is not this according to nature? But nothing that is according to nature + can be evil. + </p> + <p class="center"> + <i>Whilst I was at Carnuntum.</i> + </p> + +</div><!--end chapter--> + +<div class="chapter"> + + <h2><a name="link2H_4_0035" id="link2H_4_0035"></a> + THE THIRD BOOK + </h2> + <p> + <a name="link2H_4_0036" id="link2H_4_0036"></a> + I. A man must not only consider how daily his life wasteth and + decreaseth, but this also, that if he live long, he cannot be certain, + whether his understanding shall continue so able and sufficient, for + either discreet consideration, in matter of businesses; or for + contemplation: it being the thing, whereon true knowledge of things both + divine and human, doth depend. For if once he shall begin to dote, his + respiration, nutrition, his imaginative, and appetitive, and other natural + faculties, may still continue the same: he shall find no want of them. But + how to make that right use of himself that he should, how to observe + exactly in all things that which is right and just, how to redress and + rectify all wrong, or sudden apprehensions and imaginations, and even of + this particular, whether he should live any longer or no, to consider + duly; for all such things, wherein the best strength and vigour of the + mind is most requisite; his power and ability will be past and gone. Thou + must hasten therefore; not only because thou art every day nearer unto + death than other, but also because that intellective faculty in thee, + whereby thou art enabled to know the true nature of things, and to order + all thy actions by that knowledge, doth daily waste and decay: or, may + fail thee before thou die. + </p> + <p> + <a name="link2H_4_0037" id="link2H_4_0037"></a> + II. This also thou must observe, that whatsoever it is that naturally + doth happen to things natural, hath somewhat in itself that is pleasing + and delightful: as a great loaf when it is baked, some parts of it cleave + as it were, and part asunder, and make the crust of it rugged and unequal, + and yet those parts of it, though in some sort it be against the art and + intention of baking itself, that they are thus cleft and parted, which + should have been and were first made all even and uniform, they become it + well nevertheless, and have a certain peculiar property, to stir the + appetite. So figs are accounted fairest and ripest then, when they begin + to shrink, and wither as it were. So ripe olives, when they are next to + putrefaction, then are they in their proper beauty. The hanging down of + grapes—the brow of a lion, the froth of a foaming wild boar, and + many other like things, though by themselves considered, they are far from + any beauty, yet because they happen naturally, they both are comely, and + delightful; so that if a man shall with a profound mind and apprehension, + consider all things in the world, even among all those things which are + but mere accessories and natural appendices as it were, there will scarce + appear anything unto him, wherein he will not find matter of pleasure and + delight. So will he behold with as much pleasure the true <i>rictus</i> of wild + beasts, as those which by skilful painters and other artificers are + imitated. So will he be able to perceive the proper ripeness and beauty of + old age, whether in man or woman: and whatsoever else it is that is + beautiful and alluring in whatsoever is, with chaste and continent eyes he + will soon find out and discern. Those and many other things will he + discern, not credible unto every one, but unto them only who are truly and + familiarly acquainted, both with nature itself, and all natural things. + </p> + <p> + <a name="link2H_4_0038" id="link2H_4_0038"></a> + III. Hippocrates having cured many sicknesses, fell sick himself and + died. The Chaldeans and Astrologians having foretold the deaths of divers, + were afterwards themselves surprised by the fates. Alexander and Pompeius, + and Caius Cæsar, having destroyed so many towns, and cut off in the field + so many thousands both of horse and foot, yet they themselves at last were + fain to part with their own lives. Heraclitus having written so many + natural tracts concerning the last and general conflagration of the world, + died afterwards all filled with water within, and all bedaubed with dirt + and dung without. Lice killed Democritus; and Socrates, another sort of + vermin, wicked ungodly men. How then stands the case? Thou hast taken + ship, thou hast sailed, thou art come to land, go out, if to another life, + there also shalt thou find gods, who are everywhere. If all life and sense + shall cease, then shalt thou cease also to be subject to either pains or + pleasures; and to serve and tend this vile cottage; so much the viler, by + how much that which ministers unto it doth excel; the one being a rational + substance, and a spirit, the other nothing but earth and blood. + </p> + <p> + <a name="link2H_4_0039" id="link2H_4_0039"></a> + IV. Spend not the remnant of thy days in thoughts and fancies concerning + other men, when it is not in relation to some common good, when by it thou + art hindered from some other better work. That is, spend not thy time in + thinking, what such a man doth, and to what end: what he saith, and what + he thinks, and what he is about, and such other things or curiosities, + which make a man to rove and wander from the care and observation of that + part of himself, which is rational, and overruling. See therefore in the + whole series and connection of thy thoughts, that thou be careful to + prevent whatsoever is idle and impertinent: but especially, whatsoever is + curious and malicious: and thou must use thyself to think only of such + things, of which if a man upon a sudden should ask thee, what it is that + thou art now thinking, thou mayest answer This, and That, freely and + boldly, that so by thy thoughts it may presently appear that in all thee + is sincere, and peaceable; as becometh one that is made for society, and + regards not pleasures, nor gives way to any voluptuous imaginations at + all: free from all contentiousness, envy, and suspicion, and from + whatsoever else thou wouldest blush to confess thy thoughts were set upon. + He that is such, is he surely that doth not put off to lay hold on that + which is best indeed, a very priest and minister of the gods, well + acquainted and in good correspondence with him especially that is seated + and placed within himself, as in a temple and sacrary: to whom also he + keeps and preserves himself unspotted by pleasure, undaunted by pain; free + from any manner of wrong, or contumely, by himself offered unto himself: + not capable of any evil from others: a wrestler of the best sort, and for + the highest prize, that he may not be cast down by any passion or + affection of his own; deeply dyed and drenched in righteousness, embracing + and accepting with his whole heart whatsoever either happeneth or is + allotted unto him. One who not often, nor without some great necessity + tending to some public good, mindeth what any other, either speaks, or + doth, or purposeth: for those things only that are in his own power, or + that are truly his own, are the objects of his employments, and his + thoughts are ever taken up with those things, which of the whole universe + are by the fates or Providence destinated and appropriated unto himself. + Those things that are his own, and in his own power, he himself takes + order, for that they be good: and as for those that happen unto him, he + believes them to be so. For that lot and portion which is assigned to + every one, as it is unavoidable and necessary, so is it always profitable. + He remembers besides that whatsoever partakes of reason, is akin unto him, + and that to care for all men generally, is agreeing to the nature of a + man: but as for honour and praise, that they ought not generally to be + admitted and accepted of from all, but from such only, who live according + to nature. As for them that do not, what manner of men they be at home, or + abroad; day or night, how conditioned themselves with what manner of + conditions, or with men of what conditions they moil and pass away the + time together, he knoweth, and remembers right well, he therefore regards + not such praise and approbation, as proceeding from them, who cannot like + and approve themselves. + </p> + <p> + <a name="link2H_4_0040" id="link2H_4_0040"></a> + V. Do nothing against thy will, nor contrary to the community, nor + without due examination, nor with reluctancy. Affect not to set out thy + thoughts with curious neat language. Be neither a great talker, nor a + great undertaker. Moreover, let thy God that is in thee to rule over thee, + find by thee, that he hath to do with a man; an aged man; a sociable man; + a Roman; a prince; one that hath ordered his life, as one that expecteth, + as it were, nothing but the sound of the trumpet, sounding a retreat to + depart out of this life with all expedition. One who for his word or + actions neither needs an oath, nor any man to be a witness. + </p> + <p> + <a name="link2H_4_0041" id="link2H_4_0041"></a> + VI. To be cheerful, and to stand in no need, either of other men's help + or attendance, or of that rest and tranquillity, which thou must be + beholding to others for. Rather like one that is straight of himself, or + hath ever been straight, than one that hath been rectified. + </p> + <p> + <a name="link2H_4_0042" id="link2H_4_0042"></a> + VII. If thou shalt find anything in this mortal life better than + righteousness, than truth, temperance, fortitude, and in general better + than a mind contented both with those things which according to right and + reason she doth, and in those, which without her will and knowledge happen + unto thee by the providence; if I say, thou canst find out anything better + than this, apply thyself unto it with thy whole heart, and that which is + best wheresoever thou dost find it, enjoy freely. But if nothing thou + shalt find worthy to be preferred to that spirit which is within thee; if + nothing better than to subject unto thee thine own lusts and desires, and + not to give way to any fancies or imaginations before thou hast duly + considered of them, nothing better than to withdraw thyself (to use + Socrates his words) from all sensuality, and submit thyself unto the gods, + and to have care of all men in general: if thou shalt find that all other + things in comparison of this, are but vile, and of little moment; then + give not way to any other thing, which being once though but affected and + inclined unto, it will no more be in thy power without all distraction as + thou oughtest to prefer and to pursue after that good, which is thine own + and thy proper good. For it is not lawful, that anything that is of + another and inferior kind and nature, be it what it will, as either + popular applause, or honour, or riches, or pleasures; should be suffered + to confront and contest as it were, with that which is rational, and + operatively good. For all these things, if once though but for a while, + they begin to please, they presently prevail, and pervert a man's mind, or + turn a man from the right way. Do thou therefore I say absolutely and + freely make choice of that which is best, and stick unto it. Now, that + they say is best, which is most profitable. If they mean profitable to man + as he is a rational man, stand thou to it, and maintain it; but if they + mean profitable, as he is a creature, only reject it; and from this thy + tenet and conclusion keep off carefully all plausible shows and colours of + external appearance, that thou mayest be able to discern things rightly. + </p> + <p> + <a name="link2H_4_0043" id="link2H_4_0043"></a> + VIII. Never esteem of anything as profitable, which shall ever constrain + thee either to break thy faith, or to lose thy modesty; to hate any man, + to suspect, to curse, to dissemble, to lust after anything, that requireth + the secret of walls or veils. But he that preferreth before all things his + rational part and spirit, and the sacred mysteries of virtue which issueth + from it, he shall never lament and exclaim, never sigh; he shall never + want either solitude or company: and which is chiefest of all, he shall + live without either desire or fear. And as for life, whether for a long or + short time he shall enjoy his soul thus compassed about with a body, he is + altogether indifferent. For if even now he were to depart, he is as ready + for it, as for any other action, which may be performed with modesty and + decency. For all his life long, this is his only care, that his mind may + always be occupied in such intentions and objects, as are proper to a + rational sociable creature. + </p> + <p> + <a name="link2H_4_0044" id="link2H_4_0044"></a> + IX. In the mind that is once truly disciplined and purged, thou canst + not find anything, either foul or impure, or as it were festered: nothing + that is either servile, or affected: no partial tie; no malicious + averseness; nothing obnoxious; nothing concealed. The life of such an one, + death can never surprise as imperfect; as of an actor, that should die + before he had ended, or the play itself were at an end, a man might speak. + </p> + <p> + <a name="link2H_4_0045" id="link2H_4_0045"></a> + X. Use thine opinative faculty with all honour and respect, for in + her indeed is all: that thy opinion do not beget in thy understanding + anything contrary to either nature, or the proper constitution of a + rational creature. The end and object of a rational constitution is, to do + nothing rashly, to be kindly affected towards men, and in all things + willingly to submit unto the gods. Casting therefore all other things + aside, keep thyself to these few, and remember withal that no man properly + can be said to live more than that which is now present, which is but a + moment of time. Whatsoever is besides either is already past, or + uncertain. The time therefore that any man doth live, is but a little, and + the place where he liveth, is but a very little corner of the earth, and + the greatest fame that can remain of a man after his death, even that is + but little, and that too, such as it is whilst it is, is by the succession + of silly mortal men preserved, who likewise shall shortly die, and even + whiles they live know not what in very deed they themselves are: and much + less can know one, who long before is dead and gone. + </p> + <p> + <a name="link2H_4_0046" id="link2H_4_0046"></a> + XI. To these ever-present helps and mementoes, let one more be added, + ever to make a particular description and delineation as it were of every + object that presents itself to thy mind, that thou mayest wholly and + throughly contemplate it, in its own proper nature, bare and naked; + wholly, and severally; divided into its several parts and quarters: and + then by thyself in thy mind, to call both it, and those things of which it + doth consist, and in which it shall be resolved, by their own proper true + names, and appellations. For there is nothing so effectual to beget true + magnanimity, as to be able truly and methodically to examine and consider + all things that happen in this life, and so to penetrate into their + natures, that at the same time, this also may concur in our apprehensions: + what is the true use of it? and what is the true nature of this universe, + to which it is useful? how much in regard of the universe may it be + esteemed? how much in regard of man, a citizen of the supreme city, of + which all other cities in the world are as it were but houses and + families? + </p> + <p> + <a name="link2H_4_0047" id="link2H_4_0047"></a> + XII. What is this, that now my fancy is set upon? of what things doth + it consist? how long can it last? which of all the virtues is the proper + virtue for this present use? as whether meekness, fortitude, truth, faith, + sincerity, contentation, or any of the rest? Of everything therefore thou + must use thyself to say, This immediately comes from God, this by that + fatal connection, and concatenation of things, or (which almost comes to + one) by some coincidental casualty. And as for this, it proceeds from my + neighbour, my kinsman, my fellow: through his ignorance indeed, because he + knows not what is truly natural unto him: but I know it, and therefore + carry myself towards him according to the natural law of fellowship; that + is kindly, and justly. As for those things that of themselves are + altogether indifferent, as in my best judgment I conceive everything to + deserve more or less, so I carry myself towards it. + </p> + <p> + <a name="link2H_4_0048" id="link2H_4_0048"></a> + XIII. If thou shalt intend that which is present, following the rule of + right and reason carefully, solidly, meekly, and shalt not intermix any + other businesses, but shall study this only to preserve thy spirit + unpolluted, and pure, and shall cleave unto him without either hope or + fear of anything, in all things that thou shalt either do or speak, + contenting thyself with heroical truth, thou shalt live happily; and from + this, there is no man that can hinder thee. + </p> + <p> + <a name="link2H_4_0049" id="link2H_4_0049"></a> + XIV. As physicians and chirurgeons have always their instruments ready + at hand for all sudden cures; so have thou always thy dogmata in a + readiness for the knowledge of things, both divine and human: and + whatsoever thou dost, even in the smallest things that thou dost, thou + must ever remember that mutual relation, and connection that is between + these two things divine, and things human. For without relation unto God, + thou shalt never speed in any worldly actions; nor on the other side in + any divine, without some respect had to things human. + </p> + <p> + <a name="link2H_4_0050" id="link2H_4_0050"></a> + XV. Be not deceived; for thou shalt never live to read thy moral + commentaries, nor the acts of the famous Romans and Grecians; nor those + excerpta from several books; all which thou hadst provided and laid up for + thyself against thine old age. Hasten therefore to an end, and giving over + all vain hopes, help thyself in time if thou carest for thyself, as thou + oughtest to do. + </p> + <p> + <a name="link2H_4_0051" id="link2H_4_0051"></a> + XVI. To steal, to sow, to buy, to be at rest, to see what is to be done + (which is not seen by the eyes, but by another kind of sight:) what these + words mean, and how many ways to be understood, they do not understand. + The body, the soul, the understanding. As the senses naturally belong to + the body, and the desires and affections to the soul, so do the dogmata to + the understanding. + </p> + <p> + <a name="link2H_4_0052" id="link2H_4_0052"></a> + XVII. To be capable of fancies and imaginations, is common to man and + beast. To be violently drawn and moved by the lusts and desires of the + soul, is proper to wild beasts and monsters, such as Phalaris and Nero + were. To follow reason for ordinary duties and actions is common to them + also, who believe not that there be any gods, and for their advantage + would make no conscience to betray their own country; and who when once + the doors be shut upon them, dare do anything. If therefore all things + else be common to these likewise, it follows, that for a man to like and + embrace all things that happen and are destinated unto him, and not to + trouble and molest that spirit which is seated in the temple of his own + breast, with a multitude of vain fancies and imaginations, but to keep him + propitious and to obey him as a god, never either speaking anything + contrary to truth, or doing anything contrary to justice, is the only true + property of a good man. And such a one, though no man should believe that + he liveth as he doth, either sincerely and conscionably, or cheerful and + contentedly; yet is he neither with any man at all angry for it, nor + diverted by it from the way that leadeth to the end of his life, through + which a man must pass pure, ever ready to depart, and willing of himself + without any compulsion to fit and accommodate himself to his proper lot + and portion. + </p> + +</div><!--end chapter--> + +<div class="chapter"> + + <h2><a name="link2H_4_0053" id="link2H_4_0053"></a> + THE FOURTH BOOK + </h2> + <p> + <a name="link2H_4_0054" id="link2H_4_0054"></a> + I. That inward mistress part of man if it be in its own true natural + temper, is towards all worldly chances and events ever so disposed and + affected, that it will easily turn and apply itself to that which may be, + and is within its own power to compass, when that cannot be which at first + it intended. For it never doth absolutely addict and apply itself to any + one object, but whatsoever it is that it doth now intend and prosecute, it + doth prosecute it with exception and reservation; so that whatsoever it is + that falls out contrary to its first intentions, even that afterwards it + makes its proper object. Even as the fire when it prevails upon those + things that are in his way; by which things indeed a little fire would + have been quenched, but a great fire doth soon turn to its own nature, and + so consume whatsoever comes in his way: yea by those very things it is + made greater and greater. + </p> + <p> + <a name="link2H_4_0055" id="link2H_4_0055"></a> + II. Let nothing be done rashly, and at random, but all things according + to the most exact and perfect rules of art. + </p> + <p> + <a name="link2H_4_0056" id="link2H_4_0056"></a> + III. They seek for themselves private retiring + places, as country villages, the sea-shore, mountains; yea thou thyself + art wont to long much after such places. But all this thou must know + proceeds from simplicity in the highest degree. At what time soever thou + wilt, it is in thy power to retire into thyself, and to be at rest, and + free from all businesses. A man cannot any whither retire better than to + his own soul; he especially who is beforehand provided of such things + within, which whensoever he doth withdraw himself to look in, may + presently afford unto him perfect ease and tranquillity. By tranquillity I + understand a decent orderly disposition and carriage, free from all + confusion and tumultuousness. Afford then thyself this retiring + continually, and thereby refresh and renew thyself. Let these precepts be + brief and fundamental, which as soon as thou dost call them to mind, may + suffice thee to purge thy soul throughly, and to send thee away well + pleased with those things whatsoever they be, which now again after this + short withdrawing of thy soul into herself thou dost return unto. For what + is it that thou art offended at? Can it be at the wickedness of men, when + thou dost call to mind this conclusion, that all reasonable creatures are + made one for another? and that it is part of justice to bear with them? + and that it is against their wills that they offend? and how many already, + who once likewise prosecuted their enmities, suspected, hated, and + fiercely contended, are now long ago stretched out, and reduced unto + ashes? It is time for thee to make an end. As for those things which among + the common chances of the world happen unto thee as thy particular lot and + portion, canst thou be displeased with any of them, when thou dost call + that our ordinary dilemma to mind, either a providence, or Democritus his + atoms; and with it, whatsoever we brought to prove that the whole world is + as it were one city? And as for thy body, what canst thou fear, if thou + dost consider that thy mind and understanding, when once it hath + recollected itself, and knows its own power, hath in this life and breath + (whether it run smoothly and gently, or whether harshly and rudely), no + interest at all, but is altogether indifferent: and whatsoever else thou + hast heard and assented unto concerning either pain or pleasure? But the + care of thine honour and reputation will perchance distract thee? How can + that be, if thou dost look back, and consider both how quickly all things + that are, are forgotten, and what an immense chaos of eternity was before, + and will follow after all things: and the vanity of praise, and the + inconstancy and variableness of human judgments and opinions, and the + narrowness of the place, wherein it is limited and circumscribed? For the + whole earth is but as one point; and of it, this inhabited part of it, is + but a very little part; and of this part, how many in number, and what + manner of men are they, that will commend thee? What remains then, but + that thou often put in practice this kind of retiring of thyself, to this + little part of thyself; and above all things, keep thyself from + distraction, and intend not anything vehemently, but be free and consider + all things, as a man whose proper object is Virtue, as a man whose true + nature is to be kind and sociable, as a citizen, as a mortal creature. + Among other things, which to consider, and look into thou must use to + withdraw thyself, let those two be among the most obvious and at hand. + One, that the things or objects themselves reach not unto the soul, but + stand without still and quiet, and that it is from the opinion only which + is within, that all the tumult and all the trouble doth proceed. The next, + that all these things, which now thou seest, shall within a very little + while be changed, and be no more: and ever call to mind, how many changes + and alterations in the world thou thyself hast already been an eyewitness + of in thy time. This world is mere change, and this life, opinion. + </p> + <p> + <a name="link2H_4_0057" id="link2H_4_0057"></a> + IV. If to understand and to be reasonable be common unto all men, then + is that reason, for which we are termed reasonable, common unto all. If + reason is general, then is that reason also, which prescribeth what is to + be done and what not, common unto all. If that, then law. If law, then are + we fellow-citizens. If so, then are we partners in some one commonweal. If + so, then the world is as it were a city. For which other commonweal is it, + that all men can be said to be members of? From this common city it is, + that understanding, reason, and law is derived unto us, for from whence + else? For as that which in me is earthly I have from some common earth; + and that which is moist from some other element is imparted; as my breath + and life hath its proper fountain; and that likewise which is dry and + fiery in me: (for there is nothing which doth not proceed from something; + as also there is nothing that can be reduced unto mere nothing:) so also + is there some common beginning from whence my understanding hath + proceeded. + </p> + <p> + <a name="link2H_4_0058" id="link2H_4_0058"></a> + V. As generation is, so also death, a secret of nature's wisdom: a + mixture of elements, resolved into the same elements again, a thing surely + which no man ought to be ashamed of: in a series of other fatal events and + consequences, which a rational creature is subject unto, not improper or + incongruous, nor contrary to the natural and proper constitution of man + himself. + </p> + <p> + <a name="link2H_4_0059" id="link2H_4_0059"></a> + VI. Such and such things, from such and such causes, must of necessity + proceed. He that would not have such things to happen, is as he that would + have the fig-tree grow without any sap or moisture. In sum, remember this, + that within a very little while, both thou and he shall both be dead, and + after a little while more, not so much as your names and memories shall be + remaining. + </p> + <p> + <a name="link2H_4_0060" id="link2H_4_0060"></a> + VII. Let opinion be taken away, and no man will think himself wronged. + If no man shall think himself wronged, then is there no more any such + thing as wrong. That which makes not man himself the worse, cannot make + his life the worse, neither can it hurt him either inwardly or outwardly. + It was expedient in nature that it should be so, and therefore necessary. + </p> + <p> + <a name="link2H_4_0061" id="link2H_4_0061"></a> + VIII. Whatsoever doth happen in the world, doth happen justly, and so if + thou dost well take heed, thou shalt find it. I say not only in right + order by a series of inevitable consequences, but according to justice and + as it were by way of equal distribution, according to the true worth of + everything. Continue then to take notice of it, as thou hast begun, and + whatsoever thou dost, do it not without this proviso, that it be a thing + of that nature that a good man (as the word good is properly taken) may do + it. This observe carefully in every action. + </p> + <p> + <a name="link2H_4_0062" id="link2H_4_0062"></a> + IX. Conceit no such things, as he that wrongeth thee conceiveth, + or would have thee to conceive, but look into the matter itself, and see + what it is in very truth. + </p> + <p> + <a name="link2H_4_0063" id="link2H_4_0063"></a> + X. These two rules, thou must have always in a readiness. First, do + nothing at all, but what reason proceeding from that regal and supreme + part, shall for the good and benefit of men, suggest unto thee. And + secondly, if any man that is present shall be able to rectify thee or to + turn thee from some erroneous persuasion, that thou be always ready to + change thy mind, and this change to proceed, not from any respect of any + pleasure or credit thereon depending, but always from some probable + apparent ground of justice, or of some public good thereby to be + furthered; or from some other such inducement. + </p> + <p> + <a name="link2H_4_0064" id="link2H_4_0064"></a> + XI. Hast thou reason? I have. Why then makest thou not use of it? For if + thy reason do her part, what more canst thou require? + </p> + <p> + <a name="link2H_4_0065" id="link2H_4_0065"></a> + XII. As a part hitherto thou hast had a particular subsistence: and now + shalt thou vanish away into the common substance of Him, who first begot + thee, or rather thou shalt be resumed again into that original rational + substance, out of which all others have issued, and are propagated. Many + small pieces of frankincense are set upon the same altar, one drops first + and is consumed, another after; and it comes all to one. + </p> + <p> + <a name="link2H_4_0066" id="link2H_4_0066"></a> + XIII. Within ten days, if so happen, thou shalt be esteemed a god of + them, who now if thou shalt return to the dogmata and to the honouring of + reason, will esteem of thee no better than of a mere brute, and of an ape. + </p> + <p> + <a name="link2H_4_0067" id="link2H_4_0067"></a> + XIV. Not as though thou hadst thousands of years to live. Death hangs + over thee: whilst yet thou livest, whilst thou mayest, be good. + </p> + <p> + <a name="link2H_4_0068" id="link2H_4_0068"></a> + XV. Now much time and leisure doth he gain, who is not curious to know + what his neighbour hath said, or hath done, or hath attempted, but only + what he doth himself, that it may be just and holy? or to express it in + Agathos' words, Not to look about upon the evil conditions of others, but + to run on straight in the line, without any loose and extravagant + agitation. + </p> + <p> +<a name="link2H_4_0069" id="link2H_4_0069"></a> XVI. He who is greedy of credit +and reputation after his death, doth not consider, that they themselves by whom +he is remembered, shall soon after every one of them be dead; and they likewise +that succeed those; until at last all memory, which hitherto by the succession +of men admiring and soon after dying hath had its course, be quite extinct. But +suppose that both they that shall remember thee, and thy memory with them +should be immortal, what is that to thee? I will not say to thee after thou art +dead; but even to thee living, what is thy praise? But only for a secret and +politic consideration, which we call +οἰκονομίαν, or +dispensation. For as for that, that it is the gift of nature, whatsoever is +commended in thee, what might be objected from thence, let that now that we are +upon another consideration be omitted as unseasonable. That which is fair and +goodly, whatsoever it be, and in what respect soever it be, that it is fair and +goodly, it is so of itself, and terminates in itself, not admitting praise as a +part or member: that therefore which is praised, is not thereby made either +better or worse. This I understand even of those things, that are commonly +called fair and good, as those which are commended either for the matter +itself, or for curious workmanship. As for that which is truly good, what can +it stand in need of more than either justice or truth; or more than either +kindness and modesty? Which of all those, either becomes good or fair, because +commended; or dispraised suffers any damage? Doth the emerald become worse in +itself, or more vile if it be not commended? Doth gold, or ivory, or purple? Is +there anything that doth though never so common, as a knife, a flower, or a +tree? + </p> + <p> + <a name="link2H_4_0070" id="link2H_4_0070"></a> + XVII. If so be that the souls remain after death (say they that will not + believe it); how is the air from all eternity able to contain them? How is + the earth (say I) ever from that time able to Contain the bodies of them + that are buried? For as here the change and resolution of dead bodies into + another kind of subsistence (whatsoever it be;) makes place for other dead + bodies: so the souls after death transferred into the air, after they have + conversed there a while, are either by way of transmutation, or + transfusion, or conflagration, received again into that original rational + substance, from which all others do proceed: and so give way to those + souls, who before coupled and associated unto bodies, now begin to subsist + single. This, upon a supposition that the souls after death do for a while + subsist single, may be answered. And here, (besides the number of bodies, + so buried and contained by the earth), we may further consider the number + of several beasts, eaten by us men, and by other creatures. For + notwithstanding that such a multitude of them is daily consumed, and as it + were buried in the bodies of the eaters, yet is the same place and body + able to contain them, by reason of their conversion, partly into blood, + partly into air and fire. What in these things is the speculation of + truth? to divide things into that which is passive and material; and that + which is active and formal. + </p> + <p> + <a name="link2H_4_0071" id="link2H_4_0071"></a> + XVIII. Not to wander out of the way, but upon every motion and desire, + to perform that which is just: and ever to be careful to attain to the + true natural apprehension of every fancy, that presents itself. + </p> + <p> + <a name="link2H_4_0072" id="link2H_4_0072"></a> + XIX. Whatsoever is expedient unto thee, O World, is expedient unto me; + nothing can either be 'unseasonable unto me, or out of date, which unto + thee is seasonable. Whatsoever thy seasons bear, shall ever by me be + esteemed as happy fruit, and increase. O Nature! from thee are all things, + in thee all things subsist, and to thee all tend. Could he say of Athens, + Thou lovely city of Cecrops; and shalt not thou say of the world, Thou + lovely city of God? + </p> + <p> + <a name="link2H_4_0073" id="link2H_4_0073"></a> + XX. They will say commonly, Meddle not with many things, if thou wilt + live cheerfully. Certainly there is nothing better, than for a man to + confine himself to necessary actions; to such and so many only, as reason + in a creature that knows itself born for society, will command and enjoin. + This will not only procure that cheerfulness, which from the goodness, but + that also, which from the paucity of actions doth usually proceed. For + since it is so, that most of those things, which we either speak or do, + are unnecessary; if a man shall cut them off, it must needs follow that he + shall thereby gain much leisure, and save much trouble, and therefore at + every action a man must privately by way of admonition suggest unto + himself, What? may not this that now I go about, be of the number of + unnecessary actions? Neither must he use himself to cut off actions only, + but thoughts and imaginations also, that are unnecessary for so will + unnecessary consequent actions the better be prevented and cut off. + </p> + <p> + <a name="link2H_4_0074" id="link2H_4_0074"></a> + XXI. Try also how a good man's life; (of one, who is well pleased with + those things whatsoever, which among the common changes and chances of + this world fall to his own lot and share; and can live well contented and + fully satisfied in the justice of his own proper present action, and in + the goodness of his disposition for the future:) will agree with thee. + Thou hast had experience of that other kind of life: make now trial of + this also. Trouble not thyself any more henceforth, reduce thyself unto + perfect simplicity. Doth any man offend? It is against himself that he + doth offend: why should it trouble thee? Hath anything happened unto thee? + It is well, whatsoever it be, it is that which of all the common chances + of the world from the very beginning in the series of all other things + that have, or shall happen, was destinated and appointed unto thee. To + comprehend all in a few words, our life is short; we must endeavour to + gain the present time with best discretion and justice. Use recreation + with sobriety. + </p> + <p> + <a name="link2H_4_0075" id="link2H_4_0075"></a> + XXII. Either this world is a κόσμος, or + comely piece, because all disposed and governed by certain order: or if + it be a mixture, though confused, yet still it is a comely piece. For is + it possible that in thee there should be any beauty at all, and that in + the whole world there should be nothing but disorder and confusion? and + all things in it too, by natural different properties one from another + differenced and distinguished; and yet all through diffused, and by + natural sympathy, one to another united, as they are? + </p> + <p> + <a name="link2H_4_0076" id="link2H_4_0076"></a> + XXIII. A black or malign disposition, an effeminate disposition; an + hard inexorable disposition, a wild inhuman disposition, a sheepish + disposition, a childish disposition; a blockish, a false, a scurril, a + fraudulent, a tyrannical: what then? If he be a stranger in the world, + that knows not the things that are in it; why not be a stranger as well, + that wonders at the things that are done in it? + </p> + <p> + <a name="link2H_4_0077" id="link2H_4_0077"></a> + XXIV. He is a true fugitive, that flies from reason, by which men are + sociable. He blind, who cannot see with the eyes of his understanding. He + poor, that stands in need of another, and hath not in himself all things + needful for this life. He an aposteme of the world, who by being + discontented with those things that happen unto him in the world, doth as + it were apostatise, and separate himself from common nature's rational + administration. For the same nature it is that brings this unto thee, + whatsoever it be, that first brought thee into the world. He raises + sedition in the city, who by irrational actions withdraws his own soul + from that one and common soul of all rational creatures. + </p> + <p> + <a name="link2H_4_0078" id="link2H_4_0078"></a> + XXV. There is, who without so much as a coat; and there is, who without + so much as a book, doth put philosophy in practice. I am half naked, + neither have I bread to eat, and yet I depart not from reason, saith one. + But I say; I want the food of good teaching, and instructions, and yet I + depart not from reason. + </p> + <p> + <a name="link2H_4_0079" id="link2H_4_0079"></a> + XXVI. What art and profession soever thou hast learned, endeavour to + affect it, and comfort thyself in it; and pass the remainder of thy life + as one who from his whole heart commits himself and whatsoever belongs + unto him, unto the gods: and as for men, carry not thyself either + tyrannically or servilely towards any. + </p> + <p> + <a name="link2H_4_0080" id="link2H_4_0080"></a> + XXVII. Consider in my mind, for example's sake, the times of Vespasian: + thou shalt see but the same things: some marrying, some bringing up + children, some sick, some dying, some fighting, some feasting, some + merchandising, some tilling, some flattering, some boasting, some + suspecting, some undermining, some wishing to die, some fretting and + murmuring at their present estate, some wooing, some hoarding, some + seeking after magistracies, and some after kingdoms. And is not that their + age quite over, and ended? Again, consider now the times of Trajan. There + likewise thou seest the very self-same things, and that age also is now + over and ended. In the like manner consider other periods, both of times + and of whole nations, and see how many men, after they had with all their + might and main intended and prosecuted some one worldly thing or other did + soon after drop away, and were resolved into the elements. But especially + thou must call to mind them, whom thou thyself in thy lifetime hast known + much distracted about vain things, and in the meantime neglecting to do + that, and closely and unseparably (as fully satisfied with it) to adhere + unto it, which their own proper constitution did require. And here thou + must remember, that thy carriage in every business must be according to + the worth and due proportion of it, for so shalt thou not easily be tired + out and vexed, if thou shalt not dwell upon small matters longer than is + fitting. + </p> + <p> + <a name="link2H_4_0081" id="link2H_4_0081"></a> + XXVIII. Those words which once were common and ordinary, are now become + obscure and obsolete; and so the names of men once commonly known and + famous, are now become in a manner obscure and obsolete names. Camillus, + Cæso, Volesius, Leonnatus; not long after, Scipio, Cato, then Augustus, + then Adrianus, then Antoninus Pius: all these in a short time will be out + of date, and, as things of another world as it were, become fabulous. And + this I say of them, who once shined as the wonders of their ages, for as + for the rest, no sooner are they expired, than with them all their fame + and memory. And what is it then that shall always be remembered? all is + vanity. What is it that we must bestow our care and diligence upon? even + upon this only: that our minds and wills be just; that our actions be + charitable; that our speech be never deceitful, or that our understanding + be not subject to error; that our inclination be always set to embrace + whatsoever shall happen unto us, as necessary, as usual, as ordinary, as + flowing from such a beginning, and such a fountain, from which both thou + thyself and all things are. Willingly therefore, and wholly surrender up + thyself unto that fatal concatenation, yielding up thyself unto the fates, + to be disposed of at their pleasure. + </p> + <p> + <a name="link2H_4_0082" id="link2H_4_0082"></a> + XXIX. Whatsoever is now present, and from day to day hath its existence; + all objects of memories, and the minds and memories themselves, + incessantly consider, all things that are, have their being by change and + alteration. Use thyself therefore often to meditate upon this, that the + nature of the universe delights in nothing more, than in altering those + things that are, and in making others like unto them. So that we may say, + that whatsoever is, is but as it were the seed of that which shall be. For + if thou think that that only is seed, which either the earth or the womb + receiveth, thou art very simple. + </p> + <p> + <a name="link2H_4_0083" id="link2H_4_0083"></a> + XXX. Thou art now ready to die, and yet hast thou not attained to + that perfect simplicity: thou art yet subject to many troubles and + perturbations; not yet free from all fear and suspicion of external + accidents; nor yet either so meekly disposed towards all men, as thou + shouldest; or so affected as one, whose only study and only wisdom is, to + be just in all his actions. + </p> + <p> + <a name="link2H_4_0084" id="link2H_4_0084"></a> + XXXI. Behold and observe, what is the state of their rational part; and + those that the world doth account wise, see what things they fly and are + afraid of; and what things they hunt after. + </p> + <p> + <a name="link2H_4_0085" id="link2H_4_0085"></a> + XXXII. In another man's mind and understanding thy evil Cannot subsist, + nor in any proper temper or distemper of the natural constitution of thy + body, which is but as it were the coat or cottage of thy soul. Wherein + then, but in that part of thee, wherein the conceit, and apprehension of + any misery can subsist? Let not that part therefore admit any such + conceit, and then all is well. Though thy body which is so near it should + either be cut or burnt, or suffer any corruption or putrefaction, yet let + that part to which it belongs to judge of these, be still at rest; that + is, let her judge this, that whatsoever it is, that equally may happen to + a wicked man, and to a good man, is neither good nor evil. For that which + happens equally to him that lives according to nature, and to him that + doth not, is neither according to nature, nor against it; and by + consequent, neither good nor bad. + </p> + <p> + <a name="link2H_4_0086" id="link2H_4_0086"></a> + XXXIII. Ever consider and think upon the world as being but one living + substance, and having but one soul, and how all things in the world, are + terminated into one sensitive power; and are done by one general motion as + it were, and deliberation of that one soul; and how all things that are, + concur in the cause of one another's being, and by what manner of + connection and concatenation all things happen. + </p> + <p> + <a name="link2H_4_0087" id="link2H_4_0087"></a> + XXXIV. What art thou, that better and divine part excepted, but as + Epictetus said well, a wretched soul, appointed to carry a carcass up and + down? + </p> + <p> + <a name="link2H_4_0088" id="link2H_4_0088"></a> + XXXV. To suffer change can be no hurt; as no benefit it is, by change to + attain to being. The age and time of the world is as it were a flood and + swift current, consisting of the things that are brought to pass in the + world. For as soon as anything hath appeared, and is passed away, another + succeeds, and that also will presently out of sight. + </p> + <p> + <a name="link2H_4_0089" id="link2H_4_0089"></a> + XXXVI. Whatsoever doth happen in the world, is, in the course of nature, + as usual and ordinary as a rose in the spring, and fruit in summer. Of the + same nature is sickness and death; slander, and lying in wait, and + whatsoever else ordinarily doth unto fools use to be occasion either of + joy or sorrow. That, whatsoever it is, that comes after, doth always very + naturally, and as it were familiarly, follow upon that which was before. + For thou must consider the things of the world, not as a loose independent + number, consisting merely of necessary events; but as a discreet + connection of things orderly and harmoniously disposed. There is then to + be seen in the things of the world, not a bare succession, but an + admirable correspondence and affinity. + </p> + <p> +<a name="link2H_4_0090" id="link2H_4_0090"></a> XXXVII. Let that of Heraclitus +never be out of thy mind, that the death of earth, is water, and the death of +water, is air; and the death of air, is fire; and so on the contrary. Remember +him also who was ignorant whither the way did lead, and how that reason being +the thing by which all things in the world are administered, and which men are +continually and most inwardly conversant with: yet is the thing, which +ordinarily they are most in opposition with, and how those things which daily +happen among them, cease not daily to be strange unto them, and that we should +not either speak, or do anything as men in their sleep, by opinion and bare +imagination: for then we think we speak and do, and that we must not be as +children, who follow their father's example; for best reason alleging their +bare καθότι +παρειλήφαμεν; or, +as by successive tradition from our forefathers we have received it. + </p> + <p> + <a name="link2H_4_0091" id="link2H_4_0091"></a> + XXXVIII. Even as if any of the gods should tell thee, Thou shalt + certainly die to-morrow, or next day, thou wouldst not, except thou wert + extremely base and pusillanimous, take it for a great benefit, rather to + die the next day after, than to-morrow; (for alas, what is the + difference!) so, for the same reason, think it no great matter to die + rather many years after, than the very next day. + </p> + <p> + <a name="link2H_4_0092" id="link2H_4_0092"></a> + XXXIX. Let it be thy perpetual meditation, how many physicians who + once looked so grim, and so theatrically shrunk their brows upon their + patients, are dead and gone themselves. How many astrologers, after that + in great ostentation they had foretold the death of some others, how many + philosophers after so many elaborate tracts and volumes concerning either + mortality or immortality; how many brave captains and commanders, after + the death and slaughter of so many; how many kings and tyrants, after they + had with such horror and insolency abused their power upon men's lives, as + though themselves had been immortal; how many, that I may so speak, whole + cities both men and towns: Helice, Pompeii, Herculaneum, and others + innumerable are dead and gone. Run them over also, whom thou thyself, one + after another, hast known in thy time to drop away. Such and such a one + took care of such and such a one's burial, and soon after was buried + himself. So one, so another: and all things in a short time. For herein + lieth all indeed, ever to look upon all worldly things, as things for + their continuance, that are but for a day: and for their worth, most vile, + and contemptible, as for example, What is man? That which but the other + day when he was conceived was vile snivel; and within few days shall be + either an embalmed carcass, or mere ashes. Thus must thou according to + truth and nature, throughly consider how man's life is but for a very + moment of time, and so depart meek and contented: even as if a ripe olive + falling should praise the ground that bare her, and give thanks to the + tree that begat her. + </p> + <p> + <a name="link2H_4_0093" id="link2H_4_0093"></a> + XL. Thou must be like a promontory of the sea, against which though + the waves beat continually, yet it both itself stands, and about it are + those swelling waves stilled and quieted. + </p> + <p> + <a name="link2H_4_0094" id="link2H_4_0094"></a> + XLI. Oh, wretched I, to whom this mischance is happened! nay, happy I, + to whom this thing being happened, I can continue without grief; neither + wounded by that which is present, nor in fear of that which is to come. + For as for this, it might have happened unto any man, but any man having + such a thing befallen him, could not have continued without grief. Why + then should that rather be an unhappiness, than this a happiness? But + however, canst thou, O man! term that unhappiness, which is no mischance + to the nature of man I Canst thou think that a mischance to the nature of + man, which is not contrary to the end and will of his nature? What then + hast thou learned is the will of man's nature? Doth that then which hath + happened unto thee, hinder thee from being just? or magnanimous? or + temperate? or wise? or circumspect? or true? or modest? or free? or from + anything else of all those things in the present enjoying and possession + whereof the nature of man, (as then enjoying all that is proper unto her,) + is fully satisfied? Now to conclude; upon all occasion of sorrow remember + henceforth to make use of this dogma, that whatsoever it is that hath + happened unto thee, is in very deed no such thing of itself, as a + misfortune; but that to bear it generously, is certainly great happiness. + </p> + <p> + <a name="link2H_4_0095" id="link2H_4_0095"></a> + XLII. It is but an ordinary coarse one, yet it is a good effectual + remedy against the fear of death, for a man to consider in his mind the + examples of such, who greedily and covetously (as it were) did for a long + time enjoy their lives. What have they got more, than they whose deaths + have been untimely? Are not they themselves dead at the last? as + Cadiciant's, Fabius, Julianus Lepidus, or any other who in their lifetime + having buried many, were at the last buried themselves. The whole space of + any man's life, is but little; and as little as it is, with what troubles, + with what manner of dispositions, and in the society of how wretched a + body must it be passed! Let it be therefore unto thee altogether as a + matter of indifferency. For if thou shalt look backward; behold, what an + infinite chaos of time doth present itself unto thee; and as infinite a + chaos, if thou shalt look forward. In that which is so infinite, what + difference can there be between that which liveth but three days, and that + which liveth three ages? + </p> + <p> + <a name="link2H_4_0096" id="link2H_4_0096"></a> + XLIII. Let thy course ever be the most compendious way. The most + compendious, is that which is according to nature: that is, in all both + words and deeds, ever to follow that which is most sound and perfect. For + such a resolution will free a man from all trouble, strife, dissembling, + and ostentation. + </p> + +</div><!