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FOR PUBLIC DOMAIN +ETEXTS*Ver.04.29.93*END*<br> +<br> + <br> + </p> + +<p><font>NOTES</font></p> + +<p><font>INTRODUCTION</font></p> + +<p><font>FIRST BOOK</font></p> + +<p><font>SECOND BOOK</font></p> + +<p><font>THIRD BOOK</font></p> + +<p><font>FOURTH BOOK</font></p> + +<p><font>FIFTH BOOK</font></p> + +<p><font>SIXTH BOOK</font></p> + +<p><font>SEVENTH BOOK</font></p> + +<p><font>EIGHTH BOOK</font></p> + +<p><font>NINTH BOOK</font></p> + +<p><font>TENTH BOOK</font></p> + +<p><font>ELEVENTH BOOK</font></p> + +<p><font>TWELFTH BOOK</font></p> + +<p><font>APPENDIX</font></p> + +<p><font>GLOSSARY</font></p> + +<p><font>NOTES</font></p> + +This text was scanned by J. Boulton using Textbridge OCR. The +Greek portions of the text have been added by hand and they will +require the standard "Symbol" font "symbol.ttf" to be installed +in the system fonts folder. This is a standard Windows font, so +should be present on most systems. To contact the scanner e-mail: +magicjon@ic24.net + +<p>INTRODUCTION</p> + +<p>MARCUS AURELIUS ANTONINUS was born on April 26, A.D. 121. His +real name was M. Annius Verus, and he was sprung of a noble +family which claimed descent from Numa, second King of Rome. Thus +the most religious of emperors came of the blood of the most +pious of early kings. His father, Annius Verus, had held high +office in Rome, and his grandfather, of the same name, had been +thrice Consul. Both his parents died young, but Marcus held them +in loving remembrance. On his father's death Marcus was adopted +by his grandfather, the consular Annius Verus, and there was deep +love between these two. On the very first page of his book Marcus +gratefully declares how of his grandfather he had learned to be +gentle and meek, and to refrain from all anger and passion. The +Emperor Hadrian divined the fine character of the lad, whom he +used to call not Verus but Verissimus, more Truthful than his own +name. He advanced Marcus to equestrian rank when six years of +age, and at the age of eight made him a member of the ancient +Salian priesthood. The boy's aunt, Annia Galeria Faustina, was +married to Antoninus Pius, afterwards emperor. Hence it came +about that Antoninus, having no son, adopted Marcus, changing his +name to that which he is known by, and betrothed him to his +daughter Faustina. His education was conducted with all care. The +ablest teachers were engaged for him, and he was trained in the +strict doctrine of the Stoic philosophy, which was his great +delight. He was taught to dress plainly and to live simply, to +avoid all softness and luxury. His body was trained to hardihood +by wrestling, hunting, and outdoor games; and though his +constitution was weak, he showed great personal courage to +encounter the fiercest boars. At the same time he was kept from +the extravagancies of his day. The great excitement in Rome was +the strife of the Factions, as they were called, in the circus. +The racing drivers used to adopt one of four colours - red, blue, +white, or green - and their partisans showed an eagerness in +supporting them which nothing could surpass. Riot and corruption +went in the train of the racing chariots; and from all these +things Marcus held severely aloof.</p> + +<p>In 140 Marcus was raised to the consulship, and in 145 his +betrothal was consummated by marriage. Two years later Faustina +brought him a daughter; and soon after the tribunate and other +imperial honours were conferred upon him.</p> + +<p>Antoninus Pius died in 161, and Marcus assumed the imperial +state. He at once associated with himself L. Ceionius Commodus, +whom Antoninus had adopted as a younger son at the same time with +Marcus, giving him the name of Lucius Aurelius Verus. Henceforth +the two are colleagues in the empire, the junior being trained as +it were to succeed. No sooner was Marcus settled upon the throne +than wars broke out on all sides. In the east, Vologeses III. of +Parthia began a long-meditated revolt by destroying a whole Roman +Legion and invading Syria (162). Verus was sent off in hot haste +to quell this rising; and he fulfilled his trust by plunging into +drunkenness and debauchery, while the war was left to his +officers. Soon after Marcus had to face a more serious danger at +home in the coalition of several powerful tribes on the northern +frontier. Chief among those were the Marcomanni or Marchmen, the +Quadi (mentioned in this book), the Sarmatians, the Catti, the +Jazyges. In Rome itself there was pestilence and starvation, the +one brought from the east by Verus's legions, the other caused by +floods which had destroyed vast quantities of grain. After all +had been done possible to allay famine and to supply pressing +needs - Marcus being forced even to sell the imperial jewels to +find money - both emperors set forth to a struggle which was to +continue more or less during the rest of Marcus's reign. During +these wars, in 169, Verus died. We have no means of following the +campaigns in detail; but thus much is certain, that in the end +the Romans succeeded in crushing the barbarian tribes, and +effecting a settlement which made the empire more secure. Marcus +was himself comanander-in-chief, and victory was due no less to +his own ability than to his wisdom in choice of lieutenants, +shown conspicuously in the case of Pertinax. There were several +important battles fought in these campaigns; and one of them has +become celebrated for the legend of the Thundering Legion. In a +battle against the Quadi in 174, the day seemed to he going in +favour of the foe, when on a sudden arose a great storm of +thunder and rain the lightning struck the barbarians with terror, +and they turned to rout. In later days this storm was said to +have been sent in answer to the prayers of a legion which +contained many Christians, and the name Thundering Legion should +he given to it on this account. The title of Thundering Legion is +known at an earlier date, so this part of the story at least +cannot be true; but the aid of the storm is acknowledged by one +of the scenes carved on Antonine's Column at Rome, which +commemorates these wars.</p> + +<p>The settlement made after these troubles might have been more +satisfactory but for an unexpected rising in the east. Avidius +Cassius, an able captain who had won renown in the Parthian wars, +was at this time chief governor of the eastern provinces. By +whatever means induced, he had conceived the project of +proclaiming himself emperor as soon as Marcus, who was then in +feeble health, should die; and a report having been conveyed to +him that Marcus was dead, Cassius did as he had planned. Marcus, +on hearing the news, immediately patched up a peace and returned +home to meet this new peril. The emperors great grief was that he +must needs engage in the horrors of civil strife. He praised the +qualities of Cassius, and expressed a heartfelt wish that Cassius +might not be driven to do himself a hurt before he should have +the opportunity to grant a free pardon. But before he could come +to the east news had come to Cassius that the emperor still +lived; his followers fell away from him, and he was assassinated. +Marcus now went to the east, and while there the murderers +brought the head of Cassius to him; but the emperor indignantly +refused their gift, nor would he admit the men to his +presence.</p> + +<p>On this journey his wife, Faustina, died. At his return the +emperor celebrated a triumph (176). Immediately afterwards he +repaired to Germany, and took up once more the burden of war. His +operations were followed by complete success; but the troubles of +late years had been too much for his constitution, at no time +robust, and on March 17, 180, he died in Pannonia.</p> + +<p>The good emperor was not spared domestic troubles. Faustina +had borne him several children, of whom he was passionately fond. +Their innocent faces may still be seen in many a sculpture +gallery, recalling with odd effect the dreamy countenance of +their father. But they died one by one, and when Marcus came to +his own end only one of his sons still lived - the weak and +worthless Commodus. On his father's death Commodus, who succeeded +him, undid the work of many campaigns by a hasty and unwise +peace; and his reign of twelve years proved him to be a ferocious +and bloodthirsty tyrant. Scandal has made free with the name of +Faustina herself, who is accused not only of unfaithfulness, but +of intriguing with Cassius and egging him on to his fatal +rebellion, it must be admitted that these charges rest on no sure +evidence; and the emperor, at all events, loved her dearly, nor +ever felt the slightest qualm of suspicion.</p> + +<p>As a soldier we have seen that Marcus was both capable and +successful; as an administrator he was prudent and conscientious. +Although steeped in the teachings of philosophy, he did not +attempt to remodel the world on any preconceived plan. He trod +the path beaten by his predecessors, seeking only to do his duty +as well as he could, and to keep out corruption. He did some +unwise things, it is true. To create a compeer in empire, as he +did with Verus, was a dangerous innovation which could only +succeed if one of the two effaced himself; and under Diocletian +this very precedent caused the Roman Empire to split into halves. +He erred in his civil administration by too much centralising. +But the strong point of his reign was the administration of +justice. Marcus sought by-laws to protect the weak, to make the +lot of the slaves less hard, to stand in place of father to the +fatherless. Charitable foundations were endowed for rearing and +educating poor children. The provinces were protected against +oppression, and public help was given to cities or districts +which might be visited by calamity. The great blot on his name, +and one hard indeed to explain, is his treatment of the +Christians. In his reign Justin at Rome became a martyr to his +faith, and Polycarp at Smyrna, and we know of many outbreaks of +fanaticism in the provinces which caused the death of the +faithful. It is no excuse to plead that he knew nothing about the +atrocities done in his name: it was his duty to know, and if he +did not he would have been the first to confess that he had +failed in his duty. But from his own tone in speaking of the +Christians it is clear he knew them only from calumny; and we +hear of no measures taken even to secure that they should have a +fair hearing. In this respect Trajan was better than he.</p> + +<p>To a thoughtful mind such a religion as that of Rome would +give small satisfaction. Its legends were often childish or +impossible; its teaching had little to do with morality. The +Roman religion was in fact of the nature of a bargain: men paid +certain sacrifices and rites, and the gods granted their favour, +irrespective of right or wrong. In this case all devout souls +were thrown back upon philosophy, as they had been, though to a +less extent, in Greece. There were under the early empire two +rival schools which practically divided the field between them, +Stoicism and Epicureanism. The ideal set before each was +nominally much the same. The Stoics aspired to the repression of +all emotion, and the Epicureans to freedom from all disturbance; +yet in the upshot the one has become a synonym of stubborn +endurance, the other for unbridled licence. With Epicureanism we +have nothing to do now; but it will be worth while to sketch the +history and tenets of the Stoic sect. Zeno, the founder of +Stoicism, was born in Cyprus at some date unknown, but his life +may be said roughly to be between the years 350 and 250 B.C. +Cyprus has been from time immemorial a meeting-place of the East +and West, and although we cannot grant any importance to a +possible strain of Phoenician blood in him (for the Phoenicians +were no philosophers), yet it is quite likely that through Asia +Minor he may have come in touch with the Far East. He studied +under the cynic Crates, but he did not neglect other +philosophical systems. After many years' study he opened his own +school in a colonnade in Athens called the Painted Porch, or +Stoa, which gave the Stoics their name. Next to Zeno, the School +of the Porch owes most to Chrysippus (280 - 207 b.c.), who +organised Stoicism into a system. Of him it was said,</p> + +<p>'But for Chrysippus, there had been no Porch.'</p> + +<p>The Stoics regarded speculation as a means to an end and that +end was, as Zeno put it, to live consistently <font face= +"Symbol">omologonuenws zhn</font> <font>or as it was later +explained, to live in conformity with nature. This conforming of +the life to nature</font> <font face="Symbol">oralogoumenwz th +fusei zhn.</font> <font>was the Stoic idea of Virtue.</font></p> + +<p><font>This dictum might easily be taken to mean that virtue +consists in yielding to each natural impulse; but that was very +far from the Stoic meaning. In order to live in accord with +nature, it is necessary to know what nature is; and to this end a +threefold division of philosophy is made - into Physics, dealing +with the universe and its laws, the problems of divine government +and teleology; Logic, which trains the mind to discern true from +false; and Ethics, which applies the knowledge thus gained and +tested to practical life. The Stoic system of physics was +materialism with an infusion of pantheism. In contradiction to +Plato's view that the Ideas, or Prototypes, of phenomena alone +really exist, the Stoics held that material objects alone +existed; but immanent in the material universe was a spiritual +force which acted through them, manifesting itself under many +forms, as fire, aether, spirit, soul, reason, the ruling +principle. The universe, then, is God, of whom the popular gods +are manifestations; while legends and myths are allegorical. The +soul of man is thus an emanation from the godhead, into whom it +will eventually be re-absorbed. The divine ruling principle makes +all things work together for good, but for the good of the whole. +The highest good of man is consciously to work with God for the +common good, and this is the sense in which the Stoic tried to +live in accord with nature. In the individual it is virtue alone +which enables him to do this; as Providence rules the universe, +so virtue in the soul must rule man.</font></p> + +<p><font>In Logic, the Stoic system is noteworthy for their +theory as to the test of truth, the Criterion. They compared the +new-born soul to a sheet of paper ready for writing. Upon this +the senses write their impressions,</font> <font face= +"Symbol">fantasias</font> <font>and by experience of a number of +these the soul unconsciously conceives general notions</font> +<font face="Symbol">koinai eunoiai</font> <font>or +anticipations.</font></p> + +<p><font><font face="Symbol">prolhyeis</font> <font>When the +impression was such as to be irresistible it was called</font> +<font face="Symbol">(katalnptikh fantasia)</font> <font>one that +holds fast, or as they explained it, one proceeding from truth. +Ideas and inferences artificially produced by deduction or the +like were tested by this 'holding perception.' Of the Ethical +application I have already spoken. The highest good was the +virtuous life. Virtue alone is happiness, and vice is +unhappiness. Carrying this theory to its extreme, the Stoic said +that there could be no gradations between virtue and vice, though +of course each has its special manifestations. Moreover, nothing +is good but virtue, and nothing but vice is bad. Those outside +things which are commonly called good or bad, such as health and +sickness, wealth and poverty, pleasure and pain, are to him +indifferent</font> <font face="Symbol">adiofora</font><font>. All +these things are merely the sphere in which virtue may act. The +ideal Wise Man is sufficient unto himself in all things,</font> +<font face="Symbol">autarkhs</font> <font>and knowing these +truths, he will be happy even when stretched upon the rack. It is +probable that no Stoic claimed for himself that he was this Wise +Man, but that each strove after it as an ideal much as the +Christian strives after a likeness to Christ. The exaggeration in +this statement was, however, so obvious, that the later Stoics +were driven to make a further subdivision of things indifferent +into what is preferable</font> <font face= +"Symbol">(prohgmena)</font> <font>and what is undesirable. They +also held that for him who had not attained to the perfect +wisdom, certain actions were proper.</font></font></p> + +<p><font><font><font face="Symbol">(kaqhkonta)</font> <font>These +were neither virtuous nor vicious, but, like the indifferent +things, held a middle place. Two points in the Stoic system +deserve special mention. One is a careful distinction between +things which are in our power and things which are not. Desire +and dislike, opinion and affection, are within the power of the +will; whereas health, wealth, honour, and other such are +general1y not so. The Stoic was called upon to control his +desires and affections, and to guide his opinion; to bring his +whole being under the sway of the will or leading principle, just +as the universe is guided and governed by divine Providence. This +is a special application of the favourite Greek virtue of +moderation,</font> <font face="Symbol">(swfrosuum)</font> and has +also its parallel in Christian ethics. The second point is a +strong insistence on the unity of the universe, and on man's duty +as part of a great whole. Public spirit was the most splendid +political virtue of the ancient world, and it is here made +cosmopolitan. It is again instructive to note that Christian +sages insisted on the same thing. Christians are taught that they +are members of a worldwide brotherhood, where is neither Greek +nor Hebrew, bond nor free and that they live their lives as +fellowworkers with God. Such is the system which underlies the +Meditations of Marcus Aurelius. Some knowledge of it is necessary +to the right understanding of the book, but for us the chief +interest lies elsewhere. We do not come to Marcus Aurelius for a +treatise on Stoicism. He is no head of a school to lay down a +body of doctrine for students; he does not even contemplate that +others should read what he writes. His philosophy is not an eager +intellectual inquiry, but more what we should call religious +feeling. The uncompromising stiffness of Zeno or Chrysippus is +softened and transformed by passing through a nature reverent and +tolerant, gentle and free from guile; the grim resignation which +made life possible to the Stoic sage becomes in him almost a mood +of aspiration. His book records the innermost thoughts of his +heart, set down to ease it, with such moral maxims and +reflections as may help him to bear the burden of duty and the +countless annoyances of a busy life.</font></font></p> + +<p><font><font>It is instructive to compare the Meditations with +another famous book, the Imitation of Christ. There is the same +ideal of self-control in both. It should be a man's task, says +the Imitation, 'to overcome himself, and every day to be stronger +than himself.' 'In withstanding of the passions standeth very +peace of heart.' 'Let us set the axe to the root, that we being +purged of our passions may have a peaceable mind.' To this end +there must be continual self-examination. 'If thou may not +continually gather thyself together, namely sometimes do it, at +least once a day, the morning or the evening. In the morning +purpose, in the evening discuss the manner, what thou hast been +this day, in word, work, and thought.' But while the Roman's +temper is a modest self-reliance, the Christian aims at a more +passive mood, humbleness and meekness, and reliance on the +presence and personal friendship of God. The Roman scrutinises +his faults with severity, but without the self-contempt which +makes the Christian 'vile in his own sight.' The Christian, like +the Roman, bids 'study to withdraw thine heart from the love of +things visible'; but it is not the busy life of duty he has in +mind so much as the contempt of all worldly things, and the +'cutting away of all lower delectations.' Both rate men's praise +or blame at their real worthlessness; 'Let not thy peace,' says +the Christian, 'be in the mouths of men.' But it is to God's +censure the Christian appeals, the Roman to his own soul. The +petty annoyances of injustice or unkindness are looked on by each +with the same magnanimity. 'Why doth a little thing said or done +against thee make thee sorry? It is no new thing; it is not the +first, nor shall it be the last, if thou live long. At best +suffer patiently, if thou canst not suffer joyously.' The +Christian should sorrow more for other men's malice than for our +own wrongs; but the Roman is inclined to wash his hands of the +offender. 'Study to be patient in suffering and bearing other +men's defaults and all manner infirmities,' says the Christian; +but the Roman would never have thought to add, 'If all men were +perfect, what had we then to suffer of other men for God?' The +virtue of suffering in itself is an idea which does not meet us +in the Meditations. Both alike realise that man is one of a great +community. 'No man is sufficient to himself,' says the Christian; +'we must bear together, help together, comfort together.' But +while he sees a chief importance in zeal, in exalted emotion that +is, and avoidance of lukewarmness, the Roman thought mainly of +the duty to be done as well as might be, and less of the feeling +which should go with the doing of it. To the saint as to the +emperor, the world is a poor thing at best. 'Verily it is a +misery to live upon the earth,' says the Christian; few and evil +are the days of man's life, which passeth away suddenly as a +shadow.</font></font></p> + +<p><font><font>But there is one great difference between the two +books we are considering. The Imitation is addressed to others, +the Meditations by the writer to himself. We learn nothing from +the Imitation of the author's own life, except in so far as he +may be assumed to have practised his own preachings; the +Meditations reflect mood by mood the mind of him who wrote them. +In their intimacy and frankness lies their great charm. These +notes are not sermons; they are not even confessions. There is +always an air of self-consciousness in confessions; in such +revelations there is always a danger of unctuousness or of +vulgarity for the best of men. St. Augustine is not always clear +of offence, and John Bunyan himself exaggerates venial +peccadilloes into heinous sins. But Marcus Aurelius is neither +vulgar nor unctuous; he extenuates nothing, but nothing sets down +in malice. He never poses before an audience; he may not be +profound, he is always sincere. And it is a lofty and serene soul +which is here disclosed before us. Vulgar vices seem to have no +temptation for him; this is not one tied and bound with chains +which he strives to break. The faults he detects in himself are +often such as most men would have no eyes to see. To serve the +divine spirit which is implanted within him, a man must 'keep +himself pure from all violent passion and evil affection, from +all rashness and vanity, and from all manner of discontent, +either in regard of the gods or men': or, as he says elsewhere, +'unspotted by pleasure, undaunted by pain.' Unwavering courtesy +and consideration are his aims. 'Whatsoever any man either doth +or saith, thou must be good;' 'doth any man offend? It is against +himself that he doth offend: why should it trouble thee?' The +offender needs pity, not wrath; those who must needs be +corrected, should be treated with tact and gentleness; and one +must be always ready to learn better. 'The best kind of revenge +is, not to become like unto them.' There are so many hints of +offence forgiven, that we may believe the notes followed sharp on +the facts. Perhaps he has fallen short of his aim, and thus seeks +to call his principles to mind, and to strengthen himself for the +future. That these sayings are not mere talk is plain from the +story of Avidius Cassius, who would have usurped his imperial +throne. Thus the emperor faithfully carries out his own +principle, that evil must be overcome with good. For each fault +in others, Nature (says he) has given us a counteracting virtue; +'as, for example, against the unthankful, it hath given goodness +and meekness, as an antidote.'</font></font></p> + +<p><font><font>One so gentle towards a foe was sure to be a good +friend; and indeed his pages are full of generous gratitude to +those who had served him. In his First Book he sets down to +account all the debts due to his kinsfolk and teachers. To his +grandfather he owed his own gentle spirit, to his father +shamefastness and courage; he learnt of his mother to be +religious and bountiful and single-minded. Rusticus did not work +in vain, if he showed his pupil that his life needed amending. +Apollonius taught him simplicity, reasonableness, gratitude, a +love of true liberty. So the list runs on; every one he had +dealings with seems to have given him something good, a sure +proof of the goodness of his nature, which thought no +evil.</font></font></p> + +<p><font><font>If his was that honest and true heart which is the +Christian ideal, this is the more wonderful in that he lacked the +faith which makes Christians strong. He could say, it is true, +'either there is a God, and then all is well; or if all things go +by chance and fortune, yet mayest thou use thine own providence +in those things that concern thee properly; and then art thou +well.' Or again, 'We must needs grant that there is a nature that +doth govern the universe.' But his own part in the scheme of +things is so small, that he does not hope for any personal +happiness beyond what a serene soul may win in this mortal life. +'0 my soul, the time I trust will be, when thou shalt be good, +simple, more open and visible, than that body by which it is +enclosed;' but this is said of the calm contentment with human +lot which he hopes to attain, not of a time when the trammels of +the body shall be cast off. For the rest, the world and its fame +and wealth, 'all is vanity.' The gods may perhaps have a +particular care for him, but their especial care is for the +universe at large: thus much should suffice. His gods are better +than the Stoic gods, who sit aloof from all human things, +untroubled and uncaring, but his personal hope is hardly +stronger. On this point he says little, though there are many +allusions to death as the natural end; doubtless he expected his +soul one day to be absorbed into the universal soul, since +nothing comes out of nothing, and nothing can be annihilated. His +mood is one of strenuous weariness; he does his duty as a good +soldier, waiting for the sound of the trumpet which shall sound +the retreat; he has not that cheerful confidence which led +Socrates through a life no less noble, to a death which was to +bring him into the company of gods he had worshipped and men whom +he had revered.</font></font></p> + +<p><font><font>But although Marcus Aurelius may have held +intellectually that his soul was destined to be absorbed, and to +lose consciousness of itself, there were times when he felt, as +all who hold it must sometimes feel, how unsatisfying is such a +creed. Then he gropes blindly after something less empty and +vain. 'Thou hast taken ship,' he says, 'thou hast sailed, thou +art come to land, go out, if to another life, there also shalt +thou find gods, who are everywhere.' There is more in this than +the assumption of a rival theory for argument's sake. If worldly +things 'be but as a dream, the thought is not far off that there +may be an awakening to what is real. When he speaks of death as a +necessary change, and points out that nothing useful and +profitable can be brought about without change, did he perhaps +think of the change in a corn of wheat, which is not quickened +except it die? Nature's marvellous power of recreating out of +Corruption is surely not confined to bodily things. Many of his +thoughts sound like far-off echoes of St. Paul; and it is strange +indeed that this most Christian of emperors has nothing good to +say of the Christians. To him they are only sectaries 'violently +and passionately set upon opposition. Profound as philosophy +these Meditations certainly are not; but Marcus Aurelius was too +sincere not to see the essence of such things as came within his +experience. Ancient religions were for the most part concerned +with outward things. Do the necessary rites, and you propitiate +the gods; and these rites were often trivial, sometimes violated +right feeling or even morality. Even when the gods stood on the +side of righteousness, they were concerned with the act more than +with the intent. But Marcus Aurelius knows that what the heart is +full of, the man will do. 'Such as thy thoughts and ordinary +cogitations are,' he says, 'such will thy mind be in time.' And +every page of the book shows us that he knew thought was sure to +issue in act. He drills his soul, as it were, in right +principles, that when the time comes, it may be guided by them. +To wait until the emergency is to be too late. He sees also the +true essence of happiness. 'If happiness did consist in pleasure, +how came notorious robbers, impure abominable livers, parricides, +and tyrants, in so large a measure to have their part of +pleasures?' He who had all the world's pleasures at command can +write thus 'A happy lot and portion is, good inclinations of the +soul, good desires, good actions.'</font></font></p> + +<p><font><font>By the irony of fate this man, so gentle and good, +so desirous of quiet joys and a mind free from care, was set at +the head of the Roman Empire when great dangers threatened from +east and west. For several years he himself commanded his armies +in chief. In camp before the Quadi he dates the first book of his +Meditations, and shows how he could retire within himself amid +the coarse clangour of arms. The pomps and glories which he +despised were all his; what to most men is an ambition or a +dream, to him was a round of weary tasks which nothing but the +stern sense of duty could carry him through. And he did his work +well. His wars were slow and tedious, but successful. With a +statesman's wisdom he foresaw the danger to Rome of the barbarian +hordes from the north, and took measures to meet it. As it was, +his settlement gave two centuries of respite to the Roman Empire; +had he fulfilled the plan of pushing the imperial frontiers to +the Elbe, which seems to have been in his mind, much more might +have been accomplished. But death cut short his +designs.</font></font></p> + +<p><font><font>Truly a rare opportunity was given to Marcus +Aurelius of showing what the mind can do in despite of +circumstances. Most peaceful of warriors, a magnificent monarch +whose ideal was quiet happiness in home life, bent to obscurity +yet born to greatness, the loving father of children who died +young or turned out hateful, his life was one paradox. That +nothing might lack, it was in camp before the face of the enemy +that he passed away and went to his own place.</font></font></p> + +<p><font><font>Translations</font></font></p> + +<p><font><font>THE following is a list of the chief English +translations of Marcus Aurelius: (1) By Meric Casaubon, 1634; (2) +Jeremy Collier, 1701; (3) James Thomson, 1747; (4) R. Graves, +1792; (5) H. McCormac, 1844; (6) George Long, 1862; (7) G. H. +Rendall, 1898; and (8) J. Jackson, 1906. Renan's +"Marc-Aurèle"--in his "History of the Origins of +Christianity," which appeared in 1882 - is the most vital and +original book to be had relating to the time of Marcus Aurelius. +Pater's "Marius the Epicurean" forms another outside commentary, +which is of service in the imaginative attempt to create again +the period.</font></font></p> + +<p><font><font>MARCUS AURELIUS ANTONINUS THE ROMAN EMPEROR HIS +FIRST BOOK concerning HIMSELF:</font></font></p> + +<p><font><font>Wherein Antoninus recordeth, What and of whom, +whether Parents, Friends, or Masters; by their good examples, or +good advice and counsel, he had learned:</font></font></p> + +<p><font><font>Divided into Numbers or +Sections.</font></font></p> + +<p><font><font>ANTONINUS Book vi. Num. xlviii. Whensoever thou +wilt rejoice thyself, think and meditate upon those good parts +and especial gifts, which thou hast observed in any of them that +live with thee: as industry in one, in another modesty, in +another bountifulness, in another some other thing. For nothing +can so much rejoice thee, as the resemblances and parallels of +several virtues, eminent in the dispositions of them that live +with thee, especially when all at once, as it were, they +represent themselves unto thee. See therefore, that thou have +them always in a readiness</font></font></p> + +<p><font><font>THE FIRST BOOK I. Of my grandfather Verus I have +learned to be gentle and meek, and to refrain from all anger and +passion. From the fame and memory of him that begot me I have +learned both shamefastness and manlike behaviour. Of my mother I +have learned to be religious, and bountiful; and to forbear, not +only to do, but to intend any evil; to content myself with a +spare diet, and to fly all such excess as is incidental to great +wealth. Of my great-grandfather, both to frequent public schools +and auditories, and to get me good and able teachers at home; and +that I ought not to think much, if upon such occasions, I were at +excessive charges.</font></font></p> + +<p><font><font>II. Of him that brought me up, not to be fondly +addicted to either of the two great factions of the coursers in +the circus, called Prasini, and Veneti: nor in the amphitheatre +partially to favour any of the gladiators, or fencers, as either +the Parmularii, or the Secutores. Moreover, to endure labour; nor +to need many things; when I have anything to do, to do it myself +rather than by others; not to meddle with many businesses; and +not easily to admit of any slander.</font></font></p> + +<p><font><font>III. Of Diognetus, not to busy myself about vain +things, and not easily to believe those things, which are +commonly spoken, by such as take upon them to work wonders, and +by sorcerers, or prestidigitators, and impostors; concerning the +power of charms, and their driving out of demons, or evil +spirits; and the like. Not to keep quails for the game; nor to be +mad after such things. Not to be offended with other men's +liberty of speech, and to apply myself unto philosophy. Him also +I must thank, that ever I heard first Bacchius, then Tandasis and +Marcianus, and that I did write dialogues in my youth; and that I +took liking to the philosophers' little couch and skins, and such +other things, which by the Grecian discipline are proper to those +who profess philosophy.</font></font></p> + +<p><font><font>IV. To Rusticus I am beholding, that I first +entered into the conceit that my life wanted some redress and +cure. And then, that I did not fall into the ambition of ordinary +sophists, either to write tracts concerning the common theorems, +or to exhort men unto virtue and the study of philosophy by +public orations; as also that I never by way of ostentation did +affect to show myself an active able man, for any kind of bodily +exercises. And that I gave over the study of rhetoric and poetry, +and of elegant neat language. That I did not use to walk about +the house in my long robe, nor to do any such things. Moreover I +learned of him to write letters without any affectation, or +curiosity; such as that was, which by him was written to my +mother from Sinuessa: and to be easy and ready to be reconciled, +and well pleased again with them that had offended me, as soon as +any of them would be content to seek unto me again. To read with +diligence; not to rest satisfied with a light and superficial +knowledge, nor quickly to assent to things commonly spoken of: +whom also I must thank that ever I lighted upon Epictetus his +Hypomnemata, or moral commentaries and commonefactions: which +also he gave me of his own.</font></font></p> + +<p><font><font>V. From Apollonius, true liberty, and unvariable +steadfastness, and not to regard anything at all, though never so +little, but right and reason: and always, whether in the sharpest +pains, or after the loss of a child, or in long diseases, to be +still the same man; who also was a present and visible example +unto me, that it was possible for the same man to be both +vehement and remiss: a man not subject to be vexed, and offended +with the incapacity of his scholars and auditors in his lectures +and expositions; and a true pattern of a man who of all his good +gifts and faculties, least esteemed in himself, that his +excellent skill and ability to teach and persuade others the +common theorems and maxims of the Stoic philosophy. Of him also I +learned how to receive favours and kindnesses (as commonly they +are accounted:) from friends, so that I might not become +obnoxious unto them, for them, nor more yielding upon occasion, +than in right I ought; and yet so that I should not pass them +neither, as an unsensible and unthankful man.</font></font></p> + +<p><font><font>VI. Of Sextus, mildness and the pattern of a +family governed with paternal affection; and a purpose to live +according to nature: to be grave without affectation: to observe +carefully the several dispositions of my friends, not to be +offended with idiots, nor unseasonably to set upon those that are +carried with the vulgar opinions, with the theorems, and tenets +of philosophers: his conversation being an example how a man +might accommodate himself to all men and companies; so that +though his company were sweeter and more pleasing than any +flatterer's cogging and fawning; yet was it at the same time most +respected and reverenced: who also had a proper happiness and +faculty, rationally and methodically to find out, and set in +order all necessary determinations and instructions for a man's +life. A man without ever the least appearance of anger, or any +other passion; able at the same time most exactly to observe the +Stoic Apathia, or unpassionateness, and yet to be most +tender-hearted: ever of good credit; and yet almost without any +noise, or rumour: very learned, and yet making little +show.</font></font></p> + +<p><font><font>Vii. From Alexander the Grammarian, to be +unreprovable myself, and not reproachfully to reprehend any man +for a barbarism, or a solecism, or any false pronunciation, but +dextrously by way of answer, or testimony, or confirmation of the +same matter (taking no notice of the word) to utter it as it +should have been spoken; or by some other such close and indirect +admonition, handsomely and civilly to tell him of +it.</font></font></p> + +<p><font><font>VIII. Of Fronto, to how much envy and fraud and +hypocrisy the state of a tyrannous king is subject unto, and how +they who are commonly called [Eupatridas Gk.], i.e. nobly born, +are in some sort incapable, or void of natural +affection.</font></font></p> + +<p><font><font>IX. Of Alexander the Platonic, not often nor +without great necessity to say, or to write to any man in a +letter, 'I am not at leisure'; nor in this manner still to put +off those duties, which we owe to our friends and acquaintances +(to every one in his kind) under pretence of urgent +affairs.</font></font></p> + +<p><font><font>X. Of Catulus, not to contemn any friend's +expostulation, though unjust, but to strive to reduce him to his +former disposition: freely and heartily to speak well of all my +masters upon any occasion, as it is reported of Domitius, and +Athenodotus: and to love my children with true +affection.</font></font></p> + +<p><font><font>XI. From my brother Severus, to be kind and loving +to all them of my house and family; by whom also I came to the +knowledge of Thrasea and Helvidius, and Cato, and Dio, and +Brutus. He it was also that did put me in the first conceit and +desire of an equal commonwealth, administered by justice and +equality; and of a kingdom wherein should be regarded nothing +more than the good and welfare of the subjects. Of him also, to +observe a constant tenor, (not interrupted, with any other cares +and distractions,) in the study and esteem of philosophy: to be +bountiful and liberal in the largest measure; always to hope the +best; and to be confident that my friends love me. In whom I +moreover observed open dealing towards those whom he reproved at +any time, and that his friends might without all doubt or much +observation know what he would, or would not, so open and plain +was he.