--end chapter--> + +<div class="chapter"> + + <h2><a name="link2H_4_0097" id="link2H_4_0097"></a> + THE FIFTH BOOK + </h2> + <p> + <a name="link2H_4_0098" id="link2H_4_0098"></a> + I. In the morning when thou findest thyself unwilling to rise, consider + with thyself presently, it is to go about a man's work that I am stirred + up. Am I then yet unwilling to go about that, for which I myself was born + and brought forth into this world? Or was I made for this, to lay me down, + and make much of myself in a warm bed? 'O but this is pleasing.' And was + it then for this that thou wert born, that thou mightest enjoy pleasure? + Was it not in very truth for this, that thou mightest always be busy and + in action? Seest thou not how all things in the world besides, how every + tree md plant, how sparrows and ants, spiders and bees: how all in their + kind are intent as it were orderly to perform whatsoever (towards the + preservation of this orderly universe) naturally doth become and belong + unto thin? And wilt not thou do that, which belongs unto a man to do? Wilt + not thou run to do that, which thy nature doth require? 'But thou must + have some rest.' Yes, thou must. Nature hath of that also, as well as of + eating and drinking, allowed thee a certain stint. But thou guest beyond + thy stint, and beyond that which would suffice, and in matter of action, + there thou comest short of that which thou mayest. It must needs be + therefore, that thou dost not love thyself, for if thou didst, thou + wouldst also love thy nature, and that which thy nature doth propose unto + herself as her end. Others, as many as take pleasure in their trade and + profession, can even pine themselves at their works, and neglect their + bodies and their food for it; and doest thou less honour thy nature, than + an ordinary mechanic his trade; or a good dancer his art? than a covetous + man his silver, and vainglorious man applause? These to whatsoever they + take an affection, can be content to want their meat and sleep, to further + that every one which he affects: and shall actions tending to the common + good of human society, seem more vile unto thee, or worthy of less respect + and intention? + </p> + <p> + <a name="link2H_4_0099" id="link2H_4_0099"></a> + II. How easy a thing is it for a man to put off from him all turbulent + adventitious imaginations, and presently to be in perfect rest and + tranquillity! + </p> + <p> + <a name="link2H_4_0100" id="link2H_4_0100"></a> + III. Think thyself fit and worthy to speak, or to do anything that is + according to nature, and let not the reproach, or report of some that may + ensue upon it, ever deter thee. If it be right and honest to be spoken or + done, undervalue not thyself so much, as to be discouraged from it. As for + them, they have their own rational over-ruling part, and their own proper + inclination: which thou must not stand and look about to take notice of, + but go on straight, whither both thine own particular, and the common + nature do lead thee; and the way of both these, is but one. + </p> + <p> + <a name="link2H_4_0101" id="link2H_4_0101"></a> + IV. I continue my course by actions according to nature, until I + fall and cease, breathing out my last breath into that air, by which + continually breathed in I did live; and falling upon that earth, out of + whose gifts and fruits my father gathered his seed, my mother her blood, + and my nurse her milk, out of which for so many years I have been + provided, both of meat and drink. And lastly, which beareth me that tread + upon it, and beareth with me that so many ways do abuse it, or so freely + make use of it, so many ways to so many ends. + </p> + <p> + <a name="link2H_4_0102" id="link2H_4_0102"></a> + V. No man can admire thee for thy sharp acute language, such is thy + natural disability that way. Be it so: yet there be many other good + things, for the want of which thou canst not plead the want or natural + ability. Let them be seen in thee, which depend wholly from thee; + sincerity, gravity, laboriousness, contempt of pleasures; be not + querulous, be Content with little, be kind, be free; avoid all + superfluity, all vain prattling; be magnanimous. Doest not thou perceive, + how many things there be, which notwithstanding any pretence of natural + indisposition and unfitness, thou mightest have performed and exhibited, + and yet still thou doest voluntarily continue drooping downwards? Or wilt + thou say that it is through defect of thy natural constitution, that thou + art constrained to murmur, to be base and wretched to flatter; now to + accuse, and now to please, and pacify thy body: to be vainglorious, to be + so giddy-headed., and unsettled in thy thoughts? nay (witnesses be the + Gods) of all these thou mightest have been rid long ago: only, this thou + must have been contented with, to have borne the blame of one that is + somewhat slow and dull, wherein thou must so exercise thyself, as one who + neither doth much take to heart this his natural defect, nor yet pleaseth + himself in it. + </p> + <p> + <a name="link2H_4_0103" id="link2H_4_0103"></a> + VI. Such there be, who when they have done a good turn to any, are ready + to set them on the score for it, and to require retaliation. Others there + be, who though they stand not upon retaliation, to require any, yet they + think with themselves nevertheless, that such a one is their debtor, and + they know as their word is what they have done. Others again there be, who + when they have done any such thing, do not so much as know what they have + done; but are like unto the vine, which beareth her grapes, and when once + she hath borne her own proper fruit, is contented and seeks for no further + recompense. As a horse after a race, and a hunting dog when he hath + hunted, and a bee when she hath made her honey, look not for applause and + commendation; so neither doth that man that rightly doth understand his + own nature when he hath done a good turn: but from one doth proceed to do + another, even as the vine after she hath once borne fruit in her own + proper season, is ready for another time. Thou therefore must be one of + them, who what they do, barely do it without any further thought, and are + in a manner insensible of what they do. 'Nay but,' will some reply + perchance, 'this very thing a rational man is bound unto, to understand + what it is, that he doeth.' For it is the property, say they, of one that + is naturally sociable, to be sensible, that he doth operate sociably: nay, + and to desire, that the party him self that is sociably dealt with, should + be sensible of it too. I answer, That which thou sayest is true indeed, + but the true meaning of that which is said, thou dost not understand. And + therefore art thou one of those first, whom I mentioned. For they also are + led by a probable appearance of reason. But if thou dost desire to + understand truly what it is that is said, fear not that thou shalt + therefore give over any sociable action. + </p> + <p> + <a name="link2H_4_0104" id="link2H_4_0104"></a> + VII. The form of the Athenians' prayer did run thus: 'O rain, rain, good + Jupiter, upon all the grounds and fields that belong to the Athenians.' + Either we should not pray at all, or thus absolutely and freely; and not + every one for himself in particular alone. + </p> + <p> + <a name="link2H_4_0105" id="link2H_4_0105"></a> + VIII. As we say commonly, The physician hath prescribed unto this man, + riding; unto another, cold baths; unto a third, to go barefoot: so it is + alike to say, The nature of the universe hath prescribed unto this man + sickness, or blindness, or some loss, or damage or some such thing. For + as there, when we say of a physician, that he hath prescribed anything, + our meaning is, that he hath appointed this for that, as subordinate and + conducing to health: so here, whatsoever doth happen unto any, is + ordained unto him as a thing subordinate unto the fates, and therefore do + we say of such things, that they do + συμβαίνειν, that is, + happen, or fall together; as of square stones, when either in walls, or + pyramids in a certain position they fit one another, and agree as it were + in an harmony, the masons say, that they do + συμβαίνειν; as if thou + shouldest say, fall together: so that in the general, though the things + be divers that make it, yet the consent or harmony itself is but one. And + as the whole world is made up of all the particular bodies of the world, + one perfect and complete body, of the same nature that particular bodies; + so is the destiny of particular causes and events one general one, of the + same nature that particular causes are. What I now say, even they that + are mere idiots are not ignorant of: for they say commonly + τοῦτο ἔφερεν + ἀυτῷ, that is, This his destiny hath brought upon + him. This therefore is by the fates properly and particularly brought + upon this, as that unto this in particular is by the physician + prescribed. These therefore let us accept of in like manner, as we do + those that are prescribed unto us our physicians. For them also in + themselves shall We find to contain many harsh things, but we + nevertheless, in hope of health, and recovery, accept of them. Let the + fulfilling and accomplishment of those things which the common nature + hath determined, be unto thee as thy health. Accept then, and be pleased + with whatsoever doth happen, though otherwise harsh and un-pleasing, as + tending to that end, to the health and welfare of the universe, and to + Jove's happiness and prosperity. For this whatsoever it be, should not + have been produced, had it not conduced to the good of the universe. For + neither doth any ordinary particular nature bring anything to pass, that + is not to whatsoever is within the sphere of its own proper + administration and government agreeable and subordinate. For these two + considerations then thou must be well pleased with anything that doth + happen unto thee. First, because that for thee properly it was brought to + pass, and unto thee it was prescribed; and that from the very beginning + by the series and connection of the first causes, it hath ever had a + reference unto thee. And secondly, because the good success and perfect + welfare, and indeed the very continuance of Him, that is the + Administrator of the whole, doth in a manner depend on it. For the whole + (because whole, therefore entire and perfect) is maimed, and mutilated, + if thou shalt cut off anything at all, whereby the coherence, and + contiguity as of parts, so of causes, is maintained and preserved. Of + which certain it is, that thou doest (as much as lieth in thee) cut off, + and in some sort violently take somewhat away, as often as thou art + displeased with anything that happeneth. + </p> + <p> + <a name="link2H_4_0106" id="link2H_4_0106"></a> + IX. Be not discontented, be not disheartened, be not out of hope, if + often it succeed not so well with thee punctually and precisely to do all + things according to the right dogmata, but being once cast off, return + unto them again: and as for those many and more frequent occurrences, + either of worldly distractions, or human infirmities, which as a man thou + canst not but in some measure be subject unto, be not thou discontented + with them; but however, love and affect that only which thou dust return + unto: a philosopher's life, and proper occupation after the most exact + manner. And when thou dust return to thy philosophy, return not unto it as + the manner of some is, after play and liberty as it were, to their + schoolmasters and pedagogues; but as they that have sore eyes to their + sponge and egg: or as another to his cataplasm; or as others to their + fomentations: so shalt not thou make it a matter of ostentation at all to + obey reason but of ease and comfort. And remember that philosophy + requireth nothing of thee, but what thy nature requireth, and wouldest + thou thyself desire anything that is not according to nature? for which of + these sayest thou; that which is according to nature or against it, is of + itself more kind and pleasing? Is it not for that respect especially, that + pleasure itself is to so many men's hurt and overthrow, most prevalent, + because esteemed commonly most kind, and natural? But consider well + whether magnanimity rather, and true liberty, and true simplicity, and + equanimity, and holiness; whether these be not most kind and natural? And + prudency itself, what more kind and amiable than it, when thou shalt truly + consider with thyself, what it is through all the proper objects of thy + rational intellectual faculty currently to go on without any fall or + stumble? As for the things of the world, their true nature is in a manner + so involved with obscurity, that unto many philosophers, and those no mean + ones, they seemed altogether incomprehensible, and the Stoics themselves, + though they judge them not altogether incomprehensible, yet scarce and not + without much difficulty, comprehensible, so that all assent of ours is + fallible, for who is he that is infallible in his conclusions? From the + nature of things, pass now unto their subjects and matter: how temporary, + how vile are they I such as may be in the power and possession of some + abominable loose liver, of some common strumpet, of some notorious + oppressor and extortioner. Pass from thence to the dispositions of them + that thou doest ordinarily converse with, how hardly do we bear, even with + the most loving and amiable! that I may not say, how hard it is for us to + bear even with our own selves, in such obscurity, and impurity of things: + in such and so continual a flux both of the substances and time; both of + the motions themselves, and things moved; what it is that we can fasten + upon; either to honour, and respect especially; or seriously, and + studiously to seek after; I cannot so much as conceive For indeed they are + things contrary. + </p> + <p> + <a name="link2H_4_0107" id="link2H_4_0107"></a> + X. Thou must comfort thyself in the expectation of thy natural + dissolution, and in the meantime not grieve at the delay; but rest + contented in those two things. First, that nothing shall happen unto thee, + which is not according to the nature of the universe. Secondly, that it is + in thy power, to do nothing against thine own proper God, and inward + spirit. For it is not in any man's power to constrain thee to transgress + against him. + </p> + <p> + <a name="link2H_4_0108" id="link2H_4_0108"></a> + XI. What is the use that now at this present I make of my soul? Thus + from time to time and upon all occasions thou must put this question to + thyself; what is now that part of mine which they call the rational + mistress part, employed about? Whose soul do I now properly possess? a + child's? or a youth's? a woman's? or a tyrant's? some brute, or some wild + beast's soul? + </p> + <p> + <a name="link2H_4_0109" id="link2H_4_0109"></a> + XII. What those things are in themselves, which by the greatest part are + esteemed good, thou mayest gather even from this. For if a man shall hear + things mentioned as good, which are really good indeed, such as are + prudence, temperance, justice, fortitude, after so much heard and + conceived, he cannot endure to hear of any more, for the word good is + properly spoken of them. But as for those which by the vulgar are esteemed + good, if he shall hear them mentioned as good, he doth hearken for more. + He is well contented to hear, that what is spoken by the comedian, is but + familiarly and popularly spoken, so that even the vulgar apprehend the + difference. For why is it else, that this offends not and needs not to be + excused, when virtues are styled good: but that which is spoken in + commendation of wealth, pleasure, or honour, we entertain it only as + merrily and pleasantly spoken? Proceed therefore, and inquire further, + whether it may not be that those things also which being mentioned upon + the stage were merrily, and with great applause of the multitude, scoffed + at with this jest, that they that possessed them had not in all the world + of their own, (such was their affluence and plenty) so much as a place + where to avoid their excrements. Whether, I say, those ought not also in + very deed to be much respected, and esteemed of, as the only things that + are truly good. + </p> + <p> + <a name="link2H_4_0110" id="link2H_4_0110"></a> + XIII. All that I consist of, is either form or matter. No corruption can + reduce either of these unto nothing: for neither did I of nothing become + a subsistent creature. Every part of mine then will by mutation be + disposed into a certain part of the whole world, and that in time into + another part; and so <i>in infinitum;</i> by which kind of mutation, I + also became what I am, and so did they that begot me, and they before + them, and so upwards <i>in infinitum</i>. For so we may be allowed to + speak, though the age and government of the world, be to some certain + periods of time limited, and confined. + </p> + <p> + <a name="link2H_4_0111" id="link2H_4_0111"></a> + XIV. Reason, and rational power, are faculties which content themselves + with themselves, and their own proper operations. And as for their first + inclination and motion, that they take from themselves. But their + progress is right to the end and object, which is in their way, as it + were, and lieth just before them: that is, which is feasible and + possible, whether it be that which at the first they proposed to + themselves, or no. For which reason also such actions are termed + κατορθώσεις, to + intimate the directness of the way, by which they are achieved. Nothing + must be thought to belong to a man, which doth not belong unto him as he + is a man. These, the event of purposes, are not things required in a man. + The nature of man doth not profess any such things. The final ends and + consummations of actions are nothing at all to a man's nature. The end + therefore of a man, or the <i>summum bonum</i> whereby that end is + fulfilled, cannot consist in the consummation of actions purposed and + intended. Again, concerning these outward worldly things, were it so that + any of them did properly belong unto man, then would it not belong unto + man, to condemn them and to stand in opposition with them. Neither would + he be praiseworthy that can live without them; or he good, (if these were + good indeed) who of his own accord doth deprive himself of any of them. + But we see contrariwise, that the more a man doth withdraw himself from + these wherein external pomp and greatness doth consist, or any other like + these; or the better he doth bear with the loss of these, the better he + is accounted. + </p> + <p> + <a name="link2H_4_0112" id="link2H_4_0112"></a> + XV. Such as thy thoughts and ordinary cogitations are, such will thy + mind be in time. For the soul doth as it were receive its tincture from + the fancies, and imaginations. Dye it therefore and thoroughly soak it + with the assiduity of these cogitations. As for example. Wheresoever thou + mayest live, there it is in thy power to live well and happy. But thou + mayest live at the Court, there then also mayest thou live well and happy. + Again, that which everything is made for, he is also made unto that, and + cannot but naturally incline unto it. That which anything doth naturally + incline unto, therein is his end. Wherein the end of everything doth + consist, therein also doth his good and benefit consist. Society therefore + is the proper good of a rational creature. For that we are made for + society, it hath long since been demonstrated. Or can any man make any + question of this, that whatsoever is naturally worse and inferior, is + ordinarily subordinated to that which is better? and that those things + that are best, are made one for another? And those things that have souls, + are better than those that have none? and of those that have, those best + that have rational souls? + </p> + <p> + <a name="link2H_4_0113" id="link2H_4_0113"></a> + XVI. To desire things impossible is the part of a mad man. But it is a + thing impossible, that wicked man should not commit some such things. + Neither doth anything happen to any man, which in the ordinary course of + nature as natural unto him doth not happen. Again, the same things happen + unto others also. And truly, if either he that is ignorant that such a + thing hath happened unto him, or he that is ambitious to be commended for + his magnanimity, can be patient, and is not grieved: is it not a grievous + thing, that either ignorance, or a vain desire to please and to be + commended, should be more powerful and effectual than true prudence? As + for the things themselves, they touch not the soul, neither can they have + any access unto it: neither can they of themselves any ways either affect + it, or move it. For she herself alone can affect and move herself, and + according as the dogmata and opinions are, which she doth vouchsafe + herself; so are those things which, as accessories, have any co-existence + with her. + </p> + <p> + <a name="link2H_4_0114" id="link2H_4_0114"></a> + XVII. After one consideration, man is nearest unto us; as we are bound + to do them good, and to bear with them. But as he may oppose any of our + true proper actions, so man is unto me but as a thing indifferent: even as + the sun, or the wind, or some wild beast. By some of these it may be, that + some operation or other of mine, may be hindered; however, of my mind and + resolution itself, there can be no let or impediment, by reason of that + ordinary constant both exception (or reservation wherewith it inclineth) + and ready conversion of objects; from that which may not be, to that which + may be, which in the prosecution of its inclinations, as occasion serves, + it doth observe. For by these the mind doth turn and convert any + impediment whatsoever, to be her aim and purpose. So that what before was + the impediment, is now the principal object of her working; and that which + before was in her way, is now her readiest way. + </p> + <p> + <a name="link2H_4_0115" id="link2H_4_0115"></a> + XVIII. Honour that which is chiefest and most powerful in the world, and + that is it, which makes use of all things, and governs all things. So also + in thyself; honour that which is chiefest, and most powerful; and is of + one kind and nature with that which we now spake of. For it is the very + same, which being in thee, turneth all other things to its own use, and by + whom also thy life is governed. + </p> + <p> + <a name="link2H_4_0116" id="link2H_4_0116"></a> + XIX. That which doth not hurt the city itself; cannot hurt any citizen. + This rule thou must remember to apply and make use of upon every conceit + and apprehension of wrong. If the whole city be not hurt by this, neither + am I certainly. And if the whole be not, why should I make it my private + grievance? consider rather what it is wherein he is overseen that is + thought to have done the wrong. Again, often meditate how swiftly all + things that subsist, and all things that are done in the world, are + carried away, and as it were conveyed out of sight: for both the substance + themselves, we see as a flood, are in a continual flux; and all actions in + a perpetual change; and the causes themselves, subject to a thousand + alterations, neither is there anything almost, that may ever be said to be + now settled and constant. Next unto this, and which follows upon it, + consider both the infiniteness of the time already past, and the immense + vastness of that which is to come, wherein all things are to be resolved + and annihilated. Art not thou then a very fool, who for these things, art + either puffed up with pride, or distracted with cares, or canst find in + thy heart to make such moans as for a thing that would trouble thee for a + very long time? Consider the whole universe whereof thou art but a very + little part, and the whole age of the world together, whereof but a short + and very momentary portion is allotted unto thee, and all the fates and + destinies together, of which how much is it that comes to thy part and + share! Again: another doth trespass against me. Let him look to that. He + is master of his own disposition, and of his own operation. I for my part + am in the meantime in possession of as much, as the common nature would + have me to possess: and that which mine own nature would have me do, I do. + </p> + <p> + <a name="link2H_4_0117" id="link2H_4_0117"></a> + XX. Let not that chief commanding part of thy soul be ever subject to + any variation through any corporal either pain or pleasure, neither suffer + it to be mixed with these, but let it both circumscribe itself, and + confine those affections to their own proper parts and members. But if at + any time they do reflect and rebound upon the mind and understanding (as + in an united and compacted body it must needs;) then must thou not go + about to resist sense and feeling, it being natural. However let not thy + understanding to this natural sense and feeling, which whether unto our + flesh pleasant or painful, is unto us nothing properly, add an opinion of + either good or bad and all is well. + </p> + <p> + <a name="link2H_4_0118" id="link2H_4_0118"></a> + XXI. To live with the Gods. He liveth with the Gods, who at all times + affords unto them the spectacle of a soul, both contented and well pleased + with whatsoever is afforded, or allotted unto her; and performing + whatsoever is pleasing to that Spirit, whom (being part of himself) Jove + hath appointed to every man as his overseer and governor. + </p> + <p> + <a name="link2H_4_0119" id="link2H_4_0119"></a> + XXII. Be not angry neither with him whose breath, neither with him whose + arm holes, are offensive. What can he do? such is his breath naturally, + and such are his arm holes; and from such, such an effect, and such a + smell must of necessity proceed. 'O, but the man (sayest thou) hath + understanding in him, and might of himself know, that he by standing near, + cannot choose but offend.' And thou also (God bless thee!) hast + understanding. Let thy reasonable faculty, work upon his reasonable + faculty; show him his fault, admonish him. If he hearken unto thee, thou + hast cured him, and there will be no more occasion of anger. + </p> + <p> + <a name="link2H_4_0120" id="link2H_4_0120"></a> + XXIII. 'Where there shall neither roarer be, nor harlot.' Why so? As + thou dost purpose to live, when thou hast retired thyself to some such + place, where neither roarer nor harlot is: so mayest thou here. And if + they will not suffer thee, then mayest thou leave thy life rather than thy + calling, but so as one that doth not think himself anyways wronged. Only + as one would say, Here is a smoke; I will out of it. And what a great + matter is this! Now till some such thing force me out, I will continue + free; neither shall any man hinder me to do what I will, and my will shall + ever be by the proper nature of a reasonable and sociable creature, + regulated and directed. + </p> + <p> + <a name="link2H_4_0121" id="link2H_4_0121"></a> + XXIV. That rational essence by which the universe is governed, is for + community and society; and therefore hath it both made the things that are + worse, for the best, and hath allied and knit together those which are + best, as it were in an harmony. Seest thou not how it hath sub-ordinated, + and co-ordinated? and how it hath distributed unto everything according to + its worth? and those which have the pre-eminency and superiority above + all, hath it united together, into a mutual consent and agreement. + </p> + <p> + <a name="link2H_4_0122" id="link2H_4_0122"></a> + XXV. How hast thou carried thyself hitherto towards the Gods? towards + thy parents? towards thy brethren? towards thy wife? towards thy children? + towards thy masters? thy foster-fathers? thy friends? thy domestics? thy + servants? Is it so with thee, that hitherto thou hast neither by word or + deed wronged any of them? Remember withal through how many things thou + hast already passed, and how many thou hast been able to endure; so that + now the legend of thy life is full, and thy charge is accomplished. Again, + how many truly good things have certainly by thee been discerned? how many + pleasures, how many pains hast thou passed over with contempt? how many + things eternally glorious hast thou despised? towards how many perverse + unreasonable men hast thou carried thyself kindly, and discreetly? + </p> + <p> + <a name="link2H_4_0123" id="link2H_4_0123"></a> + XXVI. Why should imprudent unlearned souls trouble that which is + both learned, and prudent? And which is that that is so? she that + understandeth the beginning and the end, and hath the true knowledge of + that rational essence, that passeth through all things subsisting, and + through all ages being ever the same, disposing and dispensing as it were + this universe by certain periods of time. + </p> + <p> + <a name="link2H_4_0124" id="link2H_4_0124"></a> + XXVII. Within a very little while, thou wilt be either ashes, or a + sceletum; and a name perchance; and perchance, not so much as a name. And + what is that but an empty sound, and a rebounding echo? Those things which + in this life are dearest unto us, and of most account, they are in + themselves but vain, putrid, contemptible. The most weighty and serious, + if rightly esteemed, but as puppies, biting one another: or untoward + children, now laughing and then crying. As for faith, and modesty, and + justice, and truth, they long since, as one of the poets hath it, have + abandoned this spacious earth, and retired themselves unto heaven. What is + it then that doth keep thee here, if things sensible be so mutable and + unsettled? and the senses so obscure, and so fallible? and our souls + nothing but an exhalation of blood? and to be in credit among such, be but + vanity? What is it that thou dost stay for? an extinction, or a + translation; either of them with a propitious and contented mind. But + still that time come, what will content thee? what else, but to worship + and praise the Gods; and to do good unto men. To bear with them, and to + forbear to do them any wrong. And for all external things belonging either + to this thy wretched body, or life, to remember that they are neither + thine, nor in thy power. + </p> + <p> + <a name="link2H_4_0125" id="link2H_4_0125"></a> + XXVIII. Thou mayest always speed, if thou wilt but make choice of the + right way; if in the course both of thine opinions and actions, thou wilt + observe a true method. These two things be common to the souls, as of God, + so of men, and of every reasonable creature, first that in their own + proper work they cannot be hindered by anything: and secondly, that their + happiness doth consist in a disposition to, and in the practice of + righteousness; and that in these their desire is terminated. + </p> + <p> + <a name="link2H_4_0126" id="link2H_4_0126"></a> + XXIX. If this neither be my wicked act, nor an act anyways depending + from any wickedness of mine, and that by it the public is not hurt; what + doth it concern me? And wherein can the public be hurt? For thou must not + altogether be carried by conceit and common opinion: as for help thou must + afford that unto them after thy best ability, and as occasion shall + require, though they sustain damage, but in these middle or worldly + things; but however do not thou conceive that they are truly hurt thereby: + for that is not right. But as that old foster-father in the comedy, being + now to take his leave doth with a great deal of ceremony, require his + foster-child's rhombus, or rattle-top, remembering nevertheless that it is + but a rhombus; so here also do thou likewise. For indeed what is all this + pleading and public bawling for at the courts? O man, hast thou forgotten + what those things are! yea but they are things that others much care for, + and highly esteem of. Wilt thou therefore be a fool too? Once I was; let + that suffice. + </p> + <p> + <a name="link2H_4_0127" id="link2H_4_0127"></a> + XXX. Let death surprise me when it will, and where it will, I may be + εὔμοιρος, or a happy man, + nevertheless. + </p> + <p> + For he is a happy man, who in his lifetime dealeth unto himself a happy + lot and portion. A happy lot and portion is, good inclinations of the + soul, good desires, good actions. + </p> + +</div><!--end chapter--> + +<div class="chapter"> + + <h2><a name="link2H_4_0128" id="link2H_4_0128"></a> + THE SIXTH BOOK + </h2> + <p> + <a name="link2H_4_0129" id="link2H_4_0129"></a> + I. The matter itself, of which the universe doth consist, is of itself + very tractable and pliable. That rational essence that doth govern it, + hath in itself no cause to do evil. It hath no evil in itself; neither can + it do anything that is evil: neither can anything be hurt by it. And all + things are done and determined according to its will and prescript. + </p> + <p> + <a name="link2H_4_0130" id="link2H_4_0130"></a> + II. Be it all one unto thee, whether half frozen or well warm; whether + only slumbering, or after a full sleep; whether discommended or commended + thou do thy duty: or whether dying or doing somewhat else; for that also + 'to die,' must among the rest be reckoned as one of the duties and actions + of our lives. + </p> + <p> + <a name="link2H_4_0131" id="link2H_4_0131"></a> + III. Look in, let not either the proper quality, or the true worth of + anything pass thee, before thou hast fully apprehended it. + </p> + <p> + <a name="link2H_4_0132" id="link2H_4_0132"></a> + IV. All substances come soon to their change, and either they shall + be resolved by way of exhalation (if so be that all things shall be + reunited into one substance), or as others maintain, they shall be + scattered and dispersed. As for that Rational Essence by which all things + are governed, as it best understandeth itself, both its own disposition, + and what it doth, and what matter it hath to do with and accordingly doth + all things; so we that do not, no wonder, if we wonder at many things, the + reasons whereof we cannot comprehend. + </p> + <p> + <a name="link2H_4_0133" id="link2H_4_0133"></a> + V. The best kind of revenge is, not to become like unto them. + <a name="link2H_4_0134" id="link2H_4_0134"></a> + VI. Let this be thy only joy, and thy only comfort, from one sociable + kind action without intermission to pass unto another, God being ever in + thy mind. + </p> + <p> + <a name="link2H_4_0135" id="link2H_4_0135"></a> + VII. The rational commanding part, as it alone can stir up and turn + itself; so it maketh both itself to be, and everything that happeneth, to + appear unto itself, as it will itself. + </p> + <p> + <a name="link2H_4_0136" id="link2H_4_0136"></a> + VIII. According to the nature of the universe all things particular are + determined, not according to any other nature, either about compassing and + containing; or within, dispersed and contained; or without, depending. + Either this universe is a mere confused mass, and an intricate context of + things, which shall in time be scattered and dispersed again: or it is an + union consisting of order, and administered by Providence. If the first, + why should I desire to continue any longer in this fortuit confusion and + commixtion? or why should I take care for anything else, but that as soon + as may be I may be earth again? And why should I trouble myself any more + whilst I seek to please the Gods? Whatsoever I do, dispersion is my end, + and will come upon me whether I will or no. But if the latter be, then am + not I religious in vain; then will I be quiet and patient, and put my + trust in Him, who is the Governor of all. + </p> + <p> + <a name="link2H_4_0137" id="link2H_4_0137"></a> + IX. Whensoever by some present hard occurrences thou art constrained to + be in some sort troubled and vexed, return unto thyself as soon as may be, + and be not out of tune longer than thou must needs. For so shalt thou be + the better able to keep thy part another time, and to maintain the + harmony, if thou dost use thyself to this continually; once out, presently + to have recourse unto it, and to begin again. + </p> + <p> + <a name="link2H_4_0138" id="link2H_4_0138"></a> + X. If it were that thou hadst at one time both a stepmother, and + a natural mother living, thou wouldst honour and respect her also; + nevertheless to thine own natural mother would thy refuge, and recourse be + continually. So let the court and thy philosophy be unto thee. Have + recourse unto it often, and comfort thyself in her, by whom it is that + those other things are made tolerable unto thee, and thou also in those + things not intolerable unto others. + </p> + <p> + <a name="link2H_4_0139" id="link2H_4_0139"></a> + XI. How marvellous useful it is for a man to represent unto himself + meats, and all such things that are for the mouth, under a right + apprehension and imagination! as for example: This is the carcass of a + fish; this of a bird; and this of a hog. And again more generally; This + phalernum, this excellent highly commended wine, is but the bare juice of + an ordinary grape. This purple robe, but sheep's hairs, dyed with the + blood of a shellfish. So for coitus, it is but the attrition of an + ordinary base entrail, and the excretion of a little vile snivel, with a + certain kind of convulsion: according to Hippocrates his opinion. How + excellent useful are these lively fancies and representations of things, + thus penetrating and passing through the objects, to make their true + nature known and apparent! This must thou use all thy life long, and upon + all occasions: and then especially, when matters are apprehended as of + great worth and respect, thy art and care must be to uncover them, and to + behold their vileness, and to take away from them all those serious + circumstances and expressions, under which they made so grave a show. For + outward pomp and appearance is a great juggler; and then especially art + thou most in danger to be beguiled by it, when (to a man's thinking) thou + most seemest to be employed about matters of moment. + </p> + <p> + <a name="link2H_4_0140" id="link2H_4_0140"></a> + XII. See what Crates pronounceth concerning Xenocrates himself. + <a name="link2H_4_0141" id="link2H_4_0141"></a> + XIII. Those things which the common sort of people do admire, are most + of them such things as are very general, and may be comprehended under + things merely natural, or naturally affected and qualified: as stones, + wood, figs, vines, olives. Those that be admired by them that are more + moderate and restrained, are comprehended under things animated: as flocks + and herds. Those that are yet more gentle and curious, their admiration is + commonly confined to reasonable creatures only; not in general as they are + reasonable, but as they are capable of art, or of some craft and subtile + invention: or perchance barely to reasonable creatures; as they that + delight in the possession of many slaves. But he that honours a reasonable + soul in general, as it is reasonable and naturally sociable, doth little + regard anything else: and above all things is careful to preserve his own, + in the continual habit and exercise both of reason and sociableness: and + thereby doth co-operate with him, of whose nature he doth also + participate; God. + </p> + <p> + <a name="link2H_4_0142" id="link2H_4_0142"></a> + XIV. Some things hasten to be, and others to be no more. And even + whatsoever now is, some part thereof hath already perished. Perpetual + fluxes and alterations renew the world, as the perpetual course of time + doth make the age of the world (of itself infinite) to appear always fresh + and new. In such a flux and course of all things, what of these things + that hasten so fast away should any man regard, since among all there is + not any that a man may fasten and fix upon? as if a man would settle his + affection upon some ordinary sparrow living by him, who is no sooner seen, + than out of sight. For we must not think otherwise of our lives, than as a + mere exhalation of blood, or of an ordinary respiration of air. For what + in our common apprehension is, to breathe in the air and to breathe it out + again, which we do daily: so much is it and no more, at once to breathe + out all thy respirative faculty into that common air from whence but + lately (as being but from yesterday, and to-day), thou didst first breathe + it in, and with it, life. + </p> + <p> + <a name="link2H_4_0143" id="link2H_4_0143"></a> + XV. Not vegetative spiration, it is not surely (which plants have) that + in this life should be so dear unto us; nor sensitive respiration, the + proper life of beasts, both tame and wild; nor this our imaginative + faculty; nor that we are subject to be led and carried up and down by the + strength of our sensual appetites; or that we can gather, and live + together; or that we can feed: for that in effect is no better, than that + we can void the excrements of our food. What is it then that should be + dear unto us? to hear a clattering noise? if not that, then neither to be + applauded by the tongues of men. For the praises of many tongues, is in + effect no better than the clattering of so many tongues. If then neither + applause, what is there remaining that should be dear unto thee? This I + think: that in all thy motions and actions thou be moved, and restrained + according to thine own true natural constitution and Construction only. + And to this even ordinary arts and professions do lead us. For it is that + which every art doth aim at, that whatsoever it is, that is by art + effected and prepared, may be fit for that work that it is prepared for. + This is the end that he that dresseth the vine, and he that takes upon him + either to tame colts, or to train up dogs, doth aim at. What else doth the + education of children, and all learned professions tend unto? Certainly + then it is that, which should be dear unto us also. If in this particular + it go well with thee, care not for the obtaining of other things. But is + it so, that thou canst not but respect other things also? Then canst not + thou truly be free? then canst thou not have self-content: then wilt thou + ever be subject to passions. For it is not possible, but that thou must be + envious, and jealous, and suspicious of them whom thou knowest can bereave + thee of such things; and again, a secret underminer of them, whom thou + seest in present possession of that which is dear unto thee. To be short, + he must of necessity be full of confusion within himself, and often accuse + the Gods, whosoever stands in need of these things. But if thou shalt + honour and respect thy mind only, that will make thee acceptable towards + thyself, towards thy friends very tractable; and conformable and + concordant with the Gods; that is, accepting with praises whatsoever they + shall think good to appoint and allot unto thee. + </p> + <p> + <a name="link2H_4_0144" id="link2H_4_0144"></a> + XVI. Under, above, and about, are the motions of the elements; but + the motion of virtue, is none of those motions, but is somewhat more + excellent and divine. Whose way (to speed and prosper in it) must be + through a way, that is not easily comprehended. + </p> + <p> + <a name="link2H_4_0145" id="link2H_4_0145"></a> + XVII. Who can choose but wonder at them? They will not speak well of + them that are at the same time with them, and live with them; yet they + themselves are very ambitious, that they that shall follow, whom they have + never seen, nor shall ever see, should speak well of them. As if a man + should grieve that he hath not been commended by them, that lived before + him. + </p> + <p> + <a name="link2H_4_0146" id="link2H_4_0146"></a> + XVIII. Do not ever conceive anything impossible to man, which by thee + cannot, or not without much difficulty be effected; but whatsoever in + general thou canst Conceive possible and proper unto any man, think that + very possible unto thee also. + </p> + <p> + <a name="link2H_4_0147" id="link2H_4_0147"></a> + XIX. Suppose that at the palestra somebody hath all to-torn thee with + his nails, and hath broken thy head. Well, thou art wounded. Yet thou dost + not exclaim; thou art not offended with him. Thou dost not suspect him for + it afterwards, as one that watcheth to do thee a mischief. Yea even then, + though thou dost thy best to save thyself from him, yet not from him as an + enemy. It is not by way of any suspicious indignation, but by way of + gentle and friendly declination. Keep the same mind and disposition in + other parts of thy life also. For many things there be, which we must + conceit and apprehend, as though we had had to do with an antagonist at + the palestra. For as I said, it is very possible for us to avoid and + decline, though we neither suspect, nor hate. + </p> + <p> + <a name="link2H_4_0148" id="link2H_4_0148"></a> + XX. If anybody shall reprove me, and shall make it apparent unto me, + that in any either opinion or action of mine I do err, I will most gladly + retract. For it is the truth that I seek after, by which I am sure that + never any man was hurt; and as sure, that he is hurt that continueth in + any error, or ignorance whatsoever. + </p> + <p> + <a name="link2H_4_0149" id="link2H_4_0149"></a> + XXI. I for my part will do what belongs unto me; as for other things, + whether things unsensible or things irrational; or if rational, yet + deceived and ignorant of the true way, they shall not trouble or distract + me. For as for those creatures which are not endued with reason and all + other things and-matters of the world whatsoever I freely, and generously, + as one endued with reason, of things that have none, make use of them. And + as for men, towards them as naturally partakers of the same reason, my + care is to carry myself sociably. But whatsoever it is that thou art + about, remember to call upon the Gods. And as for the time how long thou + shalt live to do these things, let it be altogether indifferent unto thee, + for even three such hours are sufficient. + </p> + <p> + <a name="link2H_4_0150" id="link2H_4_0150"></a> + XXII. Alexander of Macedon, and he that dressed his mules, when once + dead both came to one. For either they were both resumed into those + original rational essences from whence all things in the world are + propagated; or both after one fashion were scattered into atoms. + </p> + <p> + <a name="link2H_4_0151" id="link2H_4_0151"></a> + XXIII Consider how many different things, whether they concern our + bodies, or our souls, in a moment of time come to pass in every one of us, + and so thou wilt not wonder if many more things or rather all things that + are done, can at one time subsist, and coexist in that both one and + general, which we call the world. + </p> + <p> + <a name="link2H_4_0152" id="link2H_4_0152"></a> + XXIV. if any should put this question unto thee, how this word Antoninus + is written, wouldst thou not presently fix thine intention upon it, and + utter out in order every letter of it? And if any shall begin to gainsay + thee, and quarrel with thee about it; wilt thou quarrel with him again, or + rather go on meekly as thou hast begun, until thou hast numbered out every + letter? Here then likewise remember, that every duty that belongs unto a + man doth consist of some certain letters or numbers as it were, to which + without any noise or tumult keeping thyself thou must orderly proceed to + thy proposed end, forbearing to quarrel with him that would quarrel and + fall out with thee. + </p> + <p> + <a name="link2H_4_0153" id="link2H_4_0153"></a> + XXV. Is it not a cruel thing to forbid men to affect those things, which + they conceive to agree best with their own natures, and to tend most to + their own proper good and behoof? But thou after a sort deniest them this + liberty, as often as thou art angry with them for their sins. For surely + they are led unto those sins whatsoever they be, as to their proper good + and commodity. But it is not so (thou wilt object perchance). Thou + therefore teach them better, and make it appear unto them: but be not thou + angry with them. + </p> + <p> + <a name="link2H_4_0154" id="link2H_4_0154"></a> + XXVI. Death is a cessation from the impression of the senses, the + tyranny of the passions, the errors of the mind, and the servitude of the + body. + </p> + <p> + <a name="link2H_4_0155" id="link2H_4_0155"></a> + XXVII. If in this kind of life thy body be able to hold out, it is a + shame that thy soul should faint first, and give over, take heed, lest of + a philosopher thou become a mere Cæsar in time, and receive a new + tincture from the court. For it may happen if thou dost not take heed. + Keep thyself therefore, truly simple, good, sincere, grave, free from all + ostentation, a lover of that which is just, religious, kind, + tender-hearted, strong and vigorous to undergo anything that becomes thee. + Endeavour to continue such, as philosophy (hadst thou wholly and + constantly applied thyself unto it) would have made, and secured thee. + Worship the Gods, procure the welfare of men, this life is short. + Charitable actions, and a holy disposition, is the only fruit of this + earthly life. + </p> + <p> + <a name="link2H_4_0156" id="link2H_4_0156"></a> + XXVIII. Do all things as becometh the disciple of Antoninus Pius. + Remember his resolute constancy in things that were done by him according + to reason, his equability in all things, his sanctity; the cheerfulness of + his countenance, his sweetness, and how free he was from all vainglory; + how careful to come to the true and exact knowledge of matters in hand, + and how he would by no means give over till he did fully, and plainly + understand the whole state of the business; and how patiently, and without + any contestation he would bear with them, that did unjustly condemn him: + how he would never be over-hasty in anything, nor give ear to slanders and + false accusations, but examine and observe with best diligence the several + actions and dispositions of men. Again, how he was no backbiter, nor + easily frightened, nor suspicious, and in his language free from all + affectation and curiosity: and how easily he would content himself with + few things, as lodging, bedding, clothing, and ordinary nourishment, and + attendance. How able to endure labour, how patient; able through his spare + diet to continue from morning to evening without any necessity of + withdrawing before his accustomed hours to the necessities of nature: his + uniformity and constancy in matter of friendship. How he would bear with + them that with all boldness and liberty opposed his opinions; and even + rejoice if any man could better advise him: and lastly, how religious he + was without superstition. All these things of him remember, that + whensoever thy last hour shall come upon thee, it may find thee, as it did + him, ready for it in the possession of a good conscience. + </p> + <p> + <a name="link2H_4_0157" id="link2H_4_0157"></a> + XXIX. Stir up thy mind, and recall thy wits again from thy natural + dreams, and visions, and when thou art perfectly awoken, and canst + perceive that they were but dreams that troubled thee, as one newly + awakened out of another kind of sleep look upon these worldly things with + the same mind as thou didst upon those, that thou sawest in thy sleep. + </p> + <p> + <a name="link2H_4_0158" id="link2H_4_0158"></a> + XXX. I consist of body and soul. Unto my body all things are + indifferent, for of itself it cannot affect one thing more than another + with apprehension of any difference; as for my mind, all things which are + not within the verge of her own operation, are indifferent unto her, and + for her own operations, those altogether depend of her; neither does she + busy herself about any, but those that are present; for as for future and + past operations, those also are now at this present indifferent unto her. + </p> + <p> + <a name="link2H_4_0159" id="link2H_4_0159"></a> + XXXI. As long as the foot doth that which belongeth unto it to do, and + the hand that which belongs unto it, their labour, whatsoever it be, is + not unnatural. So a man as long as he doth that which is proper unto a + man, his labour cannot be against nature; and if it be not against nature, + then neither is it hurtful unto him. But if it were so that happiness did + consist in pleasure: how came notorious robbers, impure abominable livers, + parricides, and tyrants, in so large a measure to have their part of + pleasures? + </p> + <p> + <a name="link2H_4_0160" id="link2H_4_0160"></a> + XXXII. Dost thou not see, how even those that profess mechanic arts, + though in some respect they be no better than mere idiots, yet they stick + close to the course of their trade, neither can they find in their heart + to decline from it: and is it not a grievous thing that an architect, or a + physician shall respect the course and mysteries of their profession, more + than a man the proper course and condition of his own nature, reason, + which is common to him and to the Gods? + </p> + <p> + <a name="link2H_4_0161" id="link2H_4_0161"></a> + XXXIII. Asia, Europe; what are they, but as corners of the whole world; + of which the whole sea, is but as one drop; and the great Mount Athos, but + as a clod, as all present time is but as one point of eternity. All, petty + things; all things that are soon altered, soon perished. And all things + come from one beginning; either all severally and particularly deliberated + and resolved upon, by the general ruler and governor of all; or all by + necessary consequence. So that the dreadful hiatus of a gaping lion, and + all poison, and all hurtful things, are but (as the thorn and the mire) + the necessary consequences of goodly fair things. Think not of these + therefore, as things contrary to those which thou dost much honour, and + respect; but consider in thy mind the true fountain of all. + </p> + <p> + <a name="link2H_4_0162" id="link2H_4_0162"></a> + XXXIV He that seeth the things that are now, hath Seen all that either + was ever, or ever shall be, for all things are of one kind; and all like + one unto another. Meditate often upon the connection of all things in the + world; and upon the mutual relation that they have one unto another. For + all things are after a sort folded and involved one within another, and by + these means all agree well together. For one thing is consequent unto + another, by local motion, by natural conspiration and agreement, and by + substantial union, or, reduction of all substances into one. + </p> + <p> + <a name="link2H_4_0163" id="link2H_4_0163"></a> + XXXV. Fit and accommodate thyself to that estate and to those + occurrences, which by the destinies have been annexed unto thee; and love + those men whom thy fate it is to live with; but love them truly. An + instrument, a tool, an utensil, whatsoever it be, if it be fit for the + purpose it was made for, it is as it should be though he perchance that + made and fitted it, be out of sight and gone. But in things natural, that + power which hath framed and fitted them, is and abideth within them still: + for which reason she ought also the more to be respected, and we are the + more obliged (if we may live and pass our time according to her purpose + and intention) to think that all is well with us, and according to our own + minds. After this manner also, and in this respect it is, that he that is + all in all doth enjoy his happiness. + </p> + <p> + <a name="link2H_4_0164" id="link2H_4_0164"></a> + XXXVI. What things soever are not within the proper power and + jurisdiction of thine own will either to compass or avoid, if thou shalt + propose unto thyself any of those things as either good, or evil; it must + needs be that according as thou shalt either fall into that which thou + dost think evil, or miss of that which thou dost think good, so wilt thou + be ready both to complain of the Gods, and to hate those men, who either + shall be so indeed, or shall by thee be suspected as the cause either of + thy missing of the one, or falling into the other. And indeed we must + needs commit many evils, if we incline to any of these things, more or + less, with an opinion of any difference. But if we mind and fancy those + things only, as good and bad, which wholly depend of our own wills, there + is no more occasion why we should either murmur against the Gods, or be at + enmity with any man. + </p> + <p> + <a name="link2H_4_0165" id="link2H_4_0165"></a> + XXXVII. We all work to one effect, some willingly, and with a rational + apprehension of what we do: others without any such knowledge. As I think + Heraclitus in a place speaketh of them that sleep, that even they do work + in their kind, and do confer to the general operations of the world. One + man therefore doth co-operate after one sort, and another after another + sort; but even he that doth murmur, and to his power doth resist and + hinder; even he as much as any doth co-operate. For of such also did the + world stand in need. Now do thou consider among which of these thou wilt + rank thyself. For as for him who is the Administrator of all, he will make + good use of thee whether thou wilt or no, and make thee (as a part and + member of the whole) so to co-operate with him, that whatsoever thou + doest, shall turn to the furtherance of his own counsels, and resolutions. + But be not thou for shame such a part of the whole, as that vile and + ridiculous verse (which Chrysippus in a place doth mention) is a part of + the comedy. + </p> + <p> + <a name="link2H_4_0166" id="link2H_4_0166"></a> + XXXVIII. Doth either the sun take upon him to do that which belongs to + the rain? or his son Aesculapius that, which unto the earth doth properly + belong? How is it with every one of the stars in particular? Though they + all differ one from another, and have their several charges and functions + by themselves, do they not all nevertheless concur and co- operate to one + end? + </p> + <p> + <a name="link2H_4_0167" id="link2H_4_0167"></a> + XXXIX. If so be that the Gods have deliberated in particular of those + things that should happen unto me, I must stand to their deliberation, as + discrete and wise. For that a God should be an imprudent God, is a thing + hard even to conceive: and why should they resolve to do me hurt? for what + profit either unto them or the universe (which they specially take care + for) could arise from it? But if so be that they have not deliberated of + me in particular, certainly they have of the whole in general, and those + things which in consequence and coherence of this general deliberation + happen unto me in particular, I am bound to embrace and accept of. But if + so be that they have not deliberated at all (which indeed is very + irreligious for any man to believe: for then let us neither sacrifice, nor + pray, nor respect our oaths, neither let us any more use any of those + things, which we persuaded of the presence and secret conversation of the + Gods among us, daily use and practise:) but, I say, if so be that they + have not indeed either in general, or particular deliberated of any of + those things, that happen unto us in this world; yet God be thanked, that + of those things that concern myself, it is lawful for me to deliberate + myself, and all my deliberation is but concerning that which may be to me + most profitable. Now that unto every one is most profitable, which is + according to his own constitution and nature. And my nature is, to be + rational in all my actions and as a good, and natural member of a city and + commonwealth, towards my fellow members ever to be sociably and kindly + disposed and affected. My city and country as I am Antoninus, is Rome; as + a man, the whole world. Those things therefore that are expedient and + profitable to those cities, are the only things that are good and + expedient for me. + </p> + <p> + <a name="link2H_4_0168" id="link2H_4_0168"></a> + XL. Whatsoever in any kind doth happen to any one, is expedient to the + whole. And thus much to content us might suffice, that it is expedient for + the whole in general. But yet this also shalt thou generally perceive, if + thou dost diligently take heed, that whatsoever doth happen to any one man + or men.... And now I am content that the word expedient, should more + generally be understood of those things which we otherwise call middle + things, or things indifferent; as health, wealth, and the like. + </p> + <p> + <a name="link2H_4_0169" id="link2H_4_0169"></a> + XLI. As the ordinary shows of the theatre and of other such places, + when thou art presented with them, affect thee; as the same things still + seen, and in the same fashion, make the sight ingrateful and tedious; so + must all the things that we see all our life long affect us. For all + things, above and below, are still the same, and from the same causes. + When then will there be an end? + </p> + <p> + <a name="link2H_4_0170" id="link2H_4_0170"></a> + XLII. Let the several deaths of men of all sorts, and of all sorts of + professions, and of all sort of nations, be a perpetual object of thy + thoughts,... so that thou mayst even come down to Philistio, Phœbus, and + Origanion. Pass now to other generations. Thither shall we after many + changes, where so many brave orators are; where so many grave + philosophers; Heraclitus, Pythagoras, Socrates. Where so many heroes of + the old times; and then so many brave captains of the latter times; and so + many kings. After all these, where Eudoxus, Hipparchus, Archimedes; where + so many other sharp, generous, industrious, subtile, peremptory + dispositions; and among others, even they, that have been the greatest + scoffers and deriders of the frailty and brevity of this our human life; + as Menippus, and others, as many as there have been such as he. Of all + these consider, that they long since are all dead, and gone. And what do + they suffer by it! Nay they that have not so much as a name remaining, + what are they the worse for it? One thing there is, and that only, which + is worth our while in this world, and ought by us much to be esteemed; and + that is, according to truth and righteousness, meekly and lovingly to + converse with false, and unrighteous men. + </p> + <p> + <a name="link2H_4_0171" id="link2H_4_0171"></a> + XLIII. When thou wilt comfort and cheer thyself, call to mind the + several gifts and virtues of them, whom thou dost daily converse with; as + for example, the industry of the one; the modesty of another; the + liberality of a third; of another some other thing. For nothing can so + much rejoice thee, as the resemblances and parallels of several virtues, + visible and eminent in the dispositions of those who live with thee; + especially when, all at once, as near as may be, they represent themselves + unto thee. And therefore thou must have them always in a readiness. + </p> + <p> + <a name="link2H_4_0172" id="link2H_4_0172"></a> + XLIV. Dost thou grieve that thou dost weigh but so many pounds, and not + three hundred rather? Just as much reason hast thou to grieve that thou + must live but so many years, and not longer. For as for bulk and substance + thou dost content thyself with that proportion of it that is allotted unto + thee, so shouldst thou for time. + </p> + <p> + <a name="link2H_4_0173" id="link2H_4_0173"></a> + XLV. Let us do our best endeavours to persuade them; but however, if + reason and justice lead thee to it, do it, though they be never so much + against it. But if any shall by force withstand thee, and hinder thee in + it, convert thy virtuous inclination from one object unto another, from + justice to contented equanimity, and cheerful patience: so that what in + the one is thy hindrance, thou mayst make use of it for the exercise of + another virtue: and remember that it was with due exception, and + reservation, that thou didst at first incline and desire. For thou didst + not set thy mind upon things impossible. Upon what then? that all thy + desires might ever be moderated with this due kind of reservation. And + this thou hast, and mayst always obtain, whether the thing desired be in + thy power or no. And what do I care for more, if that for which I was born + and brought forth into the world (to rule all my desires with reason and + discretion) may be? + </p> + <p> + <a name="link2H_4_0174" id="link2H_4_0174"></a> + XLVI. The ambitious supposeth another man's act, praise and applause, to + be his own happiness; the voluptuous his own sense and feeling; but he + that is wise, his own action. + </p> + <p> + <a name="link2H_4_0175" id="link2H_4_0175"></a> + XLVII. It is in thy power absolutely to exclude all manner of conceit + and opinion, as concerning this matter; and by the same means, to exclude + all grief and sorrow from thy soul. For as for the things and objects + themselves, they of themselves have no such power, whereby to beget and + force upon us any opinion at all. + </p> + <p> + <a name="link2H_4_0176" id="link2H_4_0176"></a> + XLVIII. Use thyself when any man speaks unto thee, so to hearken unto + him, as that in the interim thou give not way to any other thoughts; that + so thou mayst (as far as is possible) seem fixed and fastened to his very + soul, whosoever he be that speaks unto thee. + </p> + <p> + <a name="link2H_4_0177" id="link2H_4_0177"></a> + XLIX. That which is not good for the bee-hive, cannot be good for the + bee. + </p> + <p> + <a name="link2H_4_0178" id="link2H_4_0178"></a> + L. Will either passengers, or patients, find fault and complain, either + the one if they be well carried, or the others if well cured? Do they take + care for any more than this; the one, that their shipmaster may bring them + safe to land, and the other, that their physician may effect their + recovery? + </p> + <p> + <a name="link2H_4_0179" id="link2H_4_0179"></a> + LI. How many of them who came into the world at the same time when I + did, are already gone out of it? + </p> + <p> + <a name="link2H_4_0180" id="link2H_4_0180"></a> + LII. To them that are sick of the jaundice, honey seems bitter; and to + them that are bitten by a mad dog, the water terrible; and to children, a + little ball seems a fine thing. And why then should I be angry? or do I + think that error and false opinion is less powerful to make men + transgress, than either choler, being immoderate and excessive, to cause + the jaundice; or poison, to cause rage? + </p> + <p> + <a name="link2H_4_0181" id="link2H_4_0181"></a> + LIII. No man can hinder thee to live as thy nature doth require. Nothing + can happen unto thee, but what the common good of nature doth require. + </p> + <p> + <a name="link2H_4_0182" id="link2H_4_0182"></a> + LIV. What manner of men they be whom they seek to please, and what to + get, and by what actions: how soon time will cover and bury all things, + and how many it hath already buried! + </p> + +</div><!--end chapter--> + +<div class="chapter"> + + <h2><a name="link2H_4_0183" id="link2H_4_0183"></a> + THE SEVENTH BOOK + </h2> + <p> + <a name="link2H_4_0184" id="link2H_4_0184"></a> + I. What is wickedness? It is that which many time and often thou hast + already seen and known in the world. And so oft as anything doth happen + that might otherwise trouble thee, let this memento presently come to thy + mind, that it is that which thou hast already often Seen and known. + Generally, above and below, thou shalt find but the same things. The very + same things whereof ancient stories, middle age stories, and fresh stories + are full whereof towns are full, and houses full. There is nothing that is + new. All things that are, are both usual and of little continuance. + </p> + <p> + <a name="link2H_4_0185" id="link2H_4_0185"></a> + II. What fear is there that thy dogmata, or philosophical resolutions + and conclusions, should become dead in thee, and lose their proper power + and efficacy to make thee live happy, as long as those proper and + correlative fancies, and representations of things on which they mutually + depend (which continually to stir up and revive is in thy power,) are + still kept fresh and alive? It is in my power concerning this thing that + is happened, what soever it be, to conceit that which is right and true. + If it be, why then am I troubled? Those things that are without my + understanding, are nothing to it at all: and that is it only, which doth + properly concern me. Be always in this mind, and thou wilt be right. + </p> + <p> + <a name="link2H_4_0186" id="link2H_4_0186"></a> + III. That which most men would think themselves most happy for, and + would prefer before all things, if the Gods would grant it unto them after + their deaths, thou mayst whilst thou livest grant unto thyself; to live + again. See the things of the world again, as thou hast already seen them. + For what is it else to live again? Public shows and solemnities with much + pomp and vanity, stage plays, flocks and herds; conflicts and contentions: + a bone thrown to a company of hungry curs; a bait for greedy fishes; the + painfulness, and continual burden-bearing of wretched ants, the running to + and fro of terrified mice: little puppets drawn up and down with wires and + nerves: these be the objects of the world among all these thou must stand + steadfast, meekly affected, and free from all manner of indignation; with + this right ratiocination and apprehension; that as the worth is of those + things which a man doth affect, so is in very deed every man's worth more + or less. + </p> + <p> + <a name="link2H_4_0187" id="link2H_4_0187"></a> + IV. Word after word, every one by itself, must the things that are + spoken be conceived and understood; and so the things that are done, + purpose after purpose, every one by itself likewise. And as in matter of + purposes and actions, we must presently see what is the proper use and + relation of every one; so of words must we be as ready, to consider of + every one what is the true meaning, and signification of it according to + truth and nature, however it be taken in common use. + </p> + <p> + <a name="link2H_4_0188" id="link2H_4_0188"></a> + V. Is my reason, and understanding sufficient for this, or no? If it be + sufficient, without any private applause, or public ostentation as of an + instrument, which by nature I am provided of, I will make use of it for + the work in hand, as of an instrument, which by nature I am provided of. + if it be not, and that otherwise it belong not unto me particularly as a + private duty, I will either give it over, and leave it to some other that + can better effect it: or I will endeavour it; but with the help of some + other, who with the joint help of my reason, is able to bring somewhat to + pass, that will now be seasonable and useful for the common good. For + whatsoever I do either by myself, or with some other, the only thing that + I must intend, is, that it be good and expedient for the public. For as + for praise, consider how many who once were much commended, are now + already quite forgotten, yea they that commended them, how even they + themselves are long since dead and gone. Be not therefore ashamed, + whensoever thou must use the help of others. For whatsoever it be that + lieth upon thee to effect, thou must propose it unto thyself, as the + scaling of walls is unto a soldier. And what if thou through either + lameness or some other impediment art not able to reach unto the top of + the battlements alone, which with the help of another thou mayst; wilt + thou therefore give it over, or go about it with less courage and + alacrity, because thou canst not effect it all alone? + </p> + <p> + <a name="link2H_4_0189" id="link2H_4_0189"></a> + VI. Let not things future trouble thee. For if necessity so require that + they come to pass, thou shalt (whensoever that is) be provided for them + with the same reason, by which whatsoever is now present, is made both + tolerable and acceptable unto thee. All things are linked and knitted + together, and the knot is sacred, neither is there anything in the world, + that is not kind and natural in regard of any other thing, or, that hath + not some kind of reference and natural correspondence with whatsoever is + in the world besides. For all things are ranked together, and by that + decency of its due place and order that each particular doth observe, + they all concur together to the making of one and the same + κόσμος or world: as if you said, a comely + piece, or an orderly composition. For all things throughout, there is but + one and the same order; and through all things, one and the same God, the + same substance and the same law. There is one common reason, and one + common truth, that belongs unto all reasonable creatures, for neither is + there save one perfection of all creatures that are of the same kind, and + partakers of the same reason. + </p> + <p> + <a name="link2H_4_0190" id="link2H_4_0190"></a> + VII. Whatsoever is material, doth soon vanish away into the common + substance of the whole; and whatsoever is formal, or, whatsoever doth + animate that which is material, is soon resumed into the common reason of + the whole; and the fame and memory of anything, is soon swallowed up by + the general age and duration of the whole. + </p> + <p> + <a name="link2H_4_0191" id="link2H_4_0191"></a> + VIII. To a reasonable creature, the same action is both according + to nature, and according to reason. + </p> + <p> + <a name="link2H_4_0192" id="link2H_4_0192"></a> + IX. Straight of itself, not made straight. + </p> + <p> + <a name="link2H_4_0193" id="link2H_4_0193"></a> + X. As several members in one body united, so are reasonable creatures in + a body divided and dispersed, all made and prepared for one common + operation. And this thou shalt apprehend the better, if thou shalt use + thyself often to say to thyself, I am μέλος, or + a member of the mass and body of reasonable substances. But if thou shalt + say I am μέρος, or a part, thou dost not yet + love men from thy heart. The joy that thou takest in the exercise of + bounty, is not yet grounded upon a due ratiocination and right + apprehension of the nature of things. Thou dost exercise it as yet upon + this ground barely, as a thing convenient and fitting; not, as doing good + to thyself, when thou dost good unto others. + </p> + <p> + <a name="link2H_4_0194" id="link2H_4_0194"></a> + XI. Of things that are external, happen what will to that which can + suffer by external accidents. Those things that suffer let them complain + themselves, if they will; as for me, as long as I conceive no such thing, + that that which is happened is evil, I have no hurt; and it is in my power + not to conceive any such thing. + </p> + <p> + <a name="link2H_4_0195" id="link2H_4_0195"></a> + XII. Whatsoever any man either doth or saith, thou must be good; not for + any man's sake, but for thine own nature's sake; as if either gold, or the + emerald, or purple, should ever be saying to themselves, Whatsoever any + man either doth or saith, I must still be an emerald, and I must keep my + colour. + </p> + <p> + <a name="link2H_4_0196" id="link2H_4_0196"></a> + XIII. This may ever be my comfort and security: my understanding, that + ruleth over all, will not of itself bring trouble and vexation upon + itself. This I say; it will not put itself in any fear, it will not lead + itself into any concupiscence. If it be in the power of any other to + compel it to fear, or to grieve, it is free for him to use his power. But + sure if itself do not of itself, through some false opinion or supposition + incline itself to any such disposition; there is no fear. For as for the + body, why should I make the grief of my body, to be the grief of my mind? + If that itself can either fear or complain, let it. But as for the soul, + which indeed, can only be truly sensible of either fear or grief; to which + only it belongs according to its different imaginations and opinions, to + admit of either of these, or of their contraries; thou mayst look to that + thyself, that it suffer nothing. Induce her not to any such opinion or + persuasion. The understanding is of itself sufficient unto itself, and + needs not (if itself doth not bring itself to need) any other thing + besides itself, and by consequent as it needs nothing, so neither can it + be troubled or hindered by anything, if itself doth not trouble and hinder + itself. + </p> + <p> + <a name="link2H_4_0197" id="link2H_4_0197"></a> + XIV. What is + εὐδαιμονία, or + happiness: but ἀγαθὸς + δαίμων, or, a good dæmon, or spirit? What + then dost thou do here, O opinion? By the Gods I adjure thee, that thou + get thee gone, as thou earnest: for I need thee not. Thou earnest indeed + unto me according to thy ancient wonted manner. It is that, that all men + have ever been subject unto. That thou camest therefore I am not angry + with thee, only begone, now that I have found thee what thou art. + </p> + <p> + <a name="link2H_4_0198" id="link2H_4_0198"></a> + XV. Is any man so foolish as to fear change, to which all things that + once were not owe their being? And what is it, that is more pleasing and + more familiar to the nature of the universe? How couldst thou thyself use + thy ordinary hot baths, should not the wood that heateth them first be + changed? How couldst thou receive any nourishment from those things that + thou hast eaten, if they should not be changed? Can anything else almost + (that is useful and profitable) be brought to pass without change? How + then dost not thou perceive, that for thee also, by death, to come to + change, is a thing of the very same nature, and as necessary for the + nature of the universe? + </p> + <p> + <a name="link2H_4_0199" id="link2H_4_0199"></a> + XVI. Through the substance of the universe, as through a torrent pass + all particular bodies, being all of the same nature, and all joint workers + with the universe itself as in one of our bodies so many members among + themselves. How many such as Chrysippus, how many such as Socrates, how + many such as Epictetus, hath the age of the world long since swallowed up + and devoured? Let this, be it either men or businesses, that thou hast + occasion to think of, to the end that thy thoughts be not distracted and + thy mind too earnestly set upon anything, upon every such occasion + presently come to thy mind. Of all my thoughts and cares, one only thing + shall be the object, that I myself do nothing which to the proper + constitution of man, (either in regard of the thing itself, or in regard + of the manner, or of the time of doing,) is contrary. The time when thou + shalt have forgotten all things, is at hand. And that time also is at + hand, when thou thyself shalt be forgotten by all. Whilst thou art, apply + thyself to that especially which unto man as he is a mart, is most proper + and agreeable, and that is, for a man even to love them that transgress + against him. This shall be, if at the same time that any such thing doth + happen, thou call to mind, that they are thy kinsmen; that it is through + ignorance and against their wills that they sin; and that within a very + short while after, both thou and he shall be no more. But above all + things, that he hath not done thee any hurt; for that by him thy mind and + understanding is not made worse or more vile than it was before. + </p> + <p> + <a name="link2H_4_0200" id="link2H_4_0200"></a> + XVII. The nature of the universe, of the common substance of all things + as it were of so much wax hath now perchance formed a horse; and then, + destroying that figure, hath new tempered and fashioned the matter of it + into the form and substance of a tree: then that again into the form and + substance of a man: and then that again into some other. Now every one of + these doth subsist but for a very little while. As for dissolution, if it + be no grievous thing to the chest or trunk, to be joined together; why + should it be more grievous to be put asunder? + </p> + <p> + <a name="link2H_4_0201" id="link2H_4_0201"></a> + XVIII. An angry countenance is much against nature, and it is oftentimes + the proper countenance of them that are at the point of death. But were it + so, that all anger and passion were so thoroughly quenched in thee, that + it were altogether impossible to kindle it any more, yet herein must not + thou rest satisfied, but further endeavour by good consequence of true + ratiocination, perfectly to conceive and understand, that all anger and + passion is against reason. For if thou shalt not be sensible of thine + innocence; if that also shall be gone from thee, the comfort of a good + conscience, that thou doest all things according to reason: what shouldest + thou live any longer for? All things that now thou seest, are but for a + moment. That nature, by which all things in the world are administered, + will soon bring change and alteration upon them, and then of their + substances make other things like unto them: and then soon after others + again of the matter and substance of these: that so by these means, the + world may still appear fresh and new. + </p> + <p> + <a name="link2H_4_0202" id="link2H_4_0202"></a> + XIX. Whensoever any man doth trespass against other, presently consider + with thyself what it was that he did suppose to be good, what to be evil, + when he did trespass. For this when thou knowest, thou wilt pity him thou + wilt have no occasion either to wonder, or to be angry. For either thou + thyself dust yet live in that error and ignorance, as that thou dust + suppose either that very thing that he doth, or some other like worldly + thing, to be good; and so thou art bound to pardon him if he have done + that which thou in the like case wouldst have done thyself. Or if so be + that thou dost not any more suppose the same things to be good or evil, + that he doth; how canst thou but be gentle unto him that is in an error? + </p> + <p> + <a name="link2H_4_0203" id="link2H_4_0203"></a> + XX. Fancy not to thyself things future, as though they were present + but of those that are present, take some aside, that thou takest most + benefit of, and consider of them particularly, how wonderfully thou + wouldst want them, if they were not present. But take heed withal, lest + that whilst thou dust settle thy contentment in things present, thou grow + in time so to overprize them, as that the want of them (whensoever it + shall so fall out) should be a trouble and a vexation unto thee. Wind up + thyself into thyself. Such is the nature of thy reasonable commanding + part, as that if it exercise justice, and have by that means tranquillity + within itself, it doth rest fully satisfied with itself without any other + thing. + </p> + <p> + <a name="link2H_4_0204" id="link2H_4_0204"></a> + XXI. Wipe off all opinion stay the force and violence of unreasonable + lusts and affections: circumscribe the present time examine whatsoever it + be that is happened, either to thyself or to another: divide all present + objects, either in that which is formal or material think of the last + hour. That which thy neighbour hath committed, where the guilt of it + lieth, there let it rest. Examine in order whatsoever is spoken. Let thy + mind penetrate both into the effects, and into the causes. Rejoice thyself + with true simplicity, and modesty; and that all middle things between + virtue and vice are indifferent unto thee. Finally, love mankind; obey + God. + </p> + <p> + <a name="link2H_4_0205" id="link2H_4_0205"></a> + XXII. All things (saith he) are by certain order and appointment. And + what if the elements only. + </p> + <p> + It will suffice to remember, that all things in general are by certain + order and appointment: or if it be but few. And as concerning death, that + either dispersion, or the atoms, or annihilation, or extinction, or + translation will ensue. And as concerning pain, that that which is + intolerable is soon ended by death; and that which holds long must needs + be tolerable; and that the mind in the meantime (which is all in all) may + by way of interclusion, or interception, by stopping all manner of + commerce and sympathy with the body, still retain its own tranquillity. + Thy understanding is not made worse by it. As for those parts that suffer, + let them, if they can, declare their grief themselves. As for praise and + commendation, view their mind and understanding, what estate they are in; + what kind of things they fly, and what things they seek after: and that as + in the seaside, whatsoever was before to be seen, is by the continual + succession of new heaps of sand cast up one upon another, soon hid and + covered; so in this life, all former things by those which immediately + succeed. + </p> + <p> + <a name="link2H_4_0206" id="link2H_4_0206"></a> + XXIII. Out of Plato. 'He then whose mind is endowed with true + magnanimity, who hath accustomed himself to the contemplation both of all + times, and of all things in general; can this mortal life (thinkest thou) + seem any great matter unto him? It is not possible, answered he. Then + neither will such a one account death a grievous thing? By no means.' + </p> + <p> + <a name="link2H_4_0207" id="link2H_4_0207"></a> + XXIV. Out of Antisthenes. 'It is a princely thing to do well, and to be + ill-spoken of. It is a shameful thing that the face should be subject unto + the mind, to be put into what shape it will, and to be dressed by it as it + will; and that the mind should not bestow so much care upon herself, as to + fashion herself, and to dress herself as best becometh her.' + </p> + <p> + <a name="link2H_4_0208" id="link2H_4_0208"></a> + XXV. Out of several poets and comics. 'It will but little avail thee, + to turn thine anger and indignation upon the things themselves that have + fallen across unto thee. For as for them, they are not sensible of it, + &c. Thou shalt but make thyself a laughing-stock; both unto the Gods + and men, &c. Our life is reaped like a ripe ear of corn; one is yet + standing and another is down, &c. But if so be that I and my children + be neglected by the gods, there is some reason even for that, &c. As + long as right and equity is of my side, &c. Not to lament with them, + not to tremble, &c.' + </p> + <p> + <a name="link2H_4_0209" id="link2H_4_0209"></a> + XXVI. Out of Plato. 'My answer, full of justice and equity, should be + this: Thy speech is not right, O man! if thou supposest that he that is of + any worth at all, should apprehend either life or death, as a matter of + great hazard and danger; and should not make this rather his only care, to + examine his own actions, whether just or unjust: whether actions of a + good, or of a wicked man, &c. For thus in very truth stands the case, + O ye men of Athens. What place or station soever a man either hath chosen + to himself, judging it best for himself; or is by lawful authority put and + settled in, therein do I think (all appearance of danger notwithstanding) + that he should continue, as one who feareth neither death, nor anything + else, so much as he feareth to commit anything that is vicious and + shameful, &c. But, O noble sir, consider I pray, whether true + generosity and true happiness, do not consist in somewhat else rather, + than in the preservation either of our, or other men's lives. For it is + not the part of a man that is a man indeed, to desire to live long or to + make much of his life whilst he liveth: but rather (he that is such) will + in these things wholly refer himself unto the Gods, and believing that + which every woman can tell him, that no man can escape death; the only + thing that he takes thought and care for is this, that what time he + liveth, he may live as well and as virtuously as he can possibly, &c. + To look about, and with the eyes to follow the course of the stars and + planets as though thou wouldst run with them; and to mind perpetually the + several changes of the elements one into another. For such fancies and + imaginations, help much to purge away the dross and filth of this our + earthly life,' &c. That also is a fine passage of Plato's, where he + speaketh of worldly things in these words: 'Thou must also as from some + higher place look down, as it were, upon the things of this world, as + flocks, armies, husbandmen's labours, marriages, divorces, generations, + deaths: the tumults of courts and places of judicatures; desert places; + the several nations of barbarians, public festivals, mournings, fairs, + markets.' How all things upon earth are pell-mell; and how miraculously + things contrary one to another, concur to the beauty and perfection of + this universe. + </p> + <p> + <a name="link2H_4_0210" id="link2H_4_0210"></a> + XXVII. To look back upon things of former ages, as upon the manifold + changes and conversions of several monarchies and commonwealths. We may + also foresee things future, for they shall all be of the same kind; + neither is it possible that they should leave the tune, or break the + concert that is now begun, as it were, by these things that are now done + and brought to pass in the world. It comes all to one therefore, whether a + man be a spectator of the things of this life but forty years, or whether + he see them ten thousand years together: for what shall he see more? 'And + as for those parts that came from the earth, they shall return unto the + earth again; and those that came from heaven, they also shall return unto + those heavenly places.' Whether it be a mere dissolution and unbinding of + the manifold intricacies and entanglements of the confused atoms; or some + such dispersion of the simple and incorruptible elements... 'With meats + and drinks and divers charms, they seek to divert the channel, that they + might not die. Yet must we needs endure that blast of wind that cometh + from above, though we toil and labour never so much.' + </p> + <p> + <a name="link2H_4_0211" id="link2H_4_0211"></a> + XXVIII. He hath a stronger body, and is a better wrestler than I. What + then? Is he more bountiful? is he more modest? Doth he bear all adverse + chances with more equanimity: or with his neighbour's offences with more + meekness and gentleness than I? + </p> + <p> + <a name="link2H_4_0212" id="link2H_4_0212"></a> + XXIX. Where the matter may be effected agreeably to that reason, which + both unto the Gods and men is common, there can be no just cause of grief + or sorrow. For where the fruit and benefit of an action well begun and + prosecuted according to the proper constitution of man may be reaped and + obtained, or is sure and certain, it is against reason that any damage + should there be suspected. In all places, and at all times, it is in thy + power religiously to embrace whatsoever by God's appointment is happened + unto thee, and justly to converse with those men, whom thou hast to do + with, and accurately to examine every fancy that presents itself, that + nothing may slip and steal in, before thou hast rightly apprehended the + true nature of it. + </p> + <p> + <a name="link2H_4_0213" id="link2H_4_0213"></a> + XXX. Look not about upon other men's minds and understandings; but look + right on forwards whither nature, both that of the universe, in those + things that happen unto thee; and thine in particular, in those things + that are done by thee: doth lead, and direct thee. Now every one is bound + to do that, which is consequent and agreeable to that end which by his + true natural constitution he was ordained unto. As for all other things, + they are ordained for the use of reasonable creatures: as in all things we + see that that which is worse and inferior, is made for that which is + better. Reasonable creatures, they are ordained one for another. That + therefore which is chief in every man's constitution, is, that he intend + the common good. The second is, that he yield not to any lusts and motions + of the flesh. For it is the part and privilege of the reasonable and + intellective faculty, that she can so bound herself, as that neither the + sensitive, nor the appetitive faculties, may not anyways prevail upon her. + For both these are brutish. And therefore over both she challengeth + mastery, and cannot anyways endure, if in her right temper, to be subject + unto either. And this indeed most justly. For by nature she was ordained + to command all in the body. The third thing proper to man by his + constitution, is, to avoid all rashness and precipitancy; and not to be + subject to error. To these things then, let the mind apply herself and go + straight on, without any distraction about other things, and she hath her + end, and by consequent her happiness. + </p> + <p> + <a name="link2H_4_0214" id="link2H_4_0214"></a> + XXXI. As one who had lived, and were now to die by right, whatsoever is + yet remaining, bestow that wholly as a gracious overplus upon a virtuous + life. Love and affect that only, whatsoever it be that happeneth, and is + by the fates appointed unto thee. For what can be more reasonable? And as + anything doth happen unto thee by way of cross, or calamity, call to mind + presently and set before thine eyes, the examples of some other men, to + whom the self-same thing did once happen likewise. Well, what did they? + They grieved; they wondered; they complained. And where are they now? All + dead and gone. Wilt thou also be like one of them? Or rather leaving to + men of the world (whose life both in regard of themselves, and them that + they converse with, is nothing but mere mutability; or men of as fickle + minds, as fickle bodies; ever changing and soon changed themselves) let it + be thine only care and study, how to make a right use of all such + accidents. For there is good use to be made of them, and they will prove + fit matter for thee to work upon, if it shall be both thy care and thy + desire, that whatsoever thou doest, thou thyself mayst like and approve + thyself for it. And both these, see, that thou remember well, according as + the diversity of the matter of the action that thou art about shall + require. Look within; within is the fountain of all good. Such a fountain, + where springing waters can never fail, so thou dig still deeper and + deeper. + </p> + <p> + <a name="link2H_4_0215" id="link2H_4_0215"></a> + XXXII. Thou must use thyself also to keep thy body fixed and steady; + free from all loose fluctuant either motion, or posture. And as upon thy + face and looks, thy mind hath easily power over them to keep them to that + which is grave and decent; so let it challenge the same power over the + whole body also. But so observe all things in this kind, as that it be + without any manner of affectation. + </p> + <p> + <a name="link2H_4_0216" id="link2H_4_0216"></a> + XXXIII. The art of true living in this world is more like a wrestler's, + than a dancer's practice. For in this they both agree, to teach a man + whatsoever falls upon him, that he may be ready for it, and that nothing + may cast him down. + </p> + <p> + <a name="link2H_4_0217" id="link2H_4_0217"></a> + XXXIV. Thou must continually ponder and consider with thyself, what + manner of men they be, and for their minds and understandings what is + their present estate, whose good word and testimony thou dost desire. For + then neither wilt thou see cause to complain of them that offend against + their wills; or find any want of their applause, if once thou dost but + penetrate into the true force and ground both of their opinions, and of + their desires. 'No soul (saith he) is willingly bereft of the truth,' and + by consequent, neither of justice, or temperance, or kindness, and + mildness; nor of anything that is of the same kind. It is most needful + that thou shouldst always remember this. For so shalt thou be far more + gentle and moderate towards all men. + </p> + <p> + <a name="link2H_4_0218" id="link2H_4_0218"></a> + XXXV. What pain soever thou art in, let this presently come to thy mind, + that it is not a thing whereof thou needest to be ashamed, neither is it a + thing whereby thy understanding, that hath the government of all, can be + made worse. For neither in regard of the substance of it, nor in regard of + the end of it (which is, to intend the common good) can it alter and + corrupt it. This also of Epicurus mayst thou in most pains find some help + of, that it is 'neither intolerable, nor eternal;' so thou keep thyself to + the true bounds and limits of reason and give not way to opinion. This + also thou must consider, that many things there be, which oftentimes + unsensibly trouble and vex thee, as not armed against them with patience, + because they go not ordinarily under the name of pains, which in very deed + are of the same nature as pain; as to slumber unquietly, to suffer heat, + to want appetite: when therefore any of these things make thee + discontented, check thyself with these words: Now hath pain given thee the + foil; thy courage hath failed thee. + </p> + <p> + <a name="link2H_4_0219" id="link2H_4_0219"></a> + XXXVI. Take heed lest at any time thou stand so affected, though towards + unnatural evil men, as ordinary men are commonly one towards another. + </p> + <p> + <a name="link2H_4_0220" id="link2H_4_0220"></a> + XXXVII. How know we whether Socrates were so eminent indeed, and of so + extraordinary a disposition? For that he died more gloriously, that he + disputed with the Sophists more subtilty; that he watched in the frost + more assiduously; that being commanded to fetch innocent Salaminius, he + refused to do it more generously; all this will not serve. Nor that he + walked in the streets, with much gravity and majesty, as was objected unto + him by his adversaries: which nevertheless a man may well doubt of, + whether it were so or no, or, which above all the rest, if so be that it + were true, a man would well consider of, whether commendable, or + dis-commendable. The thing therefore that we must inquire into, is this; + what manner of soul Socrates had: whether his disposition was such; as + that all that he stood upon, and sought after in this world, was barely + this, that he might ever carry himself justly towards men, and holily + towards the Gods. Neither vexing himself to no purpose at the wickedness + of others, nor yet ever condescending to any man's evil fact, or evil + intentions, through either fear, or engagement of friendship. Whether of + those things that happened unto him by God's appointment, he neither did + wonder at any when it did happen, or thought it intolerable in the trial + of it. And lastly, whether he never did suffer his mind to sympathise with + the senses, and affections of the body. For we must not think that Nature + hath so mixed and tempered it with the body, as that she hath not power to + circumscribe herself, and by herself to intend her own ends and occasions. + </p> + <p> + <a name="link2H_4_0221" id="link2H_4_0221"></a> + XXXVIII. For it is a thing very possible, that a man should be a very + divine man, and yet be altogether unknown. This thou must ever be mindful + of, as of this also, that a man's true happiness doth consist in very few + things. And that although thou dost despair, that thou shalt ever be a + good either logician, or naturalist, yet thou art never the further off by + it from being either liberal, or modest, or charitable, or obedient unto + God. + </p> + <p> + <a name="link2H_4_0222" id="link2H_4_0222"></a> + XXXIX. Free from all compulsion in all cheerfulness and alacrity thou + mayst run out thy time, though men should exclaim against thee never so + much, and the wild beasts should pull in sunder the poor members of thy + pampered mass of flesh. For what in either of these or the like cases + should hinder the mind to retain her own rest and tranquillity, consisting + both in the right judgment of those things that happen unto her, and in + the ready use of all present matters and occasions? So that her judgment + may say, to that which is befallen her by way of cross: this thou art in + very deed, and according to thy true nature: notwithstanding that in the + judgment of opinion thou dust appear otherwise: and her discretion to the + present object; thou art that, which I sought for. For whatsoever it be, + that is now present, shall ever be embraced by me as a fit and seasonable + object, both for my reasonable faculty, and for my sociable, or charitable + inclination to work upon. And that which is principal in this matter, is + that it may be referred either unto the praise of God, or to the good of + men. For either unto God or man, whatsoever it is that doth happen in the + world hath in the ordinary course of nature its proper reference; neither + is there anything, that in regard of nature is either new, or reluctant + and intractable, but all things both usual and easy. + </p> + <p> + <a name="link2H_4_0223" id="link2H_4_0223"></a> + XL. Then hath a man attained to the estate of perfection in his life and + conversation, when he so spends every day, as if it were his last day: + never hot and vehement in his affections, nor yet so cold and stupid as + one that had no sense; and free from all manner of dissimulation. + </p> + <p> + <a name="link2H_4_0224" id="link2H_4_0224"></a> + XLI. Can the Gods, who are immortal, for the continuance of so many ages + bear without indignation with such and so many sinners, as have ever been, + yea not only so, but also take such care for them, that they want nothing; + and dust thou so grievously take on, as one that could bear with them no + longer; thou that art but for a moment of time? yea thou that art one of + those sinners thyself? A very ridiculous thing it is, that any man should + dispense with vice and wickedness in himself, which is in his power to + restrain; and should go about to suppress it in others, which is + altogether impossible. + </p> + <p> + <a name="link2H_4_0225" id="link2H_4_0225"></a> + XLII. What object soever, our reasonable and sociable faculty doth meet + with, that affords nothing either for the satisfaction of reason, or for + the practice of charity, she worthily doth think unworthy of herself. + </p> + <p> + <a name="link2H_4_0226" id="link2H_4_0226"></a> + XLIII. When thou hast done well, and another is benefited by thy action, + must thou like a very fool look for a third thing besides, as that it may + appear unto others also that thou hast done well, or that thou mayest in + time, receive one good turn for another? No man useth to be weary of that + which is beneficial unto him. But every action according to nature, is + beneficial. Be not weary then of doing that which is beneficial unto thee, + whilst it is so unto others. + </p> + <p> + <a name="link2H_4_0227" id="link2H_4_0227"></a> + XLIV. The nature of the universe did once certainly before it was + created, whatsoever it hath done since, deliberate and so resolve upon the + creation of the world. Now since that time, whatsoever it is, that is and + happens in the world, is either but a consequent of that one and first + deliberation: or if so be that this ruling rational part of the world, + takes any thought and care of things particular, they are surely his + reasonable and principal creatures, that are the proper object of his + particular care and providence. This often thought upon, will much conduce + to thy tranquillity. + </p> + +</div><!