</font></font></p> + +<p><font><font>XII. From Claudius Maximus, in all things to +endeavour to have power of myself, and in nothing to be carried +about; to be cheerful and courageous in all sudden chances and +accidents, as in sicknesses: to love mildness, and moderation, +and gravity: and to do my business, whatsoever it be, thoroughly, +and without querulousness. Whatsoever he said, all men believed +him that as he spake, so he thought, and whatsoever he did, that +he did it with a good intent. His manner was, never to wonder at +anything; never to be in haste, and yet never slow: nor to be +perplexed, or dejected, or at any time unseemly, or excessively +to laugh: nor to be angry, or suspicious, but ever ready to do +good, and to forgive, and to speak truth; and all this, as one +that seemed rather of himself to have been straight and right, +than ever to have been rectified or redressed; neither was there +any man that ever thought himself undervalued by him, or that +could find in his heart, to think himself a better man than he. +He would also be very pleasant and gracious.</font></font></p> + +<p><font><font>XIII. In my father, I observed his meekness; his +constancy without wavering in those things, which after a due +examination and deliberation, he had determined. How free from +all vanity he carried himself in matter of honour and dignity, +(as they are esteemed:) his laboriousness and assiduity, his +readiness to hear any man, that had aught to say tending to any +common good: how generally and impartially he would give every +man his due; his skill and knowledge, when rigour or extremity, +or when remissness or moderation was in season; how he did +abstain from all unchaste love of youths; his moderate +condescending to other men's occasions as an ordinary man, +neither absolutely requiring of his friends, that they should +wait upon him at his ordinary meals, nor that they should of +necessity accompany him in his journeys; and that whensoever any +business upon some necessary occasions was to be put off and +omitted before it could be ended, he was ever found when he went +about it again, the same man that he was before. His accurate +examination of things in consultations, and patient hearing of +others. He would not hastily give over the search of the matter, +as one easy to be satisfied with sudden notions and +apprehensions. His care to preserve his friends; how neither at +any time he would carry himself towards them with disdainful +neglect, and grow weary of them; nor yet at any time be madly +fond of them. His contented mind in all things, his cheerful +countenance, his care to foresee things afar off, and to take +order for the least, without any noise or clamour. Moreover how +all acclamations and flattery were repressed by him: how +carefully he observed all things necessary to the government, and +kept an account of the common expenses, and how patiently he did +abide that he was reprehended by some for this his strict and +rigid kind of dealing. How he was neither a superstitious +worshipper of the gods, nor an ambitious pleaser of men, or +studious of popular applause; but sober in all things, and +everywhere observant of that which was fitting; no affecter of +novelties: in those things which conduced to his ease and +convenience, (plenty whereof his fortune did afford him,) without +pride and bragging, yet with all freedom and liberty: so that as +he did freely enjoy them without any anxiety or affectation when +they were present; so when absent, he found no want of them. +Moreover, that he was never commended by any man, as either a +learned acute man, or an obsequious officious man, or a fine +orator; but as a ripe mature man, a perfect sound man; one that +could not endure to be flattered; able to govern both himself and +others. Moreover, how much he did honour all true philosophers, +without upbraiding those that were not so; his sociableness, his +gracious and delightful conversation, but never unto satiety; his +care of his body within bounds and measure, not as one that +desired to live long, or over-studious of neatness, and elegancy; +and yet not as one that did not regard it: so that through his +own care and providence, he seldom needed any inward physic, or +outward applications: but especially how ingeniously he would +yield to any that had obtained any peculiar faculty, as either +eloquence, or the knowledge of the laws, or of ancient customs, +or the like; and how he concurred with them, in his best care and +endeavour that every one of them might in his kind, for that +wherein he excelled, be regarded and esteemed: and although he +did all things carefully after the ancient customs of his +forefathers, yet even of this was he not desirous that men should +take notice, that he did imitate ancient customs. Again, how he +was not easily moved and tossed up and down, but loved to be +constant, both in the same places and businesses; and how after +his great fits of headache he would return fresh and vigorous to +his wonted affairs. Again, that secrets he neither had many, nor +often, and such only as concerned public matters: his discretion +and moderation, in exhibiting of the public sights and shows for +the pleasure and pastime of the people: in public buildings. +congiaries, and the like. In all these things, having a respect +unto men only as men, and to the equity of the things themselves, +and not unto the glory that might follow. Never wont to use the +baths at unseasonable hours; no builder; never curious, or +solicitous, either about his meat, or about the workmanship, or +colour of his clothes, or about anything that belonged to +external beauty. In all his conversation, far from all +inhumanity, all boldness, and incivility, all greediness and +impetuosity; never doing anything with such earnestness, and +intention, that a man could say of him, that he did sweat about +it: but contrariwise, all things distinctly, as at leisure; +without trouble; orderly, soundly, and agreeably. A man might +have applied that to him, which is recorded of Socrates, that he +knew how to want, and to enjoy those things, in the want whereof, +most men show themselves weak; and in the fruition, intemperate: +but to hold out firm and constant, and to keep within the compass +of true moderation and sobriety in either estate, is proper to a +man, who hath a perfect and invincible soul; such as he showed +himself in the sickness of Maximus.</font></font></p> + +<p><font><font>XIV. From the gods I received that I had good +grandfathers, and parents, a good sister, good masters, good +domestics, loving kinsmen, almost all that I have; and that I +never through haste and rashness transgressed against any of +them, notwithstanding that my disposition was such, as that such +a thing (if occasion had been) might very well have been +committed by me, but that It was the mercy of the gods, to +prevent such a concurring of matters and occasions, as might make +me to incur this blame. That I was not long brought up by the +concubine of my father; that I preserved the flower of my youth. +That I took not upon me to be a man before my time, but rather +put it off longer than I needed. That I lived under the +government of my lord and father, who would take away from me all +pride and vainglory, and reduce me to that conceit and opinion +that it was not impossible for a prince to live in the court +without a troop of guards and followers, extraordinary apparel, +such and such torches and statues, and other like particulars of +state and magnificence; but that a man may reduce and contract +himself almost to the state of a private man, and yet for all +that not to become the more base and remiss in those public +matters and affairs, wherein power and authority is requisite. +That I have had such a brother, who by his own example might stir +me up to think of myself; and by his respect and love, delight +and please me. That I have got ingenuous children, and that they +were not born distorted, nor with any other natural deformity. +That I was no great proficient in the study of rhetoric and +poetry, and of other faculties, which perchance I might have +dwelt upon, if I had found myself to go on in them with success. +That I did by times prefer those, by whom I was brought up, to +such places and dignities, which they seemed unto me most to +desire; and that I did not put them off with hope and +expectation, that (since that they were yet but young) I would do +the same hereafter. That I ever knew Apollonius and Rusticus, and +Maximus. That I have had occasion often and effectually to +consider and meditate with myself, concerning that life which is +according to nature, what the nature and manner of it is: so that +as for the gods and such suggestions, helps and inspirations, as +might be expected from them, nothing did hinder, but that I might +have begun long before to live according to nature; or that even +now that I was not yet partaker and in present possession of that +life, that I myself (in that I did not observe those inward +motions, and suggestions, yea and almost plain and apparent +instructions and admonitions of the gods,) was the only cause of +it. That my body in such a life, hath been able to hold out so +long. That I never had to do with Benedicta and Theodotus, yea +and afterwards when I fell into some fits of love, I was soon +cured. That having been often displeased with Rusticus, I never +did him anything for which afterwards I had occasion to repent. +That it being so that my mother was to die young, yet she lived +with me all her latter years. That as often as I had a purpose to +help and succour any that either were poor, or fallen into some +present necessity, I never was answered by my officers that there +was not ready money enough to do it; and that I myself never had +occasion to require the like succour from any other. That I have +such a wife, so obedient, so loving, so ingenuous. That I had +choice of fit and able men, to whom I might commit the bringing +up of my children. That by dreams I have received help, as for +other things, so in particular, how I might stay my casting of +blood, and cure my dizziness, as that also that happened to thee +in Cajeta, as unto Chryses when he prayed by the seashore. And +when I did first apply myself to philosophy, that I did not fall +into the hands of some sophists, or spent my time either in +reading the manifold volumes of ordinary philosophers, nor in +practising myself in the solution of arguments and fallacies, nor +dwelt upon the studies of the meteors, and other natural +curiosities. All these things without the assistance of the gods, +and fortune, could not have been.</font></font></p> + +<p><font><font>XV. In the country of the Quadi at Granua, these. +Betimes in the morning say to thyself, This day I shalt have to +do with an idle curious man, with an unthankful man, a railer, a +crafty, false, or an envious man; an unsociable uncharitable man. +All these ill qualities have happened unto them, through +ignorance of that which is truly good and truly bad. But I that +understand the nature of that which is good, that it only is to +be desired, and of that which is bad, that it only is truly +odious and shameful: who know moreover, that this transgressor, +whosoever he be, is my kinsman, not by the same blood and seed, +but by participation of the same reason, and of the same divine +particle; How can I either be hurt by any of those, since it is +not in their power to make me incur anything that is truly +reproachful? or angry, and ill affected towards him, who by +nature is so near unto me? for we are all born to be +fellow-workers, as the feet, the hands, and the eyelids; as the +rows of the upper and under teeth: for such therefore to be in +opposition, is against nature; and what is it to chafe at, and to +be averse from, but to be in opposition?</font></font></p> + +<p><font><font>XVI. Whatsoever I am, is either flesh, or life, or +that which we commonly call the mistress and overruling part of +man; reason. Away with thy books, suffer not thy mind any more to +be distracted, and carried to and fro; for it will not be; but as +even now ready to die, think little of thy flesh: blood, bones, +and a skin; a pretty piece of knit and twisted work, consisting +of nerves, veins and arteries; think no more of it, than so. And +as for thy life, consider what it is; a wind; not one constant +wind neither, but every moment of an hour let out, and sucked in +again. The third, is thy ruling part; and here consider; Thou art +an old man; suffer not that excellent part to be brought in +subjection, and to become slavish: suffer it not to be drawn up +and down with unreasonable and unsociable lusts and motions, as +it were with wires and nerves; suffer it not any more, either to +repine at anything now present, or to fear and fly anything to +come, which the destiny hath appointed thee.</font></font></p> + +<p><font><font>XVII. Whatsoever proceeds from the gods +immediately, that any man will grant totally depends from their +divine providence. As for those things that are commonly said to +happen by fortune, even those must be conceived to have +dependence from nature, or from that first and general +connection, and concatenation of all those things, which more +apparently by the divine providence are administered and brought +to pass. All things flow from thence: and whatsoever it is that +is, is both necessary, and conducing to the whole (part of which +thou art), and whatsoever it is that is requisite and necessary +for the preservation of the general, must of necessity for every +particular nature, be good and behoveful. And as for the whole, +it is preserved, as by the perpetual mutation and conversion of +the simple elements one into another, so also by the mutation, +and alteration of things mixed and compounded. Let these things +suffice thee; let them be always unto thee, as thy general rules +and precepts. As for thy thirst after books, away with it with +all speed, that thou die not murmuring and complaining, but truly +meek and well satisfied, and from thy heart thankful unto the +gods.</font></font></p> + +<p><font><font>THE SECOND BOOK</font></font></p> + +<p><font><font>I. Remember how long thou hast already put off +these things, and how often a certain day and hour as it were, +having been set unto thee by the gods, thou hast neglected it. It +is high time for thee to understand the true nature both of the +world, whereof thou art a part; and of that Lord and Governor of +the world, from whom, as a channel from the spring, thou thyself +didst flow: and that there is but a certain limit of time +appointed unto thee, which if thou shalt not make use of to calm +and allay the many distempers of thy soul, it will pass away and +thou with it, and never after return.</font></font></p> + +<p><font><font>II. Let it be thy earnest and incessant care as a +Roman and a man to perform whatsoever it is that thou art about, +with true and unfeigned gravity, natural affection, freedom and +justice: and as for all other cares, and imaginations, how thou +mayest ease thy mind of them. Which thou shalt do; if thou shalt +go about every action as thy last action, free from all vanity, +all passionate and wilful aberration from reason, and from all +hypocrisy, and self-love, and dislike of those things, which by +the fates or appointment of God have happened unto thee. Thou +seest that those things, which for a man to hold on in a +prosperous course, and to live a divine life, are requisite and +necessary, are not many, for the gods will require no more of any +man, that shall but keep and observe these +things.</font></font></p> + +<p><font><font>III. Do, soul, do; abuse and contemn thyself; yet +a while and the time for thee to respect thyself, will be at an +end. Every man's happiness depends from himself, but behold thy +life is almost at an end, whiles affording thyself no respect, +thou dost make thy happiness to consist in the souls, and +conceits of other men.</font></font></p> + +<p><font><font>IV Why should any of these things that happen +externally, so much distract thee? Give thyself leisure to learn +some good thing, and cease roving and wandering to and fro. Thou +must also take heed of another kind of wandering, for they are +idle in their actions, who toil and labour in this life, and have +no certain scope to which to direct all their motions, and +desires.</font></font></p> + +<p><font><font>V. For not observing the state of another man's +soul, scarce was ever any man known to be unhappy. tell whosoever +they be that intend not, and guide not by reason and discretion +the motions of their own souls, they must of necessity be +unhappy.</font></font></p> + +<p><font><font>VI. These things thou must always have in mind: +What is the nature of the universe, and what is mine - in +particular: This unto that what relation it hath: what kind of +part, of what kind of universe it is: And that there is nobody +that can hinder thee, but that thou mayest always both do and +speak those things which are agreeable to that nature, whereof +thou art a part.</font></font></p> + +<p><font><font>VII. Theophrastus, where he compares sin with sin +(as after a vulgar sense such things I grant may be compared:) +says well and like a philosopher, that those sins are greater +which are committed through lust, than those which are committed +through anger. For he that is angry seems with a kind of grief +and close contraction of himself, to turn away from reason; but +he that sins through lust, being overcome by pleasure, doth in +his very sin bewray a more impotent, and unmanlike disposition. +Well then and like a philosopher doth he say, that he of the two +is the more to be condemned, that sins with pleasure, than he +that sins with grief. For indeed this latter may seem first to +have been wronged, and so in some manner through grief thereof to +have been forced to be angry, whereas he who through lust doth +commit anything, did of himself merely resolve upon that +action.</font></font></p> + +<p><font><font>VIII. Whatsoever thou dost affect, whatsoever thou +dost project, so do, and so project all, as one who, for aught +thou knowest, may at this very present depart out of this life. +And as for death, if there be any gods, it is no grievous thing +to leave the society of men. The gods will do thee no hurt, thou +mayest be sure. But if it be so that there be no gods, or that +they take no care of the world, why should I desire to live in a +world void of gods, and of all divine providence? But gods there +be certainly, and they take care for the world; and as for those +things which be truly evil, as vice and. wickedness, such things +they have put in a man s own power, that he might avoid them if +he would: and had there been anything besides that had been truly +bad and evil, they would have had a care of that also, that a man +might have avoided it. But why should that be thought to hurt and +prejudice a man's life in this world, which cannot any ways make +man himself the better, or the worse in his own person? Neither +must we think that the nature of the universe did either through +ignorance pass these things, or if not as ignorant of them, yet +as unable either to prevent, or better to order and dispose them. +It cannot be that she through want either of power or skill, +should have committed such a thing, so as to suffer all things +both good and bad, equally and promiscuously, to happen unto all +both good and bad. As for life therefore, and death, honour and +dishonour, labour and pleasure, riches and poverty, all these +things happen unto men indeed, both good and bad, equally; but as +things which of themselves are neither good nor bad; because of +themselves, neither shameful nor praiseworthy.</font></font></p> + +<p><font><font>IX. Consider how quickly all things are dissolved +and resolved: the bodies and substances themselves, into the +matter and substance of the world: and their memories into the +general age and time of the world. Consider the nature of all +worldly sensible things; of those especially, which either +ensnare by pleasure, or for their irksomeness are dreadful, or +for their outward lustre and show are in great esteem and +request, how vile and contemptible, how base and corruptible, how +destitute of all true life and being they are.</font></font></p> + +<p><font><font>X. It is the part of a man endowed with a good +understanding faculty, to consider what they themselves are in +very deed, from whose bare conceits and voices, honour and credit +do proceed: as also what it is to die, and how if a man shall +consider this by itself alone, to die, and separate from it in +his mind all those things which with it usually represent +themselves unto us, he can conceive of it no otherwise, than as +of a work of nature, and he that fears any work of nature, is a +very child. Now death, it is not only a work of nature, but also +conducing to nature.</font></font></p> + +<p><font><font>XI. Consider with thyself how man, and by what +part of his, is joined unto God, and how that part of man is +affected, when it is said to be diffused. There is nothing more +wretched than that soul, which in a kind of circuit compasseth +all things, searching (as he saith) even the very depths of the +earth; and by all signs and conjectures prying into the very +thoughts of other men's souls; and yet of this, is not sensible, +that it is sufficient for a man to apply himself wholly, and to +confine all his thoughts and cares to the tendance of that spirit +which is within him, and truly and really to serve him. His +service doth consist in this, that a man keep himself pure from +all violent passion and evil affection, from all rashness and +vanity, and from all manner of discontent, either in regard of +the gods or men. For indeed whatsoever proceeds from the gods, +deserves respect for their worth and excellency; and whatsoever +proceeds from men, as they are our kinsmen, should by us be +entertained, with love, always; sometimes, as proceeding from +their ignorance, of that which is truly good and bad, (a +blindness no less, than that by which we are not able to discern +between white and black:) with a kind of pity and compassion +also.</font></font></p> + +<p><font><font>XII. If thou shouldst live three thousand, or as +many as ten thousands of years, yet remember this, that man can +part with no life properly, save with that little part of life, +which he now lives: and that which he lives, is no other, than +that which at every instant he parts with. That then which is +longest of duration, and that which is shortest, come both to one +effect. For although in regard of that which is already past +there may be some inequality, yet that time which is now present +and in being, is equal unto all men. And that being it which we +part with whensoever we die, it doth manifestly appear, that it +can be but a moment of time, that we then part with. For as for +that which is either past or to come, a man cannot be said +properly to part with it. For how should a man part with that +which he hath not? These two things therefore thou must remember. +First, that all things in the world from all eternity, by a +perpetual revolution of the same times and things ever continued +and renewed, are of one kind and nature; so that whether for a +hundred or two hundred years only, or for an infinite space of +time, a man see those things which are still the same, it can be +no matter of great moment. And secondly, that that life which any +the longest liver, or the shortest liver parts with, is for +length and duration the very same, for that only which is +present, is that, which either of them can lose, as being that +only which they have; for that which he hath not, no man can +truly be said to lose.</font></font></p> + +<p><font><font>XIII. Remember that all is but opinion and +conceit, for those things are plain and apparent, which were +spoken unto Monimus the Cynic; and as plain and apparent is the +use that may be made of those things, if that which is true and +serious in them, be received as well as that which is sweet and +pleasing.</font></font></p> + +<p><font><font>XIV. A man's soul doth wrong and disrespect itself +first and especially, when as much as in itself lies it becomes +an aposteme, and as it were an excrescency of the world, for to +be grieved and displeased with anything that happens in the +world, is direct apostacy from the nature of the universe; part +of which, all particular natures of the world, are. Secondly, +when she either is averse from any man, or led by contrary +desires or affections, tending to his hurt and prejudice; such as +are the souls of them that are angry. Thirdly, when she is +overcome by any pleasure or pain. Fourthly, when she doth +dissemble, and covertly and falsely either doth or saith +anything. Fifthly, when she doth either affect or endeavour +anything to no certain end, but rashly and without due +ratiocination and consideration, how consequent or inconsequent +it is to the common end. For even the least things ought not to +be done, without relation unto the end; and the end of the +reasonable creatures is, to follow and obey him, who is the +reason as it were, and the law of this great city, and ancient +commonwealth.</font></font></p> + +<p><font><font>XV. The time of a man's life is as a point; the +substance of it ever flowing, the sense obscure; and the whole +composition of the body tending to corruption. His soul is +restless, fortune uncertain, and fame doubtful; to be brief, as a +stream so are all things belonging to the body; as a dream, or as +a smoke, so are all that belong unto the soul. Our life is a +warfare, and a mere pilgrimage. Fame after life is no better than +oblivion. What is it then that will adhere and follow? Only one +thing, philosophy. And philosophy doth consist in this, for a man +to preserve that spirit which is within him, from all manner of +contumelies and injuries, and above all pains or pleasures; never +to do anything either rashly, or feignedly, or hypocritically: +wholly to depend from himself and his own proper actions: all +things that happen unto him to embrace contentedly, as coming +from Him from whom he himself also came; and above all things, +with all meekness and a calm cheerfulness, to expect death, as +being nothing else but the resolution of those elements, of which +every creature is composed. And if the elements themselves suffer +nothing by this their perpetual conversion of one into another, +that dissolution, and alteration, which is so common unto all, +why should it be feared by any? Is not this according to nature? +But nothing that is according to nature can be +evil.</font></font></p> + +<p><font><font>whilst I was at Carnuntzim. +**************************</font></font></p> + +<p><font><font>THE THIRD BOOK</font></font></p> + +<p><font><font>I. A man must not only consider how daily his life +wasteth and decreaseth, but this also, that if he live long, he +cannot be certain, whether his understanding shall continue so +able and sufficient, for either discreet consideration, in matter +of businesses; or for contemplation: it being the thing, whereon +true knowledge of things both divine and human, doth depend. For +if once he shall begin to dote, his respiration, nutrition, his +imaginative, and appetitive, and other natural faculties, may +still continue the same: he shall find no want of them. But how +to make that right use of himself that he should, how to observe +exactly in all things that which is right and just, how to +redress and rectify all wrong, or sudden apprehensions and +imaginations, and even of this particular, whether he should live +any longer or no, to consider duly; for all such things, wherein +the best strength and vigour of the mind is most requisite; his +power and ability will be past and gone. Thou must hasten +therefore; not only because thou art every day nearer unto death +than other, but also because that intellective faculty in thee, +whereby thou art enabled to know the true nature of things, and +to order all thy actions by that knowledge, doth daily waste and +decay: or, may fail thee before thou die.</font></font></p> + +<p><font><font>II. This also thou must observe, that whatsoever +it is that naturally doth happen to things natural, hath somewhat +in itself that is pleasing and delightful: as a great loaf when +it is baked, some parts of it cleave as it were, and part +asunder, and make the crust of it rugged and unequal, and yet +those parts of it, though in some sort it be against the art and +intention of baking itself, that they are thus cleft and parted, +which should have been and were first made all even and uniform, +they become it well nevertheless, and have a certain peculiar +property, to stir the appetite. So figs are accounted fairest and +ripest then, when they begin to shrink, and wither as it were. So +ripe olives, when they are next to putrefaction, then are they in +their proper beauty. The hanging down of grapes - the brow of a +lion, the froth of a foaming wild boar, and many other like +things, though by themselves considered, they are far from any +beauty, yet because they happen naturally, they both are comely, +and delightful; so that if a man shall with a profound mind and +apprehension, consider all things in the world, even among all +those things which are but mere accessories and natural +appendices as it were, there will scarce appear anything unto +him, wherein he will not find matter of pleasure and delight. So +will he behold with as much pleasure the true rictus of wild +beasts, as those which by skilful painters and other artificers +are imitated. So will he be able to perceive the proper ripeness +and beauty of old age, whether in man or woman: and whatsoever +else it is that is beautiful and alluring in whatsoever is, with +chaste and continent eyes he will soon find out and discern. +Those and many other things will he discern, not credible unto +every one, but unto them only who are truly and familiarly +acquainted, both with nature itself, and all natural +things.</font></font></p> + +<p><font><font>III. Hippocrates having cured many sicknesses, +fell sick himself and died. The Chaldeans and Astrologians having +foretold the deaths of divers, were afterwards themselves +surprised by the fates. Alexander and Pompeius, and Caius Caesar, +having destroyed so many towns, and cut off in the field so many +thousands both of horse and foot, yet they themselves at last +were fain to part with their own lives. Heraclitus having written +so many natural tracts concerning the last and general +conflagration of the world, died afterwards all filled with water +within, and all bedaubed with dirt and dung without. Lice killed +Democritus; and Socrates, another sort of vermin, wicked ungodly +men. How then stands the case? Thou hast taken ship, thou hast +sailed, thou art come to land, go out, if to another life, there +also shalt thou find gods, who are everywhere. If all life and +sense shall cease, then shalt thou cease also to be subject to +either pains or pleasures ; and to serve and tend this vile +cottage; so much the viler, by how much that which ministers unto +it doth excel ; the one being a rational substance, and a spirit, +the other nothing but earth and blood.</font></font></p> + +<p><font><font>IV. Spend not the remnant of thy days in thoughts +and fancies concerning other men, when it is not in relation to +some common good, when by it thou art hindered from some other +better work. That is, spend not thy time in thinking, what such a +man doth, and to what end: what he saith, and what he thinks, and +what he is about, and such other things or curiosities, which +make a man to rove and wander from the care and observation of +that part of himself, which is rational, and overruling. See +therefore in the whole series and connection of thy thoughts, +that thou be careful to prevent whatsoever is idle and +impertinent: but especially, whatsoever is curious and malicious: +and thou must use thyself to think only of such things, of which +if a man upon a sudden should ask thee, what it is that thou art +now thinking, thou mayest answer This, and That, freely and +boldly, that so by thy thoughts it may presently appear that in +all thee is sincere, and peaceable; as becometh one that is made +for society, and regards not pleasures, nor gives way to any +voluptuous imaginations at all: free from all contentiousness, +envy, and suspicion, and from whatsoever else thou wouldest blush +to confess thy thoughts were set upon. He that is such, is he +surely that doth not put off to lay hold on that which is best +indeed, a very priest and minister of the gods, well acquainted +and in good correspondence with him especially that is seated and +placed within himself, as in a temple and sacrary: to whom also +he keeps and preserves himself unspotted by pleasure, undaunted +by pain; free from any manner of wrong, or contumely, by himself +offered unto himself: not capable of any evil from others: a +wrestler of the best sort, and for the highest prize, that he may +not be cast down by any passion or affection of his own; deeply +dyed and drenched in righteousness, embracing and accepting with +his whole heart whatsoever either happeneth or is allotted unto +him. One who not often, nor without some great necessity tending +to some public good, mindeth what any other, either speaks, or +doth, or purposeth: for those things only that are in his own +power, or that are truly his own, are the objects of his +employments, and his thoughts are ever taken up with those +things, which of the whole universe are by the fates or +Providence destinated and appropriated unto himself. Those things +that are his own, and in his own power, he himself takes order, +for that they be good: and as for those that happen unto him, he +believes them to be so. For that lot and portion which is +assigned to every one, as it is unavoidable and necessary, so is +it always profitable. He remembers besides that whatsoever +partakes of reason, is akin unto him, and that to care for all +men generally, is agreeing to the nature of a man: but as for +honour and praise, that they ought not generally to be admitted +and accepted of from all, but from such only, who live according +to nature. As for them that do not, what manner of men they be at +home, or abroad; day or night, how conditioned themselves with +what manner of conditions, or with men of what conditions they +moil and pass away the time together, he knoweth, and remembers +right well, he therefore regards not such praise and approbation, +as proceeding from them, who cannot like and approve +themselves.</font></font></p> + +<p><font><font>V. Do nothing against thy will, nor contrary to +the community, nor without due examination, nor with reluctancy. +Affect not to set out thy thoughts with curious neat language. Be +neither a great talker, nor a great undertaker. Moreover, let thy +God that is in thee to rule over thee, find by thee, that he hath +to do with a man; an aged man; a sociable man; a Roman; a prince; +one that hath ordered his life, as one that expecteth, as it +were, nothing but the sound of the trumpet, sounding a retreat to +depart out of this life with all expedition. One who for his word +or actions neither needs an oath, nor any man to be a +witness.</font></font></p> + +<p><font><font>VI. To be cheerful, and to stand in no need, +either of other men's help or attendance, or of that rest and +tranquillity, which thou must be beholding to others for. Rather +like one that is straight of himself, or hath ever been straight, +than one that hath been rectified.</font></font></p> + +<p><font><font>VII. If thou shalt find anything in this mortal +life better than righteousness, than truth, temperance, +fortitude, and in general better than a mind contented both with +those things which according to right and reason she doth, and in +those, which without her will and knowledge happen unto thee by +the providence; if I say, thou canst find out anything better +than this, apply thyself unto it with thy whole heart, and that +which is best wheresoever thou dost find it, enjoy freely. But if +nothing thou shalt find worthy to be preferred to that spirit +which is within thee; if nothing better than to subject unto thee +thine own lusts and desires, and not to give way to any fancies +or imaginations before thou hast duly considered of them, nothing +better than to withdraw thyself (to use Socrates his words) from +all sensuality, and submit thyself unto the gods, and to have +care of all men in general: if thou shalt find that all other +things in comparison of this, are but vile, and of little moment; +then give not way to any other thing, which being once though but +affected and inclined unto, it will no more be in thy power +without all distraction as thou oughtest to prefer and to pursue +after that good, which is thine own and thy proper good. For it +is not lawful, that anything that is of another and inferior kind +and nature, be it what it will, as either popular applause, or +honour, or riches, or pleasures; should be suffered to confront +and contest as it were, with that which is rational, and +operatively good. For all these things, if once though but for a +while, they begin to please, they presently prevail, and pervert +a man's mind, or turn a man from the right way. Do thou therefore +I say absolutely and freely make choice of that which is best, +and stick unto it. Now, that they say is best, which is most +profitable. If they mean profitable to man as he is a rational +man, stand thou to it, and maintain it; but if they mean +profitable, as he is a creature, only reject it; and from this +thy tenet and conclusion keep off carefully all plausible shows +and colours of external appearance, that thou mayest be able to +discern things rightly.</font></font></p> + +<p><font><font>VIII. Never esteem of anything as profitable, +which shall ever constrain thee either to break thy faith, or to +lose thy modesty; to hate any man, to suspect, to curse, to +dissemble, to lust after anything, that requireth the secret of +walls or veils. But he that preferreth before all things his +rational part and spirit, and the sacred mysteries of virtue +which issueth from it, he shall never lament and exclaim, never +sigh; he shall never want either solitude or company: and which +is chiefest of all, he shall live without either desire or fear. +And as for life, whether for a long or short time he shall enjoy +his soul thus compassed about with a body, he is altogether +indifferent. For if even now he were to depart, he is as ready +for it, as for any other action, which may be performed with +modesty and decency. For all his life long, this is his only +care, that his mind may always be occupied in such intentions and +objects, as are proper to a rational sociable +creature.</font></font></p> + +<p><font><font>IX. In the mind that is once truly disciplined and +purged, thou canst not find anything, either foul or impure, or +as it were festered: nothing that is either servile, or affected: +no partial tie; no malicious averseness; nothing obnoxious; +nothing concealed. The life of such an one, death can never +surprise as imperfect; as of an actor, that should die before he +had ended, or the play itself were at an end, a man might +speak.