--end chapter--> + +<div class="chapter"> + + <h2><a name="link2H_4_0228" id="link2H_4_0228"></a> + THE EIGHTH BOOK + </h2> + <p> + <a name="link2H_4_0229" id="link2H_4_0229"></a> + I. This also, among other things, may serve to keep thee from vainglory; + if thou shalt consider, that thou art now altogether incapable of the + commendation of one, who all his life long, or from his youth at least, + hath lived a philosopher's life. For both unto others, and to thyself + especially, it is well known, that thou hast done many things contrary to + that perfection of life. Thou hast therefore been confounded in thy + course, and henceforth it will be hard for thee to recover the title and + credit of a philosopher. And to it also is thy calling and profession + repugnant. If therefore thou dost truly understand, what it is that is of + moment indeed; as for thy fame and credit, take no thought or care for + that: let it suffice thee if all the rest of thy life, be it more or less, + thou shalt live as thy nature requireth, or according to the true and + natural end of thy making. Take pains therefore to know what it is that + thy nature requireth, and let nothing else distract thee. Thou hast + already had sufficient experience, that of those many things that hitherto + thou hast erred and wandered about, thou couldst not find happiness in any + of them. Not in syllogisms, and logical subtilties, not in wealth, not in + honour and reputation, not in pleasure. In none of all these. Wherein then + is it to be found? In the practice of those things, which the nature of + man, as he is a man, doth require. How then shall he do those things? if + his dogmata, or moral tenets and opinions (from which all motions and + actions do proceed), be right and true. Which be those dogmata? Those that + concern that which is good or evil, as that there is nothing truly good + and beneficial unto man, but that which makes him just, temperate, + courageous, liberal; and that there is nothing truly evil and hurtful unto + man, but that which causeth the contrary effects. + </p> + <p> + <a name="link2H_4_0230" id="link2H_4_0230"></a> + II. Upon every action that thou art about, put this question to thyself; + How will this when it is done agree with me? Shall I have no occasion to + repent of it? Yet a very little while and I am dead and gone; and all + things are at end. What then do I care for more than this, that my present + action whatsoever it be, may be the proper action of one that is + reasonable; whose end is, the common good; who in all things is ruled and + governed by the same law of right and reason, by which God Himself is. + </p> + <p> + <a name="link2H_4_0231" id="link2H_4_0231"></a> + III. Alexander, Caius, Pompeius; what are these to Diogenes, Heraclitus, + and Socrates? These penetrated into the true nature of things; into all + causes, and all subjects: and upon these did they exercise their power and + authority. But as for those, as the extent of their error was, so far did + their slavery extend. + </p> + <p> + <a name="link2H_4_0232" id="link2H_4_0232"></a> + IV. What they have done, they will still do, although thou shouldst hang + thyself. First; let it not trouble thee. For all things both good and + evil: come to pass according to the nature and general condition of the + universe, and within a very little while, all things will be at an end; no + man will be remembered: as now of Africanus (for example) and Augustus it + is already come to pass. Then secondly; fix thy mind upon the thing + itself; look into it, and remembering thyself, that thou art bound + nevertheless to be a good man, and what it is that thy nature requireth of + thee as thou art a man, be not diverted from what thou art about, and + speak that which seemeth unto thee most just: only speak it kindly, + modestly, and without hypocrisy. + </p> + <p> + <a name="link2H_4_0233" id="link2H_4_0233"></a> + V. That which the nature of the universe doth busy herself about, is; + that which is here, to transfer it thither, to change it, and thence again + to take it away, and to carry it to another place. So that thou needest + not fear any new thing. For all things are usual and ordinary; and all + things are disposed by equality. + </p> + <p> + <a name="link2H_4_0234" id="link2H_4_0234"></a> + VI. Every particular nature hath content, when in its own proper course + it speeds. A reasonable nature doth then speed, when first in matter of + fancies and imaginations, it gives no consent to that which is either + false uncertain. Secondly, when in all its motions and resolutions it + takes its level at the common good only, and that it desireth nothing, and + flieth from nothing, bet what is in its own power to compass or avoid. And + lastly, when it willingly and gladly embraceth, whatsoever is dealt and + appointed unto it by the common nature. For it is part of it; even as the + nature of any one leaf, is part of the common nature of all plants and + trees. But that the nature of a leaf, is part of a nature both + unreasonable and unsensible, and which in its proper end may be hindered; + or, which is servile and slavish: whereas the nature of man is part of a + common nature which cannot be hindered, and which is both reasonable and + just. From whence also it is, that according to the worth of everything, + she doth make such equal distribution of all things, as of duration, + substance form, operation, and of events and accidents. But herein + consider not whether thou shalt find this equality in everything + absolutely and by itself; but whether in all the particulars of some one + thing taken together, and compared with all the particulars of some other + thing, and them together likewise. + </p> + <p> + <a name="link2H_4_0235" id="link2H_4_0235"></a> + VII. Thou hast no time nor opportunity to read. What then? Hast thou + not time and opportunity to exercise thyself, not to wrong thyself; to + strive against all carnal pleasures and pains, and to get the upper hand + of them; to contemn honour and vainglory; and not only, not to be angry + with them, whom towards thee thou doest find unsensible and unthankful; + but also to have a care of them still, and of their welfare? + </p> + <p> + <a name="link2H_4_0236" id="link2H_4_0236"></a> + VIII. Forbear henceforth to complain of the trouble of a courtly life, + either in public before others, or in private by thyself. + </p> + <p> + <a name="link2H_4_0237" id="link2H_4_0237"></a> + IX. Repentance is an inward and self-reprehension for the neglect or + omission of somewhat that was profitable. Now whatsoever is good, is also + profitable, and it is the part of an honest virtuous man to set by it, and + to make reckoning of it accordingly. But never did any honest virtuous man + repent of the neglect or omission of any carnal pleasure: no carnal + pleasure then is either good or profitable. + </p> + <p> + <a name="link2H_4_0238" id="link2H_4_0238"></a> + X. This, what is it in itself, and by itself, according to its proper + constitution? What is the substance of it? What is the matter, or proper + use? What is the form or efficient cause? What is it for in this world, + and how long will it abide? Thus must thou examine all things, that + present themselves unto thee. + </p> + <p> + <a name="link2H_4_0239" id="link2H_4_0239"></a> + XI. When thou art hard to be stirred up and awaked out of thy sleep, + admonish thyself and call to mind, that, to perform actions tending to the + common good is that which thine own proper constitution, and that which + the nature of man do require. But to sleep, is common to unreasonable + creatures also. And what more proper and natural, yea what more kind and + pleasing, than that which is according to nature? + </p> + <p> + <a name="link2H_4_0240" id="link2H_4_0240"></a> + XII. As every fancy and imagination presents itself unto thee, consider + (if it be possible) the true nature, and the proper qualities of it, and + reason with thyself about it. + </p> + <p> + <a name="link2H_4_0241" id="link2H_4_0241"></a> + XIII. At thy first encounter with any one, say presently to thyself: + This man, what are his opinions concerning that which is good or evil? as + concerning pain, pleasure, and the causes of both; concerning honour, and + dishonour, concerning life and death? thus and thus. Now if it be no + wonder that a man should have such and such opinions, how can it be a + wonder that he should do such and such things? I will remember then, that + he cannot but do as he doth, holding those opinions that he doth. + Remember, that as it is a shame for any man to wonder that a fig tree + should bear figs, so also to wonder that the world should bear anything, + whatsoever it is which in the ordinary course of nature it may bear. To a + physician also and to a pilot it is a shame either for the one to wonder, + that such and such a one should have an ague; or for the other, that the + winds should prove Contrary. + </p> + <p> + <a name="link2H_4_0242" id="link2H_4_0242"></a> + XIV. Remember, that to change thy mind upon occasion, and to follow him + that is able to rectify thee, is equally ingenuous, as to find out at the + first, what is right and just, without help. For of thee nothing is + required, ti, is beyond the extent of thine own deliberation and jun. + merit, and of thine own understanding. + </p> + <p> + <a name="link2H_4_0243" id="link2H_4_0243"></a> + XV. If it were thine act and in thine own power, wouldest thou do + it? If it were not, whom dost tin accuse? the atoms, or the Gods? For to + do either, the part of a mad man. Thou must therefore blame nobody, but if + it be in thy power, redress what is amiss; if it be not, to what end is it + to complain? For nothing should be done but to some certain end. + </p> + <p> + <a name="link2H_4_0244" id="link2H_4_0244"></a> + XVI. Whatsoever dieth and falleth, however and wheresoever it die + and fall, it cannot fall out of the world, here it have its abode and + change, here also shall it have its dissolution into its proper elements. + The same are the world's elements, and the elements of which thou dost + consist. And they when they are changed, they murmur not; why shouldest + thou? + </p> + <p> + <a name="link2H_4_0245" id="link2H_4_0245"></a> + XVII. Whatsoever is, was made for something: as a horse, a vine. Why + wonderest thou? The sun itself will say of itself, I was made for + something; and so hath every god its proper function. What then were then + made for? to disport and delight thyself? See how even common sense and + reason cannot brook it. + </p> + <p> + <a name="link2H_4_0246" id="link2H_4_0246"></a> + XVIII. Nature hath its end as well in the end and final consummation of + anything that is, as in the begin-nine and continuation of it. + </p> + <p> + <a name="link2H_4_0247" id="link2H_4_0247"></a> + XIX. As one that tosseth up a ball. And what is a ball the better, if + the motion of it be upwards; or the worse if it be downwards; or if it + chance to fall upon the ground? So for the bubble; if it continue, what it + the better? and if it dissolve, what is it the worse And so is it of a + candle too. And so must thou reason with thyself, both in matter of fame, + and in matter of death. For as for the body itself, (the subject of death) + wouldest thou know the vileness of it? Turn it about that thou mayest + behold it the worst sides upwards as well, as in its more ordinary + pleasant shape; how doth it look, when it is old and withered? when sick + and pained? when in the act of lust, and fornication? And as for fame. + This life is short. Both he that praiseth, and he that is praised; he that + remembers, and he that is remembered, will soon be dust and ashes. + Besides, it is but in one corner of this part of the world that thou art + praised; and yet in this corner, thou hast not the joint praises of all + men; no nor scarce of any one constantly. And yet the whole earth itself, + what is it but as one point, in regard of the whole world? + </p> + <p> + <a name="link2H_4_0248" id="link2H_4_0248"></a> + XX. That which must be the subject of thy consideration, is either the + matter itself, or the dogma, or the operation, or the true sense and + signification. + </p> + <p> + <a name="link2H_4_0249" id="link2H_4_0249"></a> + XXI. Most justly have these things happened unto thee: why dost not + thou amend? O but thou hadst rather become good to-morrow, than to be so + to-day. + </p> + <p> + <a name="link2H_4_0250" id="link2H_4_0250"></a> + XXII. Shall I do it? I will; so the end of my action be to do good unto + men. Doth anything by way of cross or adversity happen unto me? I accept + it, with reference unto the Gods, and their providence; the fountain of + all things, from which whatsoever comes to pass, doth hang and depend. + </p> + <p> + <a name="link2H_4_0251" id="link2H_4_0251"></a> + XXIII. By one action judge of the rest: this bathing which usually takes + up so much of our time, what is it? Oil, sweat, filth; or the sordes of + the body: an excrementitious viscosity, the excrements of oil and other + ointments used about the body, and mixed with the sordes of the body: all + base and loathsome. And such almost is every part of our life; and every + worldly object. + </p> + <p> + <a name="link2H_4_0252" id="link2H_4_0252"></a> + XXIV. Lucilla buried Verus; then was Lucilla herself buried by others. + So Secunda Maximus, then Secunda herself. So Epitynchanus, Diotimus; then + Epitynchanus himself. So Antoninus Pius, Faustina his wife; then Antoninus + himself. This is the course of the world. First Celer, Adrianus; then + Adrianus himself. And those austere ones; those that foretold other men's + deaths; those that were so proud and stately, where are they now? Those + austere ones I mean, such as were Charax, and Demetrius the Platonic, and + Eudaemon, and others like unto those. They were all but for one day; all + dead and gone long since. Some of them no sooner dead, than forgotten. + Others soon turned into fables. Of others, even that which was fabulous, + is now long since forgotten. This thereafter thou must remember, that + whatsoever thou art compounded of, shall soon be dispersed, and that thy + life and breath, or thy soul, shall either be no more or shall ranslated + (sp.), and appointed to some certain place and station. + </p> + <p> + <a name="link2H_4_0253" id="link2H_4_0253"></a> + XXV. The true joy of a man, is to do that which properly belongs unto a + man. That which is most proper unto a man, is, first, to be kindly + affected towards them that are of the same kind and nature as he is + himself to contemn all sensual motions and appetites, to discern rightly + all plausible fancies and imaginations, to contemplate the nature of the + universe; both it, and things that are done in it. In which kind of + contemplation three several relations are to be observed The first, to the + apparent secondary cause. The Second to the first original cause, God, + from whom originally proceeds whatsoever doth happen in the world. The + third and last, to them that we live and converse with: what use may be + made of it, to their use and benefit. + </p> + <p> + <a name="link2H_4_0254" id="link2H_4_0254"></a> + XXVI. If pain be an evil, either it is in regard of the body; (and that + cannot be, because the body of itself is altogether insensible:) or in + regard of the soul But it is in the power of the soul, to preserve her own + peace and tranquillity, and not to suppose that pain is evil. For all + judgment and deliberation; all prosecution, or aversation is from within, + whither the sense of evil (except it be let in by opinion) cannot + penetrate. + </p> + <p> + <a name="link2H_4_0255" id="link2H_4_0255"></a> + XXVII. Wipe off all idle fancies, and say unto thyself incessantly; Now + if I will, it is in my power to keep out of this my soul all wickedness, + all lust, and concupiscences, all trouble and confusion. But on the + contrary to behold and consider all things according to their true nature, + and to carry myself towards everything according to its true worth. + Remember then this thy power that nature hath given thee. + </p> + <p> + <a name="link2H_4_0256" id="link2H_4_0256"></a> + XXVIII. Whether thou speak in the Senate or whether thou speak to any + particular, let thy speech In always grave and modest. But thou must not + openly and vulgarly observe that sound and exact form of speaking, + concerning that which is truly good and truly civil; the vanity of the + world, and of worldly men: which otherwise truth and reason doth + prescribe. + </p> + <p> + <a name="link2H_4_0257" id="link2H_4_0257"></a> + XXIX. Augustus his court; his wife, his daughter, his nephews, his + sons-in-law his sister, Agrippa, his kinsmen, his domestics, his friends; + Areus, Mæcenas, his slayers of beasts for sacrifice and divination: there + thou hast the death of a whole court together. Proceed now on to the rest + that have been since that of Augustus. Hath death dwelt with them + otherwise, though so many and so stately whilst they lived, than it doth + use to deal with any one particular man? Consider now the death of a + whole kindred and family, as of that of the Pompeys, as that also that + useth to be written upon some monuments, <small>HE WAS THE LAST OF HIS + OWN KINDRED</small>. O what care did his predecessors take, that they + might leave a successor, yet behold at last one or other must of + necessity be <small>THE LAST</small>. Here again therefore consider the + death of a whole kindred. + </p> + <p> + <a name="link2H_4_0258" id="link2H_4_0258"></a> + XXX. Contract thy whole life to the measure and proportion of one single + action. And if in every particular action thou dost perform what is + fitting to the utmost of thy power, let it suffice thee. And who can + hinder thee, but that thou mayest perform what is fitting? But there may + be some outward let and impediment. Not any, that can hinder thee, but + that whatsoever thou dost, thou may do it, justly, temperately, and with + the praise of God. Yea, but there may be somewhat, whereby some operation + or other of thine may be hindered. And then, with that very thing that + doth hinder, thou mayest he well pleased, and so by this gentle and + equanimious conversion of thy mind unto that which may be, instead of that + which at first thou didst intend, in the room of that former action there + succeedeth another, which agrees as well with this contraction of thy + life, that we now speak of. + </p> + <p> + <a name="link2H_4_0259" id="link2H_4_0259"></a> + XXXI. Receive temporal blessings without ostentation, when they are sent + and thou shalt be able to part with them with all readiness and facility + when they are taken from thee again. + </p> + <p> + <a name="link2H_4_0260" id="link2H_4_0260"></a> + XXXII. If ever thou sawest either a hand, or a foot, or a head lying by + itself, in some place or other, as cut off from the rest of the body, + such must thou conceive him to make himself, as much as in him lieth, + that either is offended with anything that is happened, (whatsoever it + be) and as it were divides himself from it: or that commits anything + against the natural law of mutual correspondence, and society among men: + or, he that, commits any act of uncharitableness. Whosoever thou art, + thou art such, thou art cast forth I know not whither out of the general + unity, which is according to nature. Thou went born indeed a part, but + now thou hast cut thyself off. However, herein is matter of joy and + exultation, that thou mayst be united again. God hath not granted it unto + any other part, that once separated and cut off, it might be reunited, + and come together again. But, behold, that <small>GOODNESS</small> how + great and immense it is! which hath so much esteemed <small>MAN</small>. + As at first he was so made, that he needed not, except he would himself, + have divided himself from the whole; so once divided and cut off, + <small>IT</small> hath so provided and ordered it, that if he would + himself, he might return, and grow together again, and be admitted into + its former rank and place of a part, as he was before. + </p> + <p> + <a name="link2H_4_0261" id="link2H_4_0261"></a> + XXXIII. As almost all her other faculties and properties the nature of + the universe hath imparted unto every reasonable creature, so this in + particular we have received from her, that as whatsoever doth oppose + itself unto her, and doth withstand her in her purposes and intentions, + she doth, though against its will and intention, bring it about to + herself, to serve herself of it in the execution of her own destinated + ends; and so by this though not intended co-operation of it with herself + makes it part of herself whether it will or no. So may every reasonable + creature, what crosses and impediments soever it meets with in the course + of this mortal life, it may use them as fit and proper objects, to the + furtherance of whatsoever it intended and absolutely proposed unto itself + as its natural end and happiness. + </p> + <p> + <a name="link2H_4_0262" id="link2H_4_0262"></a> + XXXIV. Let not the general representation unto thyself of the + wretchedness of this our mortal life, trouble thee. Let not thy mind + wander up and down, and heap together in her thoughts the many troubles + and grievous calamities which thou art as subject unto as any other. But + as everything in particular doth happen, put this question unto thyself, + and say: What is it that in this present matter, seems unto thee so + intolerable? For thou wilt be ashamed to confess it. Then upon this + presently call to mind, that neither that which is future, nor that which + is past can hurt thee; but that only which is present. (And that also is + much lessened, if thou dost lightly circumscribe it:) and then check thy + mind if for so little a while, (a mere instant), it cannot hold out with + patience. + </p> + <p> + <a name="link2H_4_0263" id="link2H_4_0263"></a> + XXXV. What? are either Panthea or Pergamus abiding to this day by their + masters' tombs? or either Chabrias or Diotimus by that of Adrianus? O + foolery! For what if they did, would their masters be sensible of It? or + if sensible, would they be glad of it? or if glad, were these immortal? + Was not it appointed unto them also (both men and women,) to become old in + time, and then to die? And these once dead, what would become of these + former? And when all is done, what is all this for, but for a mere bag of + blood and corruption? + </p> + <p> + <a name="link2H_4_0264" id="link2H_4_0264"></a> + XXXVI. If thou beest quick-sighted, be so in matter of judgment, and + best discretion, saith he. + </p> + <p> + <a name="link2H_4_0265" id="link2H_4_0265"></a> + XXXVII. In the whole constitution of man, I see not any virtue contrary + to justice, whereby it may be resisted and opposed. But one whereby + pleasure and voluptuousness may be resisted and opposed, I see: + continence. + </p> + <p> + <a name="link2H_4_0266" id="link2H_4_0266"></a> + XXXVIII. If thou canst but withdraw conceit and opinion concerning that + which may seem hurtful and offensive, thou thyself art as safe, as safe + may be. Thou thyself? and who is that? Thy reason. 'Yea, but I am not + reason.' Well, be it so. However, let not thy reason or understanding + admit of grief, and if there be anything in thee that is grieved, let + that, (whatsoever it be,) conceive its own grief, if it can. + </p> + <p> + <a name="link2H_4_0267" id="link2H_4_0267"></a> + XXXIX. That which is a hindrance of the senses, is an evil to the + sensitive nature. That which is a hindrance of the appetitive and + prosecutive faculty, is an evil to the sensitive nature. As of the + sensitive, so of the vegetative constitution, whatsoever is a hindrance + unto it, is also in that respect an evil unto the same. And so likewise, + whatsoever is a hindrance unto the mind and understanding, must needs be + the proper evil of the reasonable nature. Now apply all those things unto + thyself. Do either pain or pleasure seize on thee? Let the senses look to + that. Hast thou met with Some obstacle or other in thy purpose and + intention? If thou didst propose without due reservation and exception now + hath thy reasonable part received a blow indeed But if in general thou + didst propose unto thyself what soever might be, thou art not thereby + either hurt, nor properly hindered. For in those things that properly + belong unto the mind, she cannot be hindered by any man. It is not fire, + nor iron; nor the power of a tyrant nor the power of a slandering tongue; + nor anything else that can penetrate into her. + </p> + <p> + <a name="link2H_4_0268" id="link2H_4_0268"></a> + XL. If once round and solid, there is no fear that ever it will change. + <a name="link2H_4_0269" id="link2H_4_0269"></a> + XLI. Why should I grieve myself; who never did willingly grieve any + other! One thing rejoices one and another thing another. As for me, this + is my joy, if my understanding be right and sound, as neither averse from + any man, nor refusing any of those things which as a man I am subject + unto; if I can look upon all things in the world meekly and kindly; accept + all things and carry myself towards everything according to to true worth + of the thing itself. + </p> + <p> + <a name="link2H_4_0270" id="link2H_4_0270"></a> + XLII. This time that is now present, bestow thou upon thyself. They that + rather hunt for fame after death, do not consider, that those men that + shall be hereafter, will be even such, as these whom now they can so + hardly bear with. And besides they also will be mortal men. But to + consider the thing in itself, if so many with so many voices, shall make + such and such a sound, or shall have such and such an opinion concerning + thee, what is it to thee? + </p> + <p> + <a name="link2H_4_0271" id="link2H_4_0271"></a> + XLIII. Take me and throw me where thou wilt: I am indifferent. For there + also I shall have that spirit which is within me propitious; that is well + pleased and fully contented both in that constant disposition, and with + those particular actions, which to its own proper constitution are + suitable and agreeable. + </p> + <p> + <a name="link2H_4_0272" id="link2H_4_0272"></a> + XLIV. Is this then a thing of that worth, that for it my soul should + suffer, and become worse than it was? as either basely dejected, or + disordinately affected, or confounded within itself, or terrified? What + can there be, that thou shouldest so much esteem? + </p> + <p> + <a name="link2H_4_0273" id="link2H_4_0273"></a> + XLV. Nothing can happen unto thee, which is not incidental unto thee, as + thou art a man. As nothing can happen either to an ox, a vine, or to a + stone, which is not incidental unto them; unto every one in his own kind. + If therefore nothing can happen unto anything, which is not both usual and + natural; why art thou displeased? Sure the common nature of all would not + bring anything upon any, that were intolerable. If therefore it be a thing + external that causes thy grief, know, that it is not that properly that + doth cause it, but thine own conceit and opinion concerning the thing: + which thou mayest rid thyself of, when thou wilt. But if it be somewhat + that is amiss in thine own disposition, that doth grieve thee, mayest thou + not rectify thy moral tenets and opinions. But if it grieve thee, that + thou doest not perform that which seemeth unto thee right and just, why + doest not thou choose rather to perform it than to grieve? But somewhat + that is stronger than thyself doth hinder thee. Let it not grieve thee + then, if it be not thy fault that the thing is not performed. 'Yea but it + is a thing of that nature, as that thy life is not worth the while, except + it may be performed.' If it be so, upon condition that thou be kindly and + lovingly disposed towards all men, thou mayest be gone. For even then, as + much as at any time, art thou in a very good estate of performance, when + thou doest die in charity with those, that are an obstacle unto thy + performance. + </p> + <p> + <a name="link2H_4_0274" id="link2H_4_0274"></a> + XLVI. Remember that thy mind is of that nature as that it becometh + altogether unconquerable, when once recollected in herself, she seeks no + other content than this, that she cannot be forced: yea though it so fall + out, that it be even against reason itself, that it cloth bandy. How much + less when by the help of reason she is able to judge of things with + discretion? And therefore let thy chief fort and place of defence be, a + mind free from passions. A stronger place, (whereunto to make his refuge, + and so to become impregnable) and better fortified than this, hath no man. + He that seeth not this is unlearned. He that seeth it, and betaketh not + himself to this place of refuge, is unhappy. + </p> + <p> + <a name="link2H_4_0275" id="link2H_4_0275"></a> + XLVII. Keep thyself to the first bare and naked apprehensions of things, + as they present themselves unto thee, and add not unto them. It is + reported unto thee, that such a one speaketh ill of thee. Well; that he + speaketh ill of thee, so much is reported. But that thou art hurt thereby, + is not reported: that is the addition of opinion, which thou must exclude. + I see that my child is sick. That he is sick, I see, but that he is in + danger of his life also, I see it not. Thus thou must use to keep thyself + to the first motions and apprehensions of things, as they present + themselves outwardly; and add not unto them from within thyself through + mere conceit and opinion. Or rather add unto them: hut as one that + understandeth the true nature of all things that happen in the world. + </p> + <p> + <a name="link2H_4_0276" id="link2H_4_0276"></a> + XLVIII. Is the cucumber bitter? set it away. Brambles are in the way? + avoid them. Let this suffice. Add not presently speaking unto thyself, + What serve these things for in the world? For, this, one that is + acquainted with the mysteries of nature, will laugh at thee for it; as a + carpenter would or a shoemaker, if meeting in either of their shops with + some shavings, or small remnants of their work, thou shouldest blame them + for it. And yet those men, it is not for want of a place where to throw + them that they keep them in their shops for a while: but the nature of the + universe hath no such out-place; but herein doth consist the wonder of her + art and skill, that she having once circumscribed herself within some + certain bounds and limits, whatsoever is within her that seems either + corrupted, or old, or unprofitable, she can change it into herself, and of + these very things can make new things; so that she needeth not to seek + elsewhere out of herself either for a new supply of matter and substance, + or for a place where to throw out whatsoever is irrecoverably putrid and + corrupt. Thus she, as for place, so for matter and art, is herself + sufficient unto herself. + </p> + <p> + <a name="link2H_4_0277" id="link2H_4_0277"></a> + XLIX. Not to be slack and negligent; or loose, and wanton in thy + actions; nor contentious, and troublesome in thy conversation; nor to rove + and wander in thy fancies and imaginations. Not basely to contract thy + soul; nor boisterously to sally out with it, or furiously to launch out as + it were, nor ever to want employment. + </p> + <p> + <a name="link2H_4_0278" id="link2H_4_0278"></a> + L. 'They kill me, they cut my flesh; they persecute my person with + curses.' What then? May not thy mind for all this continue pure, prudent, + temperate, just? As a fountain of sweet and clear water, though she be + cursed by some stander by, yet do her springs nevertheless still run as + sweet and clear as before; yea though either dirt or dung be thrown in, + yet is it no sooner thrown, than dispersed, and she cleared. She cannot be + dyed or infected by it. What then must I do, that I may have within myself + an overflowing fountain, and not a well? Beget thyself by continual pains + and endeavours to true liberty with charity, and true simplicity and + modesty. + </p> + <p> + <a name="link2H_4_0279" id="link2H_4_0279"></a> + LI. He that knoweth not what the world is, knoweth not where he himself + is. And he that knoweth not what the world was made for, cannot possibly + know either what are the qualities, or what is the nature of the world. + Now he that in either of these is to seek, for what he himself was made is + ignorant also. What then dost thou think of that man, who proposeth unto + himself, as a matter of great moment, the noise and applause of men, who + both where they are, and what they are themselves, are altogether + ignorant? Dost thou desire to be commended of that man, who thrice in one + hour perchance, doth himself curse himself? Dost thou desire to please + him, who pleaseth not himself? or dost thou think that he pleaseth + himself, who doth use to repent himself almost of everything that he doth? + </p> + <p> + <a name="link2H_4_0280" id="link2H_4_0280"></a> + LII. Not only now henceforth to have a common breath, or to hold + correspondency of breath, with that air, that compasseth us about; but to + have a common mind, or to hold correspondency of mind also with that + rational substance, which compasseth all things. For, that also is of + itself, and of its own nature (if a man can but draw it in as he should) + everywhere diffused; and passeth through all things, no less than the air + doth, if a man can but suck it in. + </p> + <p> + <a name="link2H_4_0281" id="link2H_4_0281"></a> + LIII. Wickedness in general doth not hurt the world. Particular + wickedness doth not hurt any other: only unto him it is hurtful, whosoever + he be that offends, unto whom in great favour and mercy it is granted, + that whensoever he himself shall but first desire it, he may be presently + delivered of it. Unto my free-will my neighbour's free-will, whoever he + be, (as his life, or his bode), is altogether indifferent. For though we + are all made one for another, yet have our minds and understandings each + of them their own proper and limited jurisdiction. For else another man's + wickedness might be my evil which God would not have, that it might not be + in another man's power to make me unhappy: which nothing now can do but + mine own wickedness. + </p> + <p> + <a name="link2H_4_0282" id="link2H_4_0282"></a> + LIV. The sun seemeth to be shed abroad. And indeed it is diffused but not + effused. For that diffusion of it is a τάσις or + an extension. For therefore are the beams of it called + ἀκτῖνες from the word + ἐκτείνεσθαι to + be stretched out and extended. Now what a sunbeam is, thou mayest know if + thou observe the light of the sun, when through some narrow hole it + pierceth into some room that is dark. For it is always in a direct line. + And as by any solid body, that it meets with in the way that is not + penetrable by air, it is divided and abrupted, and yet neither slides + off, or falls down, but stayeth there nevertheless: such must the + diffusion in the mind be; not an effusion, but an extension. What + obstacles and impediments soever she meeteth within her way, she must not + violently, and by way of an impetuous onset light upon them; neither must + she fall down; but she must stand, and give light unto that which doth + admit of it. For as for that which doth not, it is its own fault and + loss, if it bereave itself of her light. + </p> + <p> + <a name="link2H_4_0283" id="link2H_4_0283"></a> + LV. He that feareth death, either feareth that he shall have no sense at + all, or that his senses will not be the same. Whereas, he should rather + comfort himself, that either no sense at all, and so no sense of evil; or + if any sense, then another life, and so no death properly. + </p> + <p> + <a name="link2H_4_0284" id="link2H_4_0284"></a> + LVI. All men are made one for another: either then teach them better, or + bear with them. + </p> + <p> + <a name="link2H_4_0285" id="link2H_4_0285"></a> + LVII. The motion of the mind is not as the motion of a dart. For + the mind when it is wary and cautelous, and by way of diligent + circumspection turneth herself many ways, may then as well be said to go + straight on to the object, as when it useth no such circumspection. + </p> + <p> + <a name="link2H_4_0286" id="link2H_4_0286"></a> + LVIII. To pierce and penetrate into the estate of every one's + understanding that thou hast to do with: as also to make the estate of + thine own open, and penetrable to any other. + </p> + +</div><!--end chapter--> + +<div class="chapter"> + + <h2><a name="link2H_4_0287" id="link2H_4_0287"></a> + THE NINTH BOOK + </h2> + <p> + <a name="link2H_4_0288" id="link2H_4_0288"></a> + I. He that is unjust, is also impious. For the nature of the universe, + having made all reasonable creatures one for another, to the end that they + should do one another good; more or less according to the several persons + and occasions but in nowise hurt one another: it is manifest that he that + doth transgress against this her will, is guilty of impiety towards the + most ancient and venerable of all the deities. For the nature of the + universe, is the nature the common parent of all, and therefore piously to + be observed of all things that are, and that which now is, to whatsoever + first was, and gave it its being, hath relation of blood and kindred. She + is also called truth and is the first cause of all truths. He therefore + that willingly and wittingly doth lie, is impious in that he doth receive, + and so commit injustice: but he that against his will, in that he + disagreeth from the nature of the universe, and in that striving with the + nature of the world he doth in his particular, violate the general order + of the world. For he doth no better than strive and war against it, who + contrary to his own nature applieth himself to that which is contrary to + truth. For nature had before furnished him with instincts and + opportunities sufficient for the attainment of it; which he having + hitherto neglected, is not now able to discern that which is false from + that which is true. He also that pursues after pleasures, as that which is + truly good and flies from pains, as that which is truly evil: is impious. + For such a one must of necessity oftentimes accuse that common nature, as + distributing many things both unto the evil, and unto the good, not + according to the deserts of either: as unto the bad oftentimes pleasures, + and the causes of pleasures; so unto the good, pains, and the occasions of + pains. Again, he that feareth pains and crosses in this world, feareth + some of those things which some time or other must needs happen in the + world. And that we have already showed to be impious. And he that pursueth + after pleasures, will not spare, to compass his desires, to do that which + is unjust, and that is manifestly impious. Now those things which unto + nature are equally indifferent (for she had not created both, both pain + and pleasure, if both had not been unto her equally indifferent): they + that will live according to nature, must in those things (as being of the + same mind and disposition that she is) be as equally indifferent. + Whosoever therefore in either matter of pleasure and pain; death and life; + honour and dishonour, (which things nature in the administration of the + world, indifferently doth make use of), is not as indifferent, it is + apparent that he is impious. When I say that common nature doth + indifferently make use of them, my meaning is, that they happen + indifferently in the ordinary course of things, which by a necessary + consequence, whether as principal or accessory, come to pass in the world, + according to that first and ancient deliberation of Providence, by which + she from some certain beginning, did resolve upon the creation of such a + world, conceiving then in her womb as it were some certain rational + generative seeds and faculties of things future, whether subjects, + changes, successions; both such and such, and just so many. + </p> + <p> + <a name="link2H_4_0289" id="link2H_4_0289"></a> + II. It were indeed more happy and comfortable, for a man to depart out + of this world, having lived all his life long clear from all falsehood, + dissimulation, voluptuousness, and pride. But if this cannot be, yet it is + some comfort for a man joyfully to depart as weary, and out of love with + those; rather than to desire to live, and to continue long in those wicked + courses. Hath not yet experience taught thee to fly from the plague? For a + far greater plague is the corruption of the mind, than any certain change + and distemper of the common air can be. This is a plague of creatures, as + they are living creatures; but that of men as they are men or reasonable. + </p> + <p> + <a name="link2H_4_0290" id="link2H_4_0290"></a> + III. Thou must not in matter of death carry thyself scornfully, but as + one that is well pleased with it, as being one of those things that nature + hath appointed. For what thou dost conceive of these, of a boy to become a + young man, to wax old, to grow, to ripen, to get teeth, or a beard, or + grey hairs to beget, to bear, or to be delivered; or what other action + soever it be, that is natural unto man according to the several seasons of + his life; such a thing is it also to be dissolved. It is therefore the + part of a wise man, in matter of death, not in any wise to carry himself + either violently, or proudly but patiently to wait for it, as one of + nature's operations: that with the same mind as now thou dost expect when + that which yet is but an embryo in thy wife's belly shall come forth, thou + mayst expect also when thy soul shall fall off from that outward coat or + skin: wherein as a child in the belly it lieth involved and shut up. But + thou desirest a more popular, and though not so direct and philosophical, + yet a very powerful and penetrative recipe against the fear of death, + nothing can make they more willing to part with thy life, than if thou + shalt consider, both what the subjects themselves are that thou shalt part + with, and what manner of disposition thou shalt no more have to do with. + True it is, that, offended with them thou must not be by no means, but + take care of them, and meekly bear with them However, this thou mayst + remember, that whensoever it happens that thou depart, it shall not be + from men that held the same opinions that thou dost. For that indeed, (if + it were so) is the only thing that might make thee averse from death, and + willing to continue here, if it were thy hap to live with men that had + obtained the same belief that thou hast. But now, what a toil it is for + thee to live with men of different opinions, thou seest: so that thou hast + rather occasion to say, Hasten, I thee pray, O Death; lest I also in time + forget myself. + </p> + <p> + <a name="link2H_4_0291" id="link2H_4_0291"></a> + IV. He that sinneth, sinneth unto himself. He that is unjust, hurts + himself, in that he makes himself worse than he was before. Not he only + that committeth, but he also that omitteth something, is oftentimes + unjust. + </p> + <p> + <a name="link2H_4_0292" id="link2H_4_0292"></a> + V. If my present apprehension of the object be right, and my present + action charitable, and this, towards whatsoever doth proceed from God, be + my present disposition, to be well pleased with it, it sufficeth. + </p> + <p> + <a name="link2H_4_0293" id="link2H_4_0293"></a> + VI. To wipe away fancy, to use deliberation, to quench concupiscence, to + keep the mind free to herself. + </p> + <p> + <a name="link2H_4_0294" id="link2H_4_0294"></a> + VII. Of all unreasonable creatures, there is but one unreasonable soul; + and of all that are reasonable, but one reasonable soul, divided betwixt + them all. As of all earthly things there is but one earth, and but one + light that we see by; and but one air that we breathe in, as many as + either breathe or see. Now whatsoever partakes of some common thing, + naturally affects and inclines unto that whereof it is part, being of one + kind and nature with it. Whatsoever is earthly, presseth downwards to the + common earth. Whatsoever is liquid, would flow together. And whatsoever is + airy, would be together likewise. So that without some obstacle, and some + kind of violence, they cannot well be kept asunder. Whatsoever is fiery, + doth not only by reason of the elementary fire tend upwards; but here also + is so ready to join, and to burn together, that whatsoever doth want + sufficient moisture to make resistance, is easily set on fire. Whatsoever + therefore is partaker of that reasonable common nature, naturally doth as + much and more long after his own kind. For by how much in its own nature + it excels all other things, by so much more is it desirous to be joined + and united unto that, which is of its own nature. As for unreasonable + creatures then, they had not long been, but presently begun among them + swarms, and flocks, and broods of young ones, and a kind of mutual love + and affection. For though but unreasonable, yet a kind of soul these had, + and therefore was that natural desire of union more strong and intense in + them, as in creatures of a more excellent nature, than either in plants, + or stones, or trees. But among reasonable creatures, begun commonwealths, + friendships, families, public meetings, and even in their wars, + conventions, and truces. Now among them that were yet of a more excellent + nature, as the stars and planets, though by their nature far distant one + from another, yet even among them began some mutual correspondency and + unity. So proper is it to excellency in a high degree to affect unity, as + that even in things so far distant, it could operate unto a mutual + sympathy. But now behold, what is now come to pass. Those creatures that + are reasonable, are now the only creatures that have forgotten their + natural affection and inclination of one towards another. Among them alone + of all other things that are of one kind, there is not to be found a + general disposition to flow together. But though they fly from nature, yet + are they stopt in their course, and apprehended. Do they what they can, + nature doth prevail. And so shalt thou confess, if thou dost observe it. + For sooner mayst thou find a thing earthly, where no earthly thing is, + than find a man that naturally can live by himself alone. + </p> + <p> + <a name="link2H_4_0295" id="link2H_4_0295"></a> + VIII. Man, God, the world, every one in their kind, bear some fruits. + All things have their proper time to bear. Though by custom, the word + itself is in a manner become proper unto the vine, and the like, yet is it + so nevertheless, as we have said. As for reason, that beareth both common + fruit for the use of others; and peculiar, which itself doth enjoy. Reason + is of a diffusive nature, what itself is in itself, it begets in others, + and so doth multiply. + </p> + <p> + <a name="link2H_4_0296" id="link2H_4_0296"></a> + IX. Either teach them better if it be in thy power; or if it be not, + remember that for this use, to bear with them patiently, was mildness and + goodness granted unto thee. The Gods themselves are good unto such; yea + and in some things, (as in matter of health, of wealth, of honour,) are + content often to further their endeavours: so good and gracious are they. + And mightest thou not be so too? or, tell me, what doth hinder thee? + </p> + <p> + <a name="link2H_4_0297" id="link2H_4_0297"></a> + X. Labour not as one to whom it is appointed to be wretched, nor as one + that either would be pitied, or admired; but let this be thine only care + and desire; so always and in all things to prosecute or to forbear, as the + law of charity, or mutual society doth require. + </p> + <p> + <a name="link2H_4_0298" id="link2H_4_0298"></a> + XI. This day I did come out of all my trouble. Nay I have cast out all + my trouble; it should rather be for that which troubled thee, whatsoever + it was, was not without anywhere that thou shouldest come out of it, but + within in thine own opinions, from whence it must be cast out, before thou + canst truly and constantly be at ease. + </p> + <p> + <a name="link2H_4_0299" id="link2H_4_0299"></a> + XII. All those things, for matter of experience are usual and ordinary; + for their continuance but for a day; and for their matter, most base and + filthy. As they were in the days of those whom we have buried, so are they + now also, and no otherwise. + </p> + <p> + <a name="link2H_4_0300" id="link2H_4_0300"></a> + XIII. The things themselves that affect us, they stand without doors, + neither knowing anything themselves nor able to utter anything unto others + concerning themselves. What then is it, that passeth verdict on them? The + understanding. + </p> + <p> + <a name="link2H_4_0301" id="link2H_4_0301"></a> + XIV. As virtue and wickedness consist not in passion, but in action; so + neither doth the true good or evil of a reasonable charitable man consist + in passion, but in operation and action. + </p> + <p> + <a name="link2H_4_0302" id="link2H_4_0302"></a> + XV. To the stone that is cast up, when it comes down it is no hurt unto + it; as neither benefit, when it doth ascend. + </p> + <p> + <a name="link2H_4_0303" id="link2H_4_0303"></a> + XVI. Sift their minds and understandings, and behold what men they be, + whom thou dost stand in fear of what they shall judge of thee, what they + themselves judge of themselves. + </p> + <p> + <a name="link2H_4_0304" id="link2H_4_0304"></a> + XVII. All things that are in the world, are always in the estate + of alteration. Thou also art in a perpetual change, yea and under + corruption too, in some part: and so is the whole world. + </p> + <p> + <a name="link2H_4_0305" id="link2H_4_0305"></a> + XVIII. it is not thine, but another man's sin. Why should it trouble + thee? Let him look to it, whose sin it is. + </p> + <p> + <a name="link2H_4_0306" id="link2H_4_0306"></a> + XIX. Of an operation and of a purpose there is an ending, or of an + action and of a purpose we say commonly, that it is at an end: from + opinion also there is an absolute cessation, which is as it were the death + of it. In all this there is no hurt. Apply this now to a man's age, as + first, a child; then a youth, then a young man, then an old man; every + change from one age to another is a kind of death And all this while here + no matter of grief yet. Pass now unto that life first, that which thou + livedst under thy grandfather, then under thy mother, then under thy + father. And thus when through the whole course of thy life hitherto thou + hast found and observed many alterations, many changes, many kinds of + endings and cessations, put this question to thyself What matter of grief + or sorrow dost thou find in any of these? Or what doest thou suffer + through any of these? If in none of these, then neither in the ending and + consummation of thy whole life, which is also but a cessation and change. + </p> + <p> + <a name="link2H_4_0307" id="link2H_4_0307"></a> + XX. As occasion shall require, either to thine own understanding, or to + that of the universe, or to his, whom thou hast now to do with, let thy + refuge be with all speed. To thine own, that it resolve upon nothing + against justice. To that of the universe, that thou mayest remember, part + of whom thou art. Of his, that thou mayest consider whether in the estate + of ignorance, or of knowledge. And then also must thou call to mind, that + he is thy kinsman. + </p> + <p> + <a name="link2H_4_0308" id="link2H_4_0308"></a> + XXI. As thou thyself, whoever thou art, were made for the perfection and + consummation, being a member of it, of a common society; so must every + action of thine tend to the perfection and consummation of a life that is + truly sociable. What action soever of thine therefore that either + immediately or afar off, hath not reference to the common good, that is an + exorbitant and disorderly action; yea it is seditious; as one among the + people who from such and such a consent and unity, should factiously + divide and separate himself. + </p> + <p> + <a name="link2H_4_0309" id="link2H_4_0309"></a> + XXII. Children's anger, mere babels; wretched souls bearing up dead + bodies, that they may not have their fall so soon: even as it is in that + common dirge song. + </p> + <p> + <a name="link2H_4_0310" id="link2H_4_0310"></a> + XXIII. Go to the quality of the cause from which the effect doth + proceed. Behold it by itself bare and naked, separated from all that is + material. Then consider the utmost bounds of time that that cause, thus + and thus qualified, can subsist and abide. + </p> + <p> + <a name="link2H_4_0311" id="link2H_4_0311"></a> + XXIV. Infinite are the troubles and miseries, that thou hast already + been put to, by reason of this only, because that for all happiness it did + not suffice thee, or, that thou didst not account it sufficient happiness, + that thy understanding did operate according to its natural constitution. + </p> + <p> + <a name="link2H_4_0312" id="link2H_4_0312"></a> + XXV. When any shall either impeach thee with false accusations, or + hatefully reproach thee, or shall use any such carriage towards thee, get + thee presently to their minds and understandings, and look in them, and + behold what manner of men they be. Thou shalt see, that there is no such + occasion why it should trouble thee, what such as they are think of thee. + Yet must thou love them still, for by nature they are thy friends. And the + Gods themselves, in those things that they seek from them as matters of + great moment, are well content, all manner of ways, as by dreams and + oracles, to help them as well as others. + </p> + <p> + <a name="link2H_4_0313" id="link2H_4_0313"></a> + XXVI. Up and down, from one age to another, go the ordinary things of + the world; being still the same. And either of everything in particular + before it come to pass, the mind of the universe doth consider with itself + and deliberate: and if so, then submit for shame unto the determination of + such an excellent understanding: or once for all it did resolve upon all + things in general; and since that whatsoever happens, happens by a + necessary consequence, and all things indivisibly in a manner and + inseparably hold one of another. In sum, either there is a God, and then + all is well; or if all things go by chance and fortune, yet mayest thou + use thine own providence in those things that concern thee properly; and + then art thou well. + </p> + <p> + <a name="link2H_4_0314" id="link2H_4_0314"></a> + XXVII. Within a while the earth shall cover us all, and then she herself + shall have her change. And then the course will be, from one period of + eternity unto another, and so a perpetual eternity. Now can any man that + shall consider with himself in his mind the several rollings or + successions of so many changes and alterations, and the swiftness of all + these rulings; can he otherwise but contemn in his heart and despise all + worldly things? The cause of the universe is as it were a strong torrent, + it carrieth all away. + </p> + <p> + <a name="link2H_4_0315" id="link2H_4_0315"></a> + XXVIII. And these your professed politicians, the only true practical + philosophers of the world, (as they think of themselves) so full of + affected gravity, or such professed lovers of virtue and honesty, what + wretches be they in very deed; how vile and contemptible in themselves? O + man! what ado doest thou keep? Do what thy nature doth now require. + Resolve upon it, if thou mayest: and take no thought, whether anybody + shall know it or no. Yea, but sayest thou, I must not expect a Plato's + commonwealth. If they profit though never so little, I must be content; + and think much even of that little progress. Doth then any of them forsake + their former false opinions that I should think they profit? For without a + change of opinions, alas! what is all that ostentation, but mere + wretchedness of slavish minds, that groan privately, and yet would make a + show of obedience to reason, and truth? Go too now and tell me of + Alexander and Philippus, and Demetrius Phalereus. Whether they understood + what the common nature requireth, and could rule themselves or no, they + know best themselves. But if they kept a life, and swaggered; I (God be + thanked) am not bound to imitate them. The effect of true philosophy is, + unaffected simplicity and modesty. Persuade me not to ostentation and + vainglory. + </p> + <p> + <a name="link2H_4_0316" id="link2H_4_0316"></a> + XXIX. From some high place as it were to look down, and to behold + here flocks, and there sacrifices, without number; and all kind of + navigation; some in a rough and stormy sea, and some in a calm: the + general differences, or different estates of things, some, that are now + first upon being; the several and mutual relations of those things that + are together; and some other things that are at their last. Their lives + also, who were long ago, and theirs who shall be hereafter, and the + present estate and life of those many nations of barbarians that are now + in the world, thou must likewise consider in thy mind. And how many there + be, who never so much as heard of thy name, how many that will soon forget + it; how many who but even now did commend thee, within a very little while + perchance will speak ill of thee. So that neither fame, nor honour, nor + anything else that this world doth afford, is worth the while. The sum + then of all; whatsoever doth happen unto thee, whereof God is the cause, + to accept it contentedly: whatsoever thou doest, whereof thou thyself art + the cause, to do it justly: which will be, if both in thy resolution and + in thy action thou have no further end, than to do good unto others, as + being that, which by thy natural constitution, as a man, thou art bound + unto. + </p> + <p> + <a name="link2H_4_0317" id="link2H_4_0317"></a> + XXX. Many of those things that trouble and straiten thee, it is in thy + power to cut off, as wholly depending from mere conceit and opinion; and + then thou shalt have room enough. + </p> + <p> + <a name="link2H_4_0318" id="link2H_4_0318"></a> + XXXI. To comprehend the whole world together in thy mind, and the whole + course of this present age to represent it unto thyself, and to fix thy + thoughts upon the sudden change of every particular object. How short the + time is from the generation of anything, unto the dissolution of the same; + but how immense and infinite both that which was before the generation, + and that which after the generation of it shall be. All things that thou + seest, will soon be perished, and they that see their corruptions, will + soon vanish away themselves. He that dieth a hundred years old, and he + that dieth young, shall come all to one. + </p> + <p> + <a name="link2H_4_0319" id="link2H_4_0319"></a> + XXXII. What are their minds and understandings; and what the things that + they apply themselves unto: what do they love, and what do they hate for? + Fancy to thyself the estate of their souls openly to be seen. When they + think they hurt them shrewdly, whom they speak ill of; and when they think + they do them a very good turn, whom they commend and extol: O how full are + they then of conceit, and opinion! + </p> + <p> + <a name="link2H_4_0320" id="link2H_4_0320"></a> + XXXIII. Loss and corruption, is in very deed nothing else but change and + alteration; and that is it, which the nature of the universe doth most + delight in, by which, and according to which, whatsoever is done, is well + done. For that was the estate of worldly things from the beginning, and so + shall it ever be. Or wouldest thou rather say, that all things in the + world have gone ill from the beginning for so many ages, and shall ever go + ill? And then among so many deities, could no divine power be found all + this while, that could rectify the things of the world? Or is the world, + to incessant woes and miseries, for ever condemned? + </p> + <p> + <a name="link2H_4_0321" id="link2H_4_0321"></a> + XXXIV. How base and putrid, every common matter is! Water, dust, and + from the mixture of these bones, and all that loathsome stuff that our + bodies do consist of: so subject to be infected, and corrupted. And again + those other things that are so much prized and admired, as marble stones, + what are they, but as it were the kernels of the earth? gold and silver, + what are they, but as the more gross faeces of the earth? Thy most royal + apparel, for matter, it is but as it were the hair of a silly sheep, and + for colour, the very blood of a shell-fish; of this nature are all other + things. Thy life itself, is some such thing too; a mere exhalation of + blood: and it also, apt to be changed into some other common thing. + </p> + <p> + <a name="link2H_4_0322" id="link2H_4_0322"></a> + XXXV. Will this querulousness, this murmuring, this complaining and + dissembling never be at an end? What then is it, that troubleth thee? Doth + any new thing happen unto thee? What doest thou so wonder at? At the + cause, or the matter? Behold either by itself, is either of that weight + and moment indeed? And besides these, there is not anything. But thy duty + towards the Gods also, it is time thou shouldst acquit thyself of it with + more goodness and simplicity. + </p> + <p> + <a name="link2H_4_0323" id="link2H_4_0323"></a> + XXXVI. It is all one to see these things for a hundred of years together + or but for three years. + </p> + <p> + <a name="link2H_4_0324" id="link2H_4_0324"></a> + XXXVII. If he have sinned, his is the harm, not mine. But perchance he + hath not. + </p> + <p> + <a name="link2H_4_0325" id="link2H_4_0325"></a> + XXXVIII. Either all things by the providence of reason happen unto every + particular, as a part of one general body; and then it is against reason + that a part should complain of anything that happens for the good of the + whole; or if, according to Epicurus, atoms be the cause of all things and + that life be nothing else but an accidentary confusion of things, and + death nothing else, but a mere dispersion and so of all other things: what + doest thou trouble thyself for? + </p> + <p> + <a name="link2H_4_0326" id="link2H_4_0326"></a> + XXXIX. Sayest thou unto that rational part, Thou art dead; corruption + hath taken hold on thee? Doth it then also void excrements? Doth it like + either oxen, or sheep, graze or feed; that it also should be mortal, as + well as the body? + </p> + <p> + <a name="link2H_4_0327" id="link2H_4_0327"></a> + XL. Either the Gods can do nothing for us at all, or they can still and + allay all the distractions and distempers of thy mind. If they can do + nothing, why doest thou pray? If they can, why wouldst not thou rather + pray, that they will grant unto thee, that thou mayst neither fear, nor + lust after any of those worldly things which cause these distractions and + distempers of it? Why not rather, that thou mayst not at either their + absence or presence, be grieved and discontented: than either that thou + mayst obtain them, or that thou mayst avoid them? For certainly it must + needs be, that if the Gods can help us in anything, they may in this kind + also. But thou wilt say perchance, 'In those things the Gods have given me + my liberty: and it is in mine own power to do what I will.' But if thou + mayst use this liberty, rather to set thy mind at true liberty, than + wilfully with baseness and servility of mind to affect those things, which + either to compass or to avoid is not in thy power, wert not thou better? + And as for the Gods, who hath told thee, that they may not help us up even + in those things that they have put in our own power? whether it be so or + no, thou shalt soon perceive, if thou wilt but try thyself and pray. One + prayeth that he may compass his desire, to lie with such or such a one, + pray thou that thou mayst not lust to lie with her. Another how he may be + rid of such a one; pray thou that thou mayst so patiently bear with him, + as that thou have no such need to be rid of him. Another, that he may not + lose his child. Pray thou that thou mayst not fear to lose him. To this + end and purpose, let all thy prayer be, and see what will be the event. + </p> + <p> + <a name="link2H_4_0328" id="link2H_4_0328"></a> + XLI. 'In my sickness' (saith Epicurus of himself:) 'my discourses were + not concerning the nature of my disease, neither was that, to them that + came to visit me, the subject of my talk; but in the consideration and + contemplation of that, which was of especial weight and moment, was all my + time bestowed and spent, and among others in this very thing, how my mind, + by a natural and unavoidable sympathy partaking in some sort with the + present indisposition of my body, might nevertheless keep herself free + from trouble, and in present possession of her own proper happiness. + Neither did I leave the ordering of my body to the physicians altogether + to do with me what they would, as though I expected any great matter from + them, or as though I thought it a matter of such great consequence, by + their means to recover my health: for my present estate, methought, liked + me very well, and gave me good content.' Whether therefore in sickness (if + thou chance to sicken) or in what other kind of extremity soever, + endeavour thou also to be in thy mind so affected, as he doth report of + himself: not to depart from thy philosophy for anything that can befall + thee, nor to give ear to the discourses of silly people, and mere + naturalists. + </p> + <p> + <a name="link2H_4_0329" id="link2H_4_0329"></a> + XLII. It is common to all trades and professions to mind and intend that + only, which now they are about, and the instrument whereby they work. + </p> + <p> + <a name="link2H_4_0330" id="link2H_4_0330"></a> + XLIII. When at any time thou art offended with any one's impudency, put + presently this question to thyself: 'What? Is it then possible, that there + should not be any impudent men in the world! Certainly it is not + possible.' Desire not then that which is impossible. For this one, (thou + must think) whosoever he be, is one of those impudent ones, that the world + cannot be without. So of the subtile and crafty, so of the perfidious, so + of every one that offendeth, must thou ever be ready to reason with + thyself. For whilst in general thou dost thus reason with thyself, that + the kind of them must needs be in the world, thou wilt be the better able + to use meekness towards every particular. This also thou shalt find of + very good use, upon every such occasion, presently to consider with + thyself, what proper virtue nature hath furnished man with, against such a + vice, or to encounter with a disposition vicious in this kind. As for + example, against the unthankful, it hath given goodness and meekness, as + an antidote, and so against another vicious in another kind some other + peculiar faculty. And generally, is it not in thy power to instruct him + better, that is in an error? For whosoever sinneth, doth in that decline + from his purposed end, and is certainly deceived, And again, what art thou + the worse for his sin? For thou shalt not find that any one of these, + against whom thou art incensed, hath in very deed done anything whereby + thy mind (the only true subject of thy hurt and evil) can be made worse + than it was. And what a matter of either grief or wonder is this, if he + that is unlearned, do the deeds of one that is unlearned? Should not thou + rather blame thyself, who, when upon very good grounds of reason, thou + mightst have thought it very probable, that such a thing would by such a + one be committed, didst not only not foresee it, but moreover dost wonder + at it, that such a thing should be. But then especially, when thou dost + find fault with either an unthankful, or a false man, must thou reflect + upon thyself. For without all question, thou thyself art much in fault, if + either of one that were of such a disposition, thou didst expect that he + should be true unto thee: or when unto any thou didst a good turn, thou + didst not there bound thy thoughts, as one that had obtained his end; nor + didst not think that from the action itself thou hadst received a full + reward of the good that thou hadst done. For what wouldst thou have more? + Unto him that is a man, thou hast done a good turn: doth not that suffice + thee? What thy nature required, that hast thou done. Must thou be rewarded + for it? As if either the eye for that it seeth, or the feet that they go, + should require satisfaction. For as these being by nature appointed for + such an use, can challenge no more, than that they may work according to + their natural constitution: so man being born to do good unto others + whensoever he doth a real good unto any by helping them out of error; or + though but in middle things, as in matter of wealth, life, preferment, and + the like, doth help to further their desires he doth that for which he was + made, and therefore can require no more. + </p> + +</div><!--end chapter--> + +<div class="chapter"> + + <h2><a name="link2H_4_0331" id="link2H_4_0331"></a> + THE TENTH BOOK + </h2> + <p> + <a name="link2H_4_0332" id="link2H_4_0332"></a> + I. O my soul, the time I trust will be, when thou shalt be good, simple, + single, more open and visible, than that body by which it is enclosed. + Thou wilt one day be sensible of their happiness, whose end is love, and + their affections dead to all worldly things. Thou shalt one day be full, + and in want of no external thing: not seeking pleasure from anything, + either living or insensible, that this world can afford; neither wanting + time for the continuation of thy pleasure, nor place and opportunity, nor + the favour either of the weather or of men. When thou shalt have content + in thy present estate, and all things present shall add to thy content: + when thou shalt persuade thyself, that thou hast all things; all for thy + good, and all by the providence of the Gods: and of things future also + shalt be as confident, that all will do well, as tending to the + maintenance and preservation in some sort, of his perfect welfare and + happiness, who is perfection of life, of goodness, and beauty; who begets + all things, and containeth all things in himself, and in himself doth + recollect all things from all places that are dissolved, that of them he + may beget others again like unto them. Such one day shall be thy + disposition, that thou shalt be able, both in regard of the Gods, and in + regard of men, so to fit and order thy conversation, as neither to + complain of them at any time, for anything that they do; nor to do + anything thyself, for which thou mayest justly be condemned. + </p> + <p> + <a name="link2H_4_0333" id="link2H_4_0333"></a> + II. As one who is altogether governed by nature, let it be thy care to + observe what it is that thy nature in general doth require. That done, if + thou find not that thy nature, as thou art a living sensible creature, + will be the worse for it, thou mayest proceed. Next then thou must + examine, what thy nature as thou art a living sensible creature, doth + require. And that, whatsoever it be, thou mayest admit of and do it, if + thy nature as thou art a reasonable living creature, will not be the worse + for it. Now whatsoever is reasonable, is also sociable, Keep thyself to + these rules, and trouble not thyself about idle things. + </p> + <p> + <a name="link2H_4_0334" id="link2H_4_0334"></a> + III. Whatsoever doth happen unto thee, thou art naturally by thy natural + constitution either able, or not able to bear. If thou beest able, be not + offended, but bear it according to thy natural constitution, or as nature + hath enabled thee. If thou beest not able, be not offended. For it will + soon make an end of thee, and itself, (whatsoever it be) at the same time + end with thee. But remember, that whatsoever by the strength of opinion, + grounded upon a certain apprehension of both true profit and duty, thou + canst conceive tolerable; that thou art able to bear that by thy natural + constitution. + </p> + <p> + <a name="link2H_4_0335" id="link2H_4_0335"></a> + IV. Him that offends, to teach with love and meek ness, and to show him + his error. But if thou canst not, then to blame thyself; or rather not + thyself neither, if thy will and endeavours have not been wanting. + </p> + <p> + <a name="link2H_4_0336" id="link2H_4_0336"></a> + V. Whatsoever it be that happens unto thee, it is that which from all + time was appointed unto thee. For by the same coherence of causes, by + which thy substance from all eternity was appointed to be, was also + whatsoever should happen unto it, destinated and appointed. + </p> + <p> + <a name="link2H_4_0337" id="link2H_4_0337"></a> + VI. Either with Epicurus, we must fondly imagine the atoms to be the + cause of all things, or we must needs grant a nature. Let this then be thy + first ground, that thou art part of that universe, which is governed by + nature. Then secondly, that to those parts that are of the same kind and + nature as thou art, thou hast relation of kindred. For of these, if I + shall always be mindful, first as I am a part, I shall never be displeased + with anything, that falls to my particular share of the common chances of + the world. For nothing that is behoveful unto the whole, can be truly + hurtful to that which is part of it. For this being the common privilege + of all natures, that they contain nothing in themselves that is hurtful + unto them; it cannot be that the nature of the universe (whose privilege + beyond other particular natures, is, that she cannot against her will by + any higher external cause be constrained,) should beget anything and + cherish it in her bosom that should tend to her own hurt and prejudice. As + then I bear in mind that I am a part of such an universe, I shall not be + displeased with anything that happens. And as I have relation of kindred + to those parts that are of the same kind and nature that I am, so I shall + be careful to do nothing that is prejudicial to the community, but in all + my deliberations shall they that are of my kind ever be; and the common + good, that, which all my intentions and resolutions shall drive unto, as + that which is contrary unto it, I shall by all means endeavour to prevent + and avoid. These things once so fixed and concluded, as thou wouldst think + him a happy citizen, whose constant study and practice were for the good + and benefit of his fellow citizens, and the carriage of the city such + towards him, that he were well pleased with it; so must it needs be with + thee, that thou shalt live a happy life. + </p> + <p> + <a name="link2H_4_0338" id="link2H_4_0338"></a> + VII. All parts of the world, (all things I mean that are contained + within the whole world), must of necessity at some time or other come to + corruption. Alteration I should say, to speak truly and properly; but that + I may be the better understood, I am content at this time to use that more + common word. Now say I, if so be that this be both hurtful unto them, and + yet unavoidable, would not, thinkest thou, the whole itself be in a sweet + case, all the parts of it being subject to alteration, yea and by their + making itself fitted for corruption, as consisting of things different and + contrary? And did nature then either of herself thus project and purpose + the affliction and misery of her parts, and therefore of purpose so made + them, not only that haply they might, but of necessity that they should + fall into evil; or did not she know what she did, when she made them? For + either of these two to say, is equally absurd. But to let pass nature in + general, and to reason of things particular according to their own + particular natures; how absurd and ridiculous is it, first to say that all + parts of the whole are, by their proper natural constitution, subject to + alteration; and then when any such thing doth happen, as when one doth + fall sick and dieth, to take on and wonder as though some strange thing + had happened? Though this besides might move not so grievously to take on + when any such thing doth happen, that whatsoever is dissolved, it is + dissolved into those things, whereof it was compounded. For every + dissolution is either a mere dispersion, of the elements into those + elements again whereof everything did consist, or a change, of that which + is more solid into earth; and of that which is pure and subtile or + spiritual, into air. So that by this means nothing is lost, but all + resumed again into those rational generative seeds of the universe; and + this universe, either after a certain period of time to lie consumed by + fire, or by continual changes to be renewed, and so for ever to endure. + Now that solid and spiritual that we speak of, thou must not conceive it + to be that very same, which at first was, when thou wert born. For alas! + all this that now thou art in either kind, either for matter of substance, + or of life, hath but two or three days ago partly from meats eaten, and + partly from air breathed in, received all its influx, being the same then + in no other respect, than a running river, maintained by the perpetual + influx and new supply of waters, is the same. That therefore which thou + hast since received, not that which came from thy mother, is that which + comes to change and corruption. But suppose that that for the general + substance, and more solid part of it, should still cleave unto thee never + so close, yet what is that to the proper qualities and affections of it, + by which persons are distinguished, which certainly are quite different? + </p> + <p> + <a name="link2H_4_0339" id="link2H_4_0339"></a> + VIII. Now that thou hast taken these names upon thee of good, modest, + true; of ἔμφρων, + σύμφρων, + ὑπέρφρων; take heed lest at any + times by doing anything that is contrary, thou be but improperly so + called, and lose thy right to these appellations. Or if thou do, return + unto them again with all possible speed. And remember, that the word + ἔμφρων notes unto thee an intent and + intelligent consideration of every object that presents itself unto thee, + without distraction. And the word + σύμφρων, a ready and contented + acceptation of whatsoever by the appointment of the common nature, + happens unto thee. And the word + ὑπέρφρων, a super-extension, or + a transcendent, and outreaching disposition of thy mind, whereby it + passeth by all bodily pains and pleasures, honour and credit, death and + whatsoever is of the same nature, as matters of absolute indifferency, + and in no wise to be stood upon by a wise man. These then if inviolably + thou shalt observe, and shalt not be ambitious to be so called by others, + both thou thyself shalt become a new man, and thou shalt begin a new + life. For to continue such as hitherto thou hast been, to undergo those + distractions and distempers as thou must needs for such a life as + hitherto thou hast lived, is the part of one that is very foolish, and is + overfond of his life. Whom a man might compare to one of those half-eaten + wretches, matched in the amphitheatre with wild beasts; who as full as + they are all the body over with wounds and blood, desire for a great + favour, that they may be reserved till the next day, then also, and in + the same estate to be exposed to the same nails and teeth as before. Away + therefore, ship thyself; and from the troubles and distractions of thy + former life convey thyself as it were unto these few names; and if thou + canst abide in them, or be constant in the practice and possession of + them, continue there as glad and joyful as one that were translated unto + some such place of bliss and happiness as that which by Hesiod and Plato + is called the Islands of the Blessed, by others called the Elysian + Fields. And whensoever thou findest thyself; that thou art in danger of a + relapse, and that thou art not able to master and overcome those + difficulties and temptations that present themselves in thy present + station: get thee into any private corner, where thou mayst be better + able. Or if that will not serve forsake even thy life rather. But so that + it be not in passion but in a plain voluntary modest way: this being the + only commendable action of thy whole life that thus thou art departed, or + this having been the main work and business of thy whole life, that thou + mightest thus depart. Now for the better remembrance of those names that + we have spoken of, thou shalt find it a very good help, to remember the + Gods as often as may be: and that, the thing which they require at our + hands of as many of us, as are by nature reasonable creation is not that + with fair words, and outward show of piety and devotion we should flatter + them, but that we should become like unto them: and that as all other + natural creatures, the fig tree for example; the dog the bee: both do, + all of them, and apply themselves unto that which by their natural + constitution, is proper unto them; so man likewise should do that, which + by his nature, as he is a man, belongs unto him. + </p> + <p> + <a name="link2H_4_0340" id="link2H_4_0340"></a> + IX. Toys and fooleries at home, wars abroad: sometimes terror, sometimes + torpor, or stupid sloth: this is thy daily slavery. By little and little, + if thou doest not better look to it, those sacred dogmata will be blotted + out of thy mind. How many things be there, which when as a mere + naturalist, thou hast barely considered of according to their nature, thou + doest let pass without any further use? Whereas thou shouldst in all + things so join action and contemplation, that thou mightest both at the + same time attend all present occasions, to perform everything duly and + carefully and yet so intend the contemplative part too, that no part of + that delight and pleasure, which the contemplative knowledge of everything + according to its true nature doth of itself afford, might be lost. Or, + that the true and contemnplative knowledge of everything according to its + own nature, might of itself, (action being subject to many lets and + impediments) afford unto thee sufficient pleasure and happiness. Not + apparent indeed, but not concealed. And when shalt thou attain to the + happiness of true simplicity, and unaffected gravity? When shalt thou + rejoice in the certain knowledge of every particular object according to + its true nature: as what the matter and substance of it is; what use it is + for in the world: how long it can subsist: what things it doth consist of: + who they be that are capable of it, and who they that can give it, and + take it away? + </p> + <p> + <a name="link2H_4_0341" id="link2H_4_0341"></a> + X. As the spider, when it hath caught the fly that it hunted after, is + not little proud, nor meanly conceited of herself: as he likewise that + hath caught an hare, or hath taken a fish with his net: as another for the + taking of a boar, and another of a bear: so may they be proud, and applaud + themselves for their valiant acts against the Sarmatai, or northern + nations lately defeated. For these also, these famous soldiers and warlike + men, if thou dost look into their minds and opinions, what do they for the + most part but hunt after prey? + </p> + <p> + <a name="link2H_4_0342" id="link2H_4_0342"></a> + XI. To find out, and set to thyself some certain way and method of + contemplation, whereby thou mayest clearly discern and represent unto + thyself, the mutual change of all things, the one into the other. Bear it + in thy mind evermore, and see that thou be throughly well exercised in + this particular. For there is not anything more effectual to beget true + magnanimity. + </p> + <p> + <a name="link2H_4_0343" id="link2H_4_0343"></a> + XII. He hath got loose from the bonds of his body, and perceiving that + within a very little while he must of necessity bid the world farewell, + and leave all these things behind him, he wholly applied himself, as to + righteousness in all his actions, so to the common nature in all things + that should happen unto him. And contenting himself with these two things, + to do all things justly, and whatsoever God doth send to like well of it: + what others shall either say or think of him, or shall do against him, he + doth not so much as trouble his thoughts with it. To go on straight, + whither right and reason directed him, and by so doing to follow God, was + the only thing that he did mind, that, his only business and occupation. + </p> + <p> + <a name="link2H_4_0344" id="link2H_4_0344"></a> + XIII. What use is there of suspicion at all? or, why should thoughts + of mistrust, and suspicion concerning that which is future, trouble thy + mind at all? What now is to be done, if thou mayest search and inquiry + into that, what needs thou care for more? And if thou art well able to + perceive it alone, let no man divert thee from it. But if alone thou doest + not so well perceive it, suspend thine action, and take advice from the + best. And if there be anything else that doth hinder thee, go on with + prudence and discretion, according to the present occasion and + opportunity, still proposing that unto thyself, which thou doest conceive + most right and just. For to hit that aright, and to speed in the + prosecution of it, must needs be happiness, since it is that only which we + can truly and properly be said to miss of, or miscarry in. + </p> + <p> + <a name="link2H_4_0345" id="link2H_4_0345"></a> + XIV. What is that that is slow, and yet quick? merry, and yet grave? He + that in all things doth follow reason for his guide. + </p> + <p> + <a name="link2H_4_0346" id="link2H_4_0346"></a> + XV. In the morning as soon as thou art awaked, when thy judgment, before + either thy affections, or external objects have wrought upon it, is yet + most free and impartial: put this question to thyself, whether if that + which is right and just be done, the doing of it by thyself, or by others + when thou art not able thyself; be a thing material or no. For sure it is + not. And as for these that keep such a life, and stand so much upon the + praises, or dispraises of other men, hast thou forgotten what manner of + men they be? that such and such upon their beds, and such at their board: + what their ordinary actions are: what they pursue after, and what they fly + from: what thefts and rapines they commit, if not with their hands and + feet, yet with that more precious part of theirs, their minds: which + (would it but admit of them) might enjoy faith, modesty, truth, justice, a + good spirit. + </p> + <p> + <a name="link2H_4_0347" id="link2H_4_0347"></a> + XVI. Give what thou wilt, and take away what thou wilt, saith he that is + well taught and truly modest, to Him that gives, and takes away. And it is + not out of a stout and peremptory resolution, that he saith it, but in + mere love, and humble submission. + </p> + <p> + <a name="link2H_4_0348" id="link2H_4_0348"></a> + XVII. So live as indifferent to the world and all worldly objects, as + one who liveth by himself alone upon some desert hill. For whether here, + or there, if the whole world be but as one town, it matters not much for + the place. Let them behold and see a man, that is a man indeed, living + according to the true nature of man. If they cannot bear with me, let them + kill me. For better were it to die, than so to live as they would have + thee. + </p> + <p> + <a name="link2H_4_0349" id="link2H_4_0349"></a> + XVIII. Make it not any longer a matter of dispute or discourse, what are + the signs and proprieties of a good man, but really and actually to be + such. + </p> + <p> + <a name="link2H_4_0350" id="link2H_4_0350"></a> + XIX. Ever to represent unto thyself; and to set before thee, both the + general age and time of the world, and the whole substance of it. And how + all things particular in respect of these are for their substance, as one + of the least seeds that is: and for their duration, as the turning of the + pestle in the mortar once about. Then to fix thy mind upon every + particular object of the world, and to conceive it, (as it is indeed,) as + already being in the state of dissolution, and of change; tending to some + kind of either putrefaction or dispersion; or whatsoever else it is, that + is the death as it were of everything in his own kind. + </p> + <p> + <a name="link2H_4_0351" id="link2H_4_0351"></a> + XX. Consider them through all actions and occupations, of their lives: + as when they eat, and when they sleep: when they are in the act of + necessary exoneration, and when in the act of lust. Again, when they + either are in their greatest exultation; and in the middle of all their + pomp and glory; or being angry and displeased, in great state and majesty, + as from an higher place, they chide and rebuke. How base and slavish, but + a little while ago, they were fain to be, that they might come to this; + and within a very little while what will be their estate, when death hath + once seized upon them. + </p> + <p> + <a name="link2H_4_0352" id="link2H_4_0352"></a> + XXI. That is best for every one, that the common nature of all doth send + unto every one, and then is it best, when she doth send it. + </p> + <p> + <a name="link2H_4_0353" id="link2H_4_0353"></a> + XXII. The earth, saith the poet, doth often long after the rain. So is + the glorious sky often as desirous to fall upon the earth, which argues a + mutual kind of love between them. And so (say I) doth the world bear a + certain affection of love to whatsoever shall come to pass With thine + affections shall mine concur, O world. The same (and no other) shall the + object of my longing be which is of thine. Now that the world doth love it + is true indeed so is it as commonly said, and acknowledged ledged, when, + according to the Greek phrase, imitated by the Latins, of things that used + to be, we say commonly, that they love to be. + </p> + <p> + <a name="link2H_4_0354" id="link2H_4_0354"></a> + XXIII. Either thou dost Continue in this kind of life and that is it, + which so long thou hast been used unto and therefore tolerable: or thou + doest retire, or leave the world, and that of thine own accord, and then + thou hast thy mind: or thy life is cut off; and then mayst thou rejoice + that thou hast ended thy charge. One of these must needs be. Be therefore + of good comfort. + </p> + <p> + <a name="link2H_4_0355" id="link2H_4_0355"></a> + XXIV Let it always appear and be manifest unto thee that solitariness, + and desert places, by many philosophers so much esteemed of and affected, + are of themselves but thus and thus; and that all things are them to them + that live in towns, and converse with others as they are the same nature + everywhere to be seen and observed: to them that have retired themselves + to the top of mountains, and to desert havens, or what other desert and + inhabited places soever. For anywhere it thou wilt mayest thou quickly + find and apply that to thyself; which Plato saith of his philosopher, in a + place: as private and retired, saith he, as if he were shut up and + enclosed about in some shepherd's lodge, on the top of a hill. There by + thyself to put these questions to thyself or to enter in these + considerations: What is my chief and principal part, which hath power over + the rest? What is now the present estate of it, as I use it; and what is + it, that I employ it about? Is it now void of reason ir no? Is it free, + and separated; or so affixed, so congealed and grown together as it were + with the flesh, that it is swayed by the motions and inclinations of it? + </p> + <p> + <a name="link2H_4_0356" id="link2H_4_0356"></a> + XXV. He that runs away from his master is a fugitive. But the law is + every man's master. He therefore that forsakes the law, is a fugitive. So + is he, whosoever he be, that is either sorry, angry, or afraid, or for + anything that either hath been, is, or shall be by his appointment, who + is the Lord and Governor of the universe. For he truly and properly is + Νόμος, or the law, as the only + νέμων, or distributor and dispenser of all + things that happen unto any one in his lifetime—Whatsoever then is + either sorry, angry, or afraid, is a fugitive. + </p> + <p> + <a name="link2H_4_0357" id="link2H_4_0357"></a> + XXVI. From man is the seed, that once cast into the womb man hath no + more to do with it. Another cause succeedeth, and undertakes the work, and + in time brings a child (that wonderful effect from such a beginning!) to + perfection. Again, man lets food down through his throat; and that once + down, he hath no more to do with it. Another cause succeedeth and + distributeth this food into the senses, and the affections: into life, and + into strength; and doth with it those other many and marvellous things, + that belong unto man. These things therefore that are so secretly and + invisibly wrought and brought to pass, thou must use to behold and + contemplate; and not the things themselves only, but the power also by + which they are effected; that thou mayst behold it, though not with the + eyes of the body, yet as plainly and visibly as thou canst see and discern + the outward efficient cause of the depression and elevation of anything. + </p> + <p> + <a name="link2H_4_0358" id="link2H_4_0358"></a> + XXVII. Ever to mind and consider with thyself; how all things that now + are, have been heretofore much after the same sort, and after the same + fashion that now they are: and so to think of those things which shall be + hereafter also. Moreover, whole dramata, and uniform scenes, or scenes + that comprehend the lives and actions of men of one calling and + profession, as many as either in thine own experience thou hast known, or + by reading of ancient histories; (as the whole court of Adrianus, the + whole court of Antoninus Pius, the whole court of Philippus, that of + Alexander, that of Crœsus): to set them all before thine eyes. For thou + shalt find that they are all but after one sort and fashion: only that the + actors were others. + </p> + <p> + <a name="link2H_4_0359" id="link2H_4_0359"></a> + XXVIII. As a pig that cries and flings when his throat is cut, fancy to + thyself every one to be, that grieves for any worldly thing and takes on. + Such a one is he also, who upon his bed alone, doth bewail the miseries of + this our mortal life. And remember this, that Unto reasonable creatures + only it is granted that they may willingly and freely submit unto + Providence: but absolutely to submit, is a necessity imposed upon all + creatures equally. + </p> + <p> + <a name="link2H_4_0360" id="link2H_4_0360"></a> + XXIX. Whatsoever it is that thou goest about, consider of it by thyself, + and ask thyself, What? because I shall do this no more when I am dead, + should therefore death seem grievous unto me? + </p> + <p> + <a name="link2H_4_0361" id="link2H_4_0361"></a> + XXX. When thou art offended with any man's transgression, presently + reflect upon thyself; and consider what thou thyself art guilty of in the + same kind. As that thou also perchance dost think it a happiness either to + be rich, or to live in pleasure, or to be praised and commended, and so of + the rest in particular. For this if thou shalt call to mind, thou shalt + soon forget thine anger; especially when at the same time this also shall + concur in thy thoughts, that he was constrained by his error and ignorance + so to do: for how can he choose as long as he is of that opinion? Do thou + therefore if thou canst, take away that from him, that forceth him to do + as he doth. + </p> + <p> + <a name="link2H_4_0362" id="link2H_4_0362"></a> + XXXI. When thou seest Satyro, think of Socraticus and Eutyches, or + Hymen, and when Euphrates, think of Eutychio, and Sylvanus, when + Alciphron, of Tropaeophorus, when Xenophon, of Crito, or Severus. And when + thou doest look upon thyself, fancy unto thyself some one or other of the + Cæsars; and so for every one, some one or other that hath been for estate + and profession answerable unto him. Then let this come to thy mind at the + same time; and where now are they all? Nowhere or anywhere? For so shalt + thou at all time be able to perceive how all worldly things are but as the + smoke, that vanisheth away: or, indeed, mere nothing. Especially when thou + shalt call to mind this also, that whatsoever is once changed, shall never + be again as long as the world endureth. And thou then, how long shalt thou + endure? And why doth it not suffice thee, if virtuously, and as becometh + thee, thou mayest pass that portion of time, how little soever it be, that + is allotted unto thee? + </p> + <p> + <a name="link2H_4_0363" id="link2H_4_0363"></a> + XXXII. What a subject, and what a course of life is it, that thou doest + so much desire to be rid of. For all these things, what are they, but fit + objects for an understanding, that beholdeth everything according to its + true nature, to exercise itself upon? Be patient, therefore, until that + (as a strong stomach that turns all things into his own nature; and as a + great fire that turneth in flame and light, whatsoever thou doest cast + into it) thou have made these things also familiar, and as it were natural + unto thee. + </p> + <p> + <a name="link2H_4_0364" id="link2H_4_0364"></a> + XXXIII. Let it not be in any man's power, to say truly of thee, that thou + art not truly simple, or sincere and open, or not good. Let him be + deceived whosoever he be that shall have any such opinion of thee. For + all this doth depend of thee. For who is it that should hinder thee from + being either truly simple or good? Do thou only resolve rather not to + live, than not to be such. For indeed neither doth it stand with reason + that he should live that is not such. What then is it that may upon this + present occasion according to best reason and discretion, either be said + or done? For whatsoever it be, it is in thy power either to do it, or to + say it, and therefore seek not any pretences, as though thou wert + hindered. Thou wilt never cease groaning and complaining, until such time + as that, what pleasure is unto the voluptuous, be unto thee, to do in + everything that presents itself, whatsoever may be done conformably and + agreeably to the proper constitution of man, or, to man as he is a man. + For thou must account that pleasure, whatsoever it be, that thou mayest + do according to thine own nature. And to do this, every place will fit + thee. Unto the <i>cylindrus</i>, or roller, it is not granted to move + everywhere according to its own proper motion, as neither unto the water, + nor unto the fire, nor unto any other thing, that either is merely + natural, or natural and sensitive; but not rational for many things there + be that can hinder their operations. But of the mind and understanding + this is the proper privilege, that according to its own nature, and as it + will itself, it can pass through every obstacle that it finds, and keep + straight on forwards. Setting therefore before thine eyes this happiness + and felicity of thy mind, whereby it is able to pass through all things, + and is capable of all motions, whether as the fire, upwards; or as the + stone downwards, or as the <i>cylindrus</i> through that which is + sloping: content thyself with it, and seek not after any other thing. For + all other kind of hindrances that are not hindrances of thy mind either + they are proper to the body, or merely proceed from the opinion, reason + not making that resistance that it should, but basely, and cowardly + suffering itself to be foiled; and of themselves can neither wound, nor + do any hurt at all. Else must he of necessity, whosoever he be that meets + with any of them, become worse than he was before. For so is it in all + other subjects, that that is thought hurtful unto them, whereby they are + made worse. But here contrariwise, man (if he make that good use of them + that he should) is rather the better and the more praiseworthy for any of + those kind of hindrances, than otherwise. But generally remember that + nothing can hurt a natural citizen, that is not hurtful unto the city + itself, nor anything hurt the city, that is not hurtful unto the law + itself. But none of these casualties, or external hindrances, do hurt the + law itself; or, are contrary to that course of justice and equity, by + which public societies are maintained: neither therefore do they hurt + either city or citizen. + </p> + <p> + <a name="link2H_4_0365" id="link2H_4_0365"></a> + XXXIV. As he that is bitten by a mad dog, is afraid of everything almost + that he seeth: so unto him, whom the dogmata have once bitten, or in whom + true knowledge hath made an impression, everything almost that he sees or + reads be it never so short or ordinary, doth afford a good memento; to + put him out of all grief and fear, as that of the poet, 'The winds blow + upon the trees, and their leaves fall upon the ground. Then do the trees + begin to bud again, and by the spring-time they put forth new branches. + So is the generation of men; some come into the world, and others go out + of it.' Of these leaves then thy children are. And they also that applaud + thee so gravely, or, that applaud thy speeches, with that their usual + acclamation, + ἀξιοπίστως, O wisely + spoken I and speak well of thee, as on the other side, they that stick + not to curse thee, they that privately and secretly dispraise and deride + thee, they also are but leaves. And they also that shall follow, in whose + memories the names of men famous after death, is preserved, they are but + leaves neither. For even so is it of all these worldly things. Their + spring comes, and they are put forth. Then blows the wind, and they go + down. And then in lieu of them grow others out of the wood or common + matter of all things, like unto them. But, to endure but for a while, is + common unto all. Why then shouldest thou so earnestly either seek after + these things, or fly from them, as though they should endure for ever? + Yet a little while, and thine eyes will be closed up, and for him that + carries thee to thy grave shall another mourn within a while after. + </p> + <p> + <a name="link2H_4_0366" id="link2H_4_0366"></a> + XXXV. A good eye must be good to see whatsoever is to be seen, and not + green things only. For that is proper to sore eyes. So must a good ear, + and a good smell be ready for whatsoever is either to be heard, or smelt: + and a good stomach as indifferent to all kinds of food, as a millstone is, + to whatsoever she was made for to grind. As ready therefore must a sound + understanding be for whatsoever shall happen. But he that saith, O that my + children might live! and, O that all men might commend me for whatsoever I + do! is an eye that seeks after green things; or as teeth, after that which + is tender. + </p> + <p> + <a name="link2H_4_0367" id="link2H_4_0367"></a> + XXXVI. There is not any man that is so happy in his death, but that some + of those that are by him when he dies, will be ready to rejoice at his + supposed calamity. Is it one that was virtuous and wise indeed? will there + not some one or other be found, who thus will say to himself; 'Well now at + last shall I be at rest from this pedagogue. He did not indeed otherwise + trouble us much: but I know well enough that in his heart, he did much + condemn us.' Thus will they speak of the virtuous. But as for us, alas I + how many things be there, for which there be many that glad would be to be + rid of us. This therefore if thou shalt think of whensoever thou diest, + thou shalt die the more willingly, when thou shalt think with thyself; I + am now to depart from that world, wherein those that have been my nearest + friends and acquaintances, they whom I have so much suffered for, so often + prayed for, and for whom I have taken such care, even they would have me + die, hoping that after my death they shall live happier, than they did + before. What then should any man desire to continue here any longer? + Nevertheless, whensoever thou diest, thou must not be less kind and loving + unto them for it; but as before, see them, continue to be their friend, to + wish them well, and meekly, and gently to carry thyself towards them, but + yet so that on the other side, it make thee not the more unwilling to die. + But as it fareth with them that die an easy quick death, whose soul is + soon separated from their bodies, so must thy separation from them be. To + these had nature joined and annexed me: now she parts us; I am ready to + depart, as from friends and kinsmen, but yet without either reluctancy or + compulsion. For this also is according to Nature. + </p> + <p> + <a name="link2H_4_0368" id="link2H_4_0368"></a> + XXXVII. Use thyself; as often, as thou seest any man do anything, + presently (if it be possible) to say unto thyself, What is this man's end + in this his action? But begin this course with thyself first of all, and + diligently examine thyself concerning whatsoever thou doest. + </p> + <p> + <a name="link2H_4_0369" id="link2H_4_0369"></a> + XXXVIII. Remember, that that which sets a man at work, and hath power + over the affections to draw them either one way, or the other way, is not + any external thing properly, but that which is hidden within every man's + dogmata, and opinions: That, that is rhetoric; that is life; that (to + speak true) is man himself. As for thy body, which as a vessel, or a case, + compasseth thee about, and the many and curious instruments that it hath + annexed unto it, let them not trouble thy thoughts. For of themselves they + are but as a carpenter's axe, but that they are born with us, and + naturally sticking unto us. But otherwise, without the inward cause that + hath power to move them, and to restrain them, those parts are of + themselves of no more use unto us, than the shuttle is of itself to the + weaver, or the pen to the writer, or the whip to the coachman. + </p> + +</div><!--end chapter--> + +<div class="chapter"> + + <h2><a name="link2H_4_0370" id="link2H_4_0370"></a> + THE ELEVENTH BOOK + </h2> + <p> + <a name="link2H_4_0371" id="link2H_4_0371"></a> + I. The natural properties, and privileges of a reasonable soul are: That + she seeth herself; that she can order, and compose herself: that she makes + herself as she will herself: that she reaps her own fruits whatsoever, + whereas plants, trees, unreasonable creatures, what fruit soever (be it + either fruit properly, or analogically only) they bear, they bear them + unto others, and not to themselves. Again; whensoever, and wheresoever, + sooner or later, her life doth end, she hath her own end nevertheless. For + it is not with her, as with dancers and players, who if they be + interrupted in any part of their action, the whole action must needs be + imperfect: but she in what part of time or action soever she be surprised, + can make that which she hath in her hand whatsoever it be, complete and + full, so that she may depart with that comfort, 'I have lived; neither + want I anything of that which properly did belong unto me.' Again, she + compasseth the whole world, and penetrateth into the vanity, and mere + outside (wanting substance and solidity) of it, and stretcheth herself + unto the infiniteness of eternity; and the revolution or restoration of + all things after a certain period of time, to the same state and place as + before, she fetcheth about, and doth comprehend in herself; and considers + withal, and sees clearly this, that neither they that shall follow us, + shall see any new thing, that we have not seen, nor they that went before, + anything more than we: but that he that is once come to forty (if he have + any wit at all) can in a manner (for that they are all of one kind) see + all things, both past and future. As proper is it, and natural to the soul + of man to love her neighbour, to be true and modest; and to regard nothing + so much as herself: which is also the property of the law: whereby by the + way it appears, that sound reason and justice comes all to one, and + therefore that justice is the chief thing, that reasonable creatures ought + to propose unto themselves as their end. + </p> + <p> + <a name="link2H_4_0372" id="link2H_4_0372"></a> + II. A pleasant song or dance; the Pancratiast's exercise, sports that + thou art wont to be much taken with, thou shalt easily contemn; if the + harmonious voice thou shalt divide into so many particular sounds whereof + it doth consist, and of every one in particular shall ask thyself; whether + this or that sound is it, that doth so conquer thee. For thou wilt be + ashamed of it. And so for shame, if accordingly thou shalt consider it, + every particular motion and posture by itself: and so for the wrestler's + exercise too. Generally then, whatsoever it be, besides virtue, and those + things that proceed from virtue that thou art subject to be much affected + with, remember presently thus to divide it, and by this kind of division, + in each particular to attain unto the contempt of the whole. This thou + must transfer and apply to thy whole life also. + </p> + <p> + <a name="link2H_4_0373" id="link2H_4_0373"></a> + III. That soul which is ever ready, even now presently (if need be) from + the body, whether by way of extinction, or dispersion, or continuation in + another place and estate to be separated, how blessed and happy is it! But + this readiness of it, it must proceed, not from an obstinate and + peremptory resolution of the mind, violently and passionately set upon + Opposition, as Christians are wont; but from a peculiar judgment; with + discretion and gravity, so that others may be persuaded also and drawn to + the like example, but without any noise and passionate exclamations. + </p> + <p> + <a name="link2H_4_0374" id="link2H_4_0374"></a> + IV. Have I done anything charitably? then am I benefited by it. See + that this upon all occasions may present itself unto thy mind, and never + cease to think of it. What is thy profession? to be good. And how should + this be well brought to pass, but by certain theorems and doctrines; some + Concerning the nature of the universe, and some Concerning the proper and + particular constitution of man? + </p> + <p> + <a name="link2H_4_0375" id="link2H_4_0375"></a> + V. Tragedies were at first brought in and instituted, to put men in mind + of worldly chances and casualties: that these things in the ordinary + course of nature did so happen: that men that were much pleased and + delighted by such accidents upon this stage, would not by the same things + in a greater stage be grieved and afflicted: for here you see what is the + end of all such things; and that even they that cry out so mournfully to + Cithaeron, must bear them for all their cries and exclamations, as well as + others. And in very truth many good things are spoken by these poets; as + that (for example) is an excellent passage: 'But if so be that I and my + two children be neglected by the Gods, they have some reason even for + that,' &c. And again, 'It will but little avail thee to storm and rage + against the things themselves,' &c. Again, 'To reap one's life, as a + ripe ear of corn;' and whatsoever else is to be found in them, that is of + the same kind. After the tragedy, the ancient comedy was brought in, which + had the liberty to inveigh against personal vices; being therefore through + this her freedom and liberty of speech of very good use and effect, to + restrain men from pride and arrogancy. To which end it was, that Diogenes + took also the same liberty. After these, what were either the Middle, or + New Comedy admitted for, but merely, (Or for the most part at least) for + the delight and pleasure of curious and excellent imitation? 