</font></font></p> + +<p><font><font>X. Use thine opinative faculty with all honour and +respect, for in her indeed is all: that thy opinion do not beget +in thy understanding anything contrary to either nature, or the +proper constitution of a rational creature. The end and object of +a rational constitution is, to do nothing rashly, to be kindly +affected towards men, and in all things willingly to submit unto +the gods. Casting therefore all other things aside, keep thyself +to these few, and remember withal that no man properly can be +said to live more than that which is now present, which is but a +moment of time. Whatsoever is besides either is already past, or +uncertain. The time therefore that any man doth live, is but a +little, and the place where he liveth, is but a very little +corner of the earth, and the greatest fame that can remain of a +man after his death, even that is but little, and that too, such +as it is whilst it is, is by the succession of silly mortal men +preserved, who likewise shall shortly die, and even whiles they +live know not what in very deed they themselves are: and much +less can know one, who long before is dead and +gone.</font></font></p> + +<p><font><font>XI. To these ever-present helps and mementoes, let +one more be added, ever to make a particular description and +delineation as it were of every object that presents itself to +thy mind, that thou mayest wholly and throughly contemplate it, +in its own proper nature, bare and naked; wholly, and severally; +divided into its several parts and quarters: and then by thyself +in thy mind, to call both it, and those things of which it doth +consist, and in which it shall be resolved, by their own proper +true names, and appellations. For there is nothing so effectual +to beget true magnanimity, as to be able truly and methodically +to examine and consider all things that happen in this life, and +so to penetrate into their natures, that at the same time, this +also may concur in our apprehensions: what is the true use of it? +and what is the true nature of this universe, to which it is +useful? how much in regard of the universe may it be esteemed? +how much in regard of man, a citizen of the supreme city, of +which all other cities in the world are as it were but houses and +families?</font></font></p> + +<p><font><font>XII. What is this, that now my fancy is set upon ? +of what things doth it consist? how long can it last? which of +all the virtues is the proper virtue for this present use? as +whether meekness, fortitude, truth, faith, sincerity, +contentation, or any of the rest? Of everything therefore thou +must use thyself to say, This immediately comes from God, this by +that fatal connection, and concatenation of things, or (which +almost comes to one) by some coincidental casualty. And as for +this, it proceeds from my neighbour, my kinsman, my fellow: +through his ignorance indeed, because he knows not what is truly +natural unto him: but I know it, and therefore carry myself +towards him according to the natural law of fellowship; that is +kindly, and justly. As for those things that of themselves are +altogether indifferent, as in my best judgment I conceive +everything to deserve more or less, so I carry myself towards +it.</font></font></p> + +<p><font><font>XIII. If thou shalt intend that which is present, +following the rule of right and reason carefully, solidly, +meekly, and shalt not intermix any other businesses, but shall +study this only to preserve thy spirit impolluted, and pure, and +shall cleave unto him without either hope or fear of anything, in +all things that thou shalt either do or speak, contenting thyself +with heroical truth, thou shalt live happily; and from this, +there is no man that can hinder thee.</font></font></p> + +<p><font><font>XIV. As physicians and chirurgeons have always +their instruments ready at hand for all sudden cures; so have +thou always thy dogmata in a readiness for the knowledge of +things, both divine and human: and whatsoever thou dost, even in +the smallest things that thou dost, thou must ever remember that +mutual relation, and connection that is between these two things +divine, and things human. For without relation unto God, thou +shalt never speed in any worldly actions; nor on the other side +in any divine, without some respect had to things +human.</font></font></p> + +<p><font><font>XV. Be not deceived; for thou shalt never live to +read thy moral commentaries, nor the acts of the famous Romans +and Grecians; nor those excerpta from several books; all which +thou hadst provided and laid up for thyself against thine old +age. Hasten therefore to an end, and giving over all vain hopes, +help thyself in time if thou carest for thyself, as thou oughtest +to do.</font></font></p> + +<p><font><font>XVI. To steal, to sow, to buy, to be at rest, to +see what is to be done (which is not seen by the eyes, but by +another kind of sight:) what these words mean, and how many ways +to be understood, they do not understand. The body, the soul, the +understanding. As the senses naturally belong to the body, and +the desires and affections to the soul, so do the dogmata to the +understanding.</font></font></p> + +<p><font><font>XVII. To be capable of fancies and imaginations, +is common to man and beast. To be violently drawn and moved by +the lusts and desires of the soul, is proper to wild beasts and +monsters, such as Phalaris and Nero were. To follow reason for +ordinary duties and actions is common to them also, who believe +not that there be any gods, and for their advantage would make no +conscience to betray their own country; and who when once the +doors be shut upon them, dare do anything. If therefore all +things else be common to these likewise, it follows, that for a +man to like and embrace all things that happen and are destinated +unto him, and not to trouble and molest that spirit which is +seated in the temple of his own breast, with a multitude of vain +fancies and imaginations, but to keep him propitious and to obey +him as a god, never either speaking anything contrary to truth, +or doing anything contrary to justice, is the only true property +of a good man. And such a one, though no man should believe that +he liveth as he doth, either sincerely and conscionably, or +cheerful and contentedly; yet is he neither with any man at all +angry for it, nor diverted by it from the way that leadeth to the +end of his life, through which a man must pass pure, ever ready +to depart, and willing of himself without any compulsion to fit +and accommodate himself to his proper lot and +portion.</font></font></p> + +<p><font><font>THE FOURTH BOOK</font></font></p> + +<p><font><font>I. That inward mistress part of man if it be in +its own true natural temper, is towards all worldly chances and +events ever so disposed and affected, that it will easily turn +and apply itself to that which may be, and is within its own +power to compass, when that cannot be which at first it intended. +For it never doth absolutely addict and apply itself to any one +object, but whatsoever it is that it doth now intend and +prosecute, it doth prosecute it with exception and reservation; +so that whatsoever it is that falls out contrary to its first +intentions, even that afterwards it makes its proper object. Even +as the fire when it prevails upon those things that are in his +way; by which things indeed a little fire would have been +quenched, but a great fire doth soon turn to its own nature, and +so consume whatsoever comes in his way: yea by those very things +it is made greater and greater.</font></font></p> + +<p><font><font>II. Let nothing be done rashly, and at random, but +all things according to the most exact and perfect rules of +art.</font></font></p> + +<p><font><font>III. They seek for themselves private retiring +places, as country villages, the sea-shore, mountains; yea thou +thyself art wont to long much after such places. But all this +thou must know proceeds from simplicity in the highest degree. At +what time soever thou wilt, it is in thy power to retire into +thyself, and to be at rest, and free from all businesses. A man +cannot any whither retire better than to his own soul; he +especially who is beforehand provided of such things within, +which whensoever he doth withdraw himself to look in, may +presently afford unto him perfect ease and tranquillity. By +tranquillity I understand a decent orderly disposition and +carriage, free from all confusion and tumultuousness. Afford then +thyself this retiring continually, and thereby refresh and renew +thyself. Let these precepts be brief and fundamental, which as +soon as thou dost call them to mind, may suffice thee to purge +thy soul throughly, and to send thee away well pleased with those +things whatsoever they be, which now again after this short +withdrawing of thy soul into herself thou dost return unto. For +what is it that thou art offended at? Can it be at the wickedness +of men, when thou dost call to mind this conclusion, that all +reasonable creatures are made one for another? and that it is +part of justice to bear with them? and that it is against their +wills that they offend? and how many already, who once likewise +prosecuted their enmities, suspected, hated, and fiercely +contended, are now long ago stretched out, and reduced unto +ashes? It is time for thee to make an end. As for those things +which among the common chances of the world happen unto thee as +thy particular lot and portion, canst thou be displeased with any +of them, when thou dost call that our ordinary dilemma to mind, +either a providence, or Democritus his atoms; and with it, +whatsoever we brought to prove that the whole world is as it were +one city? And as for thy body, what canst thou fear, if thou dost +consider that thy mind and understanding, when once it hath +recollected itself, and knows its own power, hath in this life +and breath (whether it run smoothly and gently, or whether +harshly and rudely), no interest at all, but is altogether +indifferent: and whatsoever else thou hast heard and assented +unto concerning either pain or pleasure? But the care of thine +honour and reputation will perchance distract thee? How can that +be, if thou dost look back, and consider both how quickly all +things that are, are forgotten, and what an immense chaos of +eternity was before, and will follow after all things: and the +vanity of praise, and the inconstancy and variableness of human +judgments and opinions, and the narrowness of the place, wherein +it is limited and circumscribed? For the whole earth is but as +one point; and of it, this inhabited part of it, is but a very +little part; and of this part, how many in number, and what +manner of men are they, that will commend thee? What remains +then, but that thou often put in practice this kind of retiring +of thyself, to this little part of thyself; and above all things, +keep thyself from distraction, and intend not anything +vehemently, but be free and consider all things, as a man whose +proper object is Virtue, as a man whose true nature is to be kind +and sociable, as a citizen, as a mortal creature. Among other +things, which to consider, and look into thou must use to +withdraw thyself, let those two be among the most obvious and at +hand. One, that the things or objects themselves reach not unto +the soul, but stand without still and quiet, and that it is from +the opinion only which is within, that all the tumult and all the +trouble doth proceed. The next, that all these things, which now +thou seest, shall within a very little while be changed, and be +no more: and ever call to mind, how many changes and alterations +in the world thou thyself hast already been an eyewitness of in +thy time. This world is mere change, and this life, +opinion.</font></font></p> + +<p><font><font>IV. If to understand and to be reasonable be +common unto all men, then is that reason, for which we are termed +reasonable, common unto all. If reason is general, then is that +reason also, which prescribeth what is to be done and what not, +common unto all. If that, then law. If law, then are we +fellow-citizens. If so, then are we partners in some one +commonweal. If so, then the world is as it were a city. For which +other commonweal is it, that all men can be said to be members +of? From this common city it is, that understanding, reason, and +law is derived unto us, for from whence else? For as that which +in me is earthly I have from some common earth; and that which is +moist from some other element is imparted; as my breath and life +hath its proper fountain; and that likewise which is dry and +fiery in me: (for there is nothing which doth not proceed from +something; as also there is nothing that can be reduced unto mere +nothing:) so also is there some common beginning from whence my +understanding bath proceeded.</font></font></p> + +<p><font><font>V. As generation is, so also death, a secret of +nature's wisdom: a mixture of elements, resolved into the same +elements again, a thing surely which no man ought to be ashamed +of: in a series of other fatal events and consequences, which a +rational creature is subject unto, not improper or incongruous, +nor contrary to the natural and proper constitution of man +himself.</font></font></p> + +<p><font><font>VI. Such and such things, from such and such +causes, must of necessity proceed. He that would not have such +things to happen, is as he that would have the fig-tree grow +without any sap or moisture. In sum, remember this, that within a +very little while, both thou and he shall both be dead, and after +a little while more, not so much as your names and memories shall +be remaining.</font></font></p> + +<p><font><font>VII. Let opinion be taken away, and no man will +think himself wronged. If no man shall think himself wronged, +then is there no more any such thing as wrong. That which makes +not man himself the worse, cannot make his life the worse, +neither can it hurt him either inwardly or outwardly. It was +expedient in nature that it should be so, and therefore +necessary.</font></font></p> + +<p><font><font>VIII. Whatsoever doth happen in the world, doth +happen justly, and so if thou dost well take heed, thou shalt +find it. I say not only in right order by a series of inevitable +consequences, but according to justice and as it were by way of +equal distribution, according to the true worth of everything. +Continue then to take notice of it, as thou hast begun, and +whatsoever thou dost, do it not without this proviso, that it be +a thing of that nature that a good man (as the word good is +properly taken) may do it. This observe carefully in every +action.</font></font></p> + +<p><font><font>IX. Conceit no such things, as he that wrongeth +thee conceiveth, or would have thee to conceive, but look into +the matter itself, and see what it is in very +truth.</font></font></p> + +<p><font><font>X. These two rules, thou must have always in a +readiness. First, do nothing at all, but what reason proceeding +from that regal and supreme part, shall for the good and benefit +of men, suggest unto thee. And secondly, if any man that is +present shall be able to rectify thee or to turn thee from some +erroneous persuasion, that thou be always ready to change thy +mind, and this change to proceed, not from any respect of any +pleasure or credit thereon depending, but always from some +probable apparent ground of justice, or of some public good +thereby to be furthered; or from some other such +inducement.</font></font></p> + +<p><font><font>XI. Hast thou reason? I have. Why then makest thou +not use of it? For if thy reason do her part, what more canst +thou require?</font></font></p> + +<p><font><font>XII. As a part hitherto thou hast had a particular +subsistence: and now shalt thou vanish away into the common +substance of Him, who first begot thee, or rather thou shalt be +resumed again into that original rational substance, out of which +all others have issued, and are propagated. Many small pieces of +frankincense are set upon the same altar, one drops first and is +consumed, another after; and it comes all to +one.</font></font></p> + +<p><font><font>XIII. Within ten days, if so happen, thou shalt be +esteemed a god of them, who now if thou shalt return to the +dogmata and to the honouring of reason, will esteem of thee no +better than of a mere brute, and of an ape.</font></font></p> + +<p><font><font>XIV. Not as though thou hadst thousands of years +to live. Death hangs over thee: whilst yet thou livest, whilst +thou mayest, be good.</font></font></p> + +<p><font><font>XV. Now much time and leisure doth he gain, who is +not curious to know what his neighbour hath said, or hath done, +or hath attempted, but only what he doth himself, that it may be +just and holy? or to express it in Agathos' words, Not to look +about upon the evil conditions of others, but to run on straight +in the line, without any loose and extravagant +agitation.</font></font></p> + +<p><font><font>XVI. He who is greedy of credit and reputation +after his death, doth not consider, that they themselves by whom +he is remembered, shall soon after every one of them be dead; and +they likewise that succeed those; until at last all memory, which +hitherto by the succession of men admiring and soon after dying +hath had its course, be quite extinct. But suppose that both they +that shall remember thee, and thy memory with them should be +immortal, what is that to thee? I will not say to thee after thou +art dead; but even to thee living, what is thy praise? But only +for a secret and politic consideration, which we call<font face= +"Symbol">oikonomian</font> <font>or dispensation. For as for +that, that it is the gift of nature, whatsoever is commended in +thee, what might be objected from thence, let that now that we +are upon another consideration be omitted as unseasonable. That +which is fair and goodly, whatsoever it be, and in what respect +soever it be, that it is fair and goodly, it is so of itself, and +terminates in itself, not admitting praise as a part or member: +that therefore which is praised, is not thereby made either +better or worse. This I understand even of those things, that are +commonly called fair and good, as those which are commended +either for the matter itself, or for curious workmanship. As for +that which is truly good, what can it stand in need of more than +either justice or truth ; or more than either kindness and +modesty? Which of all those, either becomes good or fair, because +commended; or dispraised suffers any damage? Doth the emerald +become worse in itself, or more vile if it be not commended? Doth +gold, or ivory, or purple? Is there anything that doth though +never so common, as a knife, a flower, or a +tree?</font></font></font></p> + +<p><font><font><font>XVII. If so be that the souls remain after +death (say they that will not believe it); how is the air from +all eternity able to contain them? How is the earth (say I) ever +from that time able to Contain the bodies of them that are +buried? For as here the change and resolution of dead bodies into +another kind of subsistence (whatsoever it be;) makes place for +other dead bodies : so the souls after death transferred into the +air, after they have conversed there a while, are either by way +of transmutation, or transfusion, or conflagration, received +again into that original rational substance, from which all +others do proceed: and so give way to those souls, who before +coupled and associated unto bodies, now begin to subsist single. +This, upon a supposition that the souls after death do for a +while subsist single, may be answered. And here, (besides the +number of bodies, so buried and contained by the earth), we may +further consider the number of several beasts, eaten by us men, +and by other creatures. For notwithstanding that such a multitude +of them is daily consumed, and as it were buried in the bodies of +the eaters, yet is the same place and body able to contain them, +by reason of their conversion, partly into blood, partly into air +and fire. What in these things is the speculation of truth? to +divide things into that which is passive and material; and that +which is active and formal.</font></font></font></p> + +<p><font><font><font>XVIII. Not to wander out of the way, but +upon every motion and desire, to perform that which is just: and +ever to be careful to attain to the true natural apprehension of +every fancy, that presents itself.</font></font></font></p> + +<p><font><font><font>XIX. Whatsoever is expedient unto thee, O +World, is expedient unto me; nothing can either be 'unseasonable +unto me, or out of date, which unto thee is seasonable. +Whatsoever thy seasons bear, shall ever by me be esteemed as +happy fruit, and increase. O Nature! from thee are all things, in +thee all things subsist, and to thee all tend. Could he say of +Athens, Thou lovely city of Cecrops; and shalt not thou say of +the world, Thou lovely city of God?</font></font></font></p> + +<p><font><font><font>XX. They will say commonly, Meddle not with +many things, if thou wilt live cheerfully. Certainly there is +nothing better, than for a man to confine himself to necessary +actions; to such and so many only, as reason in a creature that +knows itself born for society, will command and enjoin. This will +not only procure that cheerfulness, which from the goodness, but +that also, which from the paucity of actions doth usually +proceed. For since it is so, that most of those things, which we +either speak or do, are unnecessary; if a man shall cut them off, +it must needs follow that he shall thereby gain much leisure, and +save much trouble, and therefore at every action a man must +privately by way of admonition suggest unto himself, What? may +not this that now I go about, be of the number of unnecessary +actions? Neither must he use himself to cut off actions only, but +thoughts and imaginations also, that are unnecessary for so will +unnecessary consequent actions the better be prevented and cut +off.</font></font></font></p> + +<p><font><font><font>XXI. Try also how a good man's life; (of +one, who is well pleased with those things whatsoever, which +among the common changes and chances of this world fall to his +own lot and share; and can live well contented and fully +satisfied in the justice of his own proper present action, and in +the goodness of his disposition for the future:) will agree with +thee. Thou hast had experience of that other kind of life : make +now trial of this also. Trouble not thyself any more henceforth, +reduce thyself unto perfect simplicity. Doth any man offend? It +is against himself that he doth offend: why should it trouble +thee? Hath anything happened unto thee ? It is well, whatsoever +it be, it is that which of all the common chances of the world +from the very beginning in the series of all other things that +have, or shall happen, was destinated and appointed unto thee. To +comprehend all in a few words, our life is short; we must +endeavour to gain the present time with best discretion and +justice. Use recreation with sobriety.</font></font></font></p> + +<p><font><font><font>XXII. Either this world is a</font> <font +face="Symbol">kosmoz</font> <font>or comely piece, because all +disposed and governed by certain order: or if it be a mixture, +though confused, yet still it is a comely piece. For is it +possible that in thee there should be any beauty at all, and that +in the whole world there should be nothing but disorder and +confusion? and all things in it too, by natural different +properties one from another differenced and distinguished; and +yet all through diffused, and by natural sympathy, one to another +united, as they are?</font></font></font></p> + +<p><font><font><font>XXIII. A black or malign disposition, an +effeminate disposition; an hard inexorable disposition, a wild +inhuman disposition, a sheepish disposition, a childish +disposition; a blockish, a false, a scurril, a fraudulent, a +tyrannical: what then? If he be a stranger in the world, that +knows not the things that are in it; why not he a stranger as +well, that wonders at the things that are done in +it?</font></font></font></p> + +<p><font><font><font>XXIV. He is a true fugitive, that flies from +reason, by which men are sociable. He blind, who cannot see with +the eyes of his understanding. He poor, that stands in need of +another, and hath not in himself all things needful for this +life. He an aposteme of the world, who by being discontented with +those things that happen unto him in the world, doth as it were +apostatise, and separate himself from common nature's rational +administration. For the same nature it is that brings this unto +thee, whatsoever it be, that first brought thee into the world. +He raises sedition in the city, who by irrational actions +withdraws his own soul from that one and common soul of all +rational creatures.</font></font></font></p> + +<p><font><font><font>XXV. There is, who without so much as a +coat; and there is, who without so much as a book, doth put +philosophy in practice. I am half naked, neither have I bread to +eat, and yet I depart not from reason, saith one. But I say; I +want the food of good teaching, and instructions, and yet I +depart not from reason.</font></font></font></p> + +<p><font><font><font>XXVI. What art and profession soever thou +hast learned, endeavour to affect it, and comfort thyself in it; +and pass the remainder of thy life as one who from his whole +heart commits himself and whatsoever belongs unto him, unto the +gods: and as for men, carry not thyself either tyrannically or +servilely towards any.</font></font></font></p> + +<p><font><font><font>XXVII. Consider in my mind, for example's +sake, the times of Vespasian: thou shalt see but the same things: +some marrying, some bringing up children, some sick, some dying, +some fighting, some feasting, some merchandising, some tilling, +some flattering, some boasting, some suspecting, some +undermining, some wishing to die, some fretting and murmuring at +their present estate, some wooing, some hoarding, some seeking +after magistracies, and some after kingdoms. And is not that +their age quite over, and ended? Again, consider now the times of +Trajan. There likewise thou seest the very self-same things, and +that age also is now over and ended. In the like manner consider +other periods, both of times and of whole nations, and see how +many men, after they had with all their might and main intended +and prosecuted some one worldly thing or other did soon after +drop away, and were resolved into the elements. But especially +thou must call to mind them, whom thou thyself in thy lifetime +hast known much distracted about vain things, and in the meantime +neglecting to do that, and closely and unseparably (as fully +satisfied with it) to adhere unto it, which their own proper +constitution did require. And here thou must remember, that thy +carriage in every business must be according to the worth and due +proportion of it, for so shalt thou not easily be tired out and +vexed, if thou shalt not dwell upon small matters longer than is +fitting.</font></font></font></p> + +<p><font><font><font>XXVIII. Those words which once were common +and ordinary, are now become obscure and obsolete; and so the +names of men once commonly known and famous, are now become in a +manner obscure and obsolete names. Camillus, Cieso, Volesius, +Leonnatus; not long after, Scipio, Cato, then Augustus, then +Adrianus, then Antoninus Pius: all these in a short time will be +out of date, and, as things of another world as it were, become +fabulous. And this I say of them, who once shined as the wonders +of their ages, for as for the rest, no sooner are they expired, +than with them all their fame and memory. And what is it then +that shall always be remembered? all is vanity. What is it that +we must bestow our care and diligence upon? even upon this only: +that our minds and wills be just; that our actions be charitable; +that our speech be never deceitful, or that our understanding be +not subject to error; that our inclination be always set to +embrace whatsoever shall happen unto us, as necessary, as usual, +as ordinary, as flowing from such a beginning, and such a +fountain, from which both thou thyself and all things are. +Willingly therefore, and wholly surrender up thyself unto that +fatal concatenation, yielding up thyself unto the fates, to be +disposed of at their pleasure.</font></font></font></p> + +<p><font><font><font>XXIX. Whatsoever is now present, and from +day to day hath its existence; all objects of memories, and the +minds and memories themselves, incessantly consider, all things +that are, have their being by change and alteration. Use thyself +therefore often to meditate upon this, that the nature of the +universe delights in nothing more, than in altering those things +that are, and in making others like unto them. So that we may +say, that whatsoever is, is but as it were the seed of that which +shall be. For if thou think that that only is seed, which either +the earth or the womb receiveth, thou art very +simple.</font></font></font></p> + +<p><font><font><font>XXX. Thou art now ready to die, and yet hast +thou not attained to that perfect simplicity: thou art yet +subject to many troubles and perturbations; not yet free from all +fear and suspicion of external accidents; nor yet either so +meekly disposed towards all men, as thou shouldest; or so +affected as one, whose only study and only wisdom is, to be just +in all his actions.</font></font></font></p> + +<p><font><font><font>XXXI. Behold and observe, what is the state +of their rational part; and those that the world doth account +wise, see what things they fly and are afraid of; and what things +they hunt after.</font></font></font></p> + +<p><font><font><font>XXXII. In another man's mind and +understanding thy evil Cannot subsist, nor in any proper temper +or distemper of the natural constitution of thy body, which is +but as it were the coat or cottage of thy soul. Wherein then, but +in that part of thee, wherein the conceit, and apprehension of +any misery can subsist? Let not that part therefore admit any +such conceit, and then all is well. Though thy body which is so +near it should either be cut or burnt, or suffer any corruption +or putrefaction, yet let that part to which it belongs to judge +of these, be still at rest; that is, let her judge this, that +whatsoever it is, that equally may happen to a wicked man, and to +a good man, is neither good nor evil. For that which happens +equally to him that lives according to nature, and to him that +doth not, is neither according to nature, nor against it; and by +consequent, neither good nor bad.</font></font></font></p> + +<p><font><font><font>XXXIII. Ever consider and think upon the +world as being but one living substance, and having but one soul, +and how all things in the world, are terminated into one +sensitive power; and are done by one general motion as it were, +and deliberation of that one soul; and how all things that are, +concur in the cause of one another's being, and by what manner of +connection and concatenation all things +happen.</font></font></font></p> + +<p><font><font><font>XXXIV. What art thou, that better and divine +part excepted, but as Epictetus said well, a wretched soul, +appointed to carry a carcass up and +down?</font></font></font></p> + +<p><font><font><font>XXXV. To suffer change can be no hurt; as no +benefit it is, by change to attain to being. The age and time of +the world is as it were a flood and swift current, consisting of +the things that are brought to pass in the world. For as soon as +anything hath appeared, and is passed away, another succeeds, and +that also will presently out of sight.</font></font></font></p> + +<p><font><font><font>XXXVI. Whatsoever doth happen in the world, +is, in the course of nature, as usual and ordinary as a rose in +the spring, and fruit in summer. Of the same nature is sickness +and death; slander, and lying in wait, and whatsoever else +ordinarily doth unto fools use to be occasion either of joy or +sorrow. That, whatsoever it is, that comes after, doth always +very naturally, and as it were familiarly, follow upon that which +was before. For thou must consider the things of the world, not +as a loose independent number, consisting merely of necessary +events; but as a discreet connection of things orderly and +harmoniously disposed. There is then to be seen in the things of +the world, not a bare succession, but an admirable correspondence +and affinity.</font></font></font></p> + +<p><font><font><font>XXXVII. Let that of Heraclitus never be out +of thy mind, that the death of earth, is water, and the death of +water, is air; and the death of air, is fire; and so on the +contrary. Remember him also who was ignorant whither the way did +lead, and how that reason being the thing by which all things in +the world are administered, and which men are continually and +most inwardly conversant with: yet is the thing, which ordinarily +they are most in opposition with, and how those things which +daily happen among them, cease not daily to be strange unto them, +and that we should not either speak, or do anything as men in +their sleep, by opinion and bare imagination: for then we think +we speak and do, and that we must not be as children, who follow +their father's example; for best reason alleging their bare +successive tradition from our forefathers we have received +it.</font></font></font></p> + +<p><font><font><font>XXXVIII. Even as if any of the gods should +tell thee, Thou shalt certainly die to-morrow, or next day, thou +wouldst not, except thou wert extremely base and pusillanimous, +take it for a great benefit, rather to die the next day after, +than to-morrow; (for alas, what is the difference!) so, for the +same reason, think it no great matter to die rather many years +after, than the very next day.</font></font></font></p> + +<p><font><font><font>XXXIX. Let it be thy perpetual meditation, +how many physicians who once looked so grim, and so tetrically +shrunk their brows upon their patients, are dead and gone +themselves. How many astrologers, after that in great ostentation +they had foretold the death of some others, how many philosophers +after so many elaborate tracts and volumes concerning either +mortality or immortality; how many brave captains and commanders, +after the death and slaughter of so many; how many kings and +tyrants, after they had with such horror and insolency abused +their power upon men's lives, as though themselves had been +immortal; how many, that I may so speak, whole cities both men +and towns: Helice, Pompeii, Herculaneum, and others innumerable +are dead and gone. Run them over also, whom thou thyself, one +after another, hast known in thy time to drop away. Such and such +a one took care of such and such a one's burial, and soon after +was buried himself. So one, so another: and all things in a short +time. For herein lieth all indeed, ever to look upon all worldly +things, as things for their continuance, that are but for a day: +and for their worth, most vile, and contemptible, as for example, +What is man? That which but the other day when he was conceived +was vile snivel; and within few days shall be either an embalmed +carcass, or mere ashes. Thus must thou according to truth and +nature, throughly consider how man's life is but for a very +moment of time, and so depart meek and contented: even as if a +ripe olive falling should praise the ground that bare her, and +give thanks to the tree that begat her.</font></font></font></p> + +<p><font><font><font>XL. Thou must be like a promontory of the +sea, against which though the waves beat continually, yet it both +itself stands, and about it are those swelling waves stilled and +quieted.</font></font></font></p> + +<p><font><font><font>XLI. Oh, wretched I, to whom this mischance +is happened! nay, happy I, to whom this thing being happened, I +can continue without grief; neither wounded by that which is +present, nor in fear of that which is to come. For as for this, +it might have happened unto any man, but any man having such a +thing befallen him, could not have continued without grief. Why +then should that rather be an unhappiness, than this a happiness? +But however, canst thou, 0 man! term that unhappiness, which is +no mischance to the nature of man I Canst thou think that a +mischance to the nature of man, which is not contrary to the end +and will of his nature? What then hast thou learned is the will +of man's nature? Doth that then which hath happened unto thee, +hinder thee from being just? or magnanimous? or temperate? or +wise? or circumspect? or true? or modest? or free? or from +anything else of all those things in the present enjoying and +possession whereof the nature of man, (as then enjoying all that +is proper unto her,) is fully satisfied? Now to conclude; upon +all occasion of sorrow remember henceforth to make use of this +dogma, that whatsoever it is that hath happened unto thee, is in +very deed no such thing of itself, as a misfortune; but that to +bear it generously, is certainly great +happiness.</font></font></font></p> + +<p><font><font><font>XLII. It is but an ordinary coarse one, yet +it is a good effectual remedy against the fear of death, for a +man to consider in his mind the examples of such, who greedily +and covetously (as it were) did for a long time enjoy their +lives. What have they got more, than they whose deaths have been +untimely? Are not they themselves dead at the last? as +Cadiciant's, Fabius, Julianus Lepidus, or any other who in their +lifetime having buried many, were at the last buried themselves. +The whole space of any man's life, is but little; and as little +as it is, with what troubles, with what manner of dispositions, +and in the society of how wretched a body must it be passed! Let +it be therefore unto thee altogether as a matter of indifferency. +For if thou shalt look backward; behold, what an infinite chaos +of time doth present itself unto thee; and as infinite a chaos, +if thou shalt look forward. In that which is so infinite, what +difference can there be between that which liveth but three days, +and that which liveth three ages?</font></font></font></p> + +<p><font><font><font>XLIII. Let thy course ever be the most +compendious way. The most compendious, is that which is according +to nature: that is, in all both words and deeds, ever to follow +that which is most sound and perfect. For such a resolution will +free a man from all trouble, strife, dissembling, and +ostentation</font></font></font></p> + +<p><font><font><font>THE FIFTH BOOK</font></font></font></p> + +<p><font><font><font>I. In the morning when thou findest thyself +unwilling to rise, consider with thyself presently, it is to go +about a man's work that I am stirred up. Am I then yet unwilling +to go about that, for which I myself was born and brought forth +into this world? Or was I made for this, to lay me down, and make +much of myself in a warm bed? 'O but this is pleasing.' And was +it then for this that thou wert born, that thou mightest enjoy +pleasure? Was it not in very truth for this, that thou mightest +always be busy and in action? Seest thou not how all things in +the world besides, how every tree md plant, how sparrows and +ants, spiders and bees: how all in their kind are intent as it +were orderly to perform whatsoever (towards the preservation of +this orderly universe) naturally doth become and belong unto +thin? And wilt not thou do that, which belongs unto a man to do? +Wilt not thou run to do that, which thy nature doth require? 'But +thou must have some rest.' Yes, thou must. Nature hath of that +also, as well as of eating and drinking, allowed thee a certain +stint. But thou guest beyond thy stint, and beyond that which +would suffice, and in matter of action, there thou comest short +of that which thou mayest. It must needs be therefore, that thou +dost not love thyself, for if thou didst, thou wouldst also love +thy nature, and that which thy nature doth propose unto herself +as her end. Others, as many as take pleasure in their trade and +profession, can even pine themselves at their works, and neglect +their bodies and their food for it; and doest thou less honour +thy nature, than an ordinary mechanic his trade; or a good dancer +his art? than a covetous man his silver, and vainglorious man +applause? These to whatsoever they take an affection, can be +content to want their meat and sleep, to further that every one +which he affects: and shall actions tending to the common good of +human society, seem more vile unto thee, or worthy of less +respect and intention?