'It will + steal away; look to it,' &c. Why, no man denies, but that these also + have some good things whereof that may be one: but the whole drift and + foundation of that kind of dramatical poetry, what is it else, but as we + have said? + </p> + <p> + <a name="link2H_4_0376" id="link2H_4_0376"></a> + VI. How clearly doth it appear unto thee, that no other course of thy + life could fit a true philosopher's practice better, than this very + course, that thou art now already in? + </p> + <p> + <a name="link2H_4_0377" id="link2H_4_0377"></a> + VII. A branch cut off from the continuity of that which was next unto + it, must needs be cut off from the whole tree: so a man that is divided + from another man, is divided from the whole society. A branch is cut off + by another, but he that hates and is averse, cuts himself off from his + neighbour, and knows not that at the same time he divides himself from the + whole body, or corporation. But herein is the gift and mercy of God, the + Author of this society, in that, once cut off we may grow together and + become part of the whole again. But if this happen often the misery is + that the further a man is run in this division, the harder he is to be + reunited and restored again: and however the branch which, once cut of + afterwards was graffed in, gardeners can tell you is not like that which + sprouted together at first, and still continued in the unity of the body. + </p> + <p> + <a name="link2H_4_0378" id="link2H_4_0378"></a> + VIII. To grow together like fellow branches in matter of good + correspondence and affection; but not in matter of opinions. They that + shall oppose thee in thy right courses, as it is not in their power to + divert thee from thy good action, so neither let it be to divert thee from + thy good affection towards them. But be it thy care to keep thyself + constant in both; both in a right judgment and action, and in true + meekness towards them, that either shall do their endeavour to hinder + thee, or at least will be displeased with thee for what thou hast done. + For to fail in either (either in the one to give over for fear, or in the + other to forsake thy natural affection towards him, who by nature is both + thy friend and thy kinsman) is equally base, and much savouring of the + disposition of a cowardly fugitive soldier. + </p> + <p> + <a name="link2H_4_0379" id="link2H_4_0379"></a> + IX. It is not possible that any nature should be inferior unto art, + since that all arts imitate nature. If this be so; that the most perfect + and general nature of all natures should in her operation come short of + the skill of arts, is most improbable. Now common is it to all arts, to + make that which is worse for the better's sake. Much more then doth the + common nature do the same. Hence is the first ground of justice. From + justice all other virtues have their existence. For justice cannot be + preserved, if either we settle our minds and affections upon worldly + things; or be apt to be deceived, or rash, and inconstant. + </p> + <p> + <a name="link2H_4_0380" id="link2H_4_0380"></a> + X. The things themselves (which either to get or to avoid thou art put + to so much trouble) come not unto thee themselves; but thou in a manner + goest unto them. Let then thine own judgment and opinion concerning those + things be at rest; and as for the things themselves, they stand still and + quiet, without any noise or stir at all; and so shall all pursuing and + flying cease. + </p> + <p> + <a name="link2H_4_0381" id="link2H_4_0381"></a> + XI. Then is the soul as Empedocles doth liken it, like unto a sphere or + globe, when she is all of one form and figure: when she neither greedily + stretcheth out herself unto anything, nor basely contracts herself, or + lies flat and dejected; but shineth all with light, whereby she does see + and behold the true nature, both that of the universe, and her own in + particular. + </p> + <p> + <a name="link2H_4_0382" id="link2H_4_0382"></a> + XII. Will any contemn me? let him look to that, upon what grounds he + does it: my care shall be that I may never be found either doing or + speaking anything that doth truly deserve contempt. Will any hate me? let + him look to that. I for my part will be kind and loving unto all, and even + unto him that hates me, whom-soever he be, will I be ready to show his + error, not by way of exprobation or ostentation of my patience, but + ingenuously and meekly: such as was that famous Phocion, if so be that he + did not dissemble. For it is inwardly that these things must be: that the + Gods who look inwardly, and not upon the outward appearance, may behold a + man truly free from all indignation and grief. For what hurt can it be + unto thee whatsoever any man else doth, as long as thou mayest do that + which is proper and suitable to thine own nature? Wilt not thou (a man + wholly appointed to be both what, and as the common good shall require) + accept of that which is now seasonable to the nature of the universe? + </p> + <p> + <a name="link2H_4_0383" id="link2H_4_0383"></a> + XIII. They contemn one another, and yet they seek to please one another: + and whilest they seek to surpass one another in worldly pomp and + greatness, they most debase and prostitute themselves in their better part + one to another. + </p> + <p> + <a name="link2H_4_0384" id="link2H_4_0384"></a> + XIV. How rotten and insincere is he, that saith, I am resolved to carry + myself hereafter towards you with all ingenuity and simplicity. O man, + what doest thou mean! what needs this profession of thine? the thing + itself will show it. It ought to be written upon thy forehead. No sooner + thy voice is heard, than thy countenance must be able to show what is in + thy mind: even as he that is loved knows presently by the looks of his + sweetheart what is in her mind. Such must he be for all the world, that is + truly simple and good, as he whose arm-holes are offensive, that whosoever + stands by, as soon as ever he comes near him, may as it were smell him + whether he will or no. But the affectation of simplicity is nowise + laudable. There is nothing more shameful than perfidious friendship. Above + all things, that must be avoided. However true goodness, simplicity, and + kindness cannot so be hidden, but that as we have already said in the very + eyes and countenance they will show themselves. + </p> + <p> + <a name="link2H_4_0385" id="link2H_4_0385"></a> + XV. To live happily is an inward power of the soul, when she is affected + with indifferency, towards those things that are by their nature + indifferent. To be thus affected she must consider all worldly objects + both divided and whole: remembering withal that no object can of itself + beget any opinion in us, neither can come to us, but stands without still + and quiet; but that we ourselves beget, and as it were print in ourselves + opinions concerning them. Now it is in our power, not to print them; and + if they creep in and lurk in some corner, it is in our power to wipe them + off. Remembering moreover, that this care and circumspection of thine, is + to continue but for a while, and then thy life will be at an end. And what + should hinder, but that thou mayest do well with all these things? For if + they be according to nature, rejoice in them, and let them be pleasing and + acceptable unto thee. But if they be against nature, seek thou that which + is according to thine own nature, and whether it be for thy credit or no, + use all possible speed for the attainment of it: for no man ought to be + blamed, for seeking his own good and happiness. + </p> + <p> + <a name="link2H_4_0386" id="link2H_4_0386"></a> + XVI. Of everything thou must consider from whence it came, of what + things it doth consist, and into what it will be changed: what will be the + nature of it, or what it will be like unto when it is changed; and that it + can suffer no hurt by this change. And as for other men's either + foolishness or wickedness, that it may not trouble and grieve thee; first + generally thus; What reference have I unto these? and that we are all born + for one another's good: then more particularly after another + consideration; as a ram is first in a flock of sheep, and a bull in a herd + of cattle, so am I born to rule over them. Begin yet higher, even from + this: if atoms be not the beginning of all things, than which to believe + nothing can be more absurd, then must we needs grant that there is a + nature, that doth govern the universe. If such a nature, then are all + worse things made for the better's sake; and all better for one another's + sake. Secondly, what manner of men they be, at board, and upon their beds, + and so forth. But above all things, how they are forced by their opinions + that they hold, to do what they do; and even those things that they do, + with what pride and self-conceit they do them. Thirdly, that if they do + these things rightly, thou hast no reason to be grieved. But if not + rightly, it must needs be that they do them against their wills, and + through mere ignorance. For as, according to Plato's opinion, no soul doth + willingly err, so by consequent neither doth it anything otherwise than it + ought, but against her will. Therefore are they grieved, whensoever they + hear themselves charged, either of injustice, or unconscionableness, or + covetousness, or in general, of any injurious kind of dealing towards + their neighbours. Fourthly, that thou thyself doest transgress in many + things, and art even such another as they are. And though perchance thou + doest forbear the very act of some sins, yet hast thou in thyself an + habitual disposition to them, but that either through fear, or vainglory, + or some such other ambitious foolish respect, thou art restrained. + Fifthly, that whether they have sinned or no, thou doest not understand + perfectly. For many things are done by way of discreet policy; and + generally a man must know many things first, before he be able truly and + judiciously to judge of another man's action. Sixthly, that whensoever + thou doest take on grievously, or makest great woe, little doest thou + remember then that a man's life is but for a moment of time, and that + within a while we shall all be in our graves. Seventhly, that it is not + the sins and transgressions themselves that trouble us properly; for they + have their existence in their minds and understandings only, that commit + them; but our own opinions concerning those sins. Remove then, and be + content to part with that conceit of thine, that it is a grievous thing, + and thou hast removed thine anger. But how should I remove it? How? + reasoning with thyself that it is not shameful. For if that which is + shameful, be not the only true evil that is, thou also wilt be driven + whilest thou doest follow the common instinct of nature, to avoid that + which is evil, to commit many unjust things, and to become a thief, and + anything, that will make to the attainment of thy intended worldly ends. + Eighthly, how many things may and do oftentimes follow upon such fits of + anger and grief; far more grievous in themselves, than those very things + which we are so grieved or angry for. Ninthly, that meekness is a thing + unconquerable, if it be true and natural, and not affected or + hypocritical. For how shall even the most fierce and malicious that thou + shalt conceive, be able to hold on against thee, if thou shalt still + continue meek and loving unto him; and that even at that time, when he is + about to do thee wrong, thou shalt be well disposed, and in good temper, + with all meekness to teach him, and to instruct him better? As for + example; My son, we were not born for this, to hurt and annoy one another; + it will be thy hurt not mine, my son: and so to show him forcibly and + fully, that it is so in very deed: and that neither bees do it one to + another, nor any other creatures that are naturally sociable. But this + thou must do, not scoffingly, not by way of exprobation, but tenderly + without any harshness of words. Neither must thou do it by way of + exercise, or ostentation, that they that are by and hear thee, may admire + thee: but so always that nobody be privy to it, but himself alone: yea, + though there be more present at the same time. These nine particular + heads, as so many gifts from the Muses, see that thou remember well: and + begin one day, whilest thou art yet alive, to be a man indeed. But on the + other side thou must take heed, as much to flatter them, as to be angry + with them: for both are equally uncharitable, and equally hurtful. And in + thy passions, take it presently to thy consideration, that to be angry is + not the part of a man, but that to be meek and gentle, as it savours of + more humanity, so of more manhood. That in this, there is strength and + nerves, or vigour and fortitude: whereof anger and indignation is + altogether void. For the nearer everything is unto unpassionateness, the + nearer it is unto power. And as grief doth proceed from weakness, so doth + anger. For both, both he that is angry and that grieveth, have received a + wound, and cowardly have as it were yielded themselves unto their + affections. If thou wilt have a tenth also, receive this tenth gift from + Hercules the guide and leader of the Muses: that is a mad man's part, to + look that there should be no wicked men in the world, because it is + impossible. Now for a man to brook well enough, that there should be + wicked men in the world, but not to endure that any should transgress + against himself, is against all equity, and indeed tyrannical. + </p> + <p> + <a name="link2H_4_0387" id="link2H_4_0387"></a> + XVII. Four several dispositions or inclinations there be of the mind and + understanding, which to be aware of, thou must carefully observe: and + whensoever thou doest discover them, thou must rectify them, saying to + thyself concerning every one of them, This imagination is not necessary; + this is uncharitable: this thou shalt speak as another man's slave, or + instrument; than which nothing can be more senseless and absurd: for the + fourth, thou shalt sharply check and upbraid thyself; for that thou doest + suffer that more divine part in thee, to become subject and obnoxious to + that more ignoble part of thy body, and the gross lusts and concupiscences + thereof. + </p> + <p> + <a name="link2H_4_0388" id="link2H_4_0388"></a> + XVIII. What portion soever, either of air or fire there be in thee, + although by nature it tend upwards, submitting nevertheless to the + ordinance of the universe, it abides here below in this mixed body. So + whatsoever is in thee, either earthy, or humid, although by nature it tend + downwards, yet is it against its nature both raised upwards, and standing, + or consistent. So obedient are even the elements themselves to the + universe, abiding patiently wheresoever (though against their nature) they + are placed, until the sound as it were of their retreat, and separation. + Is it not a grievous thing then, that thy reasonable part only should be + disobedient, and should not endure to keep its place: yea though it be + nothing enjoined that is contrary unto it, but that only which is + according to its nature? For we cannot say of it when it is disobedient, + as we say of the fire, or air, that it tends upwards towards its proper + element, for then goes it the quite contrary way. For the motion of the + mind to any injustice, or incontinency, or to sorrow, or to fear, is + nothing else but a separation from nature. Also when the mind is grieved + for anything that is happened by the divine providence, then doth it + likewise forsake its own place. For it was ordained unto holiness and + godliness, which specially consist in an humble submission to God and His + providence in all things; as well as unto justice: these also being part + of those duties, which as naturally sociable, we are bound unto; and + without which we cannot happily converse one with another: yea and the + very ground and fountain indeed of all just actions. + </p> + <p> + <a name="link2H_4_0389" id="link2H_4_0389"></a> + XIX. He that hath not one and the self-same general end always as long + as he liveth, cannot possibly be one and the self-same man always. But + this will not suffice except thou add also what ought to be this general + end. For as the general conceit and apprehension of all those things which + upon no certain ground are by the greater part of men deemed good, cannot + be uniform and agreeable, but that only which is limited and restrained by + some certain proprieties and conditions, as of community: that nothing be + conceived good, which is not commonly and publicly good: so must the end + also that we propose unto ourselves, be common and sociable. For he that + doth direct all his own private motions and purposes to that end, all his + actions will be agreeable and uniform; and by that means will be still the + same man. + </p> + <p> + <a name="link2H_4_0390" id="link2H_4_0390"></a> + XX. Remember the fable of the country mouse and the city mouse, and the + great fright and terror that this was put into. + </p> + <p> + <a name="link2H_4_0391" id="link2H_4_0391"></a> + XXI. Socrates was wont to call the common conceits and opinions of men, + the common bugbears of the world: the proper terror of silly children. + </p> + <p> + <a name="link2H_4_0392" id="link2H_4_0392"></a> + XXII. The Lacedæmonians at their public spectacles were wont to appoint + seats and forms for their strangers in the shadow, they themselves were + content to sit anywhere. + </p> + <p> + <a name="link2H_4_0393" id="link2H_4_0393"></a> + XXIII. What Socrates answered unto Perdiccas, why he did not come unto + him, Lest of all deaths I should die the worst kind of death, said he: + that is, not able to requite the good that hath been done unto me. + </p> + <p> + <a name="link2H_4_0394" id="link2H_4_0394"></a> + XXIV. In the ancient mystical letters of the Ephesians, there was an + item, that a man should always have in his mind some one or other of the + ancient worthies. + </p> + <p> + <a name="link2H_4_0395" id="link2H_4_0395"></a> + XXV. The Pythagoreans were wont betimes in the morning the first thing + they did, to look up unto the heavens, to put themselves in mind of them + who constantly and invariably did perform their task: as also to put + themselves in mind of orderliness, or good order, and of purity, and of + naked simplicity. For no star or planet hath any cover before it. + </p> + <p> + <a name="link2H_4_0396" id="link2H_4_0396"></a> + XXVI. How Socrates looked, when he was fain to gird himself with a + skin, Xanthippe his wife having taken away his clothes, and carried them + abroad with her, and what he said to his fellows and friends, who were + ashamed; and out of respect to him, did retire themselves when they saw + him thus decked. + </p> + <p> + <a name="link2H_4_0397" id="link2H_4_0397"></a> + XXVII. In matter of writing or reading thou must needs be taught before + thou can do either: much more in matter of life. 'For thou art born a mere + slave, to thy senses and brutish affections;' destitute without teaching + of all true knowledge and sound reason. + </p> + <p> + <a name="link2H_4_0398" id="link2H_4_0398"></a> + XXVIII. 'My heart smiled within me.' 'They will accuse even virtue + herself; with heinous and opprobrious words.' + </p> + <p> + <a name="link2H_4_0399" id="link2H_4_0399"></a> + XXIX. As they that long after figs in winter when they cannot be had; so + are they that long after children, before they be granted them. + </p> + <p> + <a name="link2H_4_0400" id="link2H_4_0400"></a> + XXX. 'As often as a father kisseth his child, he should say secretly + with himself' (said Epictetus,) 'tomorrow perchance shall he die.' But + these words be ominous. No words ominous (said he) that signify anything + that is natural: in very truth and deed not more ominous than this, 'to + cut down grapes when they are ripe.' Green grapes, ripe grapes, dried + grapes, or raisins: so many changes and mutations of one thing, not into + that which was not absolutely, but rather so many several changes and + mutations, not into that which hath no being at all, but into that which + is not yet in being. + </p> + <p> + <a name="link2H_4_0401" id="link2H_4_0401"></a> + XXXI. 'Of the free will there is no thief or robber:' out of Epictetus; + Whose is this also: that we should find a certain art and method of + assenting; and that we should always observe with great care and heed the + inclinations of our minds, that they may always be with their due + restraint and reservation, always charitable, and according to the true + worth of every present object. And as for earnest longing, that we should + altogether avoid it: and to use averseness in those things only, that + wholly depend of our own wills. It is not about ordinary petty matters, + believe it, that all our strife and contention is, but whether, with the + vulgar, we should be mad, or by the help of philosophy wise and sober, + said he. XXXII. Socrates said, 'What will you have? the souls of + reasonable, or unreasonable creatures? Of reasonable. But what? Of those + whose reason is sound and perfect? or of those whose reason is vitiated + and corrupted? Of those whose reason is sound and perfect. Why then labour + ye not for such? Because we have them already. What then do ye so strive + and contend between you?' + </p> + +</div><!--end chapter--> + +<div class="chapter"> + + <h2><a name="link2H_4_0402" id="link2H_4_0402"></a> + THE TWELFTH BOOK + </h2> + <p> + <a name="link2H_4_0403" id="link2H_4_0403"></a> + I. Whatsoever thou doest hereafter aspire unto, thou mayest even now + enjoy and possess, if thou doest not envy thyself thine own happiness. And + that will be, if thou shalt forget all that is past, and for the future, + refer thyself wholly to the Divine Providence, and shalt bend and apply + all thy present thoughts and intentions to holiness and righteousness. To + holiness, in accepting willingly whatsoever is sent by the Divine + Providence, as being that which the nature of the universe hath appointed + unto thee, which also hath appointed thee for that, whatsoever it be. To + righteousness, in speaking the truth freely, and without ambiguity; and in + doing all things justly and discreetly. Now in this good course, let not + other men's either wickedness, or opinion, or voice hinder thee: no, nor + the sense of this thy pampered mass of flesh: for let that which suffers, + look to itself. If therefore whensoever the time of thy departing shall + come, thou shalt readily leave all things, and shalt respect thy mind + only, and that divine part of thine, and this shall be thine only fear, + not that some time or other thou shalt cease to live, but thou shalt never + begin to live according to nature: then shalt thou be a man indeed, worthy + of that world, from which thou hadst thy beginning; then shalt thou cease + to be a stranger in thy country, and to wonder at those things that happen + daily, as things strange and unexpected, and anxiously to depend of divers + things that are not in thy power. + </p> + <p> + <a name="link2H_4_0404" id="link2H_4_0404"></a> + II. God beholds our minds and understandings, bare and naked from these + material vessels, and outsides, and all earthly dross. For with His simple + and pure understanding, He pierceth into our inmost and purest parts, + which from His, as it were by a water pipe and channel, first flowed and + issued. This if thou also shalt use to do, thou shalt rid thyself of that + manifold luggage, wherewith thou art round about encumbered. For he that + does regard neither his body, nor his clothing, nor his dwelling, nor any + such external furniture, must needs gain unto himself great rest and ease. + Three things there be in all, which thou doest consist of; thy body, thy + life, and thy mind. Of these the two former, are so far forth thine, as + that thou art bound to take care for them. But the third alone is that + which is properly thine. If then thou shalt separate from thyself, that is + from thy mind, whatsoever other men either do or say, or whatsoever thou + thyself hast heretofore either done or said; and all troublesome thoughts + concerning the future, and whatsoever, (as either belonging to thy body or + life:) is without the jurisdiction of thine own will, and whatsoever in + the ordinary course of human chances and accidents doth happen unto thee; + so that thy mind (keeping herself loose and free from all outward + coincidental entanglements; always in a readiness to depart:) shall live + by herself, and to herself, doing that which is just, accepting whatsoever + doth happen, and speaking the truth always; if, I say, thou shalt separate + from thy mind, whatsoever by sympathy might adhere unto it, and all time + both past and future, and shalt make thyself in all points and respects, + like unto Empedocles his allegorical sphere, 'all round and circular,' + &c., and shalt think of no longer life than that which is now present: + then shalt thou be truly able to pass the remainder of thy days without + troubles and distractions; nobly and generously disposed, and in good + favour and correspondency, with that spirit which is within thee. + </p> + <p> + <a name="link2H_4_0405" id="link2H_4_0405"></a> + III. I have often wondered how it should come to pass, that every man + loving himself best, should more regard other men's opinions concerning + himself than his own. For if any God or grave master standing by, should + command any of us to think nothing by himself but what he should presently + speak out; no man were able to endure it, though but for one day. Thus do + we fear more what our neighbours will think of us, than what we ourselves. + </p> + <p> + <a name="link2H_4_0406" id="link2H_4_0406"></a> + IV. how come it to pass that the Gods having ordered all other things + so well and so lovingly, should be overseen in this one only thing, that + whereas then hath been some very good men that have made many covenants as + it were with God and by many holy actions and outward services contracted + a kind of familiarity with Him; that these men when once they are dead, + should never be restored to life, but be extinct for ever. But this thou + mayest be sure of, that this (if it be so indeed) would never have been so + ordered by the Gods, had it been fit otherwise. For certainly it was + possible, had it been more just so and had it been according to nature, + the nature of the universe would easily have borne it. But now because it + is not so, (if so be that it be not so indeed) be therefore confident that + it was not fit it should be so for thou seest thyself, that now seeking + after this matter, how freely thou doest argue and contest with God. But + were not the Gods both just and good in the highest degree, thou durst not + thus reason with them. Now if just and good, it could not be that in the + creation of the world, they should either unjustly or unreasonably oversee + anything. + </p> + <p> + <a name="link2H_4_0407" id="link2H_4_0407"></a> + V. Use thyself even unto those things that thou doest at first despair + of. For the left hand we see, which for the most part lieth idle because + not used; yet doth it hold the bridle with more strength than the right, + because it hath been used unto it. + </p> + <p> + <a name="link2H_4_0408" id="link2H_4_0408"></a> + VI. Let these be the objects of thy ordinary meditation: to consider, + what manner of men both for soul and body we ought to be, whensoever death + shall surprise us: the shortness of this our mortal life: the immense + vastness of the time that hath been before, and will he after us: the + frailty of every worldly material object: all these things to consider, + and behold clearly in themselves, all disguisement of external outside + being removed and taken away. Again, to consider the efficient causes of + all things: the proper ends and references of all actions: what pain is in + itself; what pleasure, what death: what fame or honour, how every man is + the true and proper ground of his own rest and tranquillity, and that no + man can truly be hindered by any other: that all is but conceit and + opinion. As for the use of thy dogmata, thou must carry thyself in the + practice of them, rather like unto a pancratiastes, or one that at the + same time both fights and wrestles with hands and feet, than a gladiator. + For this, if he lose his sword that he fights with, he is gone: whereas + the other hath still his hand free, which he may easily turn and manage at + his will. + </p> + <p> + <a name="link2H_4_0409" id="link2H_4_0409"></a> + VII. All worldly things thou must behold and consider, dividing them + into matter, form, and reference, or their proper end. + </p> + <p> + <a name="link2H_4_0410" id="link2H_4_0410"></a> + VIII. How happy is man in this his power that hath been granted unto + him: that he needs not do anything but what God shall approve, and that he + may embrace contentedly, whatsoever God doth send unto him? + </p> + <p> + <a name="link2H_4_0411" id="link2H_4_0411"></a> + IX. Whatsoever doth happen in the ordinary course and consequence of + natural events, neither the Gods, (for it is not possible, that they + either wittingly or unwittingly should do anything amiss) nor men, (for it + is through ignorance, and therefore against their wills that they do + anything amiss) must be accused. None then must be accused. + </p> + <p> + <a name="link2H_4_0412" id="link2H_4_0412"></a> + X. How ridiculous and strange is he, that wonders at anything that + happens in this life in the ordinary course of nature! + </p> + <p> + <a name="link2H_4_0413" id="link2H_4_0413"></a> + XI. Either fate, (and that either an absolute necessity, and unavoidable + decree; or a placable and flexible Providence) or all is a mere casual + confusion, void of all order and government. If an absolute and + unavoidable necessity, why doest thou resist? If a placable and exorable + Providence, make thyself worthy of the divine help and assistance. If all + be a mere confusion without any moderator, or governor, then hast thou + reason to congratulate thyself; that in such a general flood of confusion + thou thyself hast obtained a reasonable faculty, whereby thou mayest + govern thine own life and actions. But if thou beest carried away with the + flood, it must be thy body perchance, or thy life, or some other thing + that belongs unto them that is carried away: thy mind and understanding + cannot. Or should it be so, that the light of a candle indeed is still + bright and lightsome until it be put out: and should truth, and + righteousness, and temperance cease to shine in thee whilest thou thyself + hast any being? + </p> + <p> + <a name="link2H_4_0414" id="link2H_4_0414"></a> + XII. At the conceit and apprehension that such and such a one hath + sinned, thus reason with thyself; What do I know whether this be a sin + indeed, as it seems to be? But if it be, what do I know but that he + himself hath already condemned himself for it? And that is all one as if a + man should scratch and tear his own face, an object of compassion rather + than of anger. Again, that he that would not have a vicious man to sin, is + like unto him that would not have moisture in the fig, nor children to + welp nor a horse to neigh, nor anything else that in the course of nature + is necessary. For what shall he do that hath such an habit? If thou + therefore beest powerful and eloquent, remedy it if thou canst. + </p> + <p> + <a name="link2H_4_0415" id="link2H_4_0415"></a> + XIII. If it be not fitting, do it not. If it be not true, speak it not. + Ever maintain thine own purpose and resolution free from all compulsion + and necessity. + </p> + <p> + <a name="link2H_4_0416" id="link2H_4_0416"></a> + XIV. Of everything that presents itself unto thee, to consider what the + true nature of it is, and to unfold it, as it were, by dividing it into + that which is formal: that which is material: the true use or end of it, + and the just time that it is appointed to last. + </p> + <p> + <a name="link2H_4_0417" id="link2H_4_0417"></a> + XV. It is high time for thee, to understand that there is somewhat in + thee, better and more divine than either thy passions, or thy sensual + appetites and affections. What is now the object of my mind, is it fear, + or suspicion, or lust, or any such thing? To do nothing rashly without + some certain end; let that be thy first care. The next, to have no other + end than the common good. For, alas! yet a little while, and thou art no + more: no more will any, either of those things that now thou seest, or of + those men that now are living, be any more. For all things are by nature + appointed soon to be changed, turned, and corrupted, that other things + might succeed in their room. + </p> + <p> + <a name="link2H_4_0418" id="link2H_4_0418"></a> + XVI. Remember that all is but opinion, and all opinion depends of the + mind. Take thine opinion away, and then as a ship that hath stricken in + within the arms and mouth of the harbour, a present calm; all things safe + and steady: a bay, not capable of any storms and tempests: as the poet + hath it. + </p> + <p> + <a name="link2H_4_0419" id="link2H_4_0419"></a> + XVII. No operation whatsoever it he, ceasing for a while, can be truly + said to suffer any evil, because it is at an end. Neither can he that is + the author of that operation; for this very respect, because his operation + is at an end, be said to suffer any evil. Likewise then, neither can the + whole body of all our actions (which is our life) if in time it cease, be + said to suffer any evil for this very reason, because it is at an end; nor + he truly be said to have been ill affected, that did put a period to this + series of actions. Now this time or certain period, depends of the + determination of nature: sometimes of particular nature, as when a man + dieth old; but of nature in general, however; the parts whereof thus + changing one after another, the whole world still continues fresh and new. + Now that is ever best and most seasonable, which is for the good of the + whole. Thus it appears that death of itself can neither be hurtful to any + in particular, because it is not a shameful thing (for neither is it a + thing that depends of our own will, nor of itself contrary to the common + good) and generally, as it is both expedient and seasonable to the whole, + that in that respect it must needs be good. It is that also, which is + brought unto us by the order and appointment of the Divine Providence; so + that he whose will and mind in these things runs along with the Divine + ordinance, and by this concurrence of his will and mind with the Divine + Providence, is led and driven along, as it were by God Himself; may truly + be termed and esteemed the + θεοφόρητος, or + divinely led and inspired. + </p> + <p> + <a name="link2H_4_0420" id="link2H_4_0420"></a> + XVIII. These three things thou must have always in a readiness: first + concerning thine own actions, whether thou doest nothing either idly, or + otherwise, than justice and equity do require: and concerning those things + that happen unto thee externally, that either they happen unto thee by + chance, or by providence; of which two to accuse either, is equally + against reason. Secondly, what like unto our bodies are whilest yet rude + and imperfect, until they be animated: and from their animation, until + their expiration: of what things they are compounded, and into what things + they shall be dissolved. Thirdly, how vain all things will appear unto + thee when, from on high as it were, looking down thou shalt contemplate + all things upon earth, and the wonderful mutability, that they are subject + unto: considering withal, the infinite both greatness and variety of + things aerial and things celestial that are round about it. And that as + often as thou shalt behold them, thou shalt still see the same: as the + same things, so the same shortness of continuance of all those things. + And, behold, these be the things that we are so proud and puffed up for. + </p> + <p> + <a name="link2H_4_0421" id="link2H_4_0421"></a> + XIX. Cast away from thee opinion, and thou art safe. And what is it that + hinders thee from casting of it away? When thou art grieved at anything, + hast thou forgotten that all things happen according to the nature of the + universe; and that him only it concerns, who is in fault; and moreover, + that what is now done, is that which from ever hath been done in the + world, and will ever be done, and is now done everywhere: how nearly all + men are allied one to another by a kindred not of blood, nor of seed, but + of the same mind. Thou hast also forgotten that every man's mind partakes + of the Deity, and issueth from thence; and that no man can properly call + anything his own, no not his son, nor his body, nor his life; for that + they all proceed from that One who is the giver of all things: that all + things are but opinion; that no man lives properly, but that very instant + of time which is now present. And therefore that no man whensoever he + dieth can properly be said to lose any more, than an instant of time. + </p> + <p> + <a name="link2H_4_0422" id="link2H_4_0422"></a> + XX. Let thy thoughts ever run upon them, who once for some one thing or + other, were moved with extraordinary indignation; who were once in the + highest pitch of either honour, or calamity; or mutual hatred and enmity; + or of any other fortune or condition whatsoever. Then consider what's now + become of all those things. All is turned to smoke; all to ashes, and a + mere fable; and perchance not so much as a fable. As also whatsoever is of + this nature, as Fabius Catulinus in the field; Lucius Lupus, and + Stertinius, at Baiæ Tiberius at Capreæ and Velius Rufus, and all such + examples of vehement prosecution in worldly matters; let these also run in + thy mind at the same time; and how vile every object of such earnest and + vehement prosecution is; and how much more agreeable to true philosophy it + is, for a man to carry himself in every matter that offers itself; justly, + and moderately, as one that followeth the Gods with all simplicity. For, + for a man to be proud and high conceited, that he is not proud and high + conceited, is of all kind of pride and presumption, the most intolerable. + </p> + <p> + <a name="link2H_4_0423" id="link2H_4_0423"></a> + XXI. To them that ask thee, Where hast thou seen the Gods, or how + knowest thou certainly that there be Gods, that thou art so devout in + their worship? I answer first of all, that even to the very eye, they are + in some manner visible and apparent. Secondly, neither have I ever seen + mine own soul, and yet I respect and honour it. So then for the Gods, by + the daily experience that I have of their power and providence towards + myself and others, I know certainly that they are, and therefore worship + them. + </p> + <p> + <a name="link2H_4_0424" id="link2H_4_0424"></a> + XXII. Herein doth consist happiness of life, for a man to know + thoroughly the true nature of everything; what is the matter, and what is + the form of it: with all his heart and soul, ever to do that which is + just, and to speak the truth. What then remaineth but to enjoy thy life in + a course and coherence of good actions, one upon another immediately + succeeding, and never interrupted, though for never so little a while? + </p> + <p> + <a name="link2H_4_0425" id="link2H_4_0425"></a> + XXIII. There is but one light of the sun, though it be intercepted by + walls and mountains, and other thousand objects. There is but one common + substance of the whole world, though it be concluded and restrained into + several different bodies, in number infinite. There is but one common + soul, though divided into innumerable particular essences and natures. So + is there but one common intellectual soul, though it seem to be divided. + And as for all other parts of those generals which we have mentioned, as + either sensitive souls or subjects, these of themselves (as naturally + irrational) have no common mutual reference one unto another, though many + of them contain a mind, or reasonable faculty in them, whereby they are + ruled and governed. But of every reasonable mind, this the particular + nature, that it hath reference to whatsoever is of her own kind, and + desireth to be united: neither can this common affection, or mutual unity + and correspondency, be here intercepted or divided, or confined to + particulars as those other common things are. + </p> + <p> + <a name="link2H_4_0426" id="link2H_4_0426"></a> + XXIV. What doest thou desire? To live long. What? To enjoy the + operations of a sensitive soul; or of the appetitive faculty? or wouldst + thou grow, and then decrease again? Wouldst thou long be able to talk, to + think and reason with thyself? Which of all these seems unto thee a worthy + object of thy desire? Now if of all these thou doest find that they be but + little worth in themselves, proceed on unto the last, which is, in all + things to follow God and reason. But for a man to grieve that by death he + shall be deprived of any of these things, is both against God and reason. + </p> + <p> + <a name="link2H_4_0427" id="link2H_4_0427"></a> + XXV. What a small portion of vast and infinite eternity it is, that is + allowed unto every one of us, and how soon it vanisheth into the general + age of the world: of the common substance, and of the common soul also + what a small portion is allotted unto us: and in what a little clod of the + whole earth (as it were) it is that thou doest crawl. After thou shalt + rightly have considered these things with thyself; fancy not anything else + in the world any more to be of any weight and moment but this, to do that + only which thine own nature doth require; and to conform thyself to that + which the common nature doth afford. + </p> + <p> + <a name="link2H_4_0428" id="link2H_4_0428"></a> + XXVI. What is the present estate of my understanding? For herein lieth + all indeed. As for all other things, they are without the compass of mine + own will: and if without the compass of my will, then are they as dead + things unto me, and as it were mere smoke. + </p> + <p> + <a name="link2H_4_0429" id="link2H_4_0429"></a> + XXVII. To stir up a man to the contempt of death this among other + things, is of good power and efficacy, that even they who esteemed + pleasure to be happiness, and pain misery, did nevertheless many of them + contemn death as much as any. And can death be terrible to him, to whom + that only seems good, which in the ordinary course of nature is + seasonable? to him, to whom, whether his actions be many or few, so they + be all good, is all one; and who whether he behold the things of the world + being always the same either for many years, or for few years only, is + altogether indifferent? O man! as a citizen thou hast lived, and conversed + in this great city the world. Whether just for so many years, or no, what + is it unto thee? Thou hast lived (thou mayest be sure) as long as the laws + and orders of the city required; which may be the common comfort of all. + Why then should it be grievous unto thee, if (not a tyrant, nor an unjust + judge, but) the same nature that brought thee in, doth now send thee out + of the world? As if the praetor should fairly dismiss him from the stage, + whom he had taken in to act a while. Oh, but the play is not yet at an + end, there are but three acts yet acted of it? Thou hast well said: for in + matter of life, three acts is the whole play. Now to set a certain time to + every man's acting, belongs unto him only, who as first he was of thy + composition, so is now the cause of thy dissolution. As for thyself; thou + hast to do with neither. Go thy ways then well pleased and contented: for + so is He that dismisseth thee. + </p> + + <hr /> + +</div><!--end chapter--> + +<div class="chapter"> + + <h2><a name="linkappendix" id="linkappendix"></a> + APPENDIX + </h2> + <p> + CORRESPONDENCE OF M. AURELIUS ANTONINUS AND M. CORNELIUS FRONTO<a href="#fn-13.1" name="fnref-13.1" id="fnref-13.1"><sup>[1]</sup></a> + </p> + <p> + M. CORNELIUS FRONTO was a Roman by descent, but of provincial birth, + being native to Cirta, in Numidia. Thence he migrated to Rome in the reign + of Hadrian, and became the most famous rhetorician of his day. As a + pleader and orator he was counted by his contemporaries hardly inferior to + Tully himself, and as a teacher his aid was sought for the noblest youths + of Rome. To him was entrusted the education of M. + </p> + <p> + Aurelius and of his colleague L. Verus in their boyhood; and he was + rewarded for his efforts by a seat in the Senate and the consular rank + (A.D. 143). By the exercise of his profession he became wealthy; and if he + speaks of his means as not great,<a href="#fn-13.2" name="fnref-13.2" id="fnref-13.2"><sup>[2]</sup></a> + he must be comparing his wealth with the grandees of Rome, not with the + ordinary citizen. + </p> + <p> + Before the present century nothing was known of the works of Fronto, + except a grammatical treatise; but in 1815 Cardinal Mai published a number + of letters and some short essays of Fronto, which he had discovered in a + palimpsest at Milan. Other parts of the same MS. he found later in the + Vatican, the whole being collected + </p> + +<p class="footnote"> +<a name="fn-13.1" id="fn-13.1"></a> <a href="#fnref-13.1">[1]</a> +References are made to the edition of Naber, Leipzig (Trübner), 1867. +</p> + +<p class="footnote"> +<a name="fn-13.2" id="fn-13.2"></a> <a href="#fnref-13.2">[2]</a> +Ad Verum imp. Aur. Caes., ii, 7. and edited in the year 1823. +</p> + + <p> + We now possess parts of his correspondence with Antoninus Pius, with M. + Aurelius, with L. Verus, and with certain of his friends, and also several + rhetorical and historical fragments. Though none of the more ambitious + works of Fronto have survived, there are enough to give proof of his + powers. Never was a great literary reputation less deserved. It would be + hard to conceive of anything more vapid than the style and conception of + these letters; clearly the man was a pedant without imagination or taste. + Such indeed was the age he lived in, and it is no marvel that he was like + to his age. But there must have been more in him than mere pedantry; there + was indeed a heart in the man, which Marcus found, and he found also a + tongue which could speak the truth. Fronto's letters are by no means free + from exaggeration and laudation, but they do not show that loathsome + flattery which filled the Roman court. He really admires what he praises, + and his way of saying so is not unlike what often passes for criticism at + the present day. He is not afraid to reprove what he thinks amiss; and the + astonishment of Marcus at this will prove, if proof were needed, that he + was not used to plain dealing. "How happy I am," he writes, "that my + friend Marcus Cornelius, so distinguished as an orator and so noble as a + man, thinks me worth praising and blaming."<a href="#fn-13.3" name="fnref-13.3" id="fnref-13.3"><sup>[3]</sup></a> + In another place he deems himself blest because Pronto had taught him to + speak the truth<a href="#fn-13.4" name="fnref-13.4" id="fnref-13.4"><sup>[4]</sup></a> + although the context shows him to be speaking of expression, it is still + a point in favour of Pronto. A sincere heart is better than literary + taste; and if Fronto had not done his duty by the young prince, it is not + easy to understand the friendship which remained between them up to the + last. + </p> + +<p class="footnote"> +<a name="fn-13.3" id="fn-13.3"></a> <a href="#fnref-13.3">[3]</a> +Ad M. Caes iii. 17 +</p> + +<p class="footnote"> +<a name="fn-13.4" id="fn-13.4"></a> <a href="#fnref-13.4">[4]</a> +Ad M. Caes iii. 12 +</p> + + <p> + An example of the frankness which was between them is given by a + difference they had over the case of Herodes Atticus. Herodes was a Greek + rhetorician who had a school at Rome, and Marcus Aurelius was among his + pupils. Both Marcus and the Emperor Antoninus had a high opinion of + Herodes; and all we know goes to prove he was a man of high character and + princely generosity. When quite young he was made administrator of the + free cities in Asia, nor is it surprising to find that he made bitter + enemies there; indeed, a just ruler was sure to make enemies. The end of + it was that an Athenian deputation, headed by the orators Theodotus and + Demostratus, made serious accusations against his honour. There is no need + to discuss the merits of the case here; suffice it to say, Herodes + succeeded in defending himself to the satisfaction of the emperor. Pronto + appears to have taken the delegates' part, and to have accepted a brief + for the prosecution, urged to some extent by personal considerations; and + in this cause Marcus Aurelius writes to Fronto as follows:— + </p> + <p class="center"> + 'AURELIUS CÆSAR to his friend FRONTO, greeting.<a href="#fn-13.5" name="fnref-13.5" id="fnref-13.5"><sup>[5]</sup></a> + </p> + <p> + 'I know you have often told me you were anxious to find how you might + best please me. Now is the time; now you can increase my love towards + you, if it can be increased. A trial is at hand, in which people seem + likely not only to hear your speech with pleasure, but to see your + indignation with impatience. I see no one who dares give you a hint in + the matter; for those who are less friendly, prefer to see you act with + some inconsistency; and those who are more friendly, fear to seem too + friendly to your opponent if they should dissuade you from your + accusation; then again, in case you have prepared something neat for the + occasion, they cannot endure to rob you of your harangue by silencing + you. Therefore, whether you think me a rash counsellor, or a bold boy, or + too kind to your opponent, not because I think it better, I will offer my + counsel with some caution. But why have I said, offer my counsel? No, I + demand it from you; I demand it boldly, and if I succeed, I promise to + remain under your obligation. What? you will say if I am attackt, shall I + not pay tit for tat? Ah, but you will get greater glory, if even when + attackt you answer nothing. Indeed, if he begins it, answer as you will + and you will have fair excuse; but I have demanded of him that he shall + not begin, and I think I have succeeded. I love each of you according to + your merits and I know that lie was educated in the house of P. + Calvisius, my grandfather, and that I was educated by you; therefore I am + full of anxiety that this most disagreeable business shall be managed as + honourably as possible. I trust you may approve my advice, for my + intention you will approve. At least I prefer to write unwisely rather + than to be silent unkindly.' + </p> + +<p class="footnote"> +<a name="fn-13.5" id="fn-13.5"></a> <a href="#fnref-13.5">[5]</a> +Ad M. Caes ii., 2. +</p> + + <p> + Fronto replied, thanking the prince for his advice, and promising that he + will confine himself to the facts of the case. But he points out that the + charges brought against Herodes were such, that they can hardly be made + agreeable; amongst them being spoliation, violence, and murder. However, + he is willing even to let some of these drop if it be the prince's + pleasure. To this Marcus returned the following answer:—<a href="#fn-13.6" name="fnref-13.6" id="fnref-13.6"><sup>[6]</sup></a> + 'This one thing, my dearest Fronto, is enough to make me truly grateful + to you, that so far from rejecting my counsel, you have even approved it. + As to the question you raise in your kind letter, my opinion is this: all + that concerns the case which you are supporting must be clearly brought + forward; what concerns your own feelings, though you may have had just + provocation, should be left unsaid.' The story does credit to both. + Fronto shows no loss of temper at the interference, nor shrinks from + stating his case with frankness; and Marcus, with forbearance remarkable + in a prince, does not command that his friend be left unmolested, but + merely stipulates for a fair trial on the merits of the case. + </p> + +<p class="footnote"> +<a name="fn-13.6" id="fn-13.6"></a> <a href="#fnref-13.6">[6]</a> +Ad. M. Caes., iii. 5. +</p> + + <p> + Another example may be given from a letter of Fronto's<a href="#fn-13.7" name="fnref-13.7" id="fnref-13.7"><sup>[7]</sup></a> + Here is something else quarrelsome and querulous. I have sometimes found + fault with you in your absence somewhat seriously in the company of a few + of my most intimate friends: at times, for example, when you mixt in + society with a more solemn look than was fitting, or would read books in + the theatre or in a banquet; nor did I absent myself from theatre or + banquet when you did.<a href="#fn-13.8" name="fnref-13.8" id="fnref-13.8"><sup>[8]</sup></a> + Then I used to call you a hard man, no good company, even disagreeable, + sometimes, when anger got the better of me. But did any one else in the + same banquet speak against you, I could not endure to hear it with + equanimity. Thus it was easier for me to say something to your + disadvantage myself, than to hear others do it; just as I could more + easily bear to chastise my daughter Gratia, than to see her chastised by + another.' + </p> + +<p class="footnote"> +<a name="fn-13.7" id="fn-13.7"></a> <a href="#fnref-13.7">[7]</a> +Ad. M. Caes., iv. 12. +</p> + +<p class="footnote"> +<a name="fn-13.8" id="fn-13.8"></a> <a href="#fnref-13.8">[8]</a> +The text is obscure +</p> + + <p> + The affection between them is clear from every page of the correspondence. + A few instances are now given, which were written at different periods + </p> + <p class="center"> + To MY MASTER.<a href="#fn-13.9" name="fnref-13.9" id="fnref-13.9"><sup>[9]</sup></a> + </p> + <p> + 'This is how I have past the last few days. My sister was suddenly seized + with an internal pain, so violent that I was horrified at her looks; my + mother in her trepidation on that account accidentally bruised her side + on a corner of the wall; she and we were greatly troubled about that + blow. For myself; on going to rest I found a scorpion in my bed; but I + did not lie down upon him, I killed him first. If you are getting on + better, that is a consolation. My mother is easier now, thanks be to God. + Good-bye, best and sweetest master. My lady sends you greeting.' + </p> + +<p class="footnote"> +<a name="fn-13.9" id="fn-13.9"></a> <a href="#fnref-13.9">[9]</a> +Ad M. Caes., v. 8. +</p> + + <p> + <a href="#fn-13.10" name="fnref-13.10" id="fnref-13.10"><sup>[10]</sup></a>'What + words can I find to fit my had luck, or how shall I upbraid as it + deserves the hard constraint which is laid upon me? It ties me fast here, + troubled my heart is, and beset by such anxiety; nor does it allow me to + make haste to my Fronto, my life and delight, to be near him at such a + moment of ill-health in particular, to hold his hands, to chafe gently + that identical foot, so far as may be done without discomfort, to attend + him in the bath, to support his steps with my arm.' + </p> + +<p class="footnote"> +<a name="fn-13.10" id="fn-13.10"></a> <a href="#fnref-13.10">[10]</a> +Ad M. Caes., i. 2. +</p> + + <p> + <a href="#fn-13.11" name="fnref-13.11" id="fnref-13.11"><sup>[11]</sup></a>'This + morning I did not write to you, because I heard you were better, and + because I was myself engaged in other business, and I cannot ever endure + to write anything to you unless with mind at ease and untroubled and + free. So if we are all right, let me know: what I desire, you know, and + how properly I desire it, I know. Farewell, my master, always in every + chance first in my mind, as you deserve to be. My master, see I am not + asleep, and I compel myself to sleep, that you may not be angry with me. + You gather I am writing this late at night.' + </p> + +<p class="footnote"> +<a name="fn-13.11" id="fn-13.11"></a> <a href="#fnref-13.11">[11]</a> +iii. 21. +</p> + + <p> + <a href="#fn-13.12" name="fnref-13.12" id="fnref-13.12"><sup>[12]</sup></a>'What + spirit do you suppose is in me, when I remember how long it is since I + have seen you, and why I have not seen you! and it may be I shall not + see you for a few days yet, while you are strengthening yourself; as you + must. So while you lie on the sick-bed, my spirit also will lie low anti, + whenas,<a href="#fn-13.13" name="fnref-13.13" id="fnref-13.13"><sup>[13]</sup></a> + by God's mercy you shall stand upright, my spirit too will stand firm, + which is now burning with the strongest desire for you. Farewell, soul of + your prince, your pupil.' + </p> + <p> + <a href="#fn-13.14" name="fnref-13.14" id="fnref-13.14"><sup>[14]</sup></a>O + my dear Fronto, most distinguished Consul! I yield, you have conquered: + all who have ever loved before, you have conquered out and out in love's + contest. Receive the victor's wreath; and the herald shall proclaim your + victory aloud before your own tribunal: "M. Cornelius Fronto, Consul, + wins, and is crowned victor in the Open International + Love-race."<a href="#fn-13.15" name="fnref-13.15" id="fnref-13.15"><sup>[15]</sup></a> + But beaten though I may be, I shall neither slacken nor relax my own + zeal. Well, you shall love me more than any man loves any other man; but + I, who possess a faculty of loving less strong, shall love you more than + any one else loves you; more indeed than you love yourself. Gratia and I + will have to fight for it; I doubt I shall not get the better of her. + For, as Plautus says, her love is like rain, whose big drops not only + penetrate the dress, but drench to the very marrow.' + </p> + +<p class="footnote"> +<a name="fn-13.12" id="fn-13.12"></a> <a href="#fnref-13.12">[12]</a> +Ad M. Caes., iii. 19. +</p> + +<p class="footnote"> +<a name="fn-13.13" id="fn-13.13"></a> <a href="#fnref-13.13">[13]</a> +The writer sometimes uses archaisms such as <i>quom</i>, which I render +'whenas'. +</p> + +<p class="footnote"> +<a name="fn-13.14" id="fn-13.14"></a> <a href="#fnref-13.14">[14]</a> +Ad M. Caes., ii. 2. +</p> + +<p class="footnote"> +<a name="fn-13.15" id="fn-13.15"></a> <a href="#fnref-13.15">[15]</a> +The writer parodies the proclamation at the Greek games; the words also are +Greek. +</p> + + <p> + Marcus Aurelius seems to have been about eighteen years of age when the + correspondence begins, Fronto being some thirty years + older.<a href="#fn-13.16" name="fnref-13.16" id="fnref-13.16"><sup>[16]</sup></a> + The systematic education of the young prince seems to have been finisht, + and Pronto now acts more as his adviser than his tutor. He recommends the + prince to use simplicity in his public speeches, and to avoid + affectation.<a href="#fn-13.17" name="fnref-13.17" id="fnref-13.17"><sup>[17]</sup></a> + Marcus devotes his attention to the old authors who then had a great + vogue at Rome: Ennius, Plautus, Nævius, and such orators as Cato and + Gracchus.<a href="#fn-13.18" name="fnref-13.18" id="fnref-13.18"><sup>[18]</sup></a> + Pronto urges on him the study of Cicero, whose letters, he says, are all + worth reading. + </p> + +<p class="footnote"> +<a name="fn-13.16" id="fn-13.16"></a> <a href="#fnref-13.16">[16]</a> +From internal evidence: the letters are not arranged in order of time. See +Naher's <i>Prolegomena</i>, p. xx. foll. +</p> + +<p class="footnote"> +<a name="fn-13.17" id="fn-13.17"></a> <a href="#fnref-13.17">[17]</a> +Ad M. Caes., iii. x. +</p> + +<p class="footnote"> +<a name="fn-13.18" id="fn-13.18"></a> <a href="#fnref-13.18">[18]</a> +Ad M. Caes ii. 10,; iii. 18,; ii. 4. +</p> + + <p> + When he wishes to compliment Marcus he declares one or other of his + letters has the true Tullian ring. Marcus gives his nights to reading when + he ought to be sleeping. He exercises himself in verse composition and on + rhetorical themes. + </p> + <p> + 'It is very nice of you,' he writes to Fronto,<a href="#fn-13.19" name="fnref-13.19" id="fnref-13.19"><sup>[19]</sup></a> + 'to ask for my hexameters; I would have sent them at once if I had them + by me. The fact is my secretary, Anicetus-you know who I mean-did not + pack up any of my compositions for me to take away with me. He knows my + weakness; he was afraid that if I got hold of them I might, as usual, + make smoke of them. However, there was no fear for the hexameters. I must + confess the truth to my master: I love them. I study at night, since the + day is taken up with the theatre. I am weary of an evening, and sleepy in + the daylight, and so I don't do much. Yet I have made extracts from sixty + books, five volumes of them, in these latter days. But when you read + remember that the "sixty" includes plays of Novius, and farces, and some + little speeches of Scipio; don't be too much startled at the number. You + remember your Polemon; but I pray you do not remember Horace, who has + died with Pollio as far as I am concerned.<a href="#fn-13.20" name="fnref-13.20" id="fnref-13.20"><sup>[20]</sup></a> + Farewell, my dearest and most affectionate friend, most distinguished + consul and my beloved master, whom I have not seen these two years. Those + who say two months, count the days. Shall I ever see you again?' + </p> + +<p class="footnote"> +<a name="fn-13.19" id="fn-13.19"></a> <a href="#fnref-13.19">[19]</a> +Ad M. Caes., ii. 10. +</p> + +<p class="footnote"> +<a name="fn-13.20" id="fn-13.20"></a> <a href="#fnref-13.20">[20]</a> +He implies, as in i. 6, that he has ceased to study Horace. +</p> + + <p> + Sometimes Fronto sends him a theme to work up, as thus: 'M. Lucilius + tribune of the people violently throws into prison a free Roman citizen, + against the opinion of his colleagues who demand his release. For this act + he is branded by the censor. Analyse the case, and then take both sides in + turn, attacking and defending.'<a href="#fn-13.21" name="fnref-13.21" id="fnref-13.21"><sup>[21]</sup></a> + Or again: 'A Roman consul, doffing his state robe, dons the gauntlet and + kills a lion amongst the young men at the Quinquatrus in full view of the + people of Rome. Denunciation before the censors.'<a href="#fn-13.22" name="fnref-13.22" id="fnref-13.22"><sup>[22]</sup></a> + The prince has a fair knowledge of Greek, and quotes from Homer, Plato, + Euripides, but for some reason Fronto dissuaded him from this + study.<a href="#fn-13.23" name="fnref-13.23" id="fnref-13.23"><sup>[23]</sup></a> + His <i>Meditations</i> are written in Greek. He continued his literary studies + throughout his life, and after he became emperor we still find him asking + his adviser for copies of Cicero's Letters, by which he hopes to improve + his vocabulary.<a href="#fn-13.24" name="fnref-13.24" id="fnref-13.24"><sup>[24]</sup></a> + Pronto helps him with a supply of similes, which, it seems, he did not + think of readily. It is to be feared that the fount of Marcus's eloquence + was pumped up by artificial means. + </p> + +<p class="footnote"> +<a name="fn-13.21" id="fn-13.21"></a> <a href="#fnref-13.21">[21]</a> +Pollio was a grammarian, who taught Marcus. +</p> + +<p class="footnote"> +<a name="fn-13.22" id="fn-13.22"></a> <a href="#fnref-13.22">[22]</a> +Ad M. Caes., v. 27,; V. 22. +</p> + +<p class="footnote"> +<a name="fn-13.23" id="fn-13.23"></a> <a href="#fnref-13.23">[23]</a> +Ep. Gracae, 6. +</p> + +<p class="footnote"> +<a name="fn-13.24" id="fn-13.24"></a> <a href="#fnref-13.24">[24]</a> +Ad Anton. Imp., II. 4. +</p> + +<p> +Some idea of his literary style may be gathered from the letter which +follows:<a href="#fn-13.25" name="fnref-13.25" id="fnref-13.25"><sup>[25]</sup></a> +</p> + + <p> + 'I heard Polemo declaim the other day, to say something of things + sublunary. If you ask what I thought of him, listen. He seems to me an + industrious farmer, endowed with the greatest skill, who has cultivated a + large estate for corn and vines only, and indeed with a rich return of + fine crops. But yet in that land of his there is no Pompeian fig or + Arician vegetable, no Tarentine rose, or pleasing coppice, or thick + grove, or shady plane tree; all is for use rather than for pleasure, such + as one ought rather to commend, but cares not to love. + </p> + +<p class="footnote"> +<a name="fn-13.25" id="fn-13.25"></a> <a href="#fnref-13.25">[25]</a> +Ad M. Caes, ii. 5. +</p> + + <p> + A pretty bold idea, is it not, and rash judgment, to pass censure on a man + of such reputation? But whenas I remember that I am writing to you, I + think I am less bold than you would have me. + </p> + <p> + 'In that point I am wholly undecided. + </p> + <p> + 'There's an unpremeditated hendecasyllable for you. So before I begin to + poetize, I'll take an easy with you. Farewell, my heart's desire, your + Verus's best beloved, most distinguisht consul, master most sweet. + Farewell I ever pray, sweetest soul. + </p> + <p> + What a letter do you think you have written me I could make bold to say, + that never did she who bore me and nurst me, write anything SO delightful, + so honey-sweet. And this does not come of your fine style and eloquence: + otherwise not my mother only, but all who breathe.' + </p> + <p> + To the pupil, never was anything on earth so fine as his master's + eloquence; on this theme Marcus fairly bubbles over with enthusiasm. + </p> + <p> + <a href="#fn-13.26" name="fnref-13.26" id="fnref-13.26"><sup>[26]</sup></a>'Well, + if the ancient Greeks ever wrote anything like this, let those who know + decide it: for me, if I dare say so, I never read any invective of Cato's + so fine as your encomtum. O if my + Lord<a href="#fn-13.27" name="fnref-13.27" id="fnref-13.27"><sup>[27]</sup></a> + could be sufficiently praised, sufficiently praised he would have been + undoubtedly by you! This kind of thing is not done nowadays.<a href="#fn-13.28" name="fnref-13.28" id="fnref-13.28"><sup>[28]</sup></a> + It were easier to match Pheidias, easier to match Apelles, easier in a + word to match Demosthenes himself, or Cato himself; than to match this + finisht and perfect work. Never have I read anything more refined, + anything more after the ancient type, anything more delicious, anything + more Latin. O happy you, to be endowed with eloquence so great! O happy + I, to be tinder the charge of such a master! O + arguments,<a href="#fn-13.29" name="fnref-13.29" id="fnref-13.29"><sup>[29]</sup></a> + O arrangement, O elegance, O wit, O beauty, O words, O brilliancy, O + subtilty, O grace, O treatment, O everything! Mischief take me, if you + ought not to have a rod put in your hand one day, a diadem on your brow, + a tribunal raised for you; then the herald would summon us all-why do I + say "us"? Would summnon all, those scholars and orators: one by one you + would beckon them forward with your rod and admonish them. Hitherto I + have had no fear of this admonition; many things help me to enter within + your school. I write this in the utmost haste; for whenas I am sending + you so kindly a letter from my Lord, what needs a longer letter of mine? + Farewell then, glory of Roman eloquence, boast of your friends, + magnifico, most delightful man, most distinguished consul, master most + sweet. + </p> + +<p class="footnote"> +<a name="fn-13.26" id="fn-13.26"></a> <a href="#fnref-13.26">[26]</a> +Ad M. Caes., ii. 3. +</p> + +<p class="footnote"> +<a name="fn-13.27" id="fn-13.27"></a> <a href="#fnref-13.27">[27]</a> +The Emperor Antoninus Pius is spoken of as <i>dominus meus</i>. +</p> + +<p class="footnote"> +<a name="fn-13.28" id="fn-13.28"></a> <a href="#fnref-13.28">[28]</a> +This sentence is written in Greek. +</p> + +<p class="footnote"> +<a name="fn-13.29" id="fn-13.29"></a> <a href="#fnref-13.29">[29]</a> +Several of these words are Greek, and the meaning is not quite clear. +</p> + + <p> + 'After this you will take care not to tell so many fibs of me, especially + in the Senate. A monstrous fine speech this is! O if I could kiss your + head at every heading of it! You have looked down on all with a vengeance. + This oration once read, in vain shall we study, in vain shall we toil, in + vain strain every nerve. Farewell always, most sweet master.' + </p> + + <p> + Sometimes Fronto descends from the heights of eloquence to offer practical + advice; as when he suggests how Marcus should deal with his suite. It is + more difficult, he admits, to keep courtiers in harmony than to tame lions + with a lute; but if it is to be done, it must be by eradicating jealousy. + 'Do not let your friends,' says Fronto,'<a href="#fn-13.30" name="fnref-13.30" id="fnref-13.30"><sup>[30]</sup></a> + 'envy each other, or think that what you give to another is filched from + them. + </p> + +<p class="footnote"> +<a name="fn-13.30" id="fn-13.30"></a> <a href="#fnref-13.30">[30]</a> +Ad M Caes., iv. 1. +</p> + + <p> + Keep away envy from your suite, and you will find your friends kindly and + harmonious.' + </p> + <p> + Here and there we meet with allusions to his daily life, which we could + wish to be more frequent. He goes to the theatre or the law-courts,<a href="#fn-13.31" name="fnref-13.31" id="fnref-13.31"><sup>[31]</sup></a> + or takes part in court ceremony, but his heart is always with his + books. The vintage season, with its religious rites, was always + spent by Antoninus Pius in the country. The following letters + give sonic notion of a day's occupation at that time:<a href="#fn-13.32" name="fnref-13.32" id="fnref-13.32"><sup>[32]</sup></a> + </p> + +<p class="footnote"> +<a name="fn-13.31" id="fn-13.31"></a> <a href="#fnref-13.31">[31]</a> +ii. 14 +</p> + +<p class="footnote"> +<a name="fn-13.32" id="fn-13.32"></a> <a href="#fnref-13.32">[32]</a> +iv. 5,6. +</p> + + <p> + 'MY DEAREST MASTER,—I am well. To-day I studied from the ninth hour + of the night to the second hour of day, after taking food. I then put on + my slippers, and from time second to the third hour had a most enjoyable + walk up and down before my chamber. Then booted and cloaked-for so we + were commanded to appear-I went to wait upon my lord the emperor. We went + a-hunting, did doughty deeds, heard a rumour that boars had been caught, + but there was nothing to see. However, we climbed a pretty steep hill, + and in the afternoon returned home. I went straight to my books. Off with + the boots, down with the cloak; I spent a couple of hours in bed. I read + Cato's speech on the Property of Pulchra, and another in which he + impeaches a tribune. Ho, ho! I hear you cry to your man, Off with you as + fast as you can, and bring me these speeches from the library of Apollo. + No use to send: I have those books with me too. You must get round the + Tiberian librarian; you will have to spend something on the matter; and + when I return to town, I shall expect to go shares with him. Well, after + reading these speeches I wrote a wretched trifle, destined for drowning + or burning. No, indeed my attempt at writing did not come off at all + to-day; the composition of a hunter or a vintager, whose shouts are + echoing through my chamber, hateful and wearisome as the law-courts. What + have I said? Yes, it was rightly said, for my master is an orator. I + think I have caught cold, whether from walking in slippers or from + writing badly, I do not know. I am always annoyed with phlegm, but to-day + I seem to snivel more than usual. Well, I will pour oil on my head and go + off to sleep. I don't mean to put one drop in my lamp to-day, so weary am + I from riding and sneezing. Farewell, dearest and most beloved master, + whom I miss, I may say, more than Rome itself.' + </p> + + <p> + 'MY BELOVED MASTER,-I am well. I slept a little more than usual for my + slight cold, which seems to be well again. So I spent the time from the + eleventh hour of the night to the third of the day partly in reading in + Cato's Agriculture, partly in writing, not quite so badly as yesterday + indeed. Then, after waiting upon my father, I soothed my throat with + honey-water, ejecting it without swallowing: I might say <i>gargle</i>, but I + won't, though I think the word is found in Novius and elsewhere. After + attending to my throat I went to my father, and stood by his side as he + sacrificed. Then to luncheon. What do you think I had to eat? A bit of + bread so big, while I watched others gobbling boiled beans, onions, and + fish full of roe. Then we set to work at gathering the grapes, with plenty + of sweat and shouting, and, as the quotation runs, "A few high-hanging + clusters did we leave survivors of the vintage." After the sixth hour we + returned home. I did a little work, and poor work at that. Then I had a + long gossip with my dear mother sitting on the bed. My conversation was: + What do you think my friend Fronto is doing just now? She said: And what + do you think of my friend Gratia?'<a href="#fn-13.33" name="fnref-13.33" id="fnref-13.33"><sup>[33]</sup></a> + My turn now: And what of our little Gratia,<a href="#fn-13.34" name="fnref-13.34" id="fnref-13.34"><sup>[34]</sup></a> + the sparrowkin? After this kind of talk, and an argument as to which of + you loved the other most, the gong sounded, the signal that my father had + gone to the bath. We supped, after ablutions in the oil-cellar-I mean we + supped after ablutions, not after ablutions in the oil-cellar; and + listened with enjoyment to the rustics gibing. After returning, before + turning on my side to snore, I do my task and give an account of the day + to my delightful master, whom if I could long for a little more, I should + not mind growing a trifle thinner. Farewell, Fronto, wherever you are, + honey-sweet, my darling, my delight. Why do I want you? I can love you + while far away.' + </p> + +<p class="footnote"> +<a name="fn-13.33" id="fn-13.33"></a> <a href="#fnref-13.33">[33]</a> +Fronto's wife. +</p> + +<p class="footnote"> +<a name="fn-13.34" id="fn-13.34"></a> <a href="#fnref-13.34">[34]</a> +Fronto's daughter +</p> + <p> + One anecdote puts Marcus before us in a new light:<a href="#fn-13.35" name="fnref-13.35" id="fnref-13.35"><sup>[35]</sup></a> + </p> + +<p class="footnote"> +<a name="fn-13.35" id="fn-13.35"></a> <a href="#fnref-13.35">[35]</a> +Ad M. Caes ii. 12. +</p> + + <p> + 'When my father returned home from the vineyards, I mounted my horse as + usual, and rode on ahead some little way. Well, there on the road was a + herd of sheep, standing all crowded together as though the place were a + desert, with four dogs and two shepherds, but nothing else. Then one + shepherd said to another shepherd, on seeing a number of horsemen: 'I + say,' says he, 'look you at those horsemen; they do a deal of robbery.' + When I heard this, I clap spurs to my horse, and ride straight for the + sheep. In consternation the sheep scatter; hither and thither they are + fleeting and bleating. A shepherd throws his fork, and the fork falls on + the horseman who came next to me. We make our escape.' We like Marcus none + the worse for this spice of mischief. + </p> + <p> + Another letter<a href="#fn-13.36" name="fnref-13.36" id="fnref-13.36"><sup>[36]</sup></a> + describes a visit to a country town, and shows the antiquarian spirit of + the writer:— + </p> + <p> + 'M. CÆSAR to his MASTER M. FRONTO, greeting. + </p> + <p> + 'After I entered the carriage, after I took leave of you, we made a + journey comfortable enough, but we had a few drops of rain to wet us. But + before coming to the country-house, we broke our journey at Anagnia, a + mile or so from the highroad. Then we inspected that ancient town, a + miniature it is, but has in it many antiquities, temples, and religious + ceremonies quite out of the way. There is not a corner without its shrine, + or fane, or temple; besides, many books written on linen, which belongs to + things sacred. Then on the gate as we came out was written twice, as + follows: "Priest don the fell."<a href="#fn-13.37" name="fnref-13.37" id="fnref-13.37"><sup>[37]</sup></a> + I asked one of the inhabitants what that word was. He said it was the + word in the Hernican dialect for the victim's skin, which the priest puts + over his conical cap when he enters the city. I found out many other + things which I desired to know, but the only thing I do not desire is + that you should be absent from me; that is my chief anxiety. Now for + yourself, when you left that place, did you go to Aurelia or to Campania? + Be sure to write to me, and say whether you have opened the vintage, or + carried a host of books to the country-house; this also, whether you miss + me; I am foolish to ask it, whenas you tell it me of yourself. Now if you + miss me and if you love me, send me your letters often, which is a + comfort and consolation to me. Indeed I should prefer ten times to read + your letters than all the vines of Gaurus or the Marsians; for these + Signian vines have grapes too rank and fruit too sharp in the taste, but + I prefer wine to must for drinking. Besides, those grapes are nicer to + eat dried than fresh-ripe; I vow I would rather tread them under foot + than put my teeth in them. But I pray they may be gracious and forgiving, + and grant me free pardon for these jests of mine. Farewell, best friend, + dearest, most learned, sweetest master. When you see the must ferment in + the vat, remember that just so in my heart the longing for you is gushing + and flowing and bubbling. Good-bye.' + </p> + +<p class="footnote"> +<a name="fn-13.36" id="fn-13.36"></a> <a href="#fnref-13.36">[36]</a> +Ad Verum. Imp ii. 1, s. fin. +</p> + +<p class="footnote"> +<a name="fn-13.37" id="fn-13.37"></a> <a href="#fnref-13.37">[37]</a> +Santentum +</p> + + <p> + Making all allowances for conventional exaggerations, it is clear from the + correspondence that there was deep love between Marcus and his preceptor. + The letters cover several years in succession, but soon after the birth of + Marcus's daughter, Faustina, there is a large gap. It does not follow that + the letters ceased entirely, because we know part of the collection is + lost; but there was probably less intercourse between Marcus and Fronto + after Marcus took to the study of philosophy under the guidance of + Rusticus. + </p> + <p> + When Marcus succeeded to the throne in 161, the letters begin again, with + slightly increased formality on Fronto's part, and they go on for some + four years, when Fronto, who has been continually complaining of + ill-health, appears to have died. One letter of the later period gives + some interesting particulars of the emperor's public life, which are worth + quoting. Fronto speaks of Marcus's victories and eloquence in the usual + strain of high praise, and then continues.<a href="#fn-13.38" name="fnref-13.38" id="fnref-13.38"><sup>[38]</sup></a> + </p> + <p> + 'The army when you took it in hand was sunk in luxury and revelry, and + corrupted with long inactivity. At Antiochia the soldiers had been Wont + to applaud at the stage plays, knew more of the gardens at the nearest + restaurant than of the battlefield. Horses were hairy from lack of + grooming, horsemen smooth because their hairs had been pulled out by the + roots<a href="#fn-13.39" name="fnref-13.39" id="fnref-13.39"><sup>[39]</sup></a> + a rare thing it was to see a soldier with hair on arm or leg. Moreover, + they were better drest than armed; so much so, that Laelianus Pontius, a + strict man of the old discipline, broke the cuirasses of some of them + with his finger-tips, and observed cushions on the horses' backs. At his + direction the tufts were cut through, and out of the horsemen's saddles + came what appeared to be feathers pluckt from geese. Few of the men could + vault on horseback, the rest clambered up with difficulty by aid of heel + and knee and leg not many could throw a lance hurtling, most did it + without force or power, as though they were things of wool-dicing was + common in the camp, sleep lasted all night, or if they kept watch it was + over the winecup. By what regulations to restrain such soldiers as these, + and to turn them to honesty and industry, did you not learn from + Hannibal's sternness, the discipline of Africanus, the acts of Metellus + recorded in history. + </p> + +<p class="footnote"> +<a name="fn-13.38" id="fn-13.38"></a> <a href="#fnref-13.38">[38]</a> +Ad Verum. imp., ii. I, s.fin. +</p> + +<p class="footnote"> +<a name="fn-13.39" id="fn-13.39"></a> <a href="#fnref-13.39">[39]</a> +A common mark of the effeminate at Rome. +</p> + + <p> + After the preceptorial letters cease the others are concerned with + domestic events, health and sickness, visits or introductions, birth or + death. Thus the empperor writes to his old friend, who had shown some + diffidence in seeking an + interview:<a href="#fn-13.40" name="fnref-13.40" id="fnref-13.40"><sup>[40]</sup></a> + </p> + +<p class="footnote"> +<a name="fn-13.40" id="fn-13.40"></a> <a href="#fnref-13.40">[40]</a> +Ad Verum. Imp. Aur. Caes., i. 3. +</p> + + <p> + 'To MY MASTER. + </p> + <p> + 'I have a serious grievance against you, my dear master, yet indeed my + grief is more than my grievance, because after so long a time I neither + embraced you nor spoke to you, though you visited the palace, and the + moment after I had left the prince my brother. I reproached my brother + severely for not recalling me; nor durst he deny the fault.' Fronto again + writes on one occasion: 'I have seen your daughter. It was like seeing you + and Faustina in infancy, so much that is charming her face has taken from + each of yours.' Or again, at a later date:<a href="#fn-13.41" name="fnref-13.41" id="fnref-13.41"><sup>[41]</sup></a> + I have seen your chicks, most delightful sight that ever I saw in my + life, so like you that nothing is more like than the likeness.... By the + mercy of Heaven they have a healthy colour and strong lungs. One held a + piece of white bread, like a little prince, the other a common piece, + like a true philosophers son.' + </p> + +<p class="footnote"> +<a name="fn-13.41" id="fn-13.41"></a> <a href="#fnref-13.41">[41]</a> +Ad Ant. Imp i., 3. +</p> + + <p> + Marcus, we know, was devoted to his children. They were delicate in + health, in spite of Fronto's assurance, and only one son survived the + father. We find echoes of this affection now and again in the letters. 'We + have summer heat here still,' writes Marcus, 'but since my little girls + are pretty well, if I may say so, it is like the bracing climate of spring + to us.'<a href="#fn-13.42" name="fnref-13.42" id="fnref-13.42"><sup>[42]</sup></a> + When little Faustina came back from the valley of the shadow of death, + her father at once writes to inform Fronto.<a href="#fn-13.43" name="fnref-13.43" id="fnref-13.43"><sup>[43]</sup></a> + The sympathy he asks he also gives, and as old age brings more and more + infirmity, Marcus becomes even more solicitous for his beloved teacher. + The poor old man suffered a heavy blow in the death of his grandson, on + which Marcus writes:<a href="#fn-13.44" name="fnref-13.44" id="fnref-13.44"><sup>[44]</sup></a> + 'I have just heard of your misfortune. Feeling grieved as I do when one + of your joints gives you pain, what do you think I feel, dear master, + when you have pain of mind?' The old man's reply, in spite of a certain + self-consciousness, is full of pathos. He recounts with pride the events + of a long and upright life, in which he has wronged no man, and lived in + harmony with his friends and family. His affectations fall away from him, + as the cry of pain is forced from his heart:— + </p> + +<p class="footnote"> +<a name="fn-13.42" id="fn-13.42"></a> <a href="#fnref-13.42">[42]</a> +Ad M. Caes., v. 19 +</p> + +<p class="footnote"> +<a name="fn-13.43" id="fn-13.43"></a> <a href="#fnref-13.43">[43]</a> +iv. 11 +</p> + +<p class="footnote"> +<a name="fn-13.44" id="fn-13.44"></a> <a href="#fnref-13.44">[44]</a> +De Nepote Amissa +</p> + + <p> + <a href="#fn-13.45" name="fnref-13.45" id="fnref-13.45"><sup>[45]</sup></a>'Many + such sorrows has fortune visited me with all my life long. To pass by my + other afflictions, I have lost five children under the most pitiful + conditions possible: for the five I lost one by one when each was my only + child, suffering these blows of bereavement in such a manner that each + child was born to one already bereaved. Thus I ever lost my children + without solace, and got them amidst fresh grief.....' + </p> + +<p class="footnote"> +<a name="fn-13.45" id="fn-13.45"></a> <a href="#fnref-13.45">[45]</a> +De Nepote Amissa 2 +</p> + + <p> + The letter continues with reflections on the nature of death, 'more to be + rejoiced at than bewailed, the younger one dies,' and an arraignment of + Providence not without dignity, wrung from him as it were by this last + culminating misfortune. It concludes with a summing-up of his life in + protest against the blow which has fallen on his grey head. + </p> + + <p> + 'Through my long life I have committed nothing which might bring + dishonour, or disgrace, or shame: no deed of avarice or treachery have I + done in all my day's: nay, but much generosity, much kindness, much truth + and faithfulness have I shown, often at the risk of my own life. I have + lived in amity with my good brother, whom I rejoice to see in possession + of the highest office by your father's goodness, and by your friendship at + peace and perfect rest. The offices which I have myself obtained I never + strove for by any underhand means. I have cultivated my mind rather than + my body; the pursuit of learning I have preferred to increasing my wealth. + I preferred to be poor rather than bound by any' man's obligation, even to + want rather than to beg. I have never been extravagant in spending money, + I have earned it sometimes because I must. I have scrupulously spoken the + truth, and have been glad to hear it spoken to me. I have thought it + better to be neglected than to fawn, to be dumb than to feign, to be + seldom a friend than to be often a flatterer. I have sought little, + deserved not little. So far as I could, I have assisted each according to + my means. I have given help readily to the deserving, fearlessly to the + undeserving. No one by proving to be ungrateful has made me more slow to + bestow promptly all benefits I could give, nor have I ever been harsh to + ingratitude. (A fragmentary passage follows, in which he appears to speak + of his desire for a peaceful end, and the desolation of his house.) I have + suffered long and painful sickness, my beloved Marcus. Then I was visited + by pitiful misfortunes: my wife I have lost, my grandson I have lost in + Germany:<a href="#fn-13.46" name="fnref-13.46" id="fnref-13.46"><sup>[46]</sup></a> + woe is me! I have lost my Decimanus. If I were made of iron, at this tine + I could write no more.' + </p> + +<p class="footnote"> +<a name="fn-13.46" id="fn-13.46"></a> <a href="#fnref-13.46">[46]</a> +In the war against the Catti. +</p> + + <p> + It is noteworthy that in his <i>Meditations</i> Marcus Aurelius mentions Fronto + only once.<a href="#fn-13.47" name="fnref-13.47" id="fnref-13.47"><sup>[47]</sup></a> + All his literary studies, his oratory and criticism (such as it was) is + forgotten; and, says he, 'Fronto taught me not to expect natural + affection from the highly-born.' Fronto really said more than this: that + 'affection' is not a Roman quality, nor has it a Latin name.<a href="#fn-13.48" name="fnref-13.48" id="fnref-13.48"><sup>[48]</sup></a> + Roman or not Roman, Marcus found affection in Fronto; and if he outgrew + his master's intellectual training, he never lost touch with the true + heart of the man it is that which Fronto's name brings up to his + remembrance, not dissertations on compound verbs or fatuous criticisms of + style. + </p> + +<p class="footnote"> +<a name="fn-13.47" id="fn-13.47"></a> <a href="#fnref-13.47">[47]</a> +Book I., 8. +</p> + +<p class="footnote"> +<a name="fn-13.48" id="fn-13.48"></a> <a href="#fnref-13.48">[48]</a> +Ad Verum, ii. 7 +</p> + + <hr /> + +</div><!--end chapter--> + +<div class="chapter"> + + <h2><a name="link2H_NOTE" id="link2H_NOTE"></a> + NOTES + </h2> + <p> + This being neither a critical edition of the text nor an emended edition + of Casaubon's translation, it has not been thought necessary to add full + notes. Casaubon's own notes have been omitted, because for the most part + they are discursive, and not necessary to an understanding of what is + written. In those which here follow, certain emendations of his are + mentioned, which he proposes in his notes, and follows in the translation. + In addition, one or two corrections are made where he has mistaken the + Greek, and the translation might be misleading. Those which do not come + under these two heads will explain themselves. + </p> + <p> + The text itself has been prepared by a comparison of the editions of 1634 + and 1635. It should be borne in mind that Casaubon's is often rather a + paraphrase than a close translation; and it did not seem worth while to + notice every variation or amplification of the original. In the original + editions all that Casaubon conceives as understood, but not expressed, is + enclosed in square brackets. These brackets are here omitted, as they + interfere with the comfort of the reader; and so have some of the + alternative renderings suggested by the translator. In a few cases, Latin + words in the text have been replaced by English. + </p> + <p> + Numbers in brackets refer to the Teubner text of Stich, but the divisions + of the text are left unaltered. For some of the references identified I am + indebted to Mr. G. H. Rendall's <i>Marcus Aurelius</i>. + </p> + <p> + BOOK II "Both to frequent" (4). Gr. τὸ μή, C. + conjectures τὸ μὲ. The text is probably right: "I + did not frequent public lectures, and I was taught at home." + </p> + <p> + VI Idiots.... philosophers (9). The reading is doubtful, but the meaning + seems to be: "simple and unlearned men" + </p> + <p> + XII "Claudius Maximus" (15). The reading of the Palatine MS. (now lost) + was paraklhsiz Maximon, which C. supposes to conceal the letters kl as an + abbreviation of Claudius. + </p> + <p> + XIII "Patient hearing... He would not" (16). C. translates his conjectural + reading epimonon ollan. on proapsth Stich suggests a reading with much the + same sense: .....epimonon all antoi "Strict and rigid dealing" (16). C. + translates tonvn (Pal. MS.) as though from tonoz, in the sense of + "strain." "rigour." The reading of other MSS. tonvn is preferable. + </p> + <p> + XIII "Congiaries" (13). dianomais, "doles." + </p> + <p> + XIV "Cajeta" (17). The passage is certainly corrupt. C. spies a reference + to Chryses praying by the sea-shore in the Illiad, and supposes M. + Aurelius to have done the like. None of the emendations suggested is + satisfactory. At § XV. Book II. is usually reckoned to begin. BOOK II III. + "Do, soul" (6). If the received reading be right, it must be sarcastic; + but there are several variants which show how unsatisfactory it is. C. + translates "en gar o bioz ekasty so par eanty", which I do not understand. + The sense required is: "Do not violence to thyself, for thou hast not long + to use self-respect. Life is not (v. 1. so long for each, and this life + for thee is all but done." + </p> + <p> + X. "honour and credit do proceed" (12). The verb has dropt out of the + text, but C. has supplied one of the required meaning. + </p> + <p> + XI. "Consider," etc. (52). This verb is not in the Greek, which means: + "(And reason also shows) how man, etc." + </p> + <p> + BOOK IV XV. "Agathos" (18): This is probably not a proper name, but the + text seems to be unsound. The meaning may be "the good man ought" + </p> + <p> + XVI. oikonomian (16) is a "practical benefit," a secondary end. XXXIX. + "For herein lieth all...." (~3). C. translates his conjecture olan for + ola. + </p> + <p> + BOOK V XIV. katorqwseiz (15): Acts of "rightness" or "straightness." + XXIII. "Roarer" (28): Gr. "tragedian." Ed. 1 has whoremonger,' ed. 2 + corrects to "harlot," but omits to alter' the word at its second + occurrence. + </p> + <p> + XXV. "Thou hast... them" (33): A quotation from Homer, Odyssey, iv. 690. + </p> + <p> + XXVII. "One of the poets" (33): Hesiod, Op. et Dies, 197. + </p> + <p> + XXIX and XXX. (36). The Greek appears to contain quotations from sources + not known, and the translation is a paraphrase. (One or two alterations + are here made on the authority of the second edition.) BOOK VI XIII. + "Affected and qualified" (i4): exis, the power of cohesion shown in things + inanimate; fusiz, power of growth seen in plants and the like. + </p> + <p> + XVII. "Wonder at them" (18): i.e. mankind. + </p> + <p> + XXXVII. "Chrysippus" (42): C. refers to a passage of Plutarch De + Communibus Notitiis (c. xiv.), where Chrysippus is represented as saying + that a coarse phrase may be vile in itself, yet have due place in a comedy + as contributing to a certain effect. + </p> + <p> + XL. "Man or men..." There is no hiatus in the Greek, which means: + "Whatever (is beneficial) for a man is so for other men also." + </p> + <p> + XLII. There is no hiatus in the Greek. + </p> + <p> + BOOK VII IX. C. translates his conjecture mh for h. The Greek means + "straight, or rectified," with a play on the literal and metaphorical + meaning of ortoz. + </p> + <p> + XIV. endaimonia. contains the word daimwn in composition. XXII. The text + is corrupt, but the words "or if it be but few" should be "that is little + enough." + </p> + <p> + XXIII. "Plato": Republic, vi. p. 486 A. + </p> + <p> + XXV. "It will," etc. Euripides, Belerophon, frag. 287 (Nauck). + </p> + <p> + "Lives," etc. Euripides, Hypsipyle, frag. 757 (Nauck). "As long," etc. + Aristophanes, Acharne, 66 i. + </p> + <p> + "Plato" Apology, p. 28 B. + </p> + <p> + "For thus" Apology, p. 28 F. + </p> + <p> + XXVI. "But, O noble sir," etc. Plato, Gorgias, 512 D. XXVII. "And as for + those parts," etc. A quotation from Euripides, Chryssipus, frag. 839 + (Nauck). + </p> + <p> + "With meats," etc. From Euripides, Supplices, 1110. XXXIII. "They both," + i.e. life and wrestling. + </p> + <p> + "Says he" (63): Plato, quoted by Epictetus, Arr. i. 28, 2 and 22. + </p> + <p> + XXXVII. "How know we," etc. The Greek means: "how know we whether Telauges + were not nobler in character than Sophocles?" The allusion is unknown. + </p> + <p> + XXVII. "Frost" The word is written by Casaubon as a proper name, "Pagus.' + </p> + <p> + "The hardihood of Socrates was famous"; see Plato, Siymposium, p. 220. + </p> + <p> + BOOK X XXII. The Greek means, "paltry breath bearing up corpses, so that + the tale of Dead Man's Land is clearer." + </p> + <p> + XXII. "The poet" (21): Euripides, frag. 898 (Nauck); compare Aeschylus, + Danaides, frag. 44. + </p> + <p> + XXIV. "Plato" (23): Theaetetus, p. 174 D. + </p> + <p> + XXXIV. "The poet" (34): Homer, Iliad, vi. 147. + </p> + <p> + XXXIV. "Wood": A translation of ulh, "matter." + </p> + <p> + XXXVIII. "Rhetoric" (38): Rather "the gift of speech"; or perhaps the + "decree" of the reasoning faculty. + </p> + <p> + BOOK XI V. "Cithaeron" (6): Oedipus utters this cry after discovering that + he has fulfilled his awful doom, he was exposed on Cithaeron as an infant + to die, and the cry implies that he wishes he had died there. Sophocles, + Oedipus Tyrannus, 1391. + </p> + <p> + V. "New Comedy...," etc. C. has here strayed from the Greek rather widely. + Translate: "and understand to what end the New Comedy was adopted, which + by small degrees degenerated into a mere show of skill in mimicry." C. + writes Comedia Vetus, Media, Nova. XII. "Phocion" (13): When about to be + put to death he charged his son to bear no malice against the Athenians. + </p> + <p> + XXVIII. "My heart," etc. (31): From Homer, Odyssey ix. 413. "They will" + From Hesiod, Opera et Dies, 184. + </p> + <p> + "Epictetus" Arr. i. II, 37. + </p> + <p> + XXX. "Cut down grapes" (35): Correct "ears of corn." "Epictetus"(36): Arr. + 3, 22, 105. + </p> + + <hr /> + +</div><!--end chapter--> + +<div class="chapter"> + + <h2><a name="link2H_GLOS" id="link2H_GLOS"></a> + GLOSSARY + </h2> + <p> + This Glossary includes all proper names (excepting a few which are + insignificant or unknown) and all obsolete or obscure words. ADRIANUS, or + Hadrian (76-138 A. D.), 14th Roman Emperor. + </p> + <p> + Agrippa, M. Vipsanius (63-12 B.C.), a distinguished soldier under + Augustus. + </p> + <p> + Alexander the Great, King of Macedonia, and Conqueror of the East, 356-323 + B.C. + </p> + <p> + Antisthenes of Athens, founder of the sect of Cynic philosophers, and an + opponent of Plato, 5th century B.C Antoninus Pius, 15th Roman Emperor, + 138-161 AD. one of the best princes that ever mounted a throne. + </p> + <p> + Apathia: the Stoic ideal was calmness in all circumstance an insensibility + to pain, and absence of all exaltation at, pleasure or good fortune. + </p> + <p> + Apelles, a famous painter of antiquity. + </p> + <p> + Apollonius of Alexandria, called Dyscolus, or the 'ill-tempered,' a great + grammarian. + </p> + <p> + Aposteme, tumour, excrescence. + </p> + <p> + Archimedes of Syracuse 287-212 B.C., the most famous mathematician of + antiquity. + </p> + <p> + Athos, a mountain promontory at the N. of the Aegean Sea. + </p> + <p> + Augustus, first Roman Emperor (ruled 31 B.C.-14 AD.). + </p> + <p> + Avoid, void. + </p> + <p> + BACCHIUS: there Were several persons of this name, and the one meant is + perhaps the musician. + </p> + <p> + Brutus (1) the liberator of the Roman people from their kings, and (2) the + murderer of Cæsar. + </p> + <p> + Both names were household words. + </p> + <p> + Cæsar, Caius, Julius, the Dictator and Conqueror. + </p> + <p> + Caieta, a town in Latium. + </p> + <p> + Camillus, a famous dictator in the early days of the Roman Republic. + </p> + <p> + Carnuntum, a town on the Danube in Upper Pannonia. + </p> + <p> + Cato, called of Utica, a Stoic who died by his own hand after the battle + of Thapsus, 46 B.C. His name was proverbial for virtue and courage. + </p> + <p> + Cautelous, cautious. + </p> + <p> + Cecrops, first legendary King of Athens. + </p> + <p> + Charax, perhaps the priestly historian of that name, whose date is + unknown, except that it must be later than Nero. + </p> + <p> + Chirurgeon, surgeon. + </p> + <p> + Chrysippus, 280-207 B.C., a Stoic philosopher, and the founder of Stoicism + as a systematic philosophy. + </p> + <p> + Circus, the Circus Maximus at Rome, where games were held. There were four + companies who contracted to provide horses, drivers, etc. These were + called Factiones, and each had its distinguishing colour: russata (red), + albata (white), veneta (blue), prasina (green). There was high rivalry + between them, and riots and bloodshed not infrequently. + </p> + <p> + Cithaeron, a mountain range N. of Attica. + </p> + <p> + Comedy, ancient; a term applied to the Attic comedy of Aristophanes and + his time, which criticised persons and politics, like a modern comic + journal, such as Punck. See New Comedy. + </p> + <p> + Compendious, short. + </p> + <p> + Conceit, opinion. + </p> + <p> + Contentation, contentment. + </p> + <p> + Crates, a Cynic philosopher of the 4th century B.C. + </p> + <p> + Crœsus, King of Lydia, proverbial for wealth; he reigned 560-546 B.C. + </p> + <p> + Cynics, a school of philosophers, founded by Antisthenes. Their texts were + a kind of caricature of Socraticism. Nothing was good but virtue, nothing + bad but vice. The Cynics repudiated all civil and social claims, and + attempted to return to what they called a state of nature. Many of them + were very disgusting in their manners. + </p> + <p> + DEMETRIUS of Phalerum, an Athenian orator, statesman, philosopher, and + poet. Born 345 B.C. + </p> + <p> + Democritus of Abdera (460-361 B.C.), celebrated as the 'laughing + philosopher,' whose constant thought was 'What fools these mortals be.' He + invented the Atomic Theory. + </p> + <p> + Dio of Syracuse, a disciple of Plato, and afterwards tyrant of Syracuse. + Murdered 353 B.C. + </p> + <p> + Diogenes, the Cynic, born about 412 B.C., renowned for his rudeness and + hardihood. + </p> + <p> + Diognetus, a painter. + </p> + <p> + Dispense with, put up with. + </p> + <p> + Dogmata, pithy sayings, or philosophical rules of life. + </p> + <p> + EMPEDOCLES of Agrigentum, fl. 5th century B.C., a philosopher, who first + laid down that there were "four elements." He believed in the + transmigration of souls, and the indestructibility of matter. + </p> + <p> + Epictetus, a famous Stoic philosopher. He was of Phrygia, at first a + slave, then freedman, lame, poor, and contented. The work called + Encheiridion was compiled by a pupil from his discourses. + </p> + <p> + Epicureans, a sect of philosophers founded by Epicurus, who "combined the + physics of Democritus," i.e. the atomic theory, "with the ethics of + Aristippus." + </p> + <p> + They proposed to live for happiness, but the word did not bear that coarse + and vulgar sense originally which it soon took. + </p> + <p> + Epicurus of Samos, 342-270 B.C. + </p> + <p> + Lived at Athens in his "gardens," an urbane and kindly, if somewhat + useless, life. His character was simple and temperate, and had none of the + vice or indulgence which was afterwards associated with the name of + Epicurean. + </p> + <p> + Eudoxus of Cnidus, a famous astronomer and physician of the 4th century B. + C. + </p> + <p> + FATAL, fated. + </p> + <p> + Fortuit, chance (adj.). + </p> + <p> + Fronto, M. Cornelius, a rhetorician and pleader, made consul in 143 A.D. A + number of his letters to M, Aur. and others are extant. + </p> + <p> + GRANUA, a tributary of the Danube. + </p> + <p> + HELICE, ancient capital city of Achaia, swallowed up by an earthquake, 373 + B.C. + </p> + <p> + Helvidius Priscus, son-in-law of Thrasea Paetus, a noble man and a lover + of liberty. He was banished by Nero, and put to death by Vespasian. + </p> + <p> + Heraclitus of Ephesus, who lived in the 6th century B.C. He wrote on + philosophy and natural science. + </p> + <p> + Herculaneum, near Mount Vesuvius, buried by the eruption of 79 AD. + </p> + <p> + Hercules, p. 167, should be Apollo. See Muses. + </p> + <p> + Hiatus, gap. + </p> + <p> + Hipparchus of Bithynia, an astronomer of the 2nd century B.C., "The true + father of astronomy." + </p> + <p> + Hippocrates of Cos, about 460-357 B.C. One of the most famous physicians + of antiquity. + </p> + <p> + IDIOT, means merely the non-proficient in anything, the "layman," he who + was not technically trained in any art, craft, or calling. + </p> + <p> + LEONNATUS, a distinguished general under Alexander the Great. + </p> + <p> + Lucilla, daughter of M. Aurelius, and wife of Verus, whom she survived. + </p> + <p> + MÆCENAS, a trusted adviser of Augustus, and a munificent patron of wits + and literary men. + </p> + <p> + Maximus, Claudius, a Stoic philosopher. + </p> + <p> + Menippus, a Cynic philosopher. + </p> + <p> + Meteores, ta metewrologika, "high philosophy," used specially of astronomy + and natural philosophy, which were bound up with other speculations. + </p> + <p> + Middle Comedy, something midway between the Old and New Comedy. See + Comedy, Ancient, and New Comedy. + </p> + <p> + Middle things, Book 7, XXV. The Stoics divided all things into virtue, + vice, and indifferent things; but as "indifferent" they regarded most of + those things which the world regards as good or bad, such as wealth or + poverty. Of these, some were "to be desired," some "to be rejected." + </p> + <p> + Muses, the nine deities who presided over various kinds of poesy, music, + etc. Their leader was Apollo, one of whose titles is Musegetes, the Leader + of the Muses. + </p> + <p> + NERVES, strings. + </p> + <p> + New Comedy, the Attic Comedy of Menander and his school, which criticised + not persons but manners, like a modern comic opera. See Comedy, Ancient. + </p> + <p> + PALESTRA, wrestling school. + </p> + <p> + Pancratiast, competitor in the pancratium, a combined contest which + comprised boxing and wrestling. + </p> + <p> + Parmularii, gladiators armed with a small round shield (parma). + </p> + <p> + Pheidias, the most famous sculptor of antiquity. + </p> + <p> + Philippus, founder of the Macedonian supremacy, and father of Alexander + the Great. + </p> + <p> + Phocion, an Athenian general and statesman, a noble and high-minded man, + 4th century B.C. + </p> + <p> + He was called by Demosthenes, "the pruner of my periods." + </p> + <p> + He was put to death by the State in 317, on a false suspicion, and left a + message for his son "to bear no grudge against the Athenians." + </p> + <p> + Pine, torment. + </p> + <p> + Plato of Athens, 429-347 B.C. He used the dialectic method invented by his + master Socrates. + </p> + <p> + He was, perhaps, as much poet as philosopher. He is generally identified + with the Theory of Ideas, that things are what they are by participation + with our eternal Idea. His "Commonwealth" was a kind of Utopia. + </p> + <p> + Platonics, followers of Plato. + </p> + <p> + Pompeii, near Mount Vesuvius, buried in the eruption of 79 A. D. + </p> + <p> + Pompeius, C. Pompeius Magnus, a very successful general at the end of the + Roman Republic (106-48 B.C.). + </p> + <p> + Prestidigitator, juggler. + </p> + <p> + Pythagoras of Samos, a philosopher, scientist, and moralist of the 6th + century B.C. + </p> + <p> + QUADI, a tribe of S. Germany. + </p> + <p> + M. Aurelius carried on war