</font></font></font></p> + +<p><font><font><font>II. How easy a thing is it for a man to put +off from him all turbulent adventitious imaginations, and +presently to be in perfect rest and +tranquillity!</font></font></font></p> + +<p><font><font><font>III. Think thyself fit and worthy to speak, +or to do anything that is according to nature, and let not the +reproach, or report of some that may ensue upon it, ever deter +thee. If it be right and honest to be spoken or done, undervalue +not thyself so much, as to be discouraged from it. As for them, +they have their own rational over-ruling part, and their own +proper inclination: which thou must not stand and look about to +take notice of, but go on straight, whither both thine own +particular, and the common nature do lead thee; and the way of +both these, is but one.</font></font></font></p> + +<p><font><font><font>IV. I continue my course by actions +according to nature, until I fall and cease, breathing out my +last breath into that air, by which continually breathed in I did +live; and falling upon that earth, out of whose gifts and fruits +my father gathered his seed, my mother her blood, and my nurse +her milk, out of which for so many years I have been provided, +both of meat and drink. And lastly, which beareth me that tread +upon it, and beareth with me that so many ways do abuse it, or so +freely make use of it, so many ways to so many +ends.</font></font></font></p> + +<p><font><font><font>V. No man can admire thee for thy sharp +acute language, such is thy natural disability that way. Be it +so: yet there be many other good things, for the want of which +thou canst not plead the want or natural ability. Let them be +seen in thee, which depend wholly from thee; sincerity, gravity, +laboriousness, contempt of pleasures; be not querulous, be +Content with little, be kind, be free; avoid all superfluity, all +vain prattling; be magnanimous. Doest not thou perceive, how many +things there be, which notwithstanding any pretence of natural +indisposition and unfitness, thou mightest have performed and +exhibited, and yet still thou doest voluntarily continue drooping +downwards? Or wilt thou say. that it is through defect of thy +natural constitution, that thou art constrained to murmur, to be +base and wretched to flatter; now to accuse, and now to please, +and pacify thy body: to be vainglorious, to be so giddy-headed., +and unsettled in thy thoughts? nay (witnesses be the Gods) of all +these thou mightest have been rid long ago: only, this thou must +have been contented with, to have borne the blame of one that is +somewhat slow and dull. wherein thou must so exercise thyself, as +one who neither doth much take to heart this his natural defect, +nor yet pleaseth himself in it.</font></font></font></p> + +<p><font><font><font>Vi. Such there be, who when they have done a +good turn to any, are ready to set them on the score for it, and +to require retaliation. Others there be, who though they stand +not upon retaliation, to require any, yet they think with +themselves nevertheless, that such a one is their debtor, and +they know as their word is what they have done. Others again +there be, who when they have done any such thing, do not so much +as know what they have done; but are like unto the vine, which +beareth her grapes, and when once she hath borne her own proper +fruit, is contented and seeks for no further recompense. As a +horse after a race, and a hunting dog when he hath hunted, and a +bee when she hath made her honey, look not for applause and +commendation; so neither doth that man that rightly doth +understand his own nature when he hath done a good turn: but from +one doth proceed to do another, even as the vine after she hath +once borne fruit in her own proper season, is ready for another +time. Thou therefore must be one of them, who what they do, +barely do it without any further thought, and are in a manner +insensible of what they do. 'Nay but,' will some reply perchance, +'this very thing a rational man is bound unto, to understand what +it is, that he doeth.' For it is the property, say they, of one +that is naturally sociable, to be sensible, that he doth operate +sociably: nay, and to desire, that the party him self that is +sociably dealt with, should be sensible of it too. I answer, That +which thou sayest is true indeed, but the true meaning of that +which is said, thou dost not understand. And therefore art thou +one of those first, whom I mentioned. For they also are led by a +probable appearance of reason. But if thou dost desire to +understand truly what it is that is said, fear not that thou +shalt therefore give over any sociable +action.</font></font></font></p> + +<p><font><font><font>VII. The form of the Athenians' prayer did +run thus: '0 rain, rain, good Jupiter, upon all the grounds and +fields that belong to the Athenians.' Either we should not pray +at all, or thus absolutely and freely; and not every one for +himself in particular alone.</font></font></font></p> + +<p><font><font><font>VIII. As we say commonly, The physician hath +prescribed unto this man, riding; unto another, cold baths; unto +a third, to go barefoot: so it is alike to say, The nature of the +universe hath prescribed unto this man sickness, or blindness, or +some loss, or damage or some such thing. For as there, when we +say of a physician, that he hath prescribed anything, our meaning +is, that he hath appointed this for that, as subordinate and +conducing to health: so here, whatsoever doth happen unto any, is +ordained unto him as a thing subordinate unto the fates, and +therefore do we say of such things, that they do happen, or fall +together; as of square stones, when either in walls, or pyramids +in a certain position they fit one another, and agree as it were +in an harmony, the masons say, that they do</font> <font face= +"Symbol">(sumbainein) as if thou shouldest say, fall together: so +that in the general, though the things be divers that make it, +yet the consent or harmony itself is but one. And as the whole +world is made up of all the particular bodies of the world, one +perfect and complete body, of the same nature that particular +bodies; so is the destiny of particular causes and events one +general one, of the same nature that particular causes are. What +I now say, even they that are mere idiots are not ignorant of: +for they say commonly</font> <font face="Symbol">(touto eferen +autw)</font> <font>that is, This his destiny hath brought upon +him. This therefore is by the fates properly and particularly +brought upon this, as that unto this in particular is by the +physician prescribed. These therefore let us accept of in like +manner, as we do those that are prescribed unto us our +physicians. For them also in themselves shall We find to contain +many harsh things, but we nevertheless, in hope of health, and +recovery, accept of them. Let. the fulfilling' and accomplishment +of those things which the common nature bath determined, be unto +thee as thy health. Accept then, and be pleased with whatsoever +doth happen, though otherwise harsh and unpleasing, as tending to +that end, to the health and welfare of the universe, and to +Jove's happiness and prosperity. For this whatsoever it be, +should not have been produced, had it not conduced to the good of +the universe. For neither doth any ordinary particular nature +bring anything to pass, that is not to whatsoever is within the +sphere of its own proper administration and government agreeable +and subordinate. For these two considerations then thou must be +well pleased with anything that doth happen unto thee. First, +because that for thee properly it was brought to pass, and unto +thee it was prescribed; and that from the very beginning by the +series and connection of the first causes, it hath ever had a +reference unto thee. And secondly, because the good success and +perfect welfare, and indeed the very continuance of Him, that is +the Administrator of the whole, doth in a manner depend on it. +For the whole (because whole, therefore entire and perfect) is +maimed, and mutilated, if thou shalt cut off anything at all, +whereby the coherence, and contiguity as of parts, so of causes, +is maintained and preserved. Of which certain it is, that thou +doest (as much as lieth in thee) cut off, and in some sort +violently take somewhat away, as often as thou art displeased +with anything that happeneth.</font></font></font></p> + +<p><font><font><font>IX. Be not discontented, be not +disheartened, be not out of hope, if often it succeed not so well +with thee punctually and precisely to do all things according to +the right dogmata, but being once cast off, return unto them +again: and as for those many and more frequent occurrences, +either of worldly distractions, or human infirmities, which as a +man thou canst not but in some measure be subject unto, be not +thou discontented with them; but however, love and affect that +only which thou dust return unto: a philosopher's life, and +proper occupation after the most exact manner. And when thou dust +return to thy philosophy, return not unto it as the manner of +some is, after play and liberty as it were, to their +schoolmasters and pedagogues; but as they that have sore eyes to +their sponge and egg: or as another to his cataplasm; or as +others to their fomentations: so shalt not thou make it a matter +of ostentation at all to obey reason but of ease and comfort. And +remember that philosophy requireth nothing of thee, but what thy +nature requireth, and wouldest thou thyself desire anything that +is not according to nature? for which of these sayest thou; that +which is according to nature or against it, is of itself more +kind and pleasing? Is it not for that respect especially, that +pleasure itself is to so many men's hurt and overthrow, most +prevalent, because esteemed commonly most kind, and natural? But +consider well whether magnanimity rather, and true liberty, and +true simplicity, and equanimity, and holiness; whether these be +not most kind and natural? And prudency itself, what more kind +and amiable than it, when thou shalt truly consider with thyself, +what it is through all the proper objects of thy rational +intellectual faculty currently to go on without any fall or +stumble? As for the things of the world, their true nature is in +a manner so involved with obscurity, that unto many philosophers, +and those no mean ones, they seemed altogether incomprehensible. +and the Stoics themselves, though they judge them not altogether +incomprehensible, yet scarce and not without much difficulty, +comprehensible, so that all assent of ours is fallible, for who +is he that is infallible in his conclusions? >From the nature +of things, pass now unto their subjects and matter: how +temporary, how vile are they I such as may be in the power and +possession of some abominable loose liver, of some common +strumpet, of some notorious oppressor and extortioner. Pass from +thence to the dispositions of them that thou doest ordinarily +converse with, how hardly do we bear, even with the most loving +and amiable! that I may not say, how hard it is for us to bear +even with our own selves, in such obscurity, and impurity of +things: in such and so continual a flux both of the substances +and time; both of the motions themselves, and things moved; what +it is that we can fasten upon; either to honour, and respect +especially; or seriously, and studiously to seek after; I cannot +so much as conceive For indeed they are things +contrary.</font></font></font></p> + +<p><font><font><font>X. Thou must comfort thyself in the +expectation of thy natural dissolution, and in the meantime not +grieve at the delay; but rest contented in those two things. +First, that nothing shall happen unto thee, which is not +according to the nature of the universe. Secondly, that it is in +thy power, to do nothing against thine own proper God, and inward +spirit. For it is not in any man's power to constrain thee to +transgress against him.</font></font></font></p> + +<p><font><font><font>XI. What is the use that now at this present +I make of my soul? Thus from time to time and upon all occasions +thou must put this question to thyself; what is now that part of +mine which they call the rational mistress part, employed about? +Whose soul do I now properly possess? a child's? or a youth's? a +woman's? or a tyrant's? some brute, or some wild beast's +soul?</font></font></font></p> + +<p><font><font><font>XII. What those things are in themselves, +which by the greatest part are esteemed good, thou mayest gather +even from this. For if a man shall hear things mentioned as good, +which are really good indeed, such as are prudence, temperance, +justice, fortitude, after so much heard and conceived, he cannot +endure to hear of any more, for the word good is properly spoken +of them. But as for those which by the vulgar are esteemed good, +if he shall hear them mentioned as good, he doth hearken for +more. He is well contented to hear, that what is spoken by the +comedian, is but familiarly and popularly spoken, so that even +the vulgar apprehend the difference. For why is it else, that +this offends not and needs not to be excused, when virtues are +styled good: but that which is spoken in commendation of wealth, +pleasure, or honour, we entertain it only as merrily and +pleasantly spoken? Proceed therefore, and inquire further, +whether it may not be that those things also which being +mentioned upon the stage were merrily, and with great applause of +the multitude, scoffed at with this jest, that they that +possessed them had not in all the world of their own, (such was +their affluence and plenty) so much as a place where to avoid +their excrements. Whether, I say, those ought not also in very +deed to be much respected, and esteemed of, as the only things +that are truly good.</font></font></font></p> + +<p><font><font><font>XIII. All that I consist of, is either form +or matter. No corruption can reduce either of these unto nothing: +for neither did I of nothing become a subsistent creature. Every +part of mine then. will by mutation be disposed into a certain +part of the whole world, and that in time into another part; and +so in infinitum; by which kind of mutation, I also became what I +am, and so did they that begot me, and they before them, and so +upwards in infinitum. For so we may be allowed to speak, though +the age and government of the world, be to some certain periods +of time limited, and confined.</font></font></font></p> + +<p><font><font><font>XIV. Reason, and rational power, are +faculties which content themselves with themselves, and their own +proper operations. And as for their first inclination and motion, +that they take from themselves. But their progress is right to +the end and object, which is in their way, as it were, and lieth +just before them: that is, which is feasible and possible, +whether it be that which at the first they proposed to +themselves, or no. For which reason also such actions are +termed</font> <font face="Symbol">katorqwseiz</font> <font>to +intimate the directness of the way, by which they are achieved. +Nothing must be thought to belong to a man, which doth not belong +unto him as he is a man. These, the event of purposes, are not +things required in a man. The nature of man doth not profess any +such things. The final ends and consummations of actions are +nothing at all to a man's nature. The end therefore of a man, or +the summum bonum whereby that end is fulfilled, cannot consist in +the consummation of actions purposed and intended. Again, +concerning these outward worldly things, were it so that any of +them did properly belong unto man, then would it not belong unto +man, to condemn them and to stand in opposition with them. +Neither would he be praiseworthy that can live without them; or +he good, (if these were good indeed) who of his own accord doth +deprive himself of any of them. But we see contrariwise, that the +more a man doth withdraw himself from these wherein external pomp +and greatness doth consist, or any other like these; or the +better he doth bear with the loss of these, the better he is +accounted.</font></font></font></p> + +<p><font><font><font>XV. Such as thy thoughts and ordinary +cogitations are, such will thy mind be in time. For the soul doth +as it were receive its tincture from the fancies, and +imaginations. Dye it therefore and thoroughly soak it with the +assiduity of these cogitations. As for example. Wheresoever thou +mayest live, there it is in thy power to live well and happy. But +thou mayest live at the Court, there then also mayest thou live +well and happy. Again, that which everything is made for, he is +also made unto that, and cannot but naturally incline unto it. +That which anything doth naturally incline unto, therein is his +end. Wherein the end of everything doth consist, therein also +doth his good and benefit consist. Society therefore is the +proper good of a rational creature. For that we are made for +society, it hath long since been demonstrated. Or can any man +make any question of this, that whatsoever is naturally worse and +inferior, is ordinarily subordinated to that which is better? and +that those things that are best, are made one for another? And +those things that have souls, are better than those that have +none? and of those that have, those best that have rational +souls?</font></font></font></p> + +<p><font><font><font>XVI. To desire things impossible is the part +of a mad man. But it is a thing impossible, that wicked man +should not commit some such things. Neither doth anything happen +to any man, which in the ordinary course of nature as natural +unto him doth not happen. Again, the same things happen unto +others also. And truly, if either he that is ignorant that such a +thing hath happened unto him, or he that is ambitious to be +commended for his magnanimity, can be patient, and is not +grieved: is it not a grievous thing, that either ignorance, or a +vain desire to please and to be commended, should be more +powerful and effectual than true prudence? As for the things +themselves, they touch not the soul, neither can they have any +access unto it: neither can they of themselves any ways either +affect it, or move it. For she herself alone can affect and move +herself, and according as the dogmata and opinions are, which she +doth vouchsafe herself; so are those things which, as +accessories, have any co-existence with +her.</font></font></font></p> + +<p><font><font><font>XVII. After one consideration, man is +nearest unto us; as we are bound to do them good, and to bear +with them. But as he may oppose any of our true proper actions, +so man is unto me but as a thing indifferent: even as the sun, or +the wind, or some wild beast. By some of these it may be, that +some operation or other of mine, may be hindered; however, of my +mind and resolution itself, there can be no let or impediment, by +reason of that ordinary constant both exception (or reservation +wherewith it inclineth) and ready conversion of objects; from +that which may not be, to that which may be, which in the +prosecution of its inclinations, as occasion serves, it doth +observe. For by these the mind doth turn and convert any +impediment whatsoever, to be her aim and purpose. So that what +before was the impediment, is now the principal object of her +working; and that whihch before was in her way, is now her +readiest way.</font></font></font></p> + +<p><font><font><font>XVIII. Honour that which is chiefest and +most powerful in the world, and that is it, which makes use of +all things, and governs all things. So also in thyself; honour +that which is chiefest, and most powerful; and is of one kind and +nature with that which we now spake of. For it is the very same, +which being in thee, turneth all other things to its own use, and +by whom also thy life is governed.</font></font></font></p> + +<p><font><font><font>XIX. That which doth not hurt the city +itself; cannot hurt any citizen. This rule thou must remember to +apply and make use of upon every conceit and apprehension of +wrong. If the whole city be not hurt by this, neither am I +certainly. And if the whole be not, why should I make it my +private grievance? consider rather what it is wherein he is +overseen that is thought to have done the wrong. Again, often +meditate how swiftly all things that subsist, and all things that +are done in the world, are carried away, and as it were conveyed +out of sight: for both the substance themselves, we see as a +flood, are in a continual flux; and all actions in a perpetual +change; and the causes themselves, subject to a thousand +alterations, neither is there anything almost, that may ever be +said to be now settled and constant. Next unto this, and which +follows upon it, consider both the infiniteness of the time +already past, and the immense vastness of that which is to come, +wherein all things are to be resolved and annihilated. Art not +thou then a very fool, who for these things, art either puffed up +with pride, or distracted with cares, or canst find in thy heart +to make such moans as for a thing that would trouble thee for a +very long time? Consider the whole universe whereof thou art but +a very little part, and the whole age of the world together, +whereof but a short and very momentary portion is allotted unto +thee, and all the fates and destinies together, of which how much +is it that comes to thy part and share! Again: another doth +trespass against me. Let him look to that. He is master of his +own disposition, and of his own operation. I for my part am in +the meantime in possession of as much, as the common nature would +have me to possess: and that which mine own nature would have me +do, I do.</font></font></font></p> + +<p><font><font><font>XX. Let not that chief commanding part of +thy soul be ever subject to any variation through any corporal +either pain or pleasure, neither suffer it to be mixed with +these, but let it both circumscribe itself, and confine those +affections to their own proper parts and members. But if at any +time they do reflect and rebound upon the mind and understanding +(as in an united and compacted body it must needs;) then must +thou not go about to resist sense and feeling, it being natural. +However let not thy understanding to this natural sense and +feeling, which whether unto our flesh pleasant or painful, is +unto us nothing properly, add an opinion of either good or bad +and all is well.</font></font></font></p> + +<p><font><font><font>XXI. To live with the Gods. He liveth with +the Gods, who at all times affords unto them the spectacle of a +soul, both contented and well pleased with whatsoever is +afforded, or allotted unto her; and performing whatsoever is +pleasing to that Spirit, whom (being part of himself) Jove hath +appointed to every man as his overseer and +governor.</font></font></font></p> + +<p><font><font><font>XXII. Be not angry neither with him whose +breath, neither with him whose arm holes, are offensive. What can +he do? such is his breath naturally, and such are his arm holes; +and from such, such an effect, and such a smell must of necessity +proceed. 'O, but the man (sayest thou) hath understanding in him, +and might of himself know, that he by standing near, cannot +choose but offend.' And thou also (God bless thee!) hast +understanding. Let thy reasonable faculty, work upon his +reasonable faculty; show him his fault, admonish him. If he +hearken unto thee, thou hast cured him, and there will be no more +occasion of anger.</font></font></font></p> + +<p><font><font><font>XXIII. 'Where there shall neither roarer be, +nor harlot.' Why so? As thou dost purpose to live, when thou hast +retired thyself to some such place, where neither roarer nor +harlot is: so mayest thou here. And if they will not suffer thee, +then mayest thou leave thy life rather than thy calling, but so +as one that doth not think himself anyways wronged. Only as one +would say, Here is a smoke; I will out of it. And what a great +matter is this! Now till some such thing force me out, I will +continue free; neither shall any man hinder me to do what I will, +and my will shall ever be by the proper nature of a reasonable +and sociable creature, regulated and +directed.</font></font></font></p> + +<p><font><font><font>XXIV. That rational essence by which the +universe is governed, is for community and society; and therefore +hath it both made the things that are worse, for the best, and +hath allied and knit together those which are best, as it were in +an harmony. Seest thou not how it hath sub-ordinated, and +co-ordinated? and how it hath distributed unto everything +according to its worth? and those which have the pre-eminency and +superiority above all, hath it united together, into a mutual +consent and agreement.</font></font></font></p> + +<p><font><font><font>XXV. How hast thou carried thyself hitherto +towards the Gods? towards thy parents? towards thy brethren? +towards thy wife? towards thy children? towards thy masters? thy +foster-fathers? thy friends? thy domestics? thy servants? Is it +so with thee, that hitherto thou hast neither by word or deed +wronged any of them? Remember withal through how many things thou +hast already passed, and how many thou hast been able to endure; +so that now the legend of thy life is full, and thy charge is +accomplished. Again, how many truly good things have certainly by +thee been discerned? how many pleasures, how many pains hast thou +passed over with contempt? how many things eternally glorious +hast thou despised? towards how many perverse unreasonable men +hast thou carried thyself kindly, and +discreetly?</font></font></font></p> + +<p><font><font><font>XXVI. Why should imprudent unlearned souls +trouble that which is both learned, and prudent? And which is +that that is so? she that understandeth the beginning and the +end, and hath the true knowledge of that rational essence, that +passeth through all things subsisting, and through all ages being +ever the same, disposing and dispensing as it were this universe +by certain periods of time.</font></font></font></p> + +<p><font><font><font>XXVII. Within a very little while, thou wilt +be either ashes, or a sceletum; and a name perchance; and +perchance, not so much as a name. And what is that but an empty +sound, and a rebounding echo? Those things which in this life are +dearest unto us, and of most account, they are in themselves but +vain, putrid, contemptible. The most weighty and serious, if +rightly esteemed, but as puppies, biting one another: or untoward +children, now laughing and then crying. As for faith, and +modesty, and justice, and truth, they long since, as one of the +poets hath it, have abandoned this spacious earth, and retired +themselves unto heaven. What is it then that doth keep thee here, +if things sensible be so mutable and unsettled? and the senses so +obscure, and so fallible? and our souls nothing but an exhalation +of blood? and to be in credit among such, be but vanity? What is +it that thou dost stay for? an extinction, or a translation; +either of them with a propitious and contented mind. But still +that time come, what will content thee? what else, but to worship +and praise the Gods; and to do good unto men. To bear with them, +and to forbear to do them any wrong. And for all external things +belonging either to this thy wretched body, or life, to remember +that they are neither thine, nor in thy +power.</font></font></font></p> + +<p><font><font><font>XXVIII. Thou mayest always speed, if thou +wilt but make choice of the right way; if in the course both of +thine opinions and actions, thou wilt observe a true method. +These two things be common to the souls, as of God, so of men, +and of every reasonable creature, first that in their own proper +work they cannot be hindered by anything: and secondly, that +their happiness doth consist in a disposition to, and in the +practice of righteousness; and that in these their desire is +terminated.</font></font></font></p> + +<p><font><font><font>XXIX. If this neither be my wicked act, nor +an act anyways depending from any wickedness of mine, and that by +it the public is not hurt; what doth it concern me? And wherein +can the public be hurt? For thou must not altogether be carried +by conceit and common opinion: as for help thou must afford that +unto them after thy best ability, and as occasion shall require, +though they sustain damage, but in these middle or worldly +things; but however do not thou conceive that they are truly hurt +thereby: for that is not right. But as that old foster-father in +the comedy, being now to take his leave doth with a great deal of +ceremony, require his foster-child's rhombus, or rattle-top, +remembering nevertheless that it is but a rhombus; so here also +do thou likewise. For indeed what is all this pleading and public +bawling for at the courts? O man, hast thou forgotten what those +things are! yea but they are things that others much care for, +and highly esteem of. Wilt thou therefore be a fool too ? Once I +was ; let that suffice.</font></font></font></p> + +<p><font><font><font>XXX. Let death surprise rue when it will, +and where it will, I may be a happy man, nevertheless. For he is +a happy man, who in his lifetime dealeth unto himself a happy lot +and portion. A happy lot and portion is, good inclinations of the +soul, good desires, good actions.</font></font></font></p> + +<p><font><font><font>THE SIXTH BOOK</font></font></font></p> + +<p><font><font><font>I. The matter itself, of which the universe +doth consist, is of itself very tractable and pliable. That +rational essence that doth govern it, bath in itself no cause to +do evil. It bath no evil in itsell; neither can it do anything +that is evil: neither can anything be hurt by it. And all things +are done and determined according to its will and +prescript.</font></font></font></p> + +<p><font><font><font>II. Be it all one unto thee, whether half +frozen or well warm; whether only slumbering, or after a full +sleep; whether discommended or commended thou do thy duty: or +whether dying or doing somewhat else; for that also 'to die,' +must among the rest be reckoned as one of the duties and actions +of our lives.</font></font></font></p> + +<p><font><font><font>III. Look in, let not either the proper +quality, or the true worth of anything pass thee, before thou +hast fully apprehended it.</font></font></font></p> + +<p><font><font><font>IV. All substances come soon to their +change, and either they shall be resolved by way of exhalation +(if so be that all things shall be reunited into one substance), +or as others maintain, they shall be scattered and dispersed. As +for that Rational Essence by which all things are governed, as it +best understandeth itself, both its own disposition, and what it +doth, and what matter it hath to do with and accordingly doth all +things; so we that do not, no wonder, if we wonder at many +things, the reasons whereof we cannot +comprehend.</font></font></font></p> + +<p><font><font><font>V. The best kind of revenge is, not to +become like unto them.</font></font></font></p> + +<p><font><font><font>VI. Let this be thy only joy, and thy only +comfort, from one sociable kind action without intermission to +pass unto another, God being ever in thy +mind.</font></font></font></p> + +<p><font><font><font>VII. The rational commanding part, as it +alone can stir up and turn itself; so it maketh both itself to +be, and everything that happeneth, to appear unto itself, as it +will itself.</font></font></font></p> + +<p><font><font><font>VIII. According to the nature of the +universe all things particular are determined, not according to +any other nature, either about compassing and containing; or +within, dispersed and contained; or without, depending. Either +this universe is a mere confused mass, and an intricate context +of things, which shall in time be scattered and dispersed again: +or it is an union consisting of order, and administered by +Providence. If the first, why should I desire to continue any +longer in this fortuit confusion and commixtion? or why should I +take care for anything else, but that as soon as may be I may be +earth again? And why should I trouble myself any more whilst I +seek to please the Gods? Whatsoever I do, dispersion is my end, +and will come upon me whether I will or no. But if the latter be, +then am not I religious in vain; then will I be quiet and +patient, and put my trust in Him, who is the Governor of +all.</font></font></font></p> + +<p><font><font><font>IX. Whensoever by some present hard +occurrences thou art constrained to be in some sort troubled and +vexed, return unto thyself as soon as may be, and be not out of +tune longer than thou must needs. For so shalt thou be the better +able to keep thy part another time, and to maintain the harmony, +if thou dost use thyself to this continually; once out, presently +to have recourse unto it, and to begin +again.</font></font></font></p> + +<p><font><font><font>X. If it were that thou hadst at one time +both a stepmother, and a natural mother living, thou wouldst +honour and respect her also; nevertheless to thine own natural +mother would thy refuge, and recourse be continually. So let the +court and thy philosophy be unto thee. Have recourse unto it +often, and comfort thyself in her, by whom it is that those other +things are made tolerable unto thee, and thou also in those +things not intolerable unto others.</font></font></font></p> + +<p><font><font><font>XI. How marvellous useful it is for a man to +represent unto himself meats, and all such things that are for +the mouth, under a right apprehension and imagination! as for +example: This is the carcass of a fish; this of a bird; and this +of a hog. And again more generally; This phalernum, this +excellent highly commended wine, is but the bare juice of an +ordinary grape. This purple robe, but sheep's hairs, dyed with +the blood of a shellfish. So for coitus, it is but the attrition +of an ordinary base entrail, and the excretion of a little vile +snivel, with a certain kind of convulsion: according to +Hippocrates his opinion. How excellent useful are these lively +fancies and representations of things, thus penetrating and +passing through the objects, to make their true nature known and +apparent! This must thou use all thy life long, and upon all +occasions: and then especially, when matters are apprehended as +of great worth and respect, thy art and care must be to uncover +them, and to behold their vileness, and to take away from them +all those serious circumstances and expressions, under which they +made so grave a show. For outward pomp and appearance is a great +juggler; and then especially art thou most in danger to be +beguiled by it, when (to a man's thinking) thou most seemest to +be employed about matters of moment.</font></font></font></p> + +<p><font><font><font>XII. See what Crates pronounceth concerning +Xenocrates himself.</font></font></font></p> + +<p><font><font><font>XIII. Those things which the common sort of +people do admire, are most of them such things as are very +general, and may be comprehended under things merely natural, or +naturally affected and qualified: as stones, wood, figs, vines, +olives. Those that be admired by them that are more moderate and +restrained, are comprehended under things animated: as flocks and +herds. Those that are yet more gentle and curious, their +admiration is commonly confined to reasonable creatures only; not +in general as they are reasonable, but as they are capable of +art, or of some craft and subtile invention: or perchance barely +to reasonable creatures; as they that delight in the possession +of many slaves. But he that honours a reasonable soul in general, +as it is reasonable and naturally sociable, doth little regard +anything else: and above all things is careful to preserve his +own, in the continual habit and exercise both of reason and +sociableness: and thereby doth co-operate with him, of whose +nature he doth also participate; God.</font></font></font></p> + +<p><font><font><font>XIV. Some things hasten to be, and others to +he no more. And even whatsoever now is, some part thereof bath +already perished. Perpetual fluxes and alterations renew the +world, as the perpetual course of time doth make the age of the +world (of itself infinite) to appear always fresh and new. In +such a flux and course of all things, what of these things that +hasten so fast away should any man regard, since among all there +is not any that a man may fasten and fix upon? as if a man would +settle his affection upon some ordinary sparrow living by him, +who is no sooner seen, than out of sight. For we must not think +otherwise of our lives, than as a mere exhalation of blood, or of +an ordinary respiration of air. For what in our common +apprehension is, to breathe in the air and to breathe it out +again, which we do daily: so much is it and no more, at once to +breathe out all thy respirative faculty into that common air from +whence but lately (as being but from yesterday, and to-day), thou +didst first breathe it in, and with it, +life.</font></font></font></p> + +<p><font><font><font>XV. Not vegetative spiration, it is not +surely (which plants have) that in this life should be so dear +unto us; nor sensitive respiration, the proper life of beasts, +both tame and wild; nor this our imaginative faculty; nor that we +are subject to be led and carried up and down by the strength of +our sensual appetites; or that we can gather, and live together; +or that we can feed: for that in effect is no better, than that +we can void the excrements of our food. What is it then that +should be dear unto us? to hear a clattering noise? if not that, +then neither to be applauded by the tongues of men. For the +praises of many tongues, is in effect no better than the +clattering of so many tongues. If then neither applause, what is +there remaining that should be dear unto thee? This I think: that +in all thy motions and actions thou be moved, and restrained +according to thine own true natural constitution and Construction +only. And to this even ordinary arts and professions do lead us. +For it is that which every art doth aim at, that whatsoever it +is, that is by art effected and prepared, may be fit for that +work that it is prepared for. This is the end that he that +dresseth the vine, and he that takes upon him either to tame +colts, or to train up dogs, doth aim at. What else doth the +education of children, and all learned professions tend unto? +Certainly then it is that, which should be dear unto us also. If +in this particular it go well with thee, care not for the +obtaining of other things. But is it so, that thou canst not but +respect other things also? Then canst not thou truly be free? +then canst thou not have self-content: then wilt thou ever be +subject to passions. For it is not possible, but that thou must +be envious, and jealous, and suspicious of them whom thou knowest +can bereave thee of such things; and again, a secret underminer +of them, whom thou seest in present possession of that which is +dear unto thee. To be short, he must of necessity be full of +confusion within himself, and often accuse the Gods, whosoever +stands in need of these things. But if thou shalt honour and +respect thy mind only, that will make thee acceptable towards +thyself, towards thy friends very tractable; and conformable and +concordant with the Gods; that is, accepting with praises +whatsoever they shall think good to appoint and allot unto +thee.</font></font></font></p> + +<p><font><font><font>XVI. Under, above, and about, are the +motions of the elements; but the motion of virtue, is none of +those motions, but is somewhat more excellent and divine. Whose +way (to speed and prosper in it) must be through a way, that is +not easily comprehended.</font></font></font></p> + +<p><font><font><font>XVII. Who can choose but wonder at them? +They will not speak well of them that are at the same time with +them, and live with them; yet they themselves are very ambitious, +that they that shall follow, whom they have never seen, nor shall +ever see, should speak well of them. As if a man should grieve +that he hath not been commended by them, that lived before +him.</font></font></font></p> + +<p><font><font><font>XVIII. Do not ever conceive anything +impossible to man, which by thee cannot, or not without much +difficulty be effected; but whatsoever in general thou canst +Conceive possible and proper unto any man, think that very +possible unto thee also.</font></font></font></p> + +<p><font><font><font>XIX. Suppose that at the palestra somebody +hath all to-torn thee with his nails, and hath broken thy head. +Well, thou art wounded. Yet thou dost not exclaim; thou art not +offended with him. Thou dost not suspect him for it afterwards, +as one that watcheth to do thee a mischief. Yea even then, though +thou dost thy best to save thyself from him, yet not from him as +an enemy. It is not by way of any suspicious indignation, but by +way of gentle and friendly declination. Keep the same mind and +disposition in other parts of thy life also. For many things +there be, which we must conceit and apprehend, as though we had +had to do with an antagonist at the palestra. For as I said, it +is very possible for us to avoid and decline, though we neither +suspect, nor hate.</font></font></font></p> + +<p><font><font><font>XX. If anybody shall reprove me, and shall +make it apparent unto me, that in any either opinion or action of +mine I do err, I will most gladly retract. For it is the truth +that I seek after, by which I am sure that never any man was +hurt; and as sure, that he is hurt that continueth in any error, +or ignorance whatsoever.</font></font></font></p> + +<p><font><font><font>XXI. I for my part will do what belongs unto +me; as for other things, whether things unsensible or things +irrational; or if rational, yet deceived and ignorant of the true +way, they shall not trouble or distract me. For as for those +creatures which are not endued with reason and all other things +and-matters of the world whatsoever I freely, and generously, as +one endued with reason, of things that have none, make use of +them. And as for men, towards them as naturally partakers of the +same reason, my care is to carry myself sociably. But whatsoever +it is that thou art about, remember to call upon the Gods. And as +for the time how long thou shalt live to do these things, let it +be altogether indifferent unto thee, for even three such hours +are sufficient.</font></font></font></p> + +<p><font><font><font>XXII. Alexander of Macedon, and he that +dressed his mules, when once dead both came to one. For either +they were both resumed into those original rational essences from +whence all things in the world are propagated; or both after one +fashion were scattered into atoms.</font></font></font></p> + +<p><font><font><font>XXIII Consider how many different things, +whether they concern our bodies, or our souls, in a moment of +time come to pass in every one of us, and so thou wilt not wonder +if many more things or rather all things that are done, can at +one time subsist, and coexist in that both one and general, which +we call the world.</font></font></font></p> + +<p><font><font><font>XXIV. if any should put this question unto +thee, how this word Antoninus is written, wouldst thou not +presently fix thine intention upon it, and utter out in order +every letter of it? And if any shall begin to gainsay thee, and +quarrel with thee about it; wilt thou quarrel with him again, or +rather go on meekly as thou hast begun, until thou hast numbered +out every letter? Here then likewise remember, that every duty +that belongs unto a man doth consist of some certain letters or +numbers as it were, to which without any noise or tumult keeping +thyself thou must orderly proceed to thy proposed end, forbearing +to quarrel with him that would quarrel and fall out with +thee.</font></font></font></p> + +<p><font><font><font>XXV. Is it not a cruel thing to forbid men +to affect those things, which they conceive to agree best with +their own natures, and to tend most to their own proper good and +behoof? But thou after a sort deniest them this liberty, as often +as thou art angry with them for their sins. For surely they are +led unto those sins whatsoever they be, as to their proper good +and commodity. But it is not so (thou wilt object perchance). +Thou therefore teach them better, and make it appear unto them: +but be not thou angry with them.</font></font></font></p> + +<p><font><font><font>XXVI. Death is a cessation from the +impression of the senses, the tyranny of the passions, the errors +of the mind, and the servitude of the +body.</font></font></font></p> + +<p><font><font><font>XXVII. If in this kind of life thy body be +able to hold out, it is a shame that thy soul should faint first, +and give over. take heed, lest of a philosopher thou become a +mere Caesar in time, and receive a new tincture from the court. +For it may happen if thou dost not take heed. Keep thyself +therefore, truly simple, good, sincere, grave, free from all +ostentation, a lover of that which is just, religious, kind, +tender-. hearted, strong and vigorous to undergo anything that +becomes thee. Endeavour to continue such, as philosophy (hadst +thou wholly and constantly applied thyself unto it) would have +made, and secured thee. Worship the Gods, procure the welfare of +men, this life is short. Charitable actions, and a holy +disposition, is the only fruit of this earthly +life.</font></font></font></p> + +<p><font><font><font>XXVIII. Do all things as becometh the +disciple of Antoninus Pius. Remember his resolute constancy in +things that were done by him according to reason, his equability +in all things, his sanctity; the cheerfulness of his countenance, +his sweetness, and how free he was from all vainglory; how +careful to come to the true and exact knowledge of matters in +hand, and how he would by no means give over till he did fully, +and plainly understand the whole state of the business; and how +patiently, and without any contestation he would bear with them, +that did unjustly condemn him: how he would never be over-hasty +in anything, nor give ear to slanders and false accusations, but +examine and observe with best diligence the several actions and +dispositions of men. Again, how he was no backbiter, nor easily +frightened, nor suspicious, and in his language free from all +affectation and curiosity: and how easily he would content +himself with few things, as lodging, bedding, clothing, and +ordinary nourishment, and attendance. How able to endure labour, +how patient; able through his spare diet to continue from morning +to evening without any necessity of withdrawing before his +accustomed hours to the necessities of nature: his uniformity and +constancy in matter of friendship. How he would bear with them +that with all boldness and liberty opposed his opinions; and even +rejoice if any man could better advise him: and lastly, how +religious he was without superstition. All these things of him +remember, that whensoever thy last hour shall come upon thee, it +may find thee, as it did him, ready for it in the possession of a +good conscience.</font></font></font></p> + +<p><font><font><font>XXIX. Stir up thy mind, and recall thy wits +again from thy natural dreams, and visions, and when thou art +perfectly awoken, and canst perceive that they were but dreams +that troubled thee, as one newly awakened out of another kind of +sleep look upon these worldly things with the same mind as thou +didst upon those, that thou sawest in thy +sleep.</font></font></font></p> + +<p><font><font><font>XXX. I consist of body and soul. Unto my +body all things are indifferent, for of itself it cannot affect +one thing more than another with apprehension of any difference; +as for my mind, all things which are not within the verge of her +own operation, are indifferent unto her, and for her own +operations, those altogether depend of her; neither does she busy +herself about any, but those that are present; for as for future +and past operations, those also are now at this present +indifferent unto her.</font></font></font></p> + +<p><font><font><font>XXXI. As long as the foot doth that which +belongeth unto it to do, and the hand that which belongs unto it, +their labour, whatsoever it be, is not unnatural. So a man as +long as he doth that which is proper unto a man, his labour +cannot be against nature; and if it be not against nature, then +neither is it hurtful unto him. But if it were so that happiness +did consist in pleasure: how came notorious robbers, impure +abominable livers, parricides, and tyrants, in so large a measure +to have their part of pleasures?</font></font></font></p> + +<p><font><font><font>XXXII. Dost thou not see, how even those +that profess mechanic arts, though in some respect they be no +better than mere idiots, yet they stick close to the course of +their trade, neither can they find in their heart to decline from +it: and is it not a grievous thing that an architect, or a +physician shall respect the course and mysteries of their +profession, more than a man the proper course and condition of +his own nature, reason, which is common to him and to the +Gods?</font></font></font></p> + +<p><font><font><font>XXXIII. Asia, Europe; what are they, but as +corners of the whole world; of which the whole sea, is but as one +drop; and the great Mount Athos, but as a clod, as all present +time is but as one point of eternity. All, petty things; all +things that are soon altered, soon perished. And all things come +from one beginning; either all severally and particularly +deliberated and resolved upon, by the general ruler and governor +of all; or all by necessary consequence. So that the dreadful +hiatus of a gaping lion, and all poison, and all hurtful things, +are but (as the thorn and the mire) the necessary consequences of +goodly fair things. Think not of these therefore, as things +contrary to those which thou dost much honour, and respect; but +consider in thy mind. the true fountain of +all.</font></font></font></p> + +<p><font><font><font>XXXIV He that seeth the things that are now, +hath Seen all that either was ever, or ever shall be, for all +things are of one kind; and all like one unto another. Meditate +often upon the connection of all things in the world; and upon +the mutual relation that they have one unto another. For all +things are after a sort folded and involved one within another, +and by these means all agree well together. For one thing is +consequent unto another, by local motion, by natural conspiration +and agreement, and by substantial union, or, reduction of all +substances into one.</font></font></font></p> + +<p><font><font><font>XXXV. Fit and accommodate thyself to that +estate and to those occurrences, which by the destinies have been +annexed unto thee; and love those men whom thy fate it is to live +with; but love them truly. An instrument, a tool, an utensil, +whatsoever it be, if it be fit for the purpose it was made for, +it is as it should be though he perchance that made and fitted +it, be out of sight and gone. But in things natural, that power +which hath framed and fitted them, is and abideth within them +still: for which reason she ought also the more to be respected, +and we are the more obliged (if we may live and pass our time +according to her purpose and intention) to think that all is well +with us, and according to our own minds. After this manner also, +and in this respect it is, that he that is all in all doth enjoy +his happiness.</font></font></font></p> + +<p><font><font><font>XXXVI. What things soever are not within the +proper power and jurisdiction of thine own will either to compass +or avoid, if thou shalt propose unto thyself any of those things +as either good, or evil; it must needs be that according as thou +shalt either fall into that which thou dost think evil, or miss +of that which thou dost think good, so wilt thou be ready both to +complain of the Gods, and to hate those men, who either shall be +so indeed, or shall by thee be suspected as the cause either of +thy missing of the one, or falling into the other. And indeed we +must needs commit many evils, if we incline to any of these +things, more or less, with an opinion of any difference. But if +we mind and fancy those things only, as good and bad, which +wholly depend of our own wills, there is no more occasion why we +should either murmur against the Gods, or be at enmity with any +man.</font></font></font></p> + +<p><font><font><font>XXXVII. We all work to one effect, some +willingly, and with a rational apprehension of what we do: others +without any such knowledge. As I think Heraclitus in a place +speaketh of them that sleep, that even they do work in their +kind, and do confer to the general operations of the world. One +man therefore doth co-operate after one sort, and another after +another sort; but even he that doth murmur, and to his power doth +resist and hinder; even he as much as any doth co-operate. For of +such also did the world stand in need. Now do thou consider among +which of these thou wilt rank thyself. For as for him who is the +Administrator of all, he will make good use of thee whether thou +wilt or no, and make thee (as a part and member of the whole) so +to co-operate with him, that whatsoever thou doest, shall turn to +the furtherance of his own counsels, and resolutions. But be not +thou for shame such a part of the whole, as that vile and +ridiculous verse (which Chrysippus in a place doth mention) is a +part of the comedy.</font></font></font></p> + +<p><font><font><font>XXXVIII. Doth either the sun take upon him +to do that which belongs to the rain? or his son Aesculapius +that, which unto the earth doth properly belong? How is it with +every one of the stars in particular? Though they all differ one +from another, and have their several charges and functions by +themselves, do they not all nevertheless concur and co-operate to +one end?</font></font></font></p> + +<p><font><font><font>XXXIX. If so be that the Gods have +deliberated in particular of those things that should happen unto +me, I must stand to their deliberation, as discrete and wise. For +that a God should be an imprudent God, is a thing hard even to +conceive: and why should they resolve to do me hurt? for what +profit either unto them or the universe (which they specially +take care for) could arise from it? But if so be that they have +not deliberated of me in particular, certainly they have of the +whole in general, and those things which in consequence and +coherence of this general deliberation happen unto me in +particular, I am bound to embrace and accept of. But if so be +that they have not deliberated at all (which indeed is very +irreligious for any man to believe: for then let us neither +sacrifice, nor pray, nor respect our oaths, neither let us any +more use any of those things, which we persuaded of the presence +and secret conversation of the Gods among us, daily use and +practise:) but, I say, if so be that they have not indeed either +in general, or particular deliberated of any of those things, +that happen unto us in this world; yet God be thanked, that of +those things that concern myself, it is lawful for me to +deliberate myself, and all my deliberation is but concerning that +which may be to me most profitable. Now that unto every one is +most profitable, which is according to his own constitution and +nature. And my nature is, to be rational in all my actions and as +a good, and natural member of a city and commonwealth, towards my +fellow members ever to be sociably and kindly disposed and +affected. My city and country as I am Antoninus, is Rome; as a +man, the whole world. Those things therefore that are expedient +and profitable to those cities, are the only things that are good +and expedient for me.</font></font></font></p> + +<p><font><font><font>XL. Whatsoever in any kind doth happen to +any one, is expedient to the whole. And thus much to content us +might suffice, that it is expedient for the whole in general. But +yet this also shalt thou generally perceive, if thou dost +diligently take heed, that whatsoever doth happen to any one man +or men. . . . And now I am content that the word expedient, +should more generally be understood of those things which we +otherwise call middle things, or things indifferent; as health, +wealth, and the like.</font></font></font></p> + +<p><font><font><font>XLI. As the ordinary shows of the theatre +and of other such places, when thou art presented with them, +affect thee; as the same things still seen, and in the same +fashion, make the sight ingrateful and tedious; so must all the +things that we see all our life long affect us. For all things, +above and below, are still the same, and from the same causes. +When then will there be an end?</font></font></font></p> + +<p><font><font><font>XLII. Let the several deaths of men of all +sorts, and of all sorts of professions, and of all sort of +nations, be a perpetual object of thy thoughts, . . . so that +thou mayst even come down to Philistio, Phoebus, and Origanion. +Pass now to other generations. Thither shall we after many +changes, where so many brave orators are; where so many grave +philosophers; Heraclitus, Pythagoras, Socrates. Where so many +heroes of the old times; and then so many brave captains of the +latter times; and so many kings. After all these, where Eudoxus, +Hipparchus, Archimedes; where so many other sharp, generous, +industrious, subtile, peremptory dispositions; and among others, +even they, that have been the greatest scoffers and deriders of +the frailty and brevity of this our human life; as Menippus, and +others, as many as there have been such as he. Of all these +consider, that they long since are all dead, and gone. And what +do they suffer by it! Nay they that have not so much as a name +remaining, what are they the worse for it? One thing there is, +and that only, which is worth our while in this world, and ought +by us much to be esteemed; and that is, according to truth and +righteousness, meekly and lovingly to converse with false, and +unrighteous men.</font></font></font></p> + +<p><font><font><font>XLIII. When thou wilt comfort and cheer +thyself, call to mind the several gifts and virtues of them, whom +thou dost daily converse with; as for example, the industry of +the one; the modesty of another; the liberality of a third; of +another some other thing. For nothing can so much rejoice thee, +as the resemblances and parallels of several virtues, visible and +eminent in the dispositions of those who live with thee; +especially when, all at once, as near as may be, they represent +themselves unto thee. And therefore thou must have them always in +a readiness.</font></font></font></p> + +<p><font><font><font>XLIV. Dost thou grieve that thou dost weigh +but so many pounds, and not three hundred rather? Just as much +reason hast thou to grieve that thou must live but so many years, +and not longer. For as for bulk and substance thou dost content +thyself with that proportion of it that is allotted unto thee, so +shouldst thou for time.</font></font></font></p> + +<p><font><font><font>XLV. Let us do our best endeavours to +persuade them ; but however, if reason and justice lead thee to +it, do it, though they be never so much against it. But if any +shall by force withstand thee, and hinder thee in it, convert thy +virtuous inclination from one object unto another, from justice +to contented equanimity, and cheerful patience: so that what in +the one is thy hindrance, thou mayst make use of it for the +exercise of another virtue: and remember that it was with due +exception, and reservation, that thou didst at first incline and +desire. For thou didst not set thy mind upon things impossible. +Upon what then? that all thy desires might ever be moderated with +this due kind of reservation. And this thou hast, and mayst +always obtain, whether the thing desired be in thy power or no. +And what do I care for more, if that for which I was born and +brought forth into the world (to rule all my desires with reason +and discretion) may be?</font></font></font></p> + +<p><font><font><font>XLVI. The ambitious supposeth another man's +act, praise and applause, to be his own happiness; the voluptuous +his own sense and feeling; but he that is wise, his own +action.</font></font></font></p> + +<p><font><font><font>XLVII. It is in thy power absolutely to +exclude all manner of conceit and opinion, as concerning this +matter; and by the same means, to exclude all grief and sorrow +from thy soul. For as for the things and objects themselves, they +of themselves have no such power, whereby to beget and force upon +us any opinion at all.</font></font></font></p> + +<p><font><font><font>XLVIII. Use thyself when any man speaks unto +thee, so to hearken unto him, as that in the interim thou give +not way to any other thoughts; that so thou mayst (as far as is +possible) seem fixed and fastened to his very soul, whosoever he +be that speaks unto thee.</font></font></font></p> + +<p><font><font><font>XLIX. That which is not good for the +bee-hive, cannot be good for the bee.</font></font></font></p> + +<p><font><font><font>L. Will either passengers, or patients, find +fault and complain, either the one if they be well carried, or +the others if well cured? Do they take care for any more than +this; the one, that their shipmaster may bring them safe to land, +and the other, that their physician may effect their +recovery?</font></font></font></p> + +<p><font><font><font>LI. How many of them who came into the world +at the same time when I did, are already gone out of +it?</font></font></font></p> + +<p><font><font><font>LII. To them that are sick of the jaundice, +honey seems bitter; and to them that are bitten by a mad dog, the +water terrible; and to children, a little ball seems a fine +thing. And why then should I be angry? or do I think that error +and false opinion is less powerful to make men transgress, than +either choler, being immoderate and excessive, to cause the +jaundice; or poison, to cause rage?</font></font></font></p> + +<p><font><font><font>LIII. No man can hinder thee to live as thy +nature doth require. Nothing can happen unto thee, but what the +common good of nature doth require.</font></font></font></p> + +<p><font><font><font>LIV. What manner of men they be whom they +seek to please, and what to get, and by what actions: how soon +time will cover and bury all things, and how many it hath already +buried!</font></font></font></p> + +<p><font><font><font>THE SEVENTH BOOK</font></font></font></p> + +<p><font><font><font>I. What is wickedness ? It is that which +many time and often thou hast already seen and known in the +world. And so oft as anything doth happen that might otherwise +trouble thee, let this memento presently come to thy mind, that +it is that which thou hast already often Seen and known. +Generally, above and below, thou shalt find but the same things. +The very same things whereof ancient stories, middle age stories, +and fresh stories are full whereof towns are full, and houses +full. There is nothing that is new. All things that are, are both +usual and of little continuance.</font></font></font></p> + +<p><font><font><font>II. What fear is there that thy dogmata, or +philosophical resolutions and conclusions, should become dead in +thee, and lose their proper power and efficacy to make thee live +happy, as long as those proper and correlative fancies, and +representations of things on which they mutually depend (which +continually to stir up and revive is in thy power,) are still +kept fresh and alive? It is in my power concerning this thing +that is happened, what soever it be, to conceit that which is +right and true. If it be, why then am I troubled? Those things +that are without my understanding, are nothing to it at all: and +that is it only, which doth properly concern me. Be always in +this mind, and thou wilt be right.</font></font></font></p> + +<p><font><font><font>Ill. That which most men would think +themselves most happy for, and would prefer before all things, if +the Gods would grant it unto them after their deaths, thou mayst +whilst thou livest grant unto thyself; to live again. See the +things of the world again, as thou hast already seen them. For +what is it else to live again? Public shows and solemnities with +much pomp and vanity, stage plays, flocks and herds; conflicts +and con tentions: a bone thrown to a company of hungry curs; a +bait for greedy fishes; the painfulness, and continual +burden-bearing of wretched ants, the running to and fro of +terrified mice: little puppets drawn up and down with wires and +nerves: these be the objects of the world. among all these thou +must stand steadfast, meekly affected, and free from all manner +of indignation; with this right ratiocination and apprehension; +that as the worth is of those things which a man doth affect, so +is in very deed every man's worth more or +less.</font></font></font></p> + +<p><font><font><font>IV. Word after word, every one by itself, +must the things that are spoken be conceived and understood; and +so the things that are done, purpose after purpose, every one by +itself likewise. And as in matter of purposes and actions, we +must presently see what is the proper use and relation of every +one; so of words must we be as ready, to consider of every one +what is the true meaning, and signification of it according to +truth and nature, however it be taken in common +use.</font></font></font></p> + +<p><font><font><font>V. Is my reason, and understanding +sufficient for this, or no? If it be sufficient, without any +private applause, or public ostentation as of an instrument, +which by nature I am provided of, I will make use of it for the +work in hand, as of an instrument, which by nature I am provided +of. if it be not, and that otherwise it belong not unto me +particularly as a private duty, I will either give it over, and +leave it to some other that can better effect it: or I will +endeavour it; but with the help of some other, who with the joint +help of my reason, is able to bring somewhat to pass, that will +now be seasonable and useful for the common good. For whatsoever +I do either by myself, or with some other, the only thing that I +must intend, is, that it be good and expedient for the public. +For as for praise, consider how many who once were much +commended, are now already quite forgotten, yea they that +commended them, how even they themselves are long since dead and +gone. Be not therefore ashamed, whensoever thou must use the help +of others. For whatsoever it be that lieth upon thee to effect, +thou must propose it unto thyself, as the scaling of walls is +unto a soldier. And what if thou through either lameness or some +other impediment art not able to reach unto the top of the +battlements alone, which with the help of another thou mayst; +wilt thou therefore give it over, or go about it with less +courage and alacrity. because thou canst not effect it all +alone?</font></font></font></p> + +<p><font><font><font>VI. Let not things future trouble thee. For +if necessity so require that they come to pass, thou shalt +(whensoever that is) be provided for them with the same reason, +by which whatsoever is now present, is made both tolerable and +acceptable unto thee. All things are linked and knitted together, +and the knot is sacred, neither is there anything in the world, +that is not kind and natural in regard of any other thing, or, +that hath not some kind of reference and natural correspondence +with whatsoever is in the world besides. For all things are +ranked together, and by that decency of its due place and order +that each particular doth observe, they all concur together to +the making of one and the same ["Kosmos" ed] or world: as if you +said, a comely piece, or an orderly composition. For all things +throughout, there is but one and the same order; and through all +things, one and the same God, the same substance and the same +law. There is one common reason, and one common truth, that +belongs unto all reasonable creatures, for neither is there save +one perfection of all creatures that are of the same kind, and +partakers of the same reason.</font></font></font></p> + +<p><font><font><font>VII. Whatsoever is material, doth soon +vanish away into the common substance of the whole; and +whatsoever is formal, or, whatsoever doth animate that which is +material, is soon resumed into the common reason of the whole; +and the fame and memory of anything, is soon swallowed up by the +general age and duration of the whole.</font></font></font></p> + +<p><font><font><font>VIII. To a reasonable creature, the same +action is both according to nature, and according to +reason.</font></font></font></p> + +<p><font><font><font>IX. Straight of itself, not made +straight.</font></font></font></p> + +<p><font><font><font>X. As several members in one body united, so +are reasonable creatures in a body divided and dispersed, all +made and prepared for one common operation. And this thou shalt +apprehend the better, if thou shalt use thyself often to say to +thyself, I am</font> <font face="Symbol">meloz</font><font>, or a +member of the mass and body of reasonable substances. But if thou +shalt say I am</font> <font face="Symbol">meroz</font><font>, or +a part, thou dost not yet love men from thy heart. The joy that +thou takest in the exercise of bounty, is not yet grounded upon a +due ratiocination and right apprehension of the nature of things. +Thou dost exercise it as yet upon this ground barely, as a thing +convenient and fitting; not, as doing good to thyself, when thou +dost good unto others.</font></font></font></p> + +<p><font><font><font>XI. Of things that are external, happen what +will to that which can suffer by external accidents. Those things +that suffer let them complain themselves, if they will; as for +me, as long as I conceive no such thing, that that which is +happened is evil, I have no hurt; and it is in my power not to +conceive any such thing.</font></font></font></p> + +<p><font><font><font>XII. Whatsoever any man either doth or +saith, thou must be good; not for any man's sake, but for thine +own nature's sake; as if either gold, or the emerald, or purple, +should ever be saying to themselves, Whatsoever any man either +doth or saith, I must still be an emerald, and I must keep my +colour.</font></font></font></p> + +<p><font><font><font>XIII. This may ever be my comfort and +security: my understanding, that ruleth over all, will not of +itself bring trouble and vexation upon itself. This I say; it +will not put itself in any fear, it will not lead itself into any +concupiscence. If it be in the power of any other to compel it to +fear, or to grieve, it is free for him to use his power. But sure +if itself do not of itself, through some false opinion or +supposition incline itself to any such disposition; there is no +fear. For as for the body, why should I make the grief of my +body, to be the grief of my mind? If that itself can either fear +or complain, let it. But as for the soul, which indeed, can only +be truly sensible of either fear or grief; to which only it +belongs according to its different imaginations and opinions, to +admit of either of these, or of their contraries; thou mayst look +to that thyself, that it suffer nothing. Induce her not to any +such opinion or persuasion. The understanding is of itself +sufficient unto itself, and needs not (if itself doth not bring +itself to need) any other thing besides itself, and by consequent +as it needs nothing, so neither can it be troubled or hindered by +anything, if itself doth not trouble and hinder +itself.</font></font></font></p> + +<p><font><font><font>XIV. What is rv&nfLovia, or happiness: +but a7~o~ &d~wv, or, a good da~rnon, or spirit? What then +dost thou do here, O opinion? By the Gods I adjure thee, that +thou get thee gone, as thou earnest: for I need thee not. Thou +earnest indeed unto me according to thy ancient wonted manner. It +is that, that all men have ever been subject unto. That thou +camest therefore I am not angry with thee, only begone, now that +I have found thee what thou art.</font></font></font></p> + +<p><font><font><font>XV. Is any man so foolish as to fear change, +to which all things that once were not owe their being? And what +is it, that is more pleasing and more familiar to the nature of +the universe? How couldst thou thyself use thy ordinary hot +baths, should not the wood that heateth them first be changed? +How couldst thou receive any nourishment from those things that +thou hast eaten, if they should not be changed? Can anything else +almost (that is useful and profitable) be brought to pass without +change? How then dost not thou perceive, that for thee also, by +death, to come to change, is a thing of the very same nature, and +as necessary for the nature of the +universe?</font></font></font></p> + +<p><font><font><font>XVI. Through the substance of the universe, +as through a torrent pass all particular bodies, being all of the +same nature, and all joint workers with the universe itself as in +one of our bodies so many members among themselves. How many such +as Chrysippus, how many such as Socrates, how many such as +Epictetus, hath the age of the world long since swallowed up and +devoured? Let this, be it either men or businesses, that thou +hast occasion to think of, to the end that thy thoughts be not +distracted and thy mind too earnestly set upon anything, upon +every such occasion presently come to thy mind. Of all my +thoughts and cares, one only thing shall be the object, that I +myself do nothing which to the proper constitution of man, +(either in regard of the thing itself, or in regard of the +manner, or of the time of doing,) is contrary. The time when thou +shalt have forgotten all things, is at hand. And that time also +is at hand, when thou thyself shalt be forgotten by all. Whilst +thou art, apply thyself to that especially which unto man as he +is a mart, is most proper and agreeable, and that is, for a man +even to love them that transgress against him. This shall be, if +at the same time that any such thing doth happen, thou call to +mind, that they are thy kinsmen; that it is through ignorance and +against their wills that they sin; and that within a very short +while after, both thou and he shall be no more. But above all +things, that he hath not done thee any hurt; for that by him thy +mind and understanding is not made worse or more vile than it was +before.</font></font></font></p> + +<p><font><font><font>XVII. The nature of the universe, of the +common substance of all things as it were of so much wax hath now +perchance formed a horse; and then, destroying that figure, hath +new tempered and fashioned the matter of it into the form and +substance of a tree: then that again into the form and substance +of a man: and then that again into some other. Now every one of +these doth subsist but for a very little while. As for +dissolution, if it be no grievous thing to the chest or trunk, to +be joined together; why should it be more grievous to be put +asunder?</font></font></font></p> + +<p><font><font><font>XVIII. An angry countenance is much against +nature, and it is oftentimes the proper countenance of them that +are at the point of death. But were it so, that all anger and +passion were so thoroughly quenched in thee, that it were +altogether impossible to kindle it any more, yet herein must not +thou rest satisfied, but further endeavour by good consequence of +true ratiocination, perfectly to conceive and understand, that +all anger and passion is against reason. For if thou shalt not be +sensible of thine innocence; if that also shall be gone from +thee, the comfort of a good conscience, that thou doest all +things according to reason: what shouldest thou live any longer +for? All things that now thou seest, are but for a moment. That +nature, by which all things in the world are administered, will +soon bring change and alteration upon them, and then of their +substances make other things like unto them : and then soon after +others again of the matter and substance of these: that so by +these means, the world may still appear fresh and +new.</font></font></font></p> + +<p><font><font><font>XIX. Whensoever any man doth trespass +against other, presently consider with thyself what it was that +he did suppose to be good, what to be evil, when he did trespass. +For this when thou knowest, thou wilt pity him thou wilt have no +occasion either to wonder, or to be angry. For either thou +thyself dust yet live in that error and ignorance, as that thou +dust suppose either that very thing that he doth, or some other +like worldly thing, to be good; and so thou art bound to pardon +him if he have done that which thou in the like case wouldst have +done thyself. Or if so be that thou dost not any more suppose the +same things to be good or evil, that he doth; how canst thou but +be gentle unto him that is in an error?</font></font></font></p> + +<p><font><font><font>XX. Fancy not to thyself things future, as +though they were present but of those that are present, take some +aside, that thou takest most benefit of, and consider of them +particularly, how wonderfully thou wouldst want them, if they +were not present. But take heed withal, lest that whilst thou +dust settle thy contentment in things present, thou grow in time +so to overprize them, as that the want of them (whensoever it +shall so fall out) should be a trouble and a vexation unto thee. +Wind up thyself into thyself. Such is the nature of thy +reasonable commanding part, as that if it exercise justice, and +have by that means tranquillity within itself, it doth rest fully +satisfied with itself without any other +thing.</font></font></font></p> + +<p><font><font><font>XXI. Wipe off all opinion stay the force and +violence of unreasonable lusts and affections: circumscribe the +present time examine whatsoever it be that is happened, either to +thyself or to another: divide all present objects, either in that +which is formal or material think of the last hour. That which +thy neighbour bath committed, where the guilt of it lieth, there +let it rest. Examine in order whatsoever is spoken. Let thy mind +penetrate both into the effects, and into the causes. Rejoice +thyself with true simplicity, and modesty; and that all middle +things between virtue and vice are indifferent unto thee. +Finally, love mankind; obey God.</font></font></font></p> + +<p><font><font><font>XXII. All things (saith he) are by certain +order and appointment. And what if the elements only. It will +suffice to remember, that all things in general are by certain +order and appointment: or if it be but few. And as concerning +death, that either dispersion, or the atoms, or annihilation, or +extinction, or translation will ensue. And as concerning pain, +that that which is intolerable is soon ended by death; and that +which holds long must needs be tolerable; and that the mind in +the meantime (which is all in all) may by way of jnterclusion, or +interception, by stopping all manner of commerce and sympathy +with the body, still retain its own tranquillity. Thy +understanding is not made worse by it. As for those parts that +suffer, let them, if they can, declare their grief themselves. As +for praise and commendation, view their mind and understanding, +what estate they are in; what kind of things they fly, and what +things they seek after: and that as in the seaside, whatsoever +was before to be seen, is by the continual succession of new +heaps of sand cast up one upon another, soon hid and covered; so +in this life, all former things by those which immediately +succeed.</font></font></font></p> + +<p><font><font><font>XXIII. Out of Plato. 'He then whose mind is +endowed with true magnanimity, who hath accustomed himself to the +contemplation both of all times, and of all things in general; +can this mortal life (thinkest thou) seem any great matter unto +him? It is not possible, answered he. Then neither will such a +one account death a grievous thing? By no +means.'</font></font></font></p> + +<p><font><font><font>XXIV. Out of Antisthenes. 'It is a princely +thing to do well, and to be ill-spoken of. It is a shameful thing +that the face should be subject unto the mind, to be put into +what shape it will, and to be dressed by it as it will; and that +the mind should not bestow so much care upon herself, as to +fashion herself, and to dress herself as best becometh +her.'