against them, and part of this book was written + in the field. + </p> + <p> + RICTUS, gape, jaws. + </p> + <p> + Rusticus, Q. Junius, or Stoic philosopher, twice made consul by M. + Aurelius. + </p> + <p> + SACRARY, shrine. + </p> + <p> + Salaminius, Book 7, XXXVII. Leon of Sala-mis. Socrates was ordered by the + Thirty Tyrants to fetch him before them, and Socrates, at his own peril, + refused. + </p> + <p> + Sarmatae, a tribe dwelling in Poland. + </p> + <p> + Sceletum, skeleton. + </p> + <p> + Sceptics, a school of philosophy founded by Pyrrho (4th century B.C.). He + advocated "suspension of judgment," and taught the relativity of knowledge + and impossibility of proof. The school is not unlike the Agnostic school. + </p> + <p> + Scipio, the name of two great soldiers, P. Corn. Scipio Africanus, + conqueror of Hannibal, and P. + </p> + <p> + Corn. Sc. Afr. Minor, who came into the family by adoption, who destroyed + Carthage. + </p> + <p> + Secutoriani (a word coined by C.), the Sececutores, light-armed + gladiators, who were pitted against others with net and trident. + </p> + <p> + Sextus of Chaeronea, a Stoic philosopher, nephew of Plutarch. + </p> + <p> + Silly, simple, common. + </p> + <p> + Sinuessa, a town in Latium. + </p> + <p> + Socrates, an Athenian philosopher (469-399 B.C.), founder of the dialectic + method. Put to death on a trumped-up charge by his countrymen. + </p> + <p> + Stint, limit (without implying niggardliness). + </p> + <p> + Stoics, a philosophic system founded by Zeno (4th century B.C.), and + systematised by Chrysippus (3rd century B.C.). Their physical theory was a + pantheistic materialism, their summum bonum "to live according to nature." + Their wise man needs nothing, he is sufficient to himself; virtue is good, + vice bad, external things indifferent. + </p> + <p> + THEOPHRASTUS, a philosopher, pupil of Aristotle, and his successor as + president of the Lyceum. He wrote a large number of works on philosophy + and natural history. Died 287 B.C. + </p> + <p> + Thrasea, P. Thrasea Pactus, a senator and Stoic philosopher, a noble and + courageous man. He was condemned to death by Nero. + </p> + <p> + Tiberius, 2nd Roman Emperor (14-31 AD.). He spent the latter part of his + life at Capreae (Capri), off Naples, in luxury or debauchery, neglecting + his imperial duties. + </p> + <p> + To-torn, torn to pieces. + </p> + <p> + Trajan, 13th Roman Emperor, 52-117 A.D. + </p> + <p> + VERUS, Lucius Aurelius, colleague of M. Aurelius in the Empire. + </p> + <p> + He married Lucilla, daughter of M. A., and died 169 A.D. + </p> + <p> + Vespasian, 9th Roman Emperor XENOCRATES of Chalcedon, 396-314 B.C., a + philosopher, and president of the Academy. + </p> + +<hr /> + +<h3>Paragraphs with First Lines</h3> + + <p> + <a href="#link2H_4_0001"> <b>HIS FIRST BOOK</b> </a> + </p> + <p> + <a href="#link2H_4_0002"> I. Of my grandfather Verus I have learned to + be gentle and meek, and to </a> + </p> + <p> + <a href="#link2H_4_0003"> II. Of him that brought me up, not to be + fondly addicted to either of </a> + </p> + <p> + <a href="#link2H_4_0004"> III. Of Diognetus, not to busy myself about + vain things, and not easily </a> + </p> + <p> + <a href="#link2H_4_0005"> IV. To Rusticus I am beholding, that I first + entered into the conceit </a> + </p> + <p> + <a href="#link2H_4_0006"> V. From Apollonius, true liberty, and + unvariable steadfastness, and not </a> + </p> + <p> + <a href="#link2H_4_0007"> VI. Of Sextus, mildness and the pattern of a + family governed with </a> + </p> + <p> + <a href="#link2H_4_0008"> VII. From Alexander the Grammarian, to be + un-reprovable myself, and not </a> + </p> + <p> + <a href="#link2H_4_0009"> VIII. Of Fronto, to how much envy and fraud + and hypocrisy the state of a </a> + </p> + <p> + <a href="#link2H_4_0010"> IX. Of Alexander the Platonic, not often nor + without great necessity to </a> + </p> + <p> + <a href="#link2H_4_0011"> X. Of Catulus, not to contemn any friend's + expostulation, though unjust, </a> + </p> + <p> + <a href="#link2H_4_0012"> XI. From my brother Severus, to be kind and + loving to all them of my </a> + </p> + <p> + <a href="#link2H_4_0013"> XII. From Claudius Maximus, in all things to + endeavour to have power </a> + </p> + <p> + <a href="#link2H_4_0014"> XIII. In my father, I observed his meekness; + his constancy without </a> + </p> + <p> + <a href="#link2H_4_0015"> XIV. From the gods I received that I had good + grandfathers, and parents, </a> + </p> + <p> + <a href="#link2H_4_0016"> XV. In the country of the Quadi at Granua, + these. Betimes in the morning </a> + </p> + <p> + <a href="#link2H_4_0017"> XVI. Whatsoever I am, is either flesh, or + life, or that which we </a> + </p> + <p> + <a href="#link2H_4_0018"> XVII. Whatsoever proceeds from the gods + immediately, that any man will </a> + </p> + <p> + <br /> + </p> + <p> + <a href="#link2H_4_0019"> <b>THE SECOND BOOK</b> </a> + </p> + <p> + <a href="#link2H_4_0020"> I. Remember how long thou hast already put off + these things, and how </a> + </p> + <p> + <a href="#link2H_4_0021"> II. Let it be thy earnest and incessant care + as a Roman and a man to </a> + </p> + <p> + <a href="#link2H_4_0022"> III. Do, soul, do; abuse and contemn thyself; + yet a while and the time </a> + </p> + <p> + <a href="#link2H_4_0023"> IV. Why should any of these things that happen + externally, so much </a> + </p> + <p> + <a href="#link2H_4_0024"> V. For not observing the state of another + man's soul, scarce was ever </a> + </p> + <p> + <a href="#link2H_4_0025"> VI. These things thou must always have in + mind: What is the nature </a> + </p> + <p> + <a href="#link2H_4_0026"> VII. Theophrastus, where he compares sin with + sin (as after a vulgar </a> + </p> + <p> + <a href="#link2H_4_0027"> VIII. Whatsoever thou dost affect, whatsoever + thou dost project, so do, </a> + </p> + <p> + <a href="#link2H_4_0028"> IX. Consider how quickly all things are + dissolved and resolved: the </a> + </p> + <p> + <a href="#link2H_4_0029"> X. It is the part of a man endowed with a good + understanding faculty, to </a> + </p> + <p> + <a href="#link2H_4_0030"> XI. Consider with thyself how man, and by what + part of his, is joined </a> + </p> + <p> + <a href="#link2H_4_0031"> XII. If thou shouldst live three thousand, or + as many as ten thousands </a> + </p> + <p> + <a href="#link2H_4_0032"> XIII. Remember that all is but opinion and + conceit, for those things </a> + </p> + <p> + <a href="#link2H_4_0033"> XIV. A man's soul doth wrong and disrespect + itself first and especially, </a> + </p> + <p> + <a href="#link2H_4_0034"> XV. The time of a man's life is as a point; + the substance of it ever </a> + </p> + <p> + <br /> + </p> + <p> + <a href="#link2H_4_0035"> <b>THE THIRD BOOK</b> </a> + </p> + <p> + <a href="#link2H_4_0036"> I. A man must not only consider how daily his + life wasteth and </a> + </p> + <p> + <a href="#link2H_4_0037"> II. This also thou must observe, that + whatsoever it is that naturally </a> + </p> + <p> + <a href="#link2H_4_0038"> III. Hippocrates having cured many sicknesses, + fell sick himself and </a> + </p> + <p> + <a href="#link2H_4_0039"> IV. Spend not the remnant of thy days in + thoughts and fancies concerning </a> + </p> + <p> + <a href="#link2H_4_0040"> V. Do nothing against thy will, nor contrary + to the community, nor </a> + </p> + <p> + <a href="#link2H_4_0041"> VI. To be cheerful, and to stand in no need, + either of other men's help </a> + </p> + <p> + <a href="#link2H_4_0042"> VII. If thou shalt find anything in this + mortal life better than </a> + </p> + <p> + <a href="#link2H_4_0043"> VIII. Never esteem of anything as profitable, + which shall ever constrain </a> + </p> + <p> + <a href="#link2H_4_0044"> IX. In the mind that is once truly disciplined + and purged, thou canst </a> + </p> + <p> + <a href="#link2H_4_0045"> X. Use thine opinative faculty with all honour + and respect, for in </a> + </p> + <p> + <a href="#link2H_4_0046"> XI. To these ever-present helps and mementoes, + let one more be added, </a> + </p> + <p> + <a href="#link2H_4_0047"> XII. What is this, that now my fancy is set + upon? of what things doth </a> + </p> + <p> + <a href="#link2H_4_0048"> XIII. If thou shalt intend that which is + present, following the rule of </a> + </p> + <p> + <a href="#link2H_4_0049"> XIV. As physicians and chirurgeons have always + their instruments ready </a> + </p> + <p> + <a href="#link2H_4_0050"> XV. Be not deceived; for thou shalt never live + to read thy moral </a> + </p> + <p> + <a href="#link2H_4_0051"> XVI. To steal, to sow, to buy, to be at rest, + to see what is to be done </a> + </p> + <p> + <a href="#link2H_4_0052"> XVII. To be capable of fancies and + imaginations, is common to man and </a> + </p> + <p> + <br /> + </p> + <p> + <a href="#link2H_4_0053"> <b>THE FOURTH BOOK</b> </a> + </p> + <p> + <a href="#link2H_4_0054"> I. That inward mistress part of man if it be + in its own true natural </a> + </p> + <p> + <a href="#link2H_4_0055"> II. Let nothing be done rashly, and at random, + but all things according </a> + </p> + <p> + <a href="#link2H_4_0056"> III. They seek for themselves private retiring + </a> + </p> + <p> + <a href="#link2H_4_0057"> IV. If to understand and to be reasonable be + common unto all men, then </a> + </p> + <p> + <a href="#link2H_4_0058"> V. As generation is, so also death, a secret + of nature's wisdom: a </a> + </p> + <p> + <a href="#link2H_4_0059"> VI. Such and such things, from such and such + causes, must of necessity </a> + </p> + <p> + <a href="#link2H_4_0060"> VII. Let opinion be taken away, and no man + will think himself wronged. </a> + </p> + <p> + <a href="#link2H_4_0061"> VIII. Whatsoever doth happen in the world, + doth happen justly, and so if </a> + </p> + <p> + <a href="#link2H_4_0062"> IX. Conceit no such things, as he that + wrongeth thee conceiveth, </a> + </p> + <p> + <a href="#link2H_4_0063"> X. These two rules, thou must have always in a + readiness. First, do </a> + </p> + <p> + <a href="#link2H_4_0064"> XI. Hast thou reason? I have. Why then makest + thou not use of it? For if </a> + </p> + <p> + <a href="#link2H_4_0065"> XII. As a part hitherto thou hast had a + particular subsistence: and now </a> + </p> + <p> + <a href="#link2H_4_0066"> XIII. Within ten days, if so happen, thou + shalt be esteemed a god of </a> + </p> + <p> + <a href="#link2H_4_0067"> XIV. Not as though thou hadst thousands of + years to live. Death hangs </a> + </p> + <p> + <a href="#link2H_4_0068"> XV. Now much time and leisure doth he gain, + who is not curious to know </a> + </p> + <p> + <a href="#link2H_4_0069"> XVI. He who is greedy of credit and reputation + after his death, doth </a> + </p> + <p> + <a href="#link2H_4_0070"> XVII. If so be that the souls remain after + death (say they that will not </a> + </p> + <p> + <a href="#link2H_4_0071"> XVIII. Not to wander out of the way, but upon + every motion and desire, </a> + </p> + <p> + <a href="#link2H_4_0072"> XIX. Whatsoever is expedient unto thee, O + World, is expedient unto me; </a> + </p> + <p> + <a href="#link2H_4_0073"> XX. They will say commonly, Meddle not with + many things, if thou wilt </a> + </p> + <p> + <a href="#link2H_4_0074"> XXI. Try also how a good man's life; (of one, + who is well pleased with </a> + </p> + <p> + <a href="#link2H_4_0075"> XXII. Either this world is a kosmoz or comely + piece, because all </a> + </p> + <p> + <a href="#link2H_4_0076"> XXIII. A black or malign disposition, an + effeminate disposition; an </a> + </p> + <p> + <a href="#link2H_4_0077"> XXIV. He is a true fugitive, that flies from + reason, by which men are </a> + </p> + <p> + <a href="#link2H_4_0078"> XXV. There is, who without so much as a coat; + and there is, who without </a> + </p> + <p> + <a href="#link2H_4_0079"> XXVI. What art and profession soever thou hast + learned, endeavour to </a> + </p> + <p> + <a href="#link2H_4_0080"> XXVII. Consider in my mind, for example's + sake, the times of Vespasian: </a> + </p> + <p> + <a href="#link2H_4_0081"> XXVIII. Those words which once were common and + ordinary, are now become </a> + </p> + <p> + <a href="#link2H_4_0082"> XXIX. Whatsoever is now present, and from day + to day hath its existence; </a> + </p> + <p> + <a href="#link2H_4_0083"> XXX. Thou art now ready to die, and yet hast + thou not attained to </a> + </p> + <p> + <a href="#link2H_4_0084"> XXXI. Behold and observe, what is the state of + their rational part; and </a> + </p> + <p> + <a href="#link2H_4_0085"> XXXII. In another man's mind and understanding + thy evil Cannot subsist, </a> + </p> + <p> + <a href="#link2H_4_0086"> XXXIII. Ever consider and think upon the world + as being but one living </a> + </p> + <p> + <a href="#link2H_4_0087"> XXXIV. What art thou, that better and divine + part excepted, but as </a> + </p> + <p> + <a href="#link2H_4_0088"> XXXV. To suffer change can be no hurt; as no + benefit it is, by change to </a> + </p> + <p> + <a href="#link2H_4_0089"> XXXVI. Whatsoever doth happen in the world, + is, in the course of nature, </a> + </p> + <p> + <a href="#link2H_4_0090"> XXXVII. Let that of Heraclitus never be out of + thy mind, that the death </a> + </p> + <p> + <a href="#link2H_4_0091"> XXXVIII. Even as if any of the gods should + tell thee, Thou shalt </a> + </p> + <p> + <a href="#link2H_4_0092"> XXXIX. Let it be thy perpetual meditation, how + many physicians who </a> + </p> + <p> + <a href="#link2H_4_0093"> XL. Thou must be like a promontory of the sea, + against which though </a> + </p> + <p> + <a href="#link2H_4_0094"> XLI. Oh, wretched I, to whom this mischance is + happened! nay, happy I, </a> + </p> + <p> + <a href="#link2H_4_0095"> XLII. It is but an ordinary coarse one, yet it + is a good effectual </a> + </p> + <p> + <a href="#link2H_4_0096"> XLIII. Let thy course ever be the most + compendious way. The most </a> + </p> + <p> + <br /> + </p> + <p> + <a href="#link2H_4_0097"> <b>THE FIFTH BOOK</b> </a> + </p> + <p> + <a href="#link2H_4_0098"> I. In the morning when thou findest thyself + unwilling to rise, consider </a> + </p> + <p> + <a href="#link2H_4_0099"> II. How easy a thing is it for a man to put + off from him all turbulent </a> + </p> + <p> + <a href="#link2H_4_0100"> III. Think thyself fit and worthy to speak, or + to do anything that is </a> + </p> + <p> + <a href="#link2H_4_0101"> IV. I continue my course by actions according + to nature, until I </a> + </p> + <p> + <a href="#link2H_4_0102"> V. No man can admire thee for thy sharp acute + language, such is thy </a> + </p> + <p> + <a href="#link2H_4_0103"> VI. Such there be, who when they have done a + good turn to any, are ready </a> + </p> + <p> + <a href="#link2H_4_0104"> VII. The form of the Athenians' prayer did run + thus: 'O rain, rain, good </a> + </p> + <p> + <a href="#link2H_4_0105"> VIII. As we say commonly, The physician hath + prescribed unto this man, </a> + </p> + <p> + <a href="#link2H_4_0106"> IX. Be not discontented, be not disheartened, + be not out of hope, if </a> + </p> + <p> + <a href="#link2H_4_0107"> X. Thou must comfort thyself in the + expectation of thy natural </a> + </p> + <p> + <a href="#link2H_4_0108"> XI. What is the use that now at this present I + make of my soul? Thus </a> + </p> + <p> + <a href="#link2H_4_0109"> XII. What those things are in themselves, + which by the greatest part are </a> + </p> + <p> + <a href="#link2H_4_0110"> XIII. All that I consist of, is either form or + matter. No corruption can </a> + </p> + <p> + <a href="#link2H_4_0111"> XIV. Reason, and rational power, are faculties + which content themselves </a> + </p> + <p> + <a href="#link2H_4_0112"> XV. Such as thy thoughts and ordinary + cogitations are, such will thy </a> + </p> + <p> + <a href="#link2H_4_0113"> XVI. To desire things impossible is the part + of a mad man. But it is a </a> + </p> + <p> + <a href="#link2H_4_0114"> XVII. After one consideration, man is nearest + unto us; as we are bound </a> + </p> + <p> + <a href="#link2H_4_0115"> XVIII. Honour that which is chiefest and most + powerful in the world, and </a> + </p> + <p> + <a href="#link2H_4_0116"> XIX. That which doth not hurt the city itself; + cannot hurt any citizen. </a> + </p> + <p> + <a href="#link2H_4_0117"> XX. Let not that chief commanding part of thy + soul be ever subject to </a> + </p> + <p> + <a href="#link2H_4_0118"> XXI. To live with the Gods. He liveth with the + Gods, who at all times </a> + </p> + <p> + <a href="#link2H_4_0119"> XXII. Be not angry neither with him whose + breath, neither with him whose </a> + </p> + <p> + <a href="#link2H_4_0120"> XXIII. 'Where there shall neither roarer be, + nor harlot.' Why so? As </a> + </p> + <p> + <a href="#link2H_4_0121"> XXIV. That rational essence by which the + universe is governed, is for </a> + </p> + <p> + <a href="#link2H_4_0122"> XXV. How hast thou carried thyself hitherto + towards the Gods? towards </a> + </p> + <p> + <a href="#link2H_4_0123"> XXVI. Why should imprudent unlearned souls + trouble that which is </a> + </p> + <p> + <a href="#link2H_4_0124"> XXVII. Within a very little while, thou wilt + be either ashes, or a </a> + </p> + <p> + <a href="#link2H_4_0125"> XXVIII. Thou mayest always speed, if thou wilt + but make choice of the </a> + </p> + <p> + <a href="#link2H_4_0126"> XXIX. If this neither be my wicked act, nor an + act anyways depending </a> + </p> + <p> + <a href="#link2H_4_0127"> XXX. Let death surprise rue when it will, and + where it will, I may be a </a> + </p> + <p> + <br /> + </p> + <p> + <a href="#link2H_4_0128"> <b>THE SIXTH BOOK</b> </a> + </p> + <p> + <a href="#link2H_4_0129"> I. The matter itself, of which the universe + doth consist, is of itself </a> + </p> + <p> + <a href="#link2H_4_0130"> II. Be it all one unto thee, whether half + frozen or well warm; whether </a> + </p> + <p> + <a href="#link2H_4_0131"> III. Look in, let not either the proper + quality, or the true worth of </a> + </p> + <p> + <a href="#link2H_4_0132"> IV. All substances come soon to their change, + and either they shall </a> + </p> + <p> + <a href="#link2H_4_0133"> V. The best kind of revenge is, not to become + like unto them. </a> + </p> + <p> + <a href="#link2H_4_0134"> VI. Let this be thy only joy, and thy only + comfort, from one sociable </a> + </p> + <p> + <a href="#link2H_4_0135"> VII. The rational commanding part, as it alone + can stir up and turn </a> + </p> + <p> + <a href="#link2H_4_0136"> VIII. According to the nature of the universe + all things particular are </a> + </p> + <p> + <a href="#link2H_4_0137"> IX. Whensoever by some present hard + occurrences thou art constrained to </a> + </p> + <p> + <a href="#link2H_4_0138"> X. If it were that thou hadst at one time both + a stepmother, and </a> + </p> + <p> + <a href="#link2H_4_0139"> XI. How marvellous useful it is for a man to + represent unto himself </a> + </p> + <p> + <a href="#link2H_4_0140"> XII. See what Crates pronounceth concerning + Xenocrates himself. </a> + </p> + <p> + <a href="#link2H_4_0141"> XIII. Those things which the common sort of + people do admire, are most </a> + </p> + <p> + <a href="#link2H_4_0142"> XIV. Some things hasten to be, and others to + be no more. And even </a> + </p> + <p> + <a href="#link2H_4_0143"> XV. Not vegetative spiration, it is not surely + (which plants have) that </a> + </p> + <p> + <a href="#link2H_4_0144"> XVI. Under, above, and about, are the motions + of the elements; but </a> + </p> + <p> + <a href="#link2H_4_0145"> XVII. Who can choose but wonder at them? They + will not speak well of </a> + </p> + <p> + <a href="#link2H_4_0146"> XVIII. Do not ever conceive anything + impossible to man, which by thee </a> + </p> + <p> + <a href="#link2H_4_0147"> XIX. Suppose that at the palestra somebody + hath all to-torn thee with </a> + </p> + <p> + <a href="#link2H_4_0148"> XX. If anybody shall reprove me, and shall + make it apparent unto me, </a> + </p> + <p> + <a href="#link2H_4_0149"> XXI. I for my part will do what belongs unto + me; as for other things, </a> + </p> + <p> + <a href="#link2H_4_0150"> XXII. Alexander of Macedon, and he that + dressed his mules, when once </a> + </p> + <p> + <a href="#link2H_4_0151"> XXIII Consider how many different things, + whether they concern our </a> + </p> + <p> + <a href="#link2H_4_0152"> XXIV. if any should put this question unto + thee, how this word Antoninus </a> + </p> + <p> + <a href="#link2H_4_0153"> XXV. Is it not a cruel thing to forbid men to + affect those things, which </a> + </p> + <p> + <a href="#link2H_4_0154"> XXVI. Death is a cessation from the impression + of the senses, the </a> + </p> + <p> + <a href="#link2H_4_0155"> XXVII. If in this kind of life thy body be + able to hold out, it is a </a> + </p> + <p> + <a href="#link2H_4_0156"> XXVIII. Do all things as becometh the disciple + of Antoninus Pius. </a> + </p> + <p> + <a href="#link2H_4_0157"> XXIX. Stir up thy mind, and recall thy wits + again from thy natural </a> + </p> + <p> + <a href="#link2H_4_0158"> XXX. I consist of body and soul. Unto my body + all things are </a> + </p> + <p> + <a href="#link2H_4_0159"> XXXI. As long as the foot doth that which + belongeth unto it to do, and </a> + </p> + <p> + <a href="#link2H_4_0160"> XXXII. Dost thou not see, how even those that + profess mechanic arts, </a> + </p> + <p> + <a href="#link2H_4_0161"> XXXIII. Asia, Europe; what are they, but as + corners of the whole world; </a> + </p> + <p> + <a href="#link2H_4_0162"> XXXIV He that seeth the things that are now, + hath Seen all that either </a> + </p> + <p> + <a href="#link2H_4_0163"> XXXV. Fit and accommodate thyself to that + estate and to those </a> + </p> + <p> + <a href="#link2H_4_0164"> XXXVI. What things soever are not within the + proper power and </a> + </p> + <p> + <a href="#link2H_4_0165"> XXXVII. We all work to one effect, some + willingly, and with a rational </a> + </p> + <p> + <a href="#link2H_4_0166"> XXXVIII. Doth either the sun take upon him to + do that which belongs to </a> + </p> + <p> + <a href="#link2H_4_0167"> XXXIX. If so be that the Gods have deliberated + in particular of those </a> + </p> + <p> + <a href="#link2H_4_0168"> XL. Whatsoever in any kind doth happen to any + one, is expedient to the </a> + </p> + <p> + <a href="#link2H_4_0169"> XLI. As the ordinary shows of the theatre and + of other such places, </a> + </p> + <p> + <a href="#link2H_4_0170"> XLII. Let the several deaths of men of all + sorts, and of all sorts of </a> + </p> + <p> + <a href="#link2H_4_0171"> XLIII. When thou wilt comfort and cheer + thyself, call to mind the </a> + </p> + <p> + <a href="#link2H_4_0172"> XLIV. Dost thou grieve that thou dost weigh + but so many pounds, and not </a> + </p> + <p> + <a href="#link2H_4_0173"> XLV. Let us do our best endeavours to persuade + them; but however, if </a> + </p> + <p> + <a href="#link2H_4_0174"> XLVI. The ambitious supposeth another man's + act, praise and applause, to </a> + </p> + <p> + <a href="#link2H_4_0175"> XLVII. It is in thy power absolutely to + exclude all manner of conceit </a> + </p> + <p> + <a href="#link2H_4_0176"> XLVIII. Use thyself when any man speaks unto + thee, so to hearken unto </a> + </p> + <p> + <a href="#link2H_4_0177"> XLIX. That which is not good for the bee-hive, + cannot be good for the </a> + </p> + <p> + <a href="#link2H_4_0178"> L. Will either passengers, or patients, find + fault and complain, either </a> + </p> + <p> + <a href="#link2H_4_0179"> LI. How many of them who came into the world + at the same time when I </a> + </p> + <p> + <a href="#link2H_4_0180"> LII. To them that are sick of the jaundice, + honey seems bitter; and to </a> + </p> + <p> + <a href="#link2H_4_0181"> LIII. No man can hinder thee to live as thy + nature doth require. Nothing </a> + </p> + <p> + <a href="#link2H_4_0182"> LIV. What manner of men they be whom they seek + to please, and what to </a> + </p> + <p> + <br /> + </p> + <p> + <a href="#link2H_4_0183"> <b>THE SEVENTH BOOK</b> </a> + </p> + <p> + <a href="#link2H_4_0184"> I. What is wickedness? It is that which many + time and often thou hast </a> + </p> + <p> + <a href="#link2H_4_0185"> II. What fear is there that thy dogmata, or + philosophical resolutions </a> + </p> + <p> + <a href="#link2H_4_0186"> III. That which most men would think + themselves most happy for, and </a> + </p> + <p> + <a href="#link2H_4_0187"> IV. Word after word, every one by itself, must + the things that are </a> + </p> + <p> + <a href="#link2H_4_0188"> V. Is my reason, and understanding sufficient + for this, or no? If it be </a> + </p> + <p> + <a href="#link2H_4_0189"> VI. Let not things future trouble thee. For if + necessity so require that </a> + </p> + <p> + <a href="#link2H_4_0190"> VII. Whatsoever is material, doth soon vanish + away into the common </a> + </p> + <p> + <a href="#link2H_4_0191"> VIII. To a reasonable creature, the same + action is both according </a> + </p> + <p> + <a href="#link2H_4_0192"> IX. Straight of itself, not made straight. + </a> + </p> + <p> + <a href="#link2H_4_0193"> X. As several members in one body united, so + are reasonable creatures </a> + </p> + <p> + <a href="#link2H_4_0194"> XI. Of things that are external, happen what + will to that which can </a> + </p> + <p> + <a href="#link2H_4_0195"> XII. Whatsoever any man either doth or saith, + thou must be good; not for </a> + </p> + <p> + <a href="#link2H_4_0196"> XIII. This may ever be my comfort and + security: my understanding, that </a> + </p> + <p> + <a href="#link2H_4_0197"> XIV. What is rv&nfLovia, or happiness: but + a7~o~ &d~wv, or, a good </a> + </p> + <p> + <a href="#link2H_4_0198"> XV. Is any man so foolish as to fear change, + to which all things that </a> + </p> + <p> + <a href="#link2H_4_0199"> XVI. Through the substance of the universe, as + through a torrent pass </a> + </p> + <p> + <a href="#link2H_4_0200"> XVII. The nature of the universe, of the + common substance of all things </a> + </p> + <p> + <a href="#link2H_4_0201"> XVIII. An angry countenance is much against + nature, and it is oftentimes </a> + </p> + <p> + <a href="#link2H_4_0202"> XIX. Whensoever any man doth trespass against + other, presently consider </a> + </p> + <p> + <a href="#link2H_4_0203"> XX. Fancy not to thyself things future, as + though they were present </a> + </p> + <p> + <a href="#link2H_4_0204"> XXI. Wipe off all opinion stay the force and + violence of unreasonable </a> + </p> + <p> + <a href="#link2H_4_0205"> XXII. All things (saith he) are by certain + order and appointment. And </a> + </p> + <p> + <a href="#link2H_4_0206"> XXIII. Out of Plato. 'He then whose mind is + endowed with true </a> + </p> + <p> + <a href="#link2H_4_0207"> XXIV. Out of Antisthenes. 'It is a princely + thing to do well, and to be </a> + </p> + <p> + <a href="#link2H_4_0208"> XXV. Out of several poets and comics. 'It will + but little avail thee, </a> + </p> + <p> + <a href="#link2H_4_0209"> XXVI. Out of Plato. 'My answer, full of + justice and equity, should be </a> + </p> + <p> + <a href="#link2H_4_0210"> XXVII. To look back upon things of former + ages, as upon the manifold </a> + </p> + <p> + <a href="#link2H_4_0211"> XXVIII. He hath a stronger body, and is a + better wrestler than I. What </a> + </p> + <p> + <a href="#link2H_4_0212"> XXIX. Where the matter may be effected + agreeably to that reason, which </a> + </p> + <p> + <a href="#link2H_4_0213"> XXX. Look not about upon other men's minds and + understandings; but look </a> + </p> + <p> + <a href="#link2H_4_0214"> XXXI. As one who had lived, and were now to + die by right, whatsoever is </a> + </p> + <p> + <a href="#link2H_4_0215"> XXXII. Thou must use thyself also to keep thy + body fixed and steady; </a> + </p> + <p> + <a href="#link2H_4_0216"> XXXIII. The art of true living in this world + is more like a wrestler's, </a> + </p> + <p> + <a href="#link2H_4_0217"> XXXIV. Thou must continually ponder and + consider with thyself, what </a> + </p> + <p> + <a href="#link2H_4_0218"> XXXV. What pain soever thou art in, let this + presently come to thy mind, </a> + </p> + <p> + <a href="#link2H_4_0219"> XXXVI. Take heed lest at any time thou stand + so affected, though towards </a> + </p> + <p> + <a href="#link2H_4_0220"> XXXVII. How know we whether Socrates were so + eminent indeed, and of so </a> + </p> + <p> + <a href="#link2H_4_0221"> XXXVIII. For it is a thing very possible, that + a man should be a very </a> + </p> + <p> + <a href="#link2H_4_0222"> XXXIX. Free from all compulsion in all + cheerfulness and alacrity thou </a> + </p> + <p> + <a href="#link2H_4_0223"> XL. Then hath a man attained to the estate of + perfection in his life and </a> + </p> + <p> + <a href="#link2H_4_0224"> XLI. Can the Gods, who are immortal, for the + continuance of so many ages </a> + </p> + <p> + <a href="#link2H_4_0225"> XLII. What object soever, our reasonable and + sociable faculty doth meet </a> + </p> + <p> + <a href="#link2H_4_0226"> XLIII. When thou hast done well, and another + is benefited by thy action, </a> + </p> + <p> + <a href="#link2H_4_0227"> XLIV. The nature of the universe did once + certainly before it was </a> + </p> + <p> + <br /> + </p> + <p> + <a href="#link2H_4_0228"> <b>THE EIGHTH BOOK</b> </a> + </p> + <p> + <a href="#link2H_4_0229"> I. This also, among other things, may serve to + keep thee from vainglory; </a> + </p> + <p> + <a href="#link2H_4_0230"> II. Upon every action that thou art about, put + this question to thyself; </a> + </p> + <p> + <a href="#link2H_4_0231"> III. Alexander, Caius, Pompeius; what are + these to Diogenes, Heraclitus, </a> + </p> + <p> + <a href="#link2H_4_0232"> IV. What they have done, they will still do, + although thou shouldst hang </a> + </p> + <p> + <a href="#link2H_4_0233"> V. That which the nature of the universe doth + busy herself about, is; </a> + </p> + <p> + <a href="#link2H_4_0234"> VI. Every particular nature hath content, when + in its own proper course </a> + </p> + <p> + <a href="#link2H_4_0235"> VII. Thou hast no time nor opportunity to + read. What then? Hast thou </a> + </p> + <p> + <a href="#link2H_4_0236"> VIII. Forbear henceforth to complain of the + trouble of a courtly life, </a> + </p> + <p> + <a href="#link2H_4_0237"> IX. Repentance is an inward and + self-reprehension for the neglect or </a> + </p> + <p> + <a href="#link2H_4_0238"> X. This, what is it in itself, and by itself, + according to its proper </a> + </p> + <p> + <a href="#link2H_4_0239"> XI. When thou art hard to be stirred up and + awaked out of thy sleep, </a> + </p> + <p> + <a href="#link2H_4_0240"> XII. As every fancy and imagination presents + itself unto thee, consider </a> + </p> + <p> + <a href="#link2H_4_0241"> XIII. At thy first encounter with any one, say + presently to thyself: </a> + </p> + <p> + <a href="#link2H_4_0242"> XIV. Remember, that to change thy mind upon + occasion, and to follow him </a> + </p> + <p> + <a href="#link2H_4_0243"> XV. If it were thine act and in thine own + power, wouldest thou do </a> + </p> + <p> + <a href="#link2H_4_0244"> XVI. Whatsoever dieth and falleth, however and + wheresoever it die </a> + </p> + <p> + <a href="#link2H_4_0245"> XVII. Whatsoever is, was made for something: + as a horse, a vine. Why </a> + </p> + <p> + <a href="#link2H_4_0246"> XVIII. Nature hath its end as well in the end + and final consummation of </a> + </p> + <p> + <a href="#link2H_4_0247"> XIX. As one that tosseth up a ball. And what + is a ball the better, if </a> + </p> + <p> + <a href="#link2H_4_0248"> XX. That which must be the subject of thy + consideration, is either the </a> + </p> + <p> + <a href="#link2H_4_0249"> XXI. Most justly have these things happened + unto thee: why dost not </a> + </p> + <p> + <a href="#link2H_4_0250"> XXII. Shall I do it? I will; so the end of my + action be to do good unto </a> + </p> + <p> + <a href="#link2H_4_0251"> XXIII. By one action judge of the rest: this + bathing which usually takes </a> + </p> + <p> + <a href="#link2H_4_0252"> XXIV. Lucilla buried Verus; then was Lucilla + herself buried by others. </a> + </p> + <p> + <a href="#link2H_4_0253"> XXV. The true joy of a man, is to do that + which properly belongs unto a </a> + </p> + <p> + <a href="#link2H_4_0254"> XXVI. If pain be an evil, either it is in + regard of the body; (and that </a> + </p> + <p> + <a href="#link2H_4_0255"> XXVII. Wipe off all idle fancies, and say unto + thyself incessantly; Now </a> + </p> + <p> + <a href="#link2H_4_0256"> XXVIII. Whether thou speak in the Senate or + whether thou speak to any </a> + </p> + <p> + <a href="#link2H_4_0257"> XXIX. Augustus his court; his wife, his + daughter, his nephews, his </a> + </p> + <p> + <a href="#link2H_4_0258"> XXX. Contract thy whole life to the measure + and proportion of one single </a> + </p> + <p> + <a href="#link2H_4_0259"> XXXI. Receive temporal blessings without + ostentation, when they are sent </a> + </p> + <p> + <a href="#link2H_4_0260"> XXXII. If ever thou sawest either a hand, or a + foot, or a head lying by </a> + </p> + <p> + <a href="#link2H_4_0261"> XXXIII. As almost all her other faculties and + properties the nature of </a> + </p> + <p> + <a href="#link2H_4_0262"> XXXIV. Let not the general representation unto + thyself of the </a> + </p> + <p> + <a href="#link2H_4_0263"> XXXV. What? are either Panthea or Pergamus + abiding to this day by their </a> + </p> + <p> + <a href="#link2H_4_0264"> XXXVI. If thou beest quick-sighted, be so in + matter of judgment, and </a> + </p> + <p> + <a href="#link2H_4_0265"> XXXVII. In the whole constitution of man, I + see not any virtue contrary </a> + </p> + <p> + <a href="#link2H_4_0266"> XXXVIII. If thou canst but withdraw conceit + and opinion concerning that </a> + </p> + <p> + <a href="#link2H_4_0267"> XXXIX. That which is a hindrance of the + senses, is an evil to the </a> + </p> + <p> + <a href="#link2H_4_0268"> XL. If once round and solid, there is no fear + that ever it will change. </a> + </p> + <p> + <a href="#link2H_4_0269"> XLI. Why should I grieve myself; who never did + willingly grieve any </a> + </p> + <p> + <a href="#link2H_4_0270"> XLII. This time that is now present, bestow + thou upon thyself. They that </a> + </p> + <p> + <a href="#link2H_4_0271"> XLIII. Take me and throw me where thou wilt: I + am indifferent. For there </a> + </p> + <p> + <a href="#link2H_4_0272"> XLIV. Is this then a thing of that worth, that + for it my soul should </a> + </p> + <p> + <a href="#link2H_4_0273"> XLV. Nothing can happen unto thee, which is + not incidental unto thee, as </a> + </p> + <p> + <a href="#link2H_4_0274"> XLVI. Remember that thy mind is of that nature + as that it becometh </a> + </p> + <p> + <a href="#link2H_4_0275"> XLVII. Keep thyself to the first bare and + naked apprehensions of things, </a> + </p> + <p> + <a href="#link2H_4_0276"> XLVIII. Is the cucumber bitter? set it away. + Brambles are in the way? </a> + </p> + <p> + <a href="#link2H_4_0277"> XLIX. Not to be slack and negligent; or loose, + and wanton in thy </a> + </p> + <p> + <a href="#link2H_4_0278"> L. 'They kill me, they cut my flesh; they + persecute my person with </a> + </p> + <p> + <a href="#link2H_4_0279"> LI. He that knoweth not what the world is, + knoweth not where he himself </a> + </p> + <p> + <a href="#link2H_4_0280"> LII. Not only now henceforth to have a common + breath, or to hold </a> + </p> + <p> + <a href="#link2H_4_0281"> LIII. Wickedness in general doth not hurt the + world. Particular </a> + </p> + <p> + <a href="#link2H_4_0282"> LIV. The sun seemeth to be shed abroad. And + indeed it is diffused but </a> + </p> + <p> + <a href="#link2H_4_0283"> LV. He that feareth death, either feareth that + he shall have no sense at </a> + </p> + <p> + <a href="#link2H_4_0284"> LVI. All men are made one for another: either + then teach them better, or </a> + </p> + <p> + <a href="#link2H_4_0285"> LVII. The motion of the mind is not as the + motion of a dart. For </a> + </p> + <p> + <a href="#link2H_4_0286"> LVIII. To pierce and penetrate into the estate + of every one's </a> + </p> + <p> + <br /> + </p> + <p> + <a href="#link2H_4_0287"> <b>THE NINTH BOOK</b> </a> + </p> + <p> + <a href="#link2H_4_0288"> I. He that is unjust, is also impious. For the + nature of the universe, </a> + </p> + <p> + <a href="#link2H_4_0289"> II. It were indeed more happy and comfortable, + for a man to depart out </a> + </p> + <p> + <a href="#link2H_4_0290"> III. Thou must not in matter of death carry + thyself scornfully, but as </a> + </p> + <p> + <a href="#link2H_4_0291"> IV. He that sinneth, sinneth unto himself. He + that is unjust, hurts </a> + </p> + <p> + <a href="#link2H_4_0292"> V. If my present apprehension of the object be + right, and my present </a> + </p> + <p> + <a href="#link2H_4_0293"> VI. To wipe away fancy, to use deliberation, + to quench concupiscence, to </a> + </p> + <p> + <a href="#link2H_4_0294"> VII. Of all unreasonable creatures, there is + but one unreasonable soul; </a> + </p> + <p> + <a href="#link2H_4_0295"> VIII. Man, God, the world, every one in their + kind, bear some fruits. </a> + </p> + <p> + <a href="#link2H_4_0296"> IX. Either teach them better if it be in thy + power; or if it be not, </a> + </p> + <p> + <a href="#link2H_4_0297"> X. Labour not as one to whom it is appointed + to be wretched, nor as one </a> + </p> + <p> + <a href="#link2H_4_0298"> XI. This day I did come out of all my trouble. + Nay I have cast out all </a> + </p> + <p> + <a href="#link2H_4_0299"> XII. All those things, for matter of + experience are usual and ordinary; </a> + </p> + <p> + <a href="#link2H_4_0300"> XIII. The things themselves that affect us, + they stand without doors, </a> + </p> + <p> + <a href="#link2H_4_0301"> XIV. As virtue and wickedness consist not in + passion, but in action; so </a> + </p> + <p> + <a href="#link2H_4_0302"> XV. To the stone that is cast up, when it + comes down it is no hurt unto </a> + </p> + <p> + <a href="#link2H_4_0303"> XVI. Sift their minds and understandings, and + behold what men they be, </a> + </p> + <p> + <a href="#link2H_4_0304"> XVII. All things that are in the world, are + always in the estate </a> + </p> + <p> + <a href="#link2H_4_0305"> XVIII. it is not thine, but another man's sin. + Why should it trouble </a> + </p> + <p> + <a href="#link2H_4_0306"> XIX. Of an operation and of a purpose there is + an ending, or of an </a> + </p> + <p> + <a href="#link2H_4_0307"> XX. As occasion shall require, either to thine + own understanding, or to </a> + </p> + <p> + <a href="#link2H_4_0308"> XXI. As thou thyself, whoever thou art, were + made for the perfection and </a> + </p> + <p> + <a href="#link2H_4_0309"> XXII. Children's anger, mere babels; wretched + souls bearing up dead </a> + </p> + <p> + <a href="#link2H_4_0310"> XXIII. Go to the quality of the cause from + which the effect doth </a> + </p> + <p> + <a href="#link2H_4_0311"> XXIV. Infinite are the troubles and miseries, + that thou hast already </a> + </p> + <p> + <a href="#link2H_4_0312"> XXV. When any shall either impeach thee with + false accusations, or </a> + </p> + <p> + <a href="#link2H_4_0313"> XXVI. Up and down, from one age to another, go + the ordinary things of </a> + </p> + <p> + <a href="#link2H_4_0314"> XXVII. Within a while the earth shall cover us + all, and then she herself </a> + </p> + <p> + <a href="#link2H_4_0315"> XXVIII. And these your professed politicians, + the only true practical </a> + </p> + <p> + <a href="#link2H_4_0316"> XXIX. From some high place as it were to look + down, and to behold </a> + </p> + <p> + <a href="#link2H_4_0317"> XXX. Many of those things that trouble and + straiten thee, it is in thy </a> + </p> + <p> + <a href="#link2H_4_0318"> XXXI. To comprehend the whole world together + in thy mind, and the whole </a> + </p> + <p> + <a href="#link2H_4_0319"> XXXII. What are their minds and + understandings; and what the things that </a> + </p> + <p> + <a href="#link2H_4_0320"> XXXIII. Loss and corruption, is in very deed + nothing else but change and </a> + </p> + <p> + <a href="#link2H_4_0321"> XXXIV. How base and putrid, every common + matter is! Water, dust, and </a> + </p> + <p> + <a href="#link2H_4_0322"> XXXV. Will this querulousness, this murmuring, + this complaining and </a> + </p> + <p> + <a href="#link2H_4_0323"> XXXVI. It is all one to see these things for a + hundred of years together </a> + </p> + <p> + <a href="#link2H_4_0324"> XXXVII. If he have sinned, his is the harm, + not mine. But perchance he </a> + </p> + <p> + <a href="#link2H_4_0325"> XXXVIII. Either all things by the providence + of reason happen unto every </a> + </p> + <p> + <a href="#link2H_4_0326"> XXXIX. Sayest thou unto that rational part, + Thou art dead; corruption </a> + </p> + <p> + <a href="#link2H_4_0327"> XL. Either the Gods can do nothing for us at + all, or they can still and </a> + </p> + <p> + <a href="#link2H_4_0328"> XLI. 'In my sickness' (saith Epicurus of + himself:) 'my discourses were </a> + </p> + <p> + <a href="#link2H_4_0329"> XLII. It is common to all trades and + professions to mind and intend that </a> + </p> + <p> + <a href="#link2H_4_0330"> XLIII. When at any time thou art offended with + any one's impudency, put </a> + </p> + <p> + <br /> + </p> + <p> + <a href="#link2H_4_0331"> <b>THE TENTH BOOK</b> </a> + </p> + <p> + <a href="#link2H_4_0332"> I. O my soul, the time I trust will be, when + thou shalt be good, simple, </a> + </p> + <p> + <a href="#link2H_4_0333"> II. As one who is altogether governed by + nature, let it be thy care to </a> + </p> + <p> + <a href="#link2H_4_0334"> III. Whatsoever doth happen unto thee, thou + art naturally by thy natural </a> + </p> + <p> + <a href="#link2H_4_0335"> IV. Him that offends, to teach with love and + meek ness, and to show him </a> + </p> + <p> + <a href="#link2H_4_0336"> V. Whatsoever it be that happens unto thee, it + is that which from all </a> + </p> + <p> + <a href="#link2H_4_0337"> VI. Either with Epicurus, we must fondly + imagine the atoms to be the </a> + </p> + <p> + <a href="#link2H_4_0338"> VII. All parts of the world, (all things I + mean that are contained </a> + </p> + <p> + <a href="#link2H_4_0339"> VIII. Now that thou hast taken these names + upon thee of good, modest, </a> + </p> + <p> + <a href="#link2H_4_0340"> IX. Toys and fooleries at home, wars abroad: + sometimes terror, sometimes </a> + </p> + <p> + <a href="#link2H_4_0341"> X. As the spider, when it hath caught the fly + that it hunted after, is </a> + </p> + <p> + <a href="#link2H_4_0342"> XI. To find out, and set to thyself some + certain way and method of </a> + </p> + <p> + <a href="#link2H_4_0343"> XII. He hath got loose from the bonds of his + body, and perceiving that </a> + </p> + <p> + <a href="#link2H_4_0344"> XIII. What use is there of suspicion at all? + or, why should thoughts </a> + </p> + <p> + <a href="#link2H_4_0345"> XIV. What is that that is slow, and yet quick? + merry, and yet grave? He </a> + </p> + <p> + <a href="#link2H_4_0346"> XV. In the morning as soon as thou art awaked, + when thy judgment, before </a> + </p> + <p> + <a href="#link2H_4_0347"> XVI. Give what thou wilt, and take away what + thou wilt, saith he that is </a> + </p> + <p> + <a href="#link2H_4_0348"> XVII. So live as indifferent to the world and + all worldly objects, as </a> + </p> + <p> + <a href="#link2H_4_0349"> XVIII. Make it not any longer a matter of + dispute or discourse, what are </a> + </p> + <p> + <a href="#link2H_4_0350"> XIX. Ever to represent unto thyself; and to + set before thee, both the </a> + </p> + <p> + <a href="#link2H_4_0351"> XX. Consider them through all actions and + occupations, of their lives: </a> + </p> + <p> + <a href="#link2H_4_0352"> XXI. That is best for every one, that the + common nature of all doth send </a> + </p> + <p> + <a href="#link2H_4_0353"> XXII. The earth, saith the poet, doth often + long after the rain. So is </a> + </p> + <p> + <a href="#link2H_4_0354"> XXIII. Either thou dost Continue in this kind + of life and that is it, </a> + </p> + <p> + <a href="#link2H_4_0355"> XXIV Let it always appear and be manifest unto + thee that solitariness, </a> + </p> + <p> + <a href="#link2H_4_0356"> XXV. He that runs away from his master is a + fugitive. But the law is </a> + </p> + <p> + <a href="#link2H_4_0357"> XXVI. From man is the seed, that once cast + into the womb man hath no </a> + </p> + <p> + <a href="#link2H_4_0358"> XXVII. Ever to mind and consider with thyself; + how all things that now </a> + </p> + <p> + <a href="#link2H_4_0359"> XXVIII. As a pig that cries and flings when + his throat is cut, fancy to </a> + </p> + <p> + <a href="#link2H_4_0360"> XXIX. Whatsoever it is that thou goest about, + consider of it by thyself, </a> + </p> + <p> + <a href="#link2H_4_0361"> XXX. When thou art offended with any man's + transgression, presently </a> + </p> + <p> + <a href="#link2H_4_0362"> XXXI. When thou seest Satyro, think of + Socraticus and Eutyches, or </a> + </p> + <p> + <a href="#link2H_4_0363"> XXXII. What a subject, and what a course of + life is it, that thou doest </a> + </p> + <p> + <a href="#link2H_4_0364"> XXXIII. Let it not be in any man's power, to + say truly of thee, that </a> + </p> + <p> + <a href="#link2H_4_0365"> XXXIV. As he that is bitten by a mad dog, is + afraid of everything almost </a> + </p> + <p> + <a href="#link2H_4_0366"> XXXV. A good eye must be good to see + whatsoever is to be seen, and not </a> + </p> + <p> + <a href="#link2H_4_0367"> XXXVI. There is not any man that is so happy + in his death, but that some </a> + </p> + <p> + <a href="#link2H_4_0368"> XXXVII. Use thyself; as often, as thou seest + any man do anything, </a> + </p> + <p> + <a href="#link2H_4_0369"> XXXVIII. Remember, that that which sets a man + at work, and hath power </a> + </p> + <p> + <br /> + </p> + <p> + <a href="#link2H_4_0370"> <b>THE ELEVENTH BOOK</b> </a> + </p> + <p> + <a href="#link2H_4_0371"> I. The natural properties, and privileges of a + reasonable soul are: That </a> + </p> + <p> + <a href="#link2H_4_0372"> II. A pleasant song or dance; the + Pancratiast's exercise, sports that </a> + </p> + <p> + <a href="#link2H_4_0373"> III. That soul which is ever ready, even now + presently (if need be) from </a> + </p> + <p> + <a href="#link2H_4_0374"> IV. Have I done anything charitably? then am I + benefited by it. See </a> + </p> + <p> + <a href="#link2H_4_0375"> V. Tragedies were at first brought in and + instituted, to put men in mind </a> + </p> + <p> + <a href="#link2H_4_0376"> VI. How clearly doth it appear unto thee, that + no other course of thy </a> + </p> + <p> + <a href="#link2H_4_0377"> VII. A branch cut off from the continuity of + that which was next unto </a> + </p> + <p> + <a href="#link2H_4_0378"> VIII. To grow together like fellow branches in + matter of good </a> + </p> + <p> + <a href="#link2H_4_0379"> IX. It is not possible that any nature should + be inferior unto art, </a> + </p> + <p> + <a href="#link2H_4_0380"> X. The things themselves (which either to get + or to avoid thou art put </a> + </p> + <p> + <a href="#link2H_4_0381"> XI. Then is the soul as Empedocles doth liken + it, like unto a sphere or </a> + </p> + <p> + <a href="#link2H_4_0382"> XII. Will any contemn me? let him look to + that, upon what grounds he </a> + </p> + <p> + <a href="#link2H_4_0383"> XIII. They contemn one another, and yet they + seek to please one another: </a> + </p> + <p> + <a href="#link2H_4_0384"> XIV. How rotten and insincere is he, that + saith, I am resolved to carry </a> + </p> + <p> + <a href="#link2H_4_0385"> XV. To live happily is an inward power of the + soul, when she is affected </a> + </p> + <p> + <a href="#link2H_4_0386"> XVI. Of everything thou must consider from + whence it came, of what </a> + </p> + <p> + <a href="#link2H_4_0387"> XVII. Four several dispositions or + inclinations there be of the mind and </a> + </p> + <p> + <a href="#link2H_4_0388"> XVIII. What portion soever, either of air or + fire there be in thee, </a> + </p> + <p> + <a href="#link2H_4_0389"> XIX. He that hath not one and the self-same + general end always as long </a> + </p> + <p> + <a href="#link2H_4_0390"> XX. Remember the fable of the country mouse + and the city mouse, and the </a> + </p> + <p> + <a href="#link2H_4_0391"> XXI. Socrates was wont to call the common + conceits and opinions of men, </a> + </p> + <p> + <a href="#link2H_4_0392"> XXII. The Lacedæmonians at their public + spectacles were wont to appoint </a> + </p> + <p> + <a href="#link2H_4_0393"> XXIII. What Socrates answered unto Perdiccas, + why he did not come unto </a> + </p> + <p> + <a href="#link2H_4_0394"> XXIV. In the ancient mystical letters of the + Ephesians, there was an </a> + </p> + <p> + <a href="#link2H_4_0395"> XXV. The Pythagoreans were wont betimes in the + morning the first thing </a> + </p> + <p> + <a href="#link2H_4_0396"> XXVI. How Socrates looked, when he was fain to + gird himself with a </a> + </p> + <p> + <a href="#link2H_4_0397"> XXVII. In matter of writing or reading thou + must needs be taught before </a> + </p> + <p> + <a href="#link2H_4_0398"> XXVIII. 'My heart smiled within me.' 'They + will accuse even virtue </a> + </p> + <p> + <a href="#link2H_4_0399"> XXIX. As they that long after figs in winter + when they cannot be had; so </a> + </p> + <p> + <a href="#link2H_4_0400"> XXX. 'As often as a father kisseth his child, + he should say secretly </a> + </p> + <p> + <a href="#link2H_4_0401"> XXXI. 'Of the free will there is no thief or + robber:' out of Epictetus; </a> + </p> + <p> + <br /> + </p> + <p> + <a href="#link2H_4_0402"> <b>THE TWELFTH BOOK</b> </a> + </p> + <p> + <a href="#link2H_4_0403"> I. Whatsoever thou doest hereafter aspire + unto, thou mayest even now </a> + </p> + <p> + <a href="#link2H_4_0404"> II. God beholds our minds and understandings, + bare and naked from these </a> + </p> + <p> + <a href="#link2H_4_0405"> III. I have often wondered how it should come + to pass, that every man </a> + </p> + <p> + <a href="#link2H_4_0406"> IV. how come it to pass that the Gods having + ordered all other things </a> + </p> + <p> + <a href="#link2H_4_0407"> V. Use thyself even unto those things that + thou doest at first despair </a> + </p> + <p> + <a href="#link2H_4_0408"> VI. Let these be the objects of thy ordinary + meditation: to consider, </a> + </p> + <p> + <a href="#link2H_4_0409"> VII. All worldly things thou must behold and + consider, dividing them </a> + </p> + <p> + <a href="#link2H_4_0410"> VIII. How happy is man in this his power that + hath been granted unto </a> + </p> + <p> + <a href="#link2H_4_0411"> IX. Whatsoever doth happen in the ordinary + course and consequence of </a> + </p> + <p> + <a href="#link2H_4_0412"> X. How ridiculous and strange is he, that + wonders at anything that </a> + </p> + <p> + <a href="#link2H_4_0413"> XI. Either fate, (and that either an absolute + necessity, and unavoidable </a> + </p> + <p> + <a href="#link2H_4_0414"> XII. At the conceit and apprehension that such + and such a one hath </a> + </p> + <p> + <a href="#link2H_4_0415"> XIII. If it be not fitting, do it not. If it + be not true, speak it not. </a> + </p> + <p> + <a href="#link2H_4_0416"> XIV. Of everything that presents itself unto + thee, to consider what the </a> + </p> + <p> + <a href="#link2H_4_0417"> XV. It is high time for thee, to understand + that there is somewhat in </a> + </p> + <p> + <a href="#link2H_4_0418"> XVI. Remember that all is but opinion, and all + opinion depends of the </a> + </p> + <p> + <a href="#link2H_4_0419"> XVII. No operation whatsoever it he, ceasing + for a while, can be truly </a> + </p> + <p> + <a href="#link2H_4_0420"> XVIII. These three things thou must have + always in a readiness: first </a> + </p> + <p> + <a href="#link2H_4_0421"> XIX. Cast away from thee opinion, and thou art + safe. And what is it that </a> + </p> + <p> + <a href="#link2H_4_0422"> XX. Let thy thoughts ever run upon them, who + once for some one thing or </a> + </p> + <p> + <a href="#link2H_4_0423"> XXI. To them that ask thee, Where hast thou + seen the Gods, or how </a> + </p> + <p> + <a href="#link2H_4_0424"> XXII. Herein doth consist happiness of life, + for a man to know </a> + </p> + <p> + <a href="#link2H_4_0425"> XXIII. There is but one light of the sun, + though it be intercepted by </a> + </p> + <p> + <a href="#link2H_4_0426"> XXIV. What doest thou desire? To live long. + What? To enjoy the </a> + </p> + <p> + <a href="#link2H_4_0427"> XXV. What a small portion of vast and infinite + eternity it is, that is </a> + </p> + <p> + <a href="#link2H_4_0428"> XXVI. What is the present estate of my + understanding? For herein lieth </a> + </p> + <p> + <a href="#link2H_4_0429"> XXVII. To stir up a man to the contempt of + death this among other </a> + </p> + +</div><!--end chapter--> + +<div style='display:block;margin-top:4em'>*** END OF THE PROJECT GUTENBERG EBOOK MEDITATIONS ***</div> +<div style='display:block;margin:1em 0;'>This file should be named 2680-h.htm or 2680-h.zip</div> +<div style='display:block;margin:1em 0;'>This and all associated files of various formats will be found in https://www.gutenberg.org/2/6/8/2680/</div> +<div style='display:block; margin:1em 0'> +Updated editions will replace the previous one—the old editions will +be renamed. +</div> + +<div style='display:block; margin:1em 0'> +Creating the works from print editions not protected by U.S. copyright +law means that no one owns a United States copyright in these works, +so the Foundation (and you!) can copy and distribute it in the United +States without permission and without paying copyright +royalties. 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