</font></font></font></p> + +<p><font><font><font>XXV. Out of several poets and comics. 'It +will but little avail thee, to turn thine anger and indignation +upon the things themselves that have fallen across unto thee. For +as for them, they are not sensible of it, &c. Thou shalt but +make thyself a laughing-stock; both unto the Gods and men, +&c. Our life is reaped like a ripe ear of corn; one is yet +standing and another is down, &c. But if so be that I and my +children be neglected by the gods, there is some reason even for +that, &c. As long as right and equity is of my side, &c. +Not to lament with them, not to tremble, +&c'</font></font></font></p> + +<p><font><font><font>XXVI. Out of Plato. 'My answer, full of +justice and equity, should be this: Thy speech is not right, O +man! if thou supposest that he that is of any worth at all, +should apprehend either life or death, as a matter of great +hazard and danger; and should not make this rather his only care, +to examine his own actions, whether just or unjust: whether +actions of a good, or of a wicked man, &c. For thus in very +truth stands the case, O ye men of Athens. What place or station +soever a man either hath chosen to himself, judging it best for +himself; or is by lawful authority put and settled in, therein do +I think (all appearance of danger notwithstanding) that he should +continue, as one who feareth neither death, nor anything else, so +much as he feareth to commit anything that is vicious and +shameful, &c. But, O noble sir, consider I pray, whether true +generosity and true happiness, do not consist in somewhat else +rather, than in the preservation either of our, or other men's +lives. For it is not the part of a man that is a man indeed, to +desire to live long or to make much of his life whilst he Iiveth: +but rather (he that is such) will in these things wholly refer +himself unto the Gods, and believing that which every woman can +tell him, that no man can escape death; the only thing that he +takes thought and care for is this, that what time he liveth, he +may live as well and as virtuously as he can possibly, &c. To +look about, and with the eyes to follow the course of the stars +and planets as though thou wouldst run with them; and to mind +perpetually the several changes of the elements one into another. +For such fancies and imaginations, help much to purge away the +dross and filth of this our earthly life,' &c. That also is a +fine passage of Plato's, where he speaketh of worldly things in +these words: 'Thou must also as from some higher place look down, +as it were, upon the things of this world, as flocks, armies, +husbandmen's labours, marriages, divorces, generations, deaths: +the tumults of courts and places of judicatures; desert places; +the several nations of barbarians, public festivals, mournmgs, +fairs, markets.' How all things upon earth are pell-mell; and how +miraculously things contrary one to another, concur to the beauty +and perfection of this universe.</font></font></font></p> + +<p><font><font><font>XXVII. To look back upon things of former +ages, as upon the manifold changes and conversions of several +monarchies and commonwealths. We may also foresee things future, +for they shall all be of the same kind; neither is it possible +that they should leave the tune, or break the concert that is now +begun, as it were, by these things that are now done and brought +to pass in the world. It comes all to one therefore, whether a +man be a spectator of the things of this life but forty years, or +whether he see them ten thousand years together: for what shall +he see more? 'And as for those parts that came from the earth, +they shall return unto the earth again; and those that came from +heaven, they also shall return unto those heavenly places.' +Whether it be a mere dissolution and unbinding of the manifold +intricacies and entanglements of the confused atoms; or some such +dispersion of the simple and incorruptible elements . . . 'With +meats and drinks and divers charms, they seek to divert the +channel, that they might not die. Yet must we needs endure that +blast of wind that cometh from above, though we toil and labour +never so much.'</font></font></font></p> + +<p><font><font><font>XXVIII. He hath a stronger body, and is a +better wrestler than I. What then? Is he more bountiful? is he +more modest? Doth he bear all adverse chances with more +equanimity: or with his neighbour's offences with more meekness +and gentleness than I?</font></font></font></p> + +<p><font><font><font>XXIX. Where the matter may be effected +agreeably to that reason, which both unto the Gods and men is +common, there can be no just cause of grief or sorrow. For where +the fruit and benefit of an action well begun and prosecuted +according to the proper constitution of man may be reaped and +obtained, or is sure and certain, it is against reason that any +damage should there be suspected. In all places, and at all +times, it is in thy power religiously to embrace whatsoever by +God's appointment is happened unto thee, and justly to converse +with those men, whom thou hast to do with, and accurately to +examine every fancy that presents itself, that nothing may slip +and steal in, before thou hast rightly apprehended the true +nature of it.</font></font></font></p> + +<p><font><font><font>XXX. Look not about upon other men's minds +and understandings; but look right on forwards whither nature, +both that of the universe, in those things that happen unto thee; +and thine in particular, in those things that are done by thee: +doth lead, and direct thee. Now every one is bound to do that, +which is consequent and agreeable to that end which by his true +natural constitution he was ordained unto. As for all other +things, they are ordained for the use of reasonable creatures: as +in all things we see that that which is worse and inferior, is +made for that which is better. Reasonable creatures, they are +ordained one for another. That therefore which is chief in every +man's constitution, is, that he intend the common good. The +second is, that he yield not to any lusts and motions of the +flesh. For it is the part and privilege of the reasonable and +intellective faculty, that she can so bound herself, as that +neither the sensitive, nor the appetitive faculties, may not +anyways prevail upon her. For both these are brutish. And +therefore over both she challengeth mastery, and cannot anyways +endure, if in her right temper, to be subject unto either. And +this indeed most justly. For by nature she was ordained to +command all in the body. The third thing proper to man by his +constitution, is, to avoid all rashness and precipitancy; and not +to be subject to error. To these things then, let the mind apply +herself and go straight on, without any distraction about other +things, and she hath her end, and by consequent her +happiness.</font></font></font></p> + +<p><font><font><font>XXXI. As one who had lived, and were now to +die by right, whatsoever is yet remaining, bestow that wholly as +a gracious overplus upon a virtuous life. Love and affect that +only, whatsoever it be that happeneth, and is by the fates +appointed unto thee. For what can be more reasonable? And as +anything doth happen unto thee by way of cross, or calamity, call +to mind presently and set before thine eyes, the examples of some +other men, to whom the self-same thing did once happen likewise. +Well, what did they? They grieved; they wondered ; they +complained. And where are they now? All dead and gone. Wilt thou +also be like one of them? Or rather leaving to men of the world +(whose life both in regard of themselves, and them that they +converse with, is nothing but mere mutability; or men of as +fickle minds, as fickle bodies; ever changing and soon changed +themselves: let it be thine only care and study, how to make a +right use of all such accidents. For there is good use to be made +of them, and they will prove fit matter for thee to work upon, if +it shall be both thy care and thy desire, that whatsoever thou +doest, thou thyself mayst like and approve thyself for it. And +both these, see, that thou remember well, according as the +diversity of the matter of the action that thou art about shall +require. Look within; within is the fountain of all good. Such a +fountain, where springing waters can never fail, so thou dig +still deeper and deeper.</font></font></font></p> + +<p><font><font><font>XXXII. Thou must use thyself also to keep +thy body fixed and steady; free from all loose fluctuant either +motion, or posture. And as upon thy face and looks, thy mind hath +easily power over them to keep them to that which is grave and +decent; so let it challenge the same power over the whole body +also. But so observe all things in this kind, as that it be +without any manner of affectation.</font></font></font></p> + +<p><font><font><font>XXXIII. The art of true living in this world +is more like a wrestler's, than a dancer's practice. For in this +they both agree, to teach a man whatsoever falls upon him, that +he may be ready for it, and that nothing may cast him +down.</font></font></font></p> + +<p><font><font><font>XXXIV. Thou must continually ponder and +consider with thyself, what manner of men they be, and for their +minds and understandings what is their present estate, whose good +word and testimony thou dost desire. For then neither wilt thou +see cause to complain of them that offend against their wills; or +find any want of their applause, if once thou dost but penetrate +into the true force and ground both of their opinions, and of +their desires. 'No soul (saith he) is willingly bereft of the +truth,' and by consequent, neither of justice, or temperance, or +kindness, and mildness; nor of anything that is of the same kind. +It is most needful that thou shouldst always remember this. For +so shalt thou be far more gentle and moderate towards all +men.</font></font></font></p> + +<p><font><font><font>XXXV. What pain soever thou art in, let this +presently come to thy mind, that it is not a thing whereof thou +needest to be ashamed, neither is it a thing whereby thy +understanding, that hath the government of all, can be made +worse. For neither in regard of the substance of it, nor in +regard of the end of it (which is, to intend the common good) can +it alter and corrupt it. This also of Epicurus mayst thou in most +pains find some help of, that it is 'neither intolerable, nor +eternal;' so thou keep thyself to the true bounds and limits of +reason and give not way to opinion. This also thou must consider, +that many things there be, which oftentimes unsensibly trouble +and vex thee, as not armed against them with patience, because +they go not ordinarily under the name of pains, which in very +deed are of the same nature as pain; as to slumber unquietly, to +suffer heat, to want appetite: when therefore any of these things +make thee discontented, check thyself with these words: Now hath +pain given thee the foil; thy courage hath failed +thee.</font></font></font></p> + +<p><font><font><font>XXXVI. Take heed lest at any time thou stand +so affected, though towards unnatural evil men, as ordinary men +are commonly one towards another.</font></font></font></p> + +<p><font><font><font>XXXVII. How know we whether Socrates were so +eminent indeed, and of so extraordinary a disposition? For that +he died more gloriously, that he disputed with the Sophists more +subtilly; that he watched in the frost more assiduously; that +being commanded to fetch innocent Salaminius, he refused to do it +more generously; all this will not serve. Nor that he walked in +the streets, with much gravity and majesty, as was objected unto +him by his adversaries: which nevertheless a man may well doubt +of, whether it were so or no, or, which above all the rest, if so +be that it were true, a man would well consider of, whether +commendable, or discommendable. The thing therefore that we must +inquire into, is this; what manner of soul Socrates had: whether +his disposition was such; as that all that he stood upon, and +sought after in this world, was barely this, that he might ever +carry himself justly towards men, and holily towards the Gods. +Neither vexing himself to no purpose at the wickedness of others, +nor yet ever condescending to any man's evil fact, or evil +intentions, through either fear, or engagement of friendship. +Whether of those things that happened unto him by God's +appointment, he neither did wonder at any when it did happen, or +thought it intolerable in the trial of it. And lastly, whether he +never did suffer his mind to sympathise with the senses, and +affections of the body. For we must not think that Nature hath so +mixed and tempered it with the body, as that she hath not power +to circumscribe herself, and by herself to intend her own ends +and occasions.</font></font></font></p> + +<p><font><font><font>XXXVIII. For it is a thing very possible, +that a man should be a very divine man, and yet be altogether +unknown. This thou must ever be mindful of, as of this also, that +a man's true happiness doth consist in very few things. And that +although thou dost despair, that thou shalt ever be a good either +logician, or naturalist, yet thou art never the further off by it +from being either liberal, or modest, or charitable, or obedient +unto God.</font></font></font></p> + +<p><font><font><font>XXXIX. Free from all compulsion in all +cheerfulness and alacrity thou mayst run out thy time, though men +should exclaim against thee never so much, and the wild beasts +should pull in sunder the poor members of thy pampered mass of +flesh. For what in either of these or the like cases should +hinder the mind to retain her own rest and tranquillity, +consisting both in the right judgment of those things that happen +unto her, and in the ready use of all present matters and +occasions? So that her judgment may say, to that which is +befallen her by way of cross: this thou art in very deed, and +according to thy true nature: notwithstanding that in the +judgment of opinion thou dust appear otherwise: and her +discretion to the present object; thou art that, which I sought +for. For whatsoever it be, that is now present, shall ever be +embraced by me as a fit and seasonable object, both for my +reasonable faculty, and for my sociable, or charitable +inclination to work upon. And that which is principal in this +matter, is that it may be referred either unto the praise of God, +or to the good of men. For either unto God or man, whatsoever it +is that doth happen in the world hath in the ordinary course of +nature its proper reference; neither is there anything, that in +regard of nature is either new, or reluctant and intractable, but +all things both usual and easy.</font></font></font></p> + +<p><font><font><font>XL. Then hath a man attained to the estate +of perfection in his life and conversation, when he so spends +every day, as if it were his last day: never hot and vehement in +his affections, nor yet so cold and stupid as one that had no +sense; and free from all manner of +dissimulation.</font></font></font></p> + +<p><font><font><font>XLI. Can the Gods, who are immortal, for the +continuance of so many ages bear without indignation with such +and so many sinners, as have ever been, yea not only so, but also +take such care for them, that they want nothing; and dust thou so +grievously take on, as one that could bear with them no longer; +thou that art but for a moment of time? yea thou that art one of +those sinners thyself? A very ridiculous thing it is, that any +man should dispense with vice and wickedness in himself, which is +in his power to restrain; and should go about to suppress it in +others, which is altogether impossible.</font></font></font></p> + +<p><font><font><font>XLII. What object soever, our reasonable and +sociable faculty doth meet with, that affords nothing either for +the satisfaction of reason, or for the practice of charity, she +worthily doth think unworthy of herself.</font></font></font></p> + +<p><font><font><font>XLIII. When thou hast done well, and another +is benefited by thy action, must thou like a very fool look for a +third thing besides, as that it may appear unto others also that +thou hast done well, or that thou mayest in time, receive one +good turn for another? No man useth to be weary of that which is +beneficial unto him. But every action according to nature, is +beneficial. Be not weary then of doing that which is beneficial +unto thee, whilst it is so unto others.</font></font></font></p> + +<p><font><font><font>XLIV. The nature of the universe did once +certainly before it was created, whatsoever it hath done since, +deliberate and so resolve upon the creation of the world. Now +since that time, whatsoever it is, that is and happens in the +world, is either but a consequent of that one and first +deliberation: or if so be that this ruling rational part of the +world, takes any thought and care of things particular, they are +surely his reasonable and principal creatures, that are the +proper object of his particular care and providence. This often +thought upon, will much conduce to thy +tranquillity.</font></font></font></p> + +<p><font><font><font>THE EIGHTH BOOK</font></font></font></p> + +<p><font><font><font>I. This also, among other things, may serve +to keep thee from vainglory; if thou shalt consider, that thou +art now altogether incapable of the commendation of one, who all +his life long, or from his youth at least, hath lived a +philosopher's life. For both unto others, and to thyself +especially, it is well known, that thou hast done many things +contrary to that perfection of life. Thou hast therefore been +confounded in thy course, and henceforth it will be hard for thee +to recover the title and credit of a philosopher. And to it also +is thy calling and profession repugnant. If therefore thou dost +truly understand, what it is that is of moment indeed; as for thy +fame and credit, take no thought or care for that: let it suffice +thee if all the rest of thy life, be it more or less, thou shalt +live as thy nature requireth, or accoring to the true and natural +end of thy making. Take pains therefore to know what it is that +thy nature requireth, and let nothing else distract thee. Thou +hast already had sufficient experience, that of those many things +that hitherto thou hast erred and wandered about, thou couldst +not find happiness in any of them. Not in syllogisms, and logical +subtilties, not in wealth, not in honour and reputation, not in +pleasure. In none of all these. Wherein then is it to be found? +In the practice of those things, which the nature of man, as he +is a man, doth require. How then shall he do those things? if his +dogmata, or moral tenets and opinions (from which all motions and +actions do proceed), be right and true. Which be those dogmata? +Those that concern that which is good or evil, as that there is +nothing truly good and beneficial unto man, but that which makes +him just, temperate, courageous, liberal; and that there is +nothing truly evil and hurtful unto man, but that which causeth +the contrary effects.</font></font></font></p> + +<p><font><font><font>II. Upon every action that thou art about, +put this question to thyself; How will this when it is done agree +with me? Shall I have no occasion to repent of it? Yet a very +little while and I am dead and gone; and all things are at end. +What then do I care for more than this, that my present action +whatsoever it be, may be the proper action of one that is +reasonable; whose end is, the common good; who in all things is +ruled and governed by the same law of right and reason, by which +God Himself is.</font></font></font></p> + +<p><font><font><font>III. Alexander, Caius, Pompeius; what are +these to Diogenes, Heraclitus, and Socrates? These penetrated +into the true nature of things; into all causes, and all +subjects: and upon these did they exercise their power and +authority. But as for those, as the extent of their error was, so +far did their slavery extend.</font></font></font></p> + +<p><font><font><font>IV. What they have done, they will still do, +although thou shouldst hang thyself. First; let it not trouble +thee. For all things both good and evil: come to pass according +to the nature and general condition of the universe, and within a +very little while, all things will be at an end; no man will be +remembered: as now of Africanus (for example) and Augustus it is +already come to pass. Then secondly; fix thy mind upon the thing +itself; look into it, and remembering thyself, that thou art +bound nevertheless to be a good man, and what it is that thy +nature requireth of thee as thou art a man, be not diverted from +what thou art about, and speak that which seemeth unto thee most +just: only speak it kindly, modestly, and without +hypocrisy.</font></font></font></p> + +<p><font><font><font>V. That which the nature of the universe +dotb busy herself about, is; that which is here, to transfer it +thither, to change it, and thence again to take it away, and to +carry it to another place. So that thou needest not fear any new +thing. For all things are usual and ordinary; and all things are +disposed by equality.</font></font></font></p> + +<p><font><font><font>VI. Every particular nature hath content, +when in its own proper course it speeds. A reasonable nature doth +then speed, when first in matter of fancies and imaginations, it +gives no consent to that which is either false uncertain. +Secondly, when in all its motions and resolutions it takes its +level at the common good only, and that it desireth nothing, and +flieth from nothing, bet what is in its own power to compass or +avoid. And lastly, when it willingly and gladly embraceth, +whatsoever is dealt and appointed unto it by the common nature. +For it is part of it; even as the nature of any one leaf, is part +of the common nature of all plants and trees. But that the nature +of a leaf, is part of a nature both unreasonable and unsensibIe, +and which in its proper end may be hindered; or, which is servile +and slavish : whereas the nature of man is part of a common +nature which cannot be hindered, and which is both reasonable and +just. From whence also it is, that accord ing to the worth of +everything, she doth make such equal distribution of all things, +as of duration, substance form, operation, and of events and +accidents. But herein consider not whether thou shalt find this +equality rn everything abu;oluteiy and by itself; but whether in +all the particulars of some one thing taken together, and +compared with all the particulars of some other thing, and them +together likewise. VII. Thou hast no time nor opportunity to +read. What then? Hast thou not time and opportunity to exercise +thyself, not to wrong thyself; to strive against all carnal +pleasures and pains, and to aet the upper hand of them; to +contemn honour and vainglory; and not only, not to be angry with +them, whom towards thee thou doest find unsensible and +unthankful; but also to have a care of them still, and of their +welfare?</font></font></font></p> + +<p><font><font><font>VIII. Forbear henceforth to complain of the +trouble of a courtly life, either in public before others, or in +private by thyself.</font></font></font></p> + +<p><font><font><font>IX. Repentance is an inward and +self-reprehension for the neglect or omission of somewhat that +was profitable. Now whatsoever is good, is also profltable, and +it is the part of an honest virtuous man to set by it, and to +make reckoning of it accordingly. But never did any honest +virtuous man repent of the neglect or omission of any carnal +pleasure : no carnal pleasure then is either good or +profitable.</font></font></font></p> + +<p><font><font><font>X. This, what is it in itself, and by +itself, according to its proper constitution? What is the +substance of it? What is the matter, or proper use ? What is the +form or efflcient cause? What is it for in this world, and how +long will it abide? Thus must thou examine all things, that +present themselves unto thee.</font></font></font></p> + +<p><font><font><font>XI. When thou art hard to he stirred up and +awaked out of thy sleep, admonish thyself and call to mind, that, +to perform actions tending to the common good is that which thine +own proper constitution, and that which the nature of man do +require. ]3ut to sleep, is common to unreasonable creatures also. +And what more proper and natural, yea what more kind and +pleasing, than that which is according to +nature?</font></font></font></p> + +<p><font><font><font>XII. As every fancy and imagination presents +itself unto thee, consider (if it be possible) the true nature, +and the proper qualities of it, and reason with thyself about +it.</font></font></font></p> + +<p><font><font><font>XIII. At thy first encounter with any one, +say presently to thyself: This man, what are his opinions +concerning that which is good or evil? as concerning pain, +pleasure, and the causes of both; concerning honour, and +dishonour, concerning life and death? thus and thus. Now if it be +no wonder that a man should have such and such opinions, how can +it be a wonder that he should do such and such things ? I will +remember then, that he cannot but do as he doth, holding those +opinions that he doth. Remember, that as it is a shame for any +man to wonder that a fig tree should bear figs, so also to wonder +that the world should bear anything, whatsoever it is which in +the ordinary course of nature it may bear. To a physician also +and to a pilot it is a shame either for the one to wonder, that +such and such a one should have an ague; or for the other, that +the winds should prove Contrary.</font></font></font></p> + +<p><font><font><font>XIV. Remember, that to change thy mind upon +occasion, and to follow him that is able to rectify thee, is +equally ingenuous, as to find out at the first, what is right and +just, without help. For of thee nothing is required, ti, is +beyond the extent of thine own deliberation and jun. merit, arid +of thine own understanding.</font></font></font></p> + +<p><font><font><font>XV. If it were thine act and in thine own +power, wi: wouldcst thou do it ? If it were not, whom dost tin +accuse? the atoms, or the Gods? For to do either, the part of a +mad man. Thou must therefore blame nobody, but if it be in thy +power, redress what is amiss; if it be not, to what end is it to +complain? For nothing should be done but to some certain +end.</font></font></font></p> + +<p><font><font><font>XVI. Whatsoever dieth and falleth, however +and wheresoever it die and fall, it cannot fall out of the world. +here it have its abode and change, here also shall it have its +dissolution into its proper elements. The same are the world's +elements, and the elements of which thou dost consist. And they +when they are changed, they murmur not; why shouldest +thou?</font></font></font></p> + +<p><font><font><font>XVII. Whatsoever is, was made for something: +as a horse, a vine. Why wonderest thou? The sun itself will say +of itself, I was made for something; and so hath every god its +proper function. What then were then made for? to disport and +delight thyself? See how even common sense and reason cannot +brook it.</font></font></font></p> + +<p><font><font><font>XVIII. Nature hath its end as well in the +end and final consummation of anything that is, as in the +beginnine and continuation of it.</font></font></font></p> + +<p><font><font><font>XIX. As one that tosseth up a ball. And what +is a. ball the better, if the motion of it be upwards; or the +worse if it be downwards; or if it chance to fall upon the +ground? So for the bubble; if it continue, what it the better? +and if it dissolve, what is it the worse And so is it of a candle +too. And so must thou reason with thyself, both in matter of +fame, and in matter of death. For as for the body itself, (the +subject of death) wouldest thou know the vileness of it ? Turn it +about that thou mayest behold it the worst sides upwards as well, +as in its more ordinary pleasant shape; how doth it look, when it +is old and withered? when sick and pained? when in the act of +lust, and fornication? And as for fame. This life is short. Both +he that praiseth, and he that is praised; he that remembers, and +he that is remembered, will soon be dust and ashes. Besides, it +is but in one corner of this part of the world that thou art +praised; and yet in this corner, thou hast not the joint praises +of all men; no nor scarce of any one constantly. And yet the +whole earth itself, what is it but as one point, in regard of the +whole world?</font></font></font></p> + +<p><font><font><font>XX. That which must be the subject of thy +consideration, is either the matter itself, or the dogma, or the +operation, or the true sense and +signification.</font></font></font></p> + +<p><font><font><font>XXI. Most justly have these things happened +unto thee: why dost not thou amend? O but thou hadst rather +become good to-morrow, than to be so +to-day.</font></font></font></p> + +<p><font><font><font>XXII. Shall I do it? I will; so the end of +my action be to do good unto men. Doth anything by way of cross +or adversity happen unto me? I accept it, with reference unto the +Gods, and their providence; the fountain of all things, from +which whatsoever comes to pass, doth hang and +depend.</font></font></font></p> + +<p><font><font><font>XXIII. By one action judge of the rest: this +bathing which usually takes up so much of our time, what is it? +Oil, sweat, filth; or the sordes of the body: an excrementitious +viscosity, the excrements of oil and other ointments used about +the body, and mixed with the sordes of the body: all base and +loathsome. And such almost is every part of our life; and every +worldly object.</font></font></font></p> + +<p><font><font><font>XXIV. Lucilla buried Verus; then was Lucilla +herself buried by others. So Secunda Maximus, then Secunda +herself. So Epitynchanus, Diotimus; then Epitynchanus himself. So +Antoninus Pius, Faustina his wife; then Antoninus himself. This +is the course of the world. First Celer, Adrianus; then Adrianus +himself. And those austere ones; those that foretold other men's +deaths; those that were so proud and stately, where are they now? +Those austere ones I mean, such as were Charax, and Demetrius the +Platonic, and Eudaemon, and others like unto those. They were all +but for one day; all dead and gone long since. Some of them no +sooner dead, than forgotten. Others soon turned into fables. Of +others, even that which was fabulous, is now long since +forgotten. This thereafter thou must remember, that whatsoever +thou art compounded of, shall soon be dispersed, and that thy +life and breath, or thy soul, shall either he no more or shall +ranslated, and appointed to some certain place and +station.</font></font></font></p> + +<p><font><font><font>XXV. The true joy of a man, is to do that +which properly belongs unto a man. That which is most proper unto +a man, is, first, to he kindly affected towards them that are of +the same kind and nature as he is himself to contemn all sensual +motions and appetites, to discern rightly all plausible fancies +and imaginations, to contemplate the nature of the universe; both +it, and things that are done in it. In which kind of con +templation three several relations are to be observed The first, +to the apparent secondary cause. The Second to the first original +cause, God, from whom originally proceeds whatsoever doth happen +in the world. The third and last, to them that we live and +converse with: what use may be made of it, to their use and +benefit</font></font></font></p> + +<p><font><font><font>XXVI. If pain be an evil, either it is in +regard of the body; (and that cannot be, because the body of +itself is altogether insensible:) or in regard of the soul But it +is in the power of the soul, to preserve her own peace and +tranquillity, and not to suppose that pain is evil. For all +judgment and deliberation; all prosecution, or aversation is from +within, whither the sense of evil (except it be let in by +opinion) cannot penetrate.</font></font></font></p> + +<p><font><font><font>XXVII. Wipe off all idle fancies, and say +unto thyselF incessantly; Now if I will, it is in my power to +keep out of this my soul all wickedness, all lust, and +concupiscences, all trouble and confusion. But on the contrary to +behold and consider all things according to their true nature, +and to carry myself towards everything according to its true +worth. Remember then this thy power that nature hath given +thee.</font></font></font></p> + +<p><font><font><font>XXVIII. Whether thou speak in the Senate or +whether thou speak to any particular, let thy speech In always +grave and modest. But thou must not openly and vulgarly observe +that sound and exact form of speaking, concerning that which is +truly good and truly civil; the vanity of the world, and of +worldly men: which otherwise truth and reason doth +prescribe.</font></font></font></p> + +<p><font><font><font>XXIX. Augustus his court; his wife, his +daughter, his nephews, his sons-in-law his sister, Agrippa, his +kinsmen, his domestics, his friends; Areus, Maecenas, his slayers +of beasts for sacrifice and divination: there thou hast the death +of a whole court together. Proceed now on to the rest that have +been since that of Augustus. Hath death dwelt with them +otherwise, though so many and so stately whilst they lived, than +it doth use to deal with any one particular man? Consider now the +death of a whole kindred and family, as of that of the Pompeys, +as that also that useth to be written upon some monuments, HE +WASS THE LAST OF HIS OWN KINDRED. O what care did his +predecessors take, that they might leave a successor, yet behold +at last one or other must of necessity be THE LAST. Here again +therefore consider the death of a whole +kindred.</font></font></font></p> + +<p><font><font><font>XXX. Contract thy whole life to the measure +and proportion of one single action. And if in every particular +action thou dost perform what is fitting to the utmost of thy +power, let it suffice thee. And who can hinder thee, but that +thou mayest perform what is fitting? But there may be some +outward let and impediment. Not any, that can hinder thee, but +that whatsoever thou dost, thou may do it, justly, temperately, +and with the praise of God. Yea, but there may be somewhat, +whereby some operation or other of thine may he hindered. And +then, with that very thing that doth hinder, thou mayest he well +pleased, and so by this gentle and equanimious conversion of thy +mind unto that which may be, instead of that which at first thou +didst intend, in the room of that former action there succeedeth +another, which agrees as well with this contraction of thy life, +that we now speak of.</font></font></font></p> + +<p><font><font><font>XXXI. Receive temporal blessings without +ostentation, when they are sent and thou shalt be able to part +with them with all readiness and facility when they are taken +from thee again.</font></font></font></p> + +<p><font><font><font>XXXII. If ever thou sawest either a hand, or +a foot, or a head lying by itself, in some place or other, as cut +off from the rest of the body, such must thou conceive him to +make himself, as much as in him lieth, that either is offended +with anything that is happened, (whatsoever it be) and as it were +divides himself from it: or that commits anything against the +natural law of mutual correspondence, and society among men: or, +he that, commits any act of uncharitableness. Whosoever thou art, +thou art such, thou art cast forth I know not whither out of the +general unity, which is according to nature. Thou went born +indeed a part, but now thou hast cut thyself off. However, herein +is matter of joy and exultation, that thou mayst be united again. +God bath not granted it unto any other part, that once separated +and cut off, it might be reunited, and come together again. But, +behold, that GOODNESS how great and immense it is! which hath so +much esteemed MAN. As at first be was so made, that he needed +not, except he would himself, have divided himself from the +whole; so once divided and cut off, IT hath so provided and +ordered it, that if he would himself, he might return, and grow +together again, and be admitted into its former rank and place of +a part, as he was before.</font></font></font></p> + +<p><font><font><font>XXXIII. As almost all her other faculties +and properties the nature of the universe bath imparted unto +every reasonable creature, so this in particular we have received +from her, that as whatsoever doth oppose itself unto her, and +doth withstand her in her purposes and intentions, she doth, +though against its will and intention, bring it about to herself, +to serve herself of it in the execution of her own destinated +ends; and so by this though not intended co-operation of it with +herself makes it part of herself whether it will or no. So may +every reasonable creature, what crosses and impediments soever it +meets with in the course of this mortal life, it may use them as +fit and proper objects, to the furtherance of whatsoever it +intended and absolutely proposed unto itself as its natural end +and happiness.</font></font></font></p> + +<p><font><font><font>XXXIV. Let not the general representation +unto thyself of the wretchedness of this our mortal life, trouble +thee. Let not thy mind wander up and down, and heap together in +her thoughts the many troubles and grievous calamities which thou +art as subject unto as any other. But as everything in particular +doth happen, put this question unto thyself, and say: What is it +that in this present matter, seems unto thee so intolerable? For +thou wilt be ashamed to confess it. Then upon this presently call +to mind, that neither that which is future, nor that which is +past can hurt thee; but that only which is present. (And that +also is much lessened, if thou dost lightly circumscribe it:) and +then check thy mind if for so little a while, (a mere instant), +it cannot hold out with patience.</font></font></font></p> + +<p><font><font><font>XXXV. What? are either Panthea or Pergamus +abiding to this day by their masters' tombs? or either Chabrias +or Diotimus by that of Adrianus? O foolery! For what if they did, +would their masters be sensible of It? or if sensible, would they +be glad of it? or if glad, were these immortal? Was not it +appointed unto them also (both men and women,) to become old in +time, and then to die? And these once dead, what would become of +these former? And when all is done, what is all this for, but for +a mere bag of blood and corruption?</font></font></font></p> + +<p><font><font><font>XXXVI. If thou beest quick-sighted, be so in +matter of judgment, and best discretion, saith +he.</font></font></font></p> + +<p><font><font><font>XXXVII. In the whole constitution of man, I +see not any virtue contrary to justice, whereby it may be +resisted and opposed. But one whereby pleasure and voluptuousness +may be resisted and opposed, I see: +continence.</font></font></font></p> + +<p><font><font><font>XXXVIII. If thou canst but withdraw conceit +and opinion concerning that which may seem hurtful and offensive, +thou thyself art as safe, as safe may be. Thou thyself? and who +is that? Thy reason. 'Yea, but I am not reason.' Well, be it so. +However, let not thy reason or understanding admit of grief, and +if there be anything in thee that is grieved, let that, +(whatsoever it be,) conceive its own grief, if it +can.</font></font></font></p> + +<p><font><font><font>XXXIX. That which is a hindrance of the +senses, is an evil to the sensitive nature. That which is a +hindrance of the appetitive and prosecutive faculty, is an evil +to the sensitive nature. As of the sensitive, so of the +vegetative constitution, whatsoever is a hindrance unto it, is +also in that respect an evil unto the same. And so likewise, +whatsoever is a hindrance unto the mind and understanding, must +needs be the proper evil of the reasonable nature. Now apply all +those things unto thyself. Do either pain or pleasure seize on +thee? Let the senses look to that. Hast thou met with Some +obstacle or other in thy purpose and intention? If thou didst +propose without due reservation and exception now hath thy +reasonable part received a blow indeed But if in general thou +didst propose unto thyself what soever might be, thou art not +thereby either hurt, nor properly hindered. For in those things +that properly belong unto the mind, she cannot be hindered by any +man. It is not fire, nor iron; nor the power of a tyrant nor the +power of a slandering tongue; nor anything else that can +penetrate into her.</font></font></font></p> + +<p><font><font><font>XL. If once round and solid, there is no +fear that ever it will change.</font></font></font></p> + +<p><font><font><font>XLI. Why should I grieve myself; who never +did willingly grieve any other! One thing rejoices one and +another thing another. As for me, this is my joy , if my +understanding be right and sound, as neither averse from any man, +nor refusing any of those things which as a man I am) subject +unto; if I can look upon all things in the world meekly and +kindly; accept all things and carry myself towards everything +according to to true worth of the thing +itself.</font></font></font></p> + +<p><font><font><font>XLII. This time that is now present, bestow +thou upon thyself. They that rather hunt for fame after death, do +not consider, that those men that shall be hereafter, will be +even such, as these whom now they can so hardly bear with. And +besides they also will be mortal men. But to consider the thing +in itself, if so many with so many voices, shall make such and +such a sound, or shall have such and such an opinion concerning +thee, what is it to thee?</font></font></font></p> + +<p><font><font><font>XLIII. Take me and throw me where thou wilt: +I am indifferent. For there also I shall have that spirit which +is within me propitious; that is well pleased and fully contented +both in that constant disposition, and with those particular +actions, which to its own proper constitution are suitable and +agreeable.</font></font></font></p> + +<p><font><font><font>XLIV. Is this then a thing of that worth, +that for it my soul should suffer, and become worse than it was? +as either basely dejected, or disordinately affected, or +confounded within itself, or terrified? What can there be, that +thou shouldest so much esteem?</font></font></font></p> + +<p><font><font><font>XLV. Nothing can happen unto thee, which is +not incidental unto thee, as thou art a man. As nothing can +happen either to an ox, a vine, or to a stone, which is not +incidental unto them; unto every one in his own kind. If +therefore nothing can happen unto anything, which is not both +usual and natural; why art thou displeased? Sure the common +nature of all would not bring anything upon any, that were +intolerable. If therefore it be a thing external that causes thy +grief, know, that it is not that properly that doth cause it, but +thine own conceit and opinion concerning the thing: which thou +mayest rid thyself of, when thou wilt. But if it be somewhat that +is amiss in thine own disposition, that doth grieve thee, mayest +thou not rectify thy moral tenets and opinions. But if it grieve +thee, that thou doest not perform that which seemeth unto thee +right and just, why doest not thou choose rather to perform it +than to grieve? But somewhat that is stronger than thyself doth +hinder thee. Let it not grieve thee then, if it be not thy fault +that the thing is not performed. 'Yea but it is a thing of that +nature, as that thy life is not worth the while, except it may be +performed.' If it be so, upon condition that thou be kindly and +lovingly disposed towards all men, thou mayest be gone. For even +then, as much as at any time, art thou in a very good estate of +performance, when thou doest die in charity with those, that are +an obstacle unto thy performance.</font></font></font></p> + +<p><font><font><font>XLVI. Remember that thy mind is of that +nature as that it becometh altogether unconquerable, when once +recollected in herself, she seeks no other content than this, +that she cannot be forced: yea though it so fall out, that it be +even against reason itself, that it cloth bandy. How much less +when by the help of reason she is able to judge of things with +discretion? And therefore let thy chief fort and place of defence +be, a mind free from passions. A stronger place, (whereunto to +make his refuge, and so to bccome impregnable) and better +fortified than this, bath no man. He that seeth not this is +unlearned. He that seeth it, and betaketh not himself to this +place of refuge, is unhappy.</font></font></font></p> + +<p><font><font><font>XLVII. Keep thyself to the first bare and +naked apprehensions of things, as they present themselves unto +thee, and add not unto them. It is reported unto thee, that such +a one speaketh ill of thee. Well; that he speaketh ill of thee, +so much is reported. But that thou art hurt thereby, is not +reported: that is the addition of opinion, which thou must +exclude. I see that my child is sick. That he is sick, I see, but +that he is in danger of his life also, I see it not. Thus thou +must use to keep thyself to the first motions and apprehensions +of things, as they present themselves outwardly; and add not unto +them from within thyself through mere conceit and opinion. Or +rather add unto them: hut as one that understandeth the true +nature of all things that happen in the +world.</font></font></font></p> + +<p><font><font><font>XLVIII. Is the cucumber bitter? set it away. +Brambles are in the way? avoid them. Let this suffice. Add not +presently speaking unto thyself, What serve these things for in +the world? For, this, one that is acquainted with the mysteries +of nature, will laugh at thee for it; as a carpenter would or a +shoemaker, if meeting in either of their shops with some +shavings, or small remnants of their work, thou shouldest blame +them for it. And yet those men, it is not for want of a place +where to throw them that they keep them in their shops for a +while: but the nature of the universe hath no such out-place; but +herein doth consist the wonder of her art and skill, that she +having once circumscribed herself within some certain bounds and +limits, whatsoever is within her that seems either corrupted, or +old, or unprofitable, she can change it into herself, and of +these very things can make new things; so that she needeth not to +seek elsewhere out of herself either for a new supply of matter +and substance, or for a place where to throw out whatsoever is +irrecoverably putrid and corrupt. Thus she, as for place, so for +matter and art, is herself sufficient unto +herself.</font></font></font></p> + +<p><font><font><font>XLIX. Not to be slack and negligent; or +loose, and wanton in thy actions; nor contentious, and +troublesome in thy conversation; nor to rove and wander in thy +fancies and imaginations. Not basely to contract thy soul; nor +boisterously to sally out with it, or furiously to launch out as +it were, nor ever to want employment.</font></font></font></p> + +<p><font><font><font>L. 'They kill me, they cut- my flesh; they +persecute my person with curses.' What then? May not thy mind for +all this continue pure, prudent, temperate, just? As a fountain +of sweet and clear water, though she be cursed by some stander +by, yet do her springs nevertheless still run as sweet and clear +as before; yea though either dirt or dung be thrown in, yet is it +no sooner thrown, than dispersed, and she cleared. She cannot be +dyed or infected by it. What then must I do, that I may have +within myself an overflowing fountain, and not a well? Beget +thyself by continual pains and endeavours to true liberty with +charity, and true simplicity and +modesty.</font></font></font></p> + +<p><font><font><font>LI. He that knoweth not what the world is, +knoweth not where he himself is. And he that knoweth not what the +world was made for, cannot possibly know either what are the +qualities, or what is the nature of the world. Now he that in +either of these is to seek, for what he himself was made is +ignorant also. What then dost thou think of that man, who +proposeth unto himself, as a matter of great moment, the noise +and applause of men, who both where they are, and what they are +themselves, are altogether ignorant? Dost thou desire to be +commended of that man, who thrice in one hour perchance, doth +himself curse himself? Dost thou desire to please him, who +pleaseth not himself? or dost thou think that he pleaseth +himself, who doth use to repent himself almost of everything that +he doth?</font></font></font></p> + +<p><font><font><font>LII. Not only now henceforth to have a +common. breath, or to hold correspondency of breath, with that +air, that compasseth us about; but to have a common mind, or to +hold correspondency of mind also with that rational substance, +which compasseth all things. For, that also is of itself, and of +its own nature (if a man can but draw it in as he should) +everywhere diffused; and passeth through all things, no less than +the air doth, if a man can but suck it +in.</font></font></font></p> + +<p><font><font><font>LIII. Wickedness in general doth not hurt +the world. Particular wickedness doth not hurt any other: only +unto him it is hurtful, whosoever he be that offends, unto whom +in great favour and mercy it is granted, that whensoever he +himself shall but first desire it, he may be presently delivered +of it. Unto my free-will my neighbour's free-will, whoever he be, +(as his life, or his bode), is altogether indifferent. For though +we are all made one for another, yet have our minds and +understandings each of them their own proper and limited +jurisdiction. For else another man's wickedness might be my evil +which God would not have, that it might not be in another man's +power to make me unhappy: which nothing now can do but mine own +wickedness.</font></font></font></p> + +<p><font><font><font>LIV. The sun seemeth to be shed abroad. And +indeed it is diffused but not effused. For that diffusion of it +is a [-r~Jo-tc] or an extension. For therefore are the beams of +it called [~i-~m'~] from the word [~KTEIVEO-Oa,,] to be stretched +out and extended. Now what a sunbeam is, thou mayest know if thou +observe the light of the sun, when through some narrow hole it +pierceth into some room that is dark. For it is always in a +direct line. And as by any solid body, that it meets with in the +way that is not penetrable by air, it is divided and abrupted, +and yet neither slides off, or falls down, but stayeth there +nevertheless: such must the diffusion in the mind be; not an +effusion, but an extension. What obstacles and impediments soever +she meeteth within her way, she must not violently, and by way of +an impetuous onset light upon them; neither must she fall down; +but she must stand, and give light unto that which doth admit of +it. For as for that which doth not, it is its own fault and loss, +if it bereave itself of her light.</font></font></font></p> + +<p><font><font><font>LV. He that feareth death, either feareth +that he shall have no sense at all, or that his senses will not +be the same. Whereas, he should rather comfort himself, that +either no sense at all, and so no sense of evil; or if any sense, +then another life, and so no death +properly.</font></font></font></p> + +<p><font><font><font>LVI. All men are made one for another: +either then teach them better, or bear with +them.</font></font></font></p> + +<p><font><font><font>LVII. The motion of the mind is not as the +motion of a dart. For the mind when it is wary and cautelous, and +by way of diligent circumspection turneth herself many ways, may +then as well be said to go straight on to the object, as when it +useth no such circumspection.</font></font></font></p> + +<p><font><font><font>LVIII. To pierce and penetrate into the +estate of every one's understanding that thou hast to do with: as +also to make the estate of thine own open, and penetrable to any +other.</font></font></font></p> + +<p><font><font><font>THE NINTH BOOK</font></font></font></p> + +<p><font><font><font>I. He that is unjust, is also impious. For +the nature of the universe, having made all reasonable creatures +one for another, to the end that they should do one another good; +more or less according to the several persons and occasions but +in nowise hurt one another: it is manifest that he that doth +transgress against this her will, is guilty of impiety towards +the most ancient and venerable of all the deities. For the nature +of the universe, is the nature the common parent of all, and +therefore piously to be observed of all things that are, and that +which now is, to whatsoever first was, and gave it its being, +hath relation of blood and kindred. She is also called truth and +is the first cause of all truths. He therefore that willingly and +wittingly doth lie, is impious in that he doth receive, and so +commit injustice: but he that against his will, in that he +disagreeth from the nature of the universe, and in that striving +with the nature of the world he doth in his particular, violate +the general order of the world. For he doth no better than strive +and war against it, who contrary to his own nature applieth +himself to that which is contrary to truth. For nature had before +furnished him with instincts and opportunities sufficient for the +attainment of it ; which he having hitherto neglected, is not now +able to discern that which is false from that which is true. He +also that pursues after pleasures, as that which is truly good +and flies from pains, as that which is truly evil: is impious. +For such a one must of necessity oftentimes accuse that common +nature, as distributing many things both unto the evil, and unto +the good, not according to the deserts of either: as unto the bad +oftentimes pleasures, and the causes of pleasures; so unto the +good, pains, and the occasions of pains. Again, he that feareth +pains and crosses in this world, feareth some of those things +which some time or other must needs happen in the world. And that +we have already showed to be impious. And he that pursueth after +pleasures, will not spare, to compass his desires, to do that +which is unjust, and that is manifestly impious. Now those things +which unto nature are equally indifferent (for she had not +created both, both pain and pleasure, if both had not been unto +her equally indifferent): they that will live according to +nature, must in those things (as being of the same mind and +disposition that she is) be as equally indifferent. Whosoever +therefore in either matter of pleasure and pain; death and life; +honour and dishonour, (which things nature in the administration +of the world, indifferently doth make use of), is not as +indifferent, it is apparent that he is impious. When I say that +common nature doth indifferently make use of them, my meaning is, +that they happen indifferently in the ordinary course of things, +which by a necessary consequence, whether as principal or +accessory, come to pass in the world, according to that first and +ancient deliberation of Providence, by which she from some +certain beginning, did resolve upon the creation of such a world, +conceiving then in her womb as it were some certain rational +generative seeds and faculties of things future, whether +subjects, changes, successions; both such and such, and just so +many.</font></font></font></p> + +<p><font><font><font>II. It were indeed more happy and +comfortable, for a man to depart out of this world, having lived +all his life long clear from all falsehood, dissimulation, +voluptuousness, and pride. But if this cannot be, yet it is some +comfort for a man joyfully to depart as weary, and out of love +with those; rather than to desire to live, and to continue long +in those wicked courses. Hath not yet experience taught thee to +fly from the plague? For a far greater plague is the corruption +of the mind, than any certain change and distemper of the common +air can be. This is a plague of creatures, as they are living +creatures; but that of men as they are men or +reasonable.</font></font></font></p> + +<p><font><font><font>III. Thou must not in matter of death carry +thyself scornfully, but as one that is well pleased with it, as +being one of those things that nature hath appointed. For what +thou dost conceive of these, of a boy to become a young man, to +wax old, to grow, to ripen, to get teeth, or a beard, or grey +hairs to beget, to bear, or to be delivered; or what other action +soever it be, that is natural unto man according to the several +seasons of his life; such a thing is it also to he dissolved. It +is therefore the part of a wise man, in matter of death, not in +any wise to carry himself either violently, or proudly but +patiently to wait for it, as one of nature's operations: that +with the same mind as now thou dost expect when that which yet is +but an embryo in thy wife's belly shall come forth, thou mayst +expect also when thy soul shall fall off from that outward coat +or skin: wherein as a child in the belly it lieth involved and +shut up. But thou desirest a more popular, and though not so +direct and philosophical, yet a very powerful and penetrative +recipe against the fear of death, nothing can make they more +willing to part with thy life, than if thou shalt consider, both +what the subjects themselves are that thou shalt part with, and +what manner of disposition thou shalt no more have to do with. +True it is, that. offended with them thou must not be by no +means, but take care of them, and meekly bear with them However, +this thou mayst remember, that whensoever it happens that thou +depart, it shall not be from men that held the same opinions that +thou dost. For that indeed, (if it were so) is the only thing +that might make thee averse from death, and willing to continue +here, if it were thy hap to live with men that had obtained the +same belief that thou hast. But now, what a toil it is for thee +to live with men of different opinions, thou seest: so that thou +hast rather occasion to say, Hasten, I thee pray, O Death; lest I +also in time forget myself.</font></font></font></p> + +<p><font><font><font>IV. He that sinneth, sinneth unto himself. +He that is unjust, hurts himself, in that he makes himself worse +than he was before. Not he only that committeth, but he also that +omitteth something, is oftentimes +unjust.</font></font></font></p> + +<p><font><font><font>V. If my present apprehension of the object +be right, and my present action charitable, and this, towards +whatsoever doth proceed from God, be my present disposition, to +be well pleased with it, it sufficeth.</font></font></font></p> + +<p><font><font><font>VI. To wipe away fancy, to use deliberation, +to quench concupiscence, to keep the mind free to +herself.</font></font></font></p> + +<p><font><font><font>VII. Of all unreasonable creatures, there is +but one unreasonable soul; and of all that are reasonable, but +one reasonable soul, divided betwixt them all. As of all earthly +things there is but one earth, and but one light that we see by; +and but one air that we breathe in, as many as either breathe or +see. Now whatsoever partakes of some common thing, naturally +affects and inclines unto that whereof it is part, being of one +kind and nature with it. Whatsoever is earthly, presseth +downwards to the common earth. Whatsoever is liquid, would flow +together. And whatsoever is airy, would be together likewise. So +that without some obstacle, and some kind of violence, they +cannot well be kept asunder. Whatsoever is fiery, doth not only +by reason of the elementary fire tend upwards; but here also is +so ready to join, and to burn together, that whatsoever doth want +sufficient moisture to make resistance, is easily set on fire. +Whatsoever therefore is partaker of that reasonable common +nature, naturally doth as much and more long after his own kind. +For by how much in its own nature it excels all other things, by +so much more is it desirous to be joined and united unto that, +which is of its own nature. As for unreasonable creatures then, +they had not long been, but presently begun among them swarms, +and flocks, and broods of young ones, and a kind of mutual love +and affection. For though but unreasonable, yet a kind of soul +these had, and therefore was that natural desire of union more +strong and intense in them, as in creatures of a more excellent +nature, than either in plants, or stones, or trees. But among +reasonable creatures, begun commonwealths, friendships, families, +public meetings, and even in their wars, conventions, and truces. +Now among them that were yet of a more excellent nature, as the +stars and planets, though by their nature far distant one from +another, yet even among them began some mutual correspondency and +unity. So proper is it to excellency in a high degree to affect +unity, as that even in things so far distant, it could operate +unto a mutual sympathy. But now behold, what is now come to pass. +Those creatures that are reasonable, are now the only creatures +that have forgotten their natural affection and inclination of +one towards another. Among them alone of all other things that +are of one kind, there is not to be found a general disposition +to flow together. But though they fly from nature, yet are they +stopt in their course, and apprehended. Do they what they can, +nature doth prevail. And so shalt thou confess, if thou dost +observe it. For sooner mayst thou find a thing earthly, where no +earthly thing is, than find a man that naturally can live by +himself alone.</font></font></font></p> + +<p><font><font><font>VIII. Man, God, the world, every one in +their kind, bear some fruits. All things have their proper time +to bear. Though by custom, the word itself is in a manner become +proper unto the vine, and the like, yet is it so nevertheless, as +we have said. As for reason, that beareth both common fruit for +the use of others; and peculiar, which itself doth enjoy. Reason +is of a diffusive nature, what itself is in itself, it begets in +others, and so doth multiply.</font></font></font></p> + +<p><font><font><font>IX. Either teach them better if it be in thy +power; or if it be not, remember that for this use, to bear with +them patiently, was mildness and goodness granted unto thee. The +Gods themselves are good unto such; yea and in some things, (as +in matter of health, of wealth, of honour,) are content often to +further their endeavours: so good and gracious are they. And +mightest thou not be so too? or, tell me, what doth hinder +thee?</font></font></font></p> + +<p><font><font><font>X. Labour not as one to whom it is appointed +to be wretched, nor as one that either would be pitied, or +admired; but let this be thine only care and desire; so always +and in all things to prosecute or to forbear, as the law of +charity, or mutual society doth require.</font></font></font></p> + +<p><font><font><font>XI. This day I did come out of all my +trouble. Nay I have cast out all my trouble; it should rather be +for that which troubled thee, whatsoever it was, was not without +anywhere that thou shouldest come out of it, but within in thine +own opinions, from whence it must be cast out, before thou canst +truly and constantly be at ease.</font></font></font></p> + +<p><font><font><font>XII. All those things, for matter of +experience are usual and ordinary; for their continuance but for +a day; and for their matter, most base and filthy. As they were +in the days of those whom we have buried, so are they now also, +and no otherwise.</font></font></font></p> + +<p><font><font><font>XIII. The things themselves that affect us, +they stand without doors, neither knowing anything themselves nor +able to utter anything unto others concerning themselves. What +then is it, that passeth verdict on them? The +understanding</font></font></font></p> + +<p><font><font><font>XIV. As virtue and wickedness consist not in +passion, but in action; so neither doth the true good or evil of +a reasonable charitable man consist in passion, but in operation +and action.</font></font></font></p> + +<p><font><font><font>XV. To the stone that is cast up, when it +comes down it is no hurt unto it; as neither benefit, when it +doth ascend.</font></font></font></p> + +<p><font><font><font>XVI. Sift their minds and understandings, +and behold what men they be, whom thou dost stand in fear of what +they shall judge of thee, what they themselves judge of +themselves.</font></font></font></p> + +<p><font><font><font>XVII. All things that are in the world, are +always in the estate of alteration. Thou also art in a perpetual +change, yea and under corruption too, in some part: and so is the +whole world.</font></font></font></p> + +<p><font><font><font>XVIII. it is not thine, but another man's +sin. Why should it trouble thee? Let him look to it, whose sin it +is.</font></font></font></p> + +<p><font><font><font>XIX. Of an operation and of a purpose there +is an ending, or of an action and of a purpose we say commonly, +that it is at an end: from opinion also there is an absolute +cessation, which is as it were the death of it. In all this there +is no hurt. Apply this now to a man's age, as first, a child; +then a youth, then a young man, then an old man; every change +from one age to another is a kind of death And all this while +here no matter of grief yet. Pass now unto that life first, that +which thou livedst under thy grandfather, then under thy mother, +then under thy father. And thus when through the whole course of +thy life hitherto thou hast found and observed many alterations, +many changes, many kinds of endings and cessations, put this +question to thyself What matter of grief or sorrow dost thou find +in any of these? Or what doest thou suffer through any of these? +If in none of these, then neither in the ending and consummation +of thy whole life, which is also but a cessation and +change.</font></font></font></p> + +<p><font><font><font>XX. As occasion shall require, either to +thine own understanding, or to that of the universe, or to his, +whom thou hast now to do with, let thy refuge be with all speed. +To thine own, that it resolve upon nothing against justice. To +that of the universe, that thou mayest remember, part of whom +thou art. Of his, that thou mayest consider. whether in the +estate of ignorance, or of knowledge. And then also must thou +call to mind, that he is thy kinsman.</font></font></font></p> + +<p><font><font><font>XXI. As thou thyself, whoever thou art, were +made for the perfection and consummation, being a member of it, +of a common society; so must every action of thine tend to the +perfection and consummation of a life that is truly sociable. +What action soever of thine therefore that either immediately or +afar off, hath not reference to the common good, that is an +exorbitant and disorderly action; yea it is seditious; as one +among the people who from such and such a consent and unity, +should factiously divide and separate +himself.</font></font></font></p> + +<p><font><font><font>XXII. Children's anger, mere babels; +wretched souls bearing up dead bodies, that they may not have +their fall so soon: even as it is in that common dirge +song.</font></font></font></p> + +<p><font><font><font>XXIII. Go to the quality of the cause from +which the effect doth proceed. Behold it by itself bare and +naked, separated from all that is material. Then consider the +utmost bounds of time that that cause, thus and thus qualified, +can subsist and abide.</font></font></font></p> + +<p><font><font><font>XXIV. Infinite are the troubles and +miseries, that thou hast already been put to, by reason of this +only, because that for all happiness it did not suffice thee, or, +that thou didst not account it sufficient happiness, that thy +understanding did operate according to its natural +constitution.</font></font></font></p> + +<p><font><font><font>XXV. When any shall either impeach thee with +false accusations, or hatefully reproach thee, or shall use any +such carriage towards thee, get thee presently to their minds and +understandings, and look in them, and behold what manner of men +they be. Thou shalt see, that there is no such occasion why it +should trouble thee, what such as they are think of thee. Yet +must thou love them still, for by nature they are thy friends. +And the Gods themselves, in those things that they seek from them +as matters of great moment, are well content, all manner of ways, +as by dreams and oracles, to help them as well as +others.</font></font></font></p> + +<p><font><font><font>XXVI. Up and down, from one age to another, +go the ordinary things of the world; being still the same. And +either of everything in particular before it come to pass, the +mind of the universe doth consider with itself and deliberate: +and if so, then submit for shame unto the determination of such +an excellent understanding: or once for all it did resolve upon +all things in general; and since that whatsoever happens, happens +by a necessary consequence, and all things indivisibly in a +manner and inseparably hold one of another. In sum, either there +is a God, and then all is well; or if all things go by chance and +fortune, yet mayest thou use thine own providence in those things +that concern thee properly; and then art thou +well.</font></font></font></p> + +<p><font><font><font>XXVII. Within a while the earth shall cover +us all, and then she herself shall have her change. And then the +course will be, from one period of eternity unto another, and so +a perpetual eternity. Now can any man that shall consider with +himself in his mind the several rollings or successions of so +many changes and alterations, and the swiftness of all these +rulings; can he otherwise but contemn in his heart and despise +all worldly things? The cause of the universe is as it were a +strong torrent, it carrieth all away.</font></font></font></p> + +<p><font><font><font>XXVIII. And these your professed +politicians, the only true practical philosophers of the world, +(as they think of themselves) so full of affected gravity, or +such professed lovers of virtue and honesty, what wretches be +they in very deed; how vile and contemptible in themselves? O +man! what ado doest thou keep? Do what thy nature doth now +require. Resolve upon it, if thou mayest: and take no thought, +whether anybody shall know it or no. Yea, but sayest thou, I must +not expect a Plato's commonwealth. If they profit though never so +little, I must be content; and think much even of that little +progress. Doth then any of them forsake their former false +opinions that I should think they profit? For without a change of +opinions, alas! what is all that ostentation, but mere +wretchedness of slavish. minds, that groan privately, and yet +would make a show of obedience to reason, and truth? Go too now +and tell me of Alexander and Philippus, and Demetrius Phalereus. +Whether they understood what the common nature requireth, and +could rule themselves or no, they know best themselves. But if +they kept a life, and swaggered; I (God be thanked) am not bound +to imitate them. The effect of true philosophy is, unaffected +simplicity and modesty. Persuade me not to ostentation and +vainglory.</font></font></font></p> + +<p><font><font><font>XXIX. From some high place as it were to +look down, and to behold here flocks, and there sacrifices, +without number; and all kind of navigation; some in a rough and +stormy sea, and some in a calm: the general differences, or +different estates of things, some, that are now first upon being; +the several and mutual relations of those things that are +together; and some other things that are at their last. Their +lives also, who were long ago, and theirs who shall be hereafter, +and the present estate and life of those many nations of +barbarians that are now in the world, thou must likewise consider +in thy mind. And how many there be, who never so much as heard of +thy name, how many that will soon forget it; how many who but +even now did commend thee, within a very little while perchance +will speak ill of tbee. So that neither fame, nor honour, nor +anything else that this world doth afford, is worth the while. +The sum then of all; whatsoever doth happen unto thee, whereof +God is the cause, to accept it contentedly: whatsoever thou +doest, whereof thou thyself art the cause, to do it justly: which +will be, if both in thy resolution and in thy action thou have no +further end, than to do good unto others, as being that, which by +thy natural constitution, as a man, thou art bound +unto.</font></font></font></p> + +<p><font><font><font>XXX. Many of those things that trouble and +straiten thee, it is in thy power to cut off, as wholly depending +from mere conceit and opinion; and then thou shalt have room +enough.</font></font></font></p> + +<p><font><font><font>XXXI. To comprehend the whole world together +in thy mind, and the whole course of this present age to +represent it unto thyself, and to fix thy thoughts upon the +sudden change of every particular object. How short the time is +from the generation of anything, unto the dissolution of the +same; but how immense and infinite both that which was before the +generation, and that which after the generation of it shall be. +All things that thou seest, will soon be perished, and they that +see their corruptions, will soon vanish away themselves. He that +dieth a hundred years old, and he that dieth young, shall come +all to one.</font></font></font></p> + +<p><font><font><font>XXXII. What are their minds and +understandings; and what the things that they apply themselves +unto: what do they love, and what do they hate for? Fancy to +thyself the estate of their souls openly to be seen. When they +think they hurt them shrewdly, whom they speak ill of; and when +they think they do them a very good turn, whom they commend and +extol: O how full are they then of conceit, and +opinion!</font></font></font></p> + +<p><font><font><font>XXXIII. Loss and corruption, is in very deed +nothing else but change and alteration; and that is it, which the +nature of the universe doth most delight in, by which, and +according to which, whatsoever is done, is well done. For that +was the estate of worldly things from the beginning, and so shall +it ever be. Or wouldest. thou rather say, that all things in the +world have gone ill from the beginning for so many ages, and +shall ever go ill? And then among so many deities, could no +divine power be found all this while, that could rectify the +things of the world? Or is the world, to incessant woes and +miseries, for ever condemned?</font></font></font></p> + +<p><font><font><font>XXXIV. How base and putrid, every common +matter is! Water, dust, and from the mixture of these bones, and +all that loathsome stuff that our bodies do consist of: so +subject to be infected, and corrupted. And again those other +things that are so much prized and admired, as marble stones, +what are they, but as it were the kernels of the earth ? gold and +silver, what are they, but as the more gross faeces of the earth? +Thy most royal apparel, for matter, it is but as it were the hair +of a silly sheep, and for colour, the very blood of a shell-fish; +of this nature are all other things. Thy life itself, is some +such thing too; a mere exhalation of blood: and it also, apt to +be changed into some other common thing.</font></font></font></p> + +<p><font><font><font>XXXV. Will this querulousness, this +murmuring, this complaining and dissembling never be at an end? +What then is it, that troubleth thee? Doth any new thing happen +unto thee? What doest thou so wonder at? At the cause, or the +matter? Behold either by itself, is either of that weight and +moment indeed? And besides these, there is not anything. But thy +duty towards the Gods also, it is time thou shouldst acquit +thyself of it with more goodness and +simplicity.</font></font></font></p> + +<p><font><font><font>XXXVI. It is all one to see these things for +a hundred of years together or but for three +years.</font></font></font></p> + +<p><font><font><font>XXXVII. If he have sinned, his is the harm, +not mine. But perchance he hath not.</font></font></font></p> + +<p><font><font><font>XXXVIII. Either all things by the providence +of reason happen unto every particular, as a part of one general +body ; and then it is against reason that a part should complain +of anything that happens for the good of the whole; or if, +according to Epicurus, atoms be the cause of all things and that +life be nothing else but an accidentary confusion of things, and +death nothing else, but a mere dispersion and so of all other +things: what doest thou trouble thyself +for?</font></font></font></p> + +<p><font><font><font>XXXIX. Sayest thou unto that rational part, +Thou art dead; corruption hath taken hold on thee? Doth it then +also void excrements? Doth it like either oxen, or sheep, graze +or feed; that it also should be mortal, as well as the +body?</font></font></font></p> + +<p><font><font><font>XL. Either the Gods can do nothing for us at +all, or they can still and allay all the distractions and +distempers of thy mind. If they can do nothing, why doest thou +pray? If they can, why wouldst not thou rather pray, that they +will grant unto thee, that thou mayst neither fear, nor lust +after any of those worldly things which cause these distractions +and distempers of it? Why not rather, that thou mayst not at +either their absence or presence, be grieved and discontented: +than either that thou mayst obtain them, or that thou mayst avoid +them? For certainly it must needs be, that if the Gods can help +us in anything, they may in this kind also. But thou wilt say +perchance, 'In those things the Gods have given me my liberty: +and it is in mine own power to do what I will.' But if thou mayst +use this liberty, rather to set thy mind at true liberty, than +wilfully with baseness and servility of mind to affect those +things, which either to compass or to avoid is not in thy power, +wert not thou better? And as for the Gods, who hath told thee, +that they may not help us up even in those things that they have +put in our own power? whether it be so or no, thou shalt soon +perceive, if thou wilt but try thyself and pray. One prayeth that +he may compass his desire, to lie with such or such a one, pray +thou that thou mayst not lust to lie with her. Another how he may +be rid of such a one; pray thou that thou mayst so patiently bear +with him, as that thou have no such need to be rid of him. +Another, that he may not lose his child. Pray thou that thou +mayst not fear to lose him. To this end and purpose, let all thy +prayer be, and see what will be the +event.</font></font></font></p> + +<p><font><font><font>XLI. 'In my sickness' (saith Epicurus of +himself:) 'my discourses were not concerning the nature of my +disease, neither was that, to them that came to visit me, the +subject of my talk; but in the consideration and contemplation of +that, which was of especial weight and moment, was all my time +bestowed and spent, and among others in this very thing, how my +mind, by a natural and unavoidable sympathy partaking in some +sort with the present indisposition of my body, might +nevertheless keep herself free from trouble, and in present +possession of her own proper happiness. Neither did I leave the +ordering of my body to the physicians altogether to do with me +what they would, as though I expected any great matter from them, +or as though I thought it a matter of such great consequence, by +their means to recover my health: for my present estate, +methought, liked me very well, and gave me good content.' Whether +therefore in sickness (if thou chance to sicken) or in what other +kind of extremity soever, endeavour thou also to be in thy mind +so affected, as he doth report of himself: not to depart from thy +philosophy for anything that can befall thee, nor to give ear to +the discourses of silly people, and mere +naturalists.</font></font></font></p> + +<p><font><font><font>XLII. It is common to all trades and +professions to mind and intend that only, which now they are +about, and the instrument whereby they +work.</font></font></font></p> + +<p><font><font><font>XLIII. When at any time thou art offended +with any one's impudency, put presently this question to thyself: +'What? Is it then possible, that there should not be any impudent +men in the world! Certainly it is not possible.' Desire not then +that which is impossible. For this one, (thou must think) +whosoever he be, is one of those impudent ones, that the world +cannot be without. So of the subtile and crafty, so of the +perfidious, so of every one that offendeth, must thou ever be +ready to reason with thyself. For whilst in general thou dost +thus reason with thyself, that the kind of them must needs be in +the world, thou wilt be the better able to use meekness towards +every particular. This also thou shalt find of very good use, +upon every such occasion, presently to consider with thyself, +what proper virtue nature hath furnished man with, against such a +vice, or to encounter with a disposition vicious in this kind. As +for example, against the unthankful, it hath given goodness and +meekness, as an antidote, and so against another vicious in +another kind some other peculiar faculty. And generally, is it +not in thy power to instruct him better, that is in an error? For +whosoever sinneth, doth in that decline from his purposed end, +and is certainly deceived, And again, what art thou the worse for +his sin? For thou shalt not find that any one of these, against +whom thou art incensed, hath in very deed done anything whereby +thy mind (the only true subject of thy hurt and evil) can be made +worse than it was. And what a matter of either grief or wonder is +this, if he that is unlearned, do the deeds of one that is +unlearned? Should not thou rather blame thyself, who, when upon +very good grounds of reason, thou mightst have thought it very +probable, that such a thing would by such a one be committed, +didst not only not foresee it, but moreover dost wonder at it, +that such a thing should be. But then especially, when thou dost +find fault with either an unthankful, or a false man, must thou +reflect upon thyself. For without all question, thou thyself art +much in fault, if either of one that were of such a disposition, +thou didst expect that he should be true unto thee: or when unto +any thou didst a good turn, thou didst not there bound thy +thoughts, as one that had obtained his end; nor didst not think +that from the action itself thou hadst received a full reward of +the good that thou hadst done. For what wouldst thou have more? +Unto him that is a man, thou hast done a good turn: doth not that +suffice thee? What thy nature required, that hast thou done. Must +thou be rewarded for it? As if either the eye for that it seeth, +or the feet that they go, should require satisfaction. For as +these being by nature appointed for such an use, can challenge no +more, than that they may work according to their natural +constitution: so man being born to do good unto others whensoever +he doth a real good unto any by helping them out of error; or +though but in middle things, as in matter of wealth, life, +preferment, and the like, doth help to further their desires he +doth that for which he was made, and therefore can require no +more.</font></font></font></p> + +<p><font><font><font>THE TENTH BOOK</font></font></font></p> + +<p><font><font><font>I. O my soul, the time I trust will be, when +thou shalt be good, simple, single, more open and visible, than +that body by which it is enclosed. Thou wilt one day be sensible +of their happincss, whose end is love, and their affections dead +to all worldly things. Thou shalt one day be full, and in want of +no external thing: not seeking pleasure from anything, either +living or insensible, that this world can afford; neither wanting +time for the continuation of thy pleasure, nor place and +opportunity, nor the favour either of the weather or of men. When +thou shalt have content in thy present estate, and all things +present shall add to thy content: when thou shalt persuade +thyself, that thou hast all things; all for thy good, and all by +the providence of the Gods: and of things future also shalt be as +confident, that all will do well, as tending to the maintenance +and preservation in some sort, of his perfect welfare and +happiness, who is perfection of life, of goodness, and beauty; +who begets all things, and containeth all things in himself, and +in himself doth recollect all things from all places that are +dissolved, that of them he may beget others again like unto them. +Such one day shall be thy disposition, that thou shalt be able, +both in regard of the Gods, and in regard of men, so to fit and +order thy conversation, as neither to complain of them at any +time, for anything that they do; nor to do anything thyself, for +which thou mayest justly be condemned.</font></font></font></p> + +<p><font><font><font>II. As one who is altogether governed by +nature, let it be thy care to observe what it is that thy nature +in general doth require. That done, if thou find not that thy +nature, as thou art a living sensible creature, will be the worse +for it, thou mayest proceed. Next then thou must examine, what +thy nature as thou art a living sensible creature, doth require. +And that, whatsoever it be, thou mayest admit of and do it, if +thy nature as thou art a reasonable living creature, will not be +the worse for it. Now whatsoever is reasonable, is also sociable, +Keep thyself to these rules, and trouble not thyself about idle +things.</font></font></font></p> + +<p><font><font><font>III. Whatsoever doth happen unto thee, thou +art naturally by thy natural constitution either able, or not +able to bear. If thou beest able, be not offended, but bear it +according to thy natural constitution, or as nature hath enabled +thee. If thou beest not able, be not offended. For it will soon +make an end of thee, and itself, (whatsoever it be) at the same +time end with thee. But remember, that whatsoever by the strength +of opinion, grounded upon a certain apprehension of both true +profit and duty, thou canst conceive tolerable; that thou art +able to bear that by thy natural +constitution.</font></font></font></p> + +<p><font><font><font>IV. Him that offends, to teach with love and +meek ness, and to show him his error. But if thou canst not, then +to blame thyself; or rather not thyself neither, if thy will and +endeavours have not been wanting.</font></font></font></p> + +<p><font><font><font>V. Whatsoever it be that happens unto thee, +it is that which from all time was appointed unto thee. For by +the same coherence of causes, by which thy substance from all +eternity was appointed to be, was also whatsoever should happen +unto it, destinated and appointed.</font></font></font></p> + +<p><font><font><font>VI. Either with Epicurus, we must fondly +imagine the atoms to be the cause of all things, or we must needs +grant a nature. Let this then be thy first ground, that thou art +part of that universe, which is governed by nature. Then +secondly, that to those parts that are of the same kind and +nature as thou art, thou hast relation of kindred. For of these, +if I shall always be mindful, first as I am a part, I shall never +be displeased with anything, that falls to my particular share of +the common chances of the world. For nothing that is behoveful +unto the whole, can be truly hurtful to that which is part of it. +For this being the common privilege of all natures, that they +contain nothing in themselves that is hurtful unto them; it +cannot be that the nature of the universe (whose privilege beyond +other particular natures, is, that she cannot against her will by +any higher external cause be constrained,) should beget anything +and cherish it in her bosom that should tend to her own hurt and +prejudice. As then I bear in mind that I am a part of such an +universe, I shall not be displeased with anything that happens. +And as I have relation of kindred to those parts that are of the +same kind and nature that I am, so I shall be careful to do +nothing that is prejudicial to the community, but in all my +deliberations shall they that are of my kind ever be; and the +common good, that, which all my intentions and resolutions shall +drive unto, as that which is contrary unto it, I shall by all +means endeavour to prevent and avoid. These things once so fixed +and concluded, as thou wouldst think him a happy citizen, whose +constant study and practice were for the good and benefit of his +fellow citizens, and the carriage of the city such towards him, +that he were well pleased with it ; so must it needs be with +thee, that thou shalt live a happy life.</font></font></font></p> + +<p><font><font><font>VII. All parts of the world, (all things I +mean that are contained within the whole world, must of necessity +at some time or other come to corruption. Alteration I should +say, to speak truly and properly; but that I may be the better +understood, I am content at this time to use that more common +word. Now say I, if so be that this be both hurtful unto them, +and yet unavoidable, would not, thinkest thou, the whole itself +be in a sweet case, all the parts of it being subject to +alteration, yea and by their making itself fitted for corruption, +as consisting of things different and contrary? And did nature +then either of herself thus project and purpose the affliction +and misery of her parts, and therefore of purpose so made them, +not only that haply they might, but of necessity that they should +fall into evil; or did not she know what she did, when she made +them? For either of these two to say, is equally absurd. But to +let pass nature in general, and to reason of things particular +according to their own particular natures; how absurd and +ridiculous is it, first to say that all parts of the whole are, +by their proper natural constitution, subject to alteration; and +then when any such thing doth happen, as when one doth fall sick +and dieth, to take on and wonder as though some strange thing had +happened? Though this besides might move not so grievously to +take on when any such thing doth happen, that whatsoever is +dissolved, it is dissolved into those things, whereof it was +compounded. For every dissolution is either a mere dispersion, of +the elements into those elements again whereof everything did +consist, or a change, of that which is more solid into earth; and +of that which is pure and subtile or spiritual, into air. So that +by this means nothing is lost, but all resumed again into those +rational generative seeds of the universe; and this universe, +either after a certain period of time to lie consumed by fire, or +by continual changes to be renewed, and so for ever to endure. +Now that solid and spiritual that we speak of, thou must not +conceive it to be that very same, which at first was, when thou +wert born. For alas! all this that now thou art in either kind, +either for matter of substance, or of life, hath but two or three +days ago partly from meats eaten, and partly from air breathed +in, received all its influx, being the same then in no other +respect, than a running river, maintained by the perpetual influx +and new supply of waters, is the same. That therefore which thou +hast since received, not that which came from thy mother, is that +which comes to change and corruption. But suppose that that for +the general substance, and more solid part of it, should still +cleave unto thee never so close, yet what is that to the proper +qualities and affections of it, by which persons are +distinguished, which certainly are quite +different?</font></font></font></p> + +<p><font><font><font>VIII. Now that thou hast taken these names +upon thee of good, modest, true; of</font> <font face= +"Symbol">emfrwn, sumfrwn, uperfrwn; take heed lest at any times +by doing anything that is contrary, thou be but improperly so +called, and lose thy right to these appellations. Or if thou do, +return unto them again with all possible speed. And remember, +that the word</font> <font face="Symbol">emfrwn</font> +<font>notes unto thee an intent and intelligent consideration of +every object that presents itself unto thee, without distraction. +And the word</font></font></font></p> + +<p><font><font><font><font face="Symbol">emfrwn</font> <font>a +ready and contented acceptation of whatsoever by the appointment +of the common nature, happens unto thee. And the word</font> +<font face="Symbol">sumfrwn</font><font>, a superextension, or a +transcendent, and outreaching disposition of thy mind, whereby it +passeth by all bodily pains and pleasures, honour and credit, +death and whatsoever is of the same nature, as matters of +absolute indifferency, and in no wise to be stood upon by a wise +man. These then if inviolably thou shalt observe, and shalt not +be ambitious to be so called by others, both thou thyself shalt +become a new man, and thou shalt begin a new life. For to +continue such as hitherto thou hast been, to undergo those +distractions and distempers as thou must needs for such a life as +hitherto thou hast lived, is the part of one that is very +foolish, and is overfond of his life. Whom a man might compare to +one of those half-eaten wretches, matched in the amphitheatre +with wild beasts; who as full as they are all the body over with +wounds and blood, desire for a great favour, that they may be +reserved till the next day, then also, and in the same estate to +be exposed to the same nails and teeth as before. Away therefore, +ship thyself; and from the troubles and distractions of thy +former life convey thyself as it were unto these few names; and +if thou canst abide in them, or be constant in the practice and +possession of them, continue there as glad and joyful as one that +were translated unto some such place of bliss and happiness as +that which by Hesiod and Plato is called the Islands of the +Blessed, by others called the Elysian Fields. And whensoever thou +findest thyself; that thou art in danger of a relapse, and that +thou art not able to master and overcome those difficulties and +temptations that present themselves in thy present station: get +thee into any private corner, where thou mayst be better able. Or +if that will not serve forsake even thy life rather. But so that +it be not in passion but in a plain voluntary modest way: this +being the only commendable action of thy whole life that thus +thou art departed, or this having been the main work and business +of thy whole life, that thou mightest thus depart. Now for the +better remembrance of those names that we have spoken of, thou +shalt find it a very good help, to remember the Gods as often as +may be: and that, the thing which they require at our hands of as +many of us, as are by nature reasonable creation is not that with +fair words, and outward show of piety and devotion we should +flatter them, but that we should become like unto them: and that +as all other natural creatures, the fig tree for example; the dog +the bee: both do, all of them, and apply themselves unto that. +which by their natural constitution, is proper unto them; so man +likewise should do that, which by his nature, as he is a man, +belongs unto him.</font></font></font></font></p> + +<p><font><font><font><font>IX. Toys and fooleries at home, wars +abroad: sometimes terror, sometimes torpor, or stupid sloth : +this is thy daily slavery. By little and little, if thou doest +not better look to it, those sacred dogmata will be blotted out +of thy mind. How many things be there, which when as a mere +naturalist, thou hast barely considered of according to their +nature, thou doest let pass without any further use? Whereas thou +shouldst in all things so join action and contemplation, that +thou mightest both at the same time attend all present occasions, +to perform everything duly and carefully and yet so intend the +contemplative part too, that no part of that delight and +pleasure, which the contemplative knowledge of everything +according to its true nature doth of itself afford, might be +lost. Or, that the true and contemn plative knowledge of +everything according to its own nature, might of itself, (action +being subject to many lets and impediments) afford unto thee +sufficient pleasure and happiness. Not apparent indeed, but not +concealed. And when shalt thou attain to the happiness of true +simplicity, and unaffected gravity? When shalt thou rejoice in +the certain knowledge of every particular object according to its +true nature: as what the matter and substance of it is; what use +it is for in the world: how long it can subsist: what things it +doth consist of: who they be that are capable of it, and who they +that can give it, and take it +away?</font></font></font></font></p> + +<p><font><font><font><font>X. As the spider, when it hath caught +the fly that it hunted after, is not little proud, nor meanly +conceited of herself: as he likewise that hath caught an hare, or +hath taken a fish with his net: as another for the taking of a +boar, and another of a bear: so may they be proud, and applaud +themselves for their valiant acts against the Sarmatai, or +northern nations lately defeated. For these also, these famous +soldiers and warlike men, if thou dost look into their minds and +opinions, what do they for the most part but hunt after +prey?</font></font></font></font></p> + +<p><font><font><font><font>XI. To find out, and set to thyself +some certain way and method of contemplation, whereby thou mayest +clearly discern and represent unto thyself, the mutual change of +all things, the one into the other. Bear it in thy mind evermore, +and see that thou be throughly well exercised in this particular. +For there is not anything more effectual to beget true +magnanimity.</font></font></font></font></p> + +<p><font><font><font><font>XII. He hath got loose from the bonds +of his body, and perceiving that within a very little while he +must of necessity bid the world farewell, and leave all these +things behind him, he wholly applied himself, as to righteousness +in all his actions, so to the common nature in all things that +should happen unto him. And contenting himself with these two +things, to do all things justly, and whatsoever God doth send to +like well of it: what others shall either say or think of him, or +shall do against him, he doth not so much as trouble his thoughts +with it. To go on straight, whither right and reason directed +him, and by so doing to follow God, was the only thing that he +did mind, that, his only business and +occupation.</font></font></font></font></p> + +<p><font><font><font><font>XIII. What use is there of suspicion +at all? or, why should thoughts of mistrust, and suspicion +concerning that which is future, trouble thy mind at all? What +now is to be done, if thou mayest search and inquiry into that, +what needs thou care for more? And if thou art well able to +perceive it alone, let no man divert thee from it. But if alone +thou doest not so well perceive it, suspend thine action, and +take advice from the best. And if there be anything else that +doth hinder thee, go on with prudence and discretion, according +to the present occasion and opportunity, still proposing that +unto thyself, which thou doest conceive most right and just. For +to hit that aright, and to speed in the prosecution of it, must +needs be happiness, since it is that only which we can truly and +properly be said to miss of, or miscarry +in.</font></font></font></font></p> + +<p><font><font><font><font>XIV. What is that that is slow, and +yet quick? merry, and yet grave? He that in all things doth +follow reason for his guide.</font></font></font></font></p> + +<p><font><font><font><font>XV. In the morning as soon as thou art +awaked, when thy judgment, before either thy affections, or +external objects have wrought upon it, is yet most free and +impartial: put this question to thyself, whether if that which is +right and just be done, the doing of it by thyself, or by others +when thou art not able thyself; be a thing material or no. For +sure it is not. And as for these that keep such a life, and stand +so much upon the praises, or dispraises of other men, hast thou +forgotten what manner of men they be? that such and such upon +their beds, and such at their board: what their ordinary actions +are: what they pursue after, and what they fly from: what thefts +and rapines they commit, if not with their hands and feet, yet +with that more precious part of theirs, their minds: which (would +it but admit of them) might enjoy faith, modesty, truth, justice, +a good spirit.</font></font></font></font></p> + +<p><font><font><font><font>XVL Give what thou wilt, and take away +what thou wilt, saith he that is well taught and truly modest, to +Him that gives, and takes away. And it is not out of a stout and +peremptory resolution, that he saith it, but in mere love, and +humble submission.</font></font></font></font></p> + +<p><font><font><font><font>XVII. So live as indifferent to the +world and all worldly objects, as one who liveth by himself alone +upon some desert hill. For whether here, or there, if the whole +world be but as one town, it matters not much for the place. Let +them behold and see a man, that is a man indeed, living according +to the true nature of man. If they cannot bear with me, let them +kill me. For better were it to die, than so to live as they would +have thee.</font></font></font></font></p> + +<p><font><font><font><font>XVIII. Make it not any longer a matter +of dispute or discourse, what are the signs and proprieties of a +good man, but really and actually to be +such.</font></font></font></font></p> + +<p><font><font><font><font>XIX. Ever to represent unto thyself; +and to set before thee, both the general age and time of the +world, and the whole substance of it. And how all things +particular in respect of these are for their substance, as one of +the least seeds that is: and for their duration, as the turning +of the pestle in the mortar once about. Then to fix thy mind upon +every particular object of the world, and to conceive it, (as it +is indeed,) as already being in the state of dissolution, and of +change; tending to some kind of either putrefaction or +dispersion; or whatsoever else it is, that is the death as it +were of everything in his own +kind.</font></font></font></font></p> + +<p><font><font><font><font>XX. Consider them through all actions +and occupations, of their lives: as when they eat, and when they +sleep: when they are in the act of necessary exoneration, and +when in the act of lust. Again, when they either are in their +greatest exultation; and in the middle of all their pomp and +glory; or being angry and displeased, in great state and majesty, +as from an higher place, they chide and rebuke. How base and +slavish, but a little while ago, they were fain to be, that they +might come to this; and within a very little while what will be +their estate, when death hath once seized upon +them.</font></font></font></font></p> + +<p><font><font><font><font>XXI. That is best for every one, that +the common nature of all doth send unto every one, and then is it +best, when she doth send it.</font></font></font></font></p> + +<p><font><font><font><font>XXII. The earth, saith the poet, doth +often long after the rain. So is the glorious sky often as +desirous to fall upon the earth, which argues a mutual kind of +love between them. And so (say I) doth the world bear a certain +affection of love to whatsoever shall come to pass With thine +affections shall mine concur, O world. The same (and no other) +shall the object of my longing be which is of thine. Now that the +world doth love it is true indeed so is it as commonly said, and +acknowledged ledged, when, according to the Greek phrase, +imitated by the Latins, of things that used to be, we say +commonly, that they love to be.</font></font></font></font></p> + +<p><font><font><font><font>XXIII. Either thou dost Continue in +this kind of life and that is it, which so long thou hast been +used unto and therefore tolerable: or thou doest retire, or leave +the world, and that of thine own accord, and then thou hast thy +mind: or thy life is cut off; and then mayst. thou rejoice that +thou hast ended thy charge. One of these must needs be. Be +therefore of good comfort.</font></font></font></font></p> + +<p><font><font><font><font>XXIV Let it always appear and be +manifest unto thee that solitariness, and desert places, by many +philosophers so much esteemed of and affected, are of themselves +but thus and thus; and that all things are them to them that live +in towns, and converse with others as they are the same nature +everywhere to be seen and observed: to them that have retired +themselves to the top of mountains, and to desert havens, or what +other desert and inhabited places soever. For anywhere it thou +wilt mayest thou quickly find and apply that to thyself; which +Plato saith of his philosopher, in a place: as private and +retired, saith he, as if he were shut up and enclosed about in +some shepherd's lodge, on the top of a hill. There by thyself to +put these questions to thyself. or to enter in these +considerations: What is my chief and principal part, which hath +power over the rest? What is now the present estate of it, as I +use it; and what is it, that I employ it about? Is it now void of +reason ir no ? Is it free, and separated; or so affixed, so +congealed and grown together as it were with the flesh, that it +is swayed by the motions and inclinations of +it?</font></font></font></font></p> + +<p><font><font><font><font>XXV. He that runs away from his master +is a fugitive. But the law is every man's master. He therefore +that forsakes the law, is a fugitive. So is he, whosoever he be, +that is either sorry, angry, or afraid, or for anything that +either hath been, is, or shall be by his appointment, who is the +Lord and Governor of the universe. For he truly and properly +is</font> <font face="Symbol">Nomoz</font><font>, or the law, as +the only</font> <font face="Symbol">nemwn</font><font>, or +distributor and dispenser of all things that happen unto any one +in his lifetime- Whatsoever then is either sorry, angry, or +afraid, is a fugitive.</font></font></font></font></p> + +<p><font><font><font><font>XXVI. From man is the seed, that once +cast into the womb man hath no more to do with it. Another cause +succeedeth, and undertakes the work, and in time brings a child +(that wonderful effect from such a beginning!) to perfection. +Again, man lets food down through his throat; and that once down, +he hath no more to do with it. Another cause succeedeth and +distributeth this food into the senses, and the affections: into +life, and into strength; and doth with it those other many and +marvellous things, that belong unto man. These things therefore +that are so secretly and invisibly wrought and brought to pass, +thou must use to behold and contemplate; and not the things +themselves only, but the power also by which they are effected; +that thou mayst behold it, though not with the eyes of the body, +yet as plainly and visibly as thou canst see and discern the +outward efficient cause of the depression and elevation of +anything.</font></font></font></font></p> + +<p><font><font><font><font>XXVII. Ever to mind and consider with +thyself; how all things that now are, have been heretofore much +after the same sort, and after the same fashion that now they +are: and so to think of those things which shall be hereafter +also. Moreover, whole dramata, and uniform scenes, or scenes that +comprehend the lives and actions of men of one calling and +profession, as many as either in thine own experience thou hast +known, or by reading of ancient histories; (as the whole court of +Adrianus, the whole court of Antoninus Pius, the whole court of +Philippus, that of Alexander, that of Croesus): to set them all +before thine eyes. For thou shalt find that they are all but +after one sort and fashion: only that the actors were +others.</font></font></font></font></p> + +<p><font><font><font><font>XXVIII. As a pig that cries and flings +when his throat is cut, fancy to thyself every one to be, that +grieves for any worldly thing and takes on. Such a one is he +also, who upon his bed alone, doth bewail the miseries of this +our mortal life. And remember this, that Unto reasonable +creatures only it is granted that they may willingly and freely +submit unto Providence: but absolutely to submit, is a necessity +imposed upon all creatures +equally.</font></font></font></font></p> + +<p><font><font><font><font>XXIX. Whatsoever it is that thou goest +about, consider of it by thyself, and ask thyself, What? because +I shall do this no more when I am dead, should therefore death +seem grievous unto me?</font></font></font></font></p> + +<p><font><font><font><font>XXX. When thou art offended with any +man's transgression, presently reflect upon thyself; and consider +what thou thyself art guilty of in the same kind. As that thou +also perchance dost think it a happiness either to be rich, or to +live in pleasure, or to be praised and commended, and so of the +rest in particular. For this if thou shalt call to mind, thou +shalt soon forget thine anger; especially when at the same time +this also shall concur in thy thoughts, that he was constrained +by his error and ignorance so to do: for how can he choose as +long as he is of that opinion? Do thou therefore if thou canst, +take away that from him, that forceth him to do as he +doth.</font></font></font></font></p> + +<p><font><font><font><font>XXXI. When thou seest Satyro, think of +Socraticus and Eutyches, or Hymen, and when Euphrates, think of +Eutychio, and Sylvanus, when Alciphron, of Tropaeophorus, when +Xenophon, of Crito, or Severus. And when thou doest look upon +thyself, fancy unto thyself some one or other of the Caasars; and +so for every one, some one or other that hath been for estate and +profession answerable unto him. Then let this come to thy mind at +the same time; and where now are they all? Nowhere or anywhere? +For so shalt thou at all time. be able to perceive how all +worldly things are but as the smoke, that vanisheth away: or, +indeed, mere nothing. Espccially when thou shalt call to mind +this also, that whatsoever is once changed, shall never be again +as long as the world endureth. And thou then, how long shalt thou +endure? And why doth it not suffice thee, if virtuously, and as +becometh thee, thou mayest pass that portion of time, how little +soever it be, that is allotted unto +thee?</font></font></font></font></p> + +<p><font><font><font><font>XXXII. What a subject, and what a +course of life is it, that thou doest so much desire to be rid +of. For all these things, what are they, but fit objects for an +understanding, that beholdeth everything according to its true +nature, to exercise itself upon? Be patient, therefore, until +that (as a strong stomach that turns all things into his own +nature; and as a great fire that turneth in flame and light, +whatsoever thou doest cast into it) thou have made these things +also familiar, and as it were natural unto +thee.</font></font></font></font></p> + +<p><font><font><font><font>XXXIII. Let it not be in any man's +power, to say truly of thee, that thou art not truly simple, or +sincere and open, or not good. Let him be deceived whosoever he +be that shall have any such opinion of thee. For all this doth +depend of thee. For who is it that should hinder thee from being +either truly simple or good? Do thou only resolve rather not to +live, than not to be such. For indeed neither doth it stand with +reason that he should live that is not such. What then is it that +may upon this present occasion according to best reason and +discretion, either be said or done? For whatsoever it be, it is +in thy power either to do it, or to say it, and therefore seek +not any pretences, as though thou wert hindered. Thou wilt never +cease groaning and complaining, until such time as that, what +pleasure is unto the voluptuous, be unto thee, to do in +everything that presents itself, whatsoever may be done +conformably and agreeably to the proper constitution of man, or, +to man as he is a man. For thou must account that pleasure, +whatsoever it be, that thou mayest do according to thine own +nature. And to do this, every place will fit thee. Unto the +cylindrus, or roller, it is not granted to move everywhere +according to its own proper motion, as neither unto the water, +nor unto the fire, nor unto any other thing, that either is +merely natural, or natural and sensitive; but not rational. for +many things there be that can hinder their operations. But of the +mind and understanding this is the proper privilege, that +according to its own nature, and as it will itself, it can pass +through every obstacle that it finds, and keep straight on +forwards. Setting therefore before thine eyes this happiness and +felicity of thy mind, whereby it is able to pass through all +things, and is capable of all motions, whether as the fire, +upwards; or as the stone downwards, or as the cylindrus through +that which is sloping: content thyself with it, and seek not +after any other thing. For all other kind of hindrances that are +not hindrances of thy mind either they are proper to the body, or +merely proceed from the opinion, reason not making that +resistance that it should, but basely, and cowardly suffering +itself to be foiled; and of themselves can neither wound, nor do +any hurt at all. Else must he of necessity, whosoever he be that +meets with any of them, become worse than he was before. For so +is it in all other subjects, that that is thought hurtful unto +them, whereby they are made worse. But here contrariwise, man (if +he make that good use of them that he should) is rather the +better and the more praiseworthy for any of those kind of +hindrances, than otherwise. But generally remember that nothing +can hurt a natural citizen, that is not hurtful unto the city +itself, nor anything hurt the city, that is not hurtful unto the +law itself. But none of these casualties, or external hindrances, +do hurt the law itself; or, are contrary to that course of +justice and equity, by which public societies are maintained: +neither therefore do they hurt either city or +citizen.</font></font></font></font></p> + +<p><font><font><font><font>XXXIV. As he that is bitten by a mad +dog, is afraid of everything almost that he seeth: so unto him, +whom the dogmata have once bitten, or in whom true knowledge hath +made an impression, everything almost that he sees or reads be it +never so short or ordinary, doth afford a good memento; to put +him out of all grief and fear, as that of the poet, 'The winds +blow upon the trees, and their leaves fall upon the ground. Then +do the trees begin to bud again, and by the spring-time they put +forth new branches. So is the generation of men; some come into +the world, and others go out of it.' Of these leaves then thy +children are. And they also that applaud thee so gravely, or, +that applaud thy speeches, with that their usual +acclamation,</font> <font face="Symbol">axiopistwz</font><font>, +O wisely spoken I and speak well of thee, as on the other side, +they that stick not to curse thee, they that privately and +secretly dispraise and deride thee, they also are but leaves. And +they also that shall follow, in whose memories the names of men +famous after death, is preserved, they are but leaves neither. +For even so is it of all these worldly things. Their spring +comes, and they are put forth. Then blows the wind, and they go +down. And then in lieu of them grow others out of the wood or +common matter of all things, like unto them. But, to endure but +for a while, is common unto all. Why then shouldest thou so +earnestly either seek after these things, or fly from them, as +though they should endure for ever? Yet a little while, and thine +eyes will be closed up, and for him that carries thee to thy +grave shall another mourn within a while +after.</font></font></font></font></p> + +<p><font><font><font><font>XXXV. A good eye must be good to see +whatsoever is to be seen, and not green things only. For that is +proper to sore eyes. So must a good ear, and a good smell be +ready for whatsoever is either to be heard, or smelt: and a good +stomach as indifferent to all kinds of food, as a millstone is, +to whatsoever she was made for to grind. As ready therefore must +a sound understanding be for whatsoever shall happen. But he that +saith, O that my children might live! and, O that all men might +commend me for whatsoever I do! is an eye that seeks after green +things; or as teeth, after that which is +tender.</font></font></font></font></p> + +<p><font><font><font><font>XXXVI. There is not any man that is so +happy in his death, but that some of those that are by him when +he dies, will be ready to rejoice at his supposed calamity. Is it +one that was virtuous and wise indeed? will there not some one or +other be found, who thus will say to himself; 'Well now at last +shall I be at rest from this pedagogue. He did not indeed +otherwise trouble us much: but I know well enough that in his +heart, he did much condemn us.' Thus will they speak of the +virtuous. But as for us, alas I how many things be there, for +which there be many that glad would be to be rid of us. This +therefore if thou shalt think of whensoever thou diest, thou +shalt die the more willingly, when thou shalt think with thyself; +I am now to depart from that world, wherein those that have been +my nearest friends and acquaintances, they whom I have so much +suffered for, so often prayed for, and for whom I have taken such +care, even they would have me die, hoping that after my death +they shall live happier, than they did before. What then should +any man desire to continue here any longer? Nevertheless, +whensoever thou diest, thou must not be less kind and loving unto +them for it; but as before, see them, continue to be their +friend, to wish them well, and meekly, and gently to carry +thyself towards them, but yet so that on the other side, it make +thee not the more unwilling to die. But as it fareth with them +that die an easy quick death, whose soul is soon separated from +their bodies, so must thy separation from them be. To these had +nature joined and annexed me: now she parts us; I am ready to +depart, as from friends and kinsmen, but yet without either +reluctancy or compulsion. For this also is according to +Nature.</font></font></font></font></p> + +<p><font><font><font><font>XXXVII. Use thyself; as often, as thou +seest any man do anything, presently (if it be possible) to say +unto thyself, What is this man's end in this his action? But +begin this course with thyself first of all, and diligently +examine thyself concerning whatsoever thou +doest.</font></font></font></font></p> + +<p><font><font><font><font>XXXVIII. Remember, that that which +sets a man at work, and hath power over the affections to draw +them either one way, or the other way, is not any external thing +properly, but that which is hidden within every man's dogmata, +and opinions: That, that is rhetoric; that is life; that (to +speak true) is man himself. As for thy body, which as a vessel, +or a case, compasseth thee about, and the many and curious +instruments that it hath annexed unto it, let them not trouble +thy thoughts. For of themselves they are but as a carpenter's +axe, but that they are born with us, and naturally sticking unto +us. But otherwise, without the inward cause that hath power to +move them, and to restrain them, those parts are of themselves of +no more use unto us, than the shuttle is of itself to the weaver, +or the pen to the writer, or the whip to the +coachman.</font></font></font></font></p> + +<p><font><font><font><font>THE ELEVENTH +BOOK</font></font></font></font></p> + +<p><font><font><font><font>I. The natural properties, and +privileges of a reasonable soul are: That she seeth herself; that +she can order, and compose herself: that she makes herself as she +will herself: that she reaps her own fruits whatsoever, whereas +plants, trees, unreasonable creatures, what fruit soever (be it +either fruit properly, or analogically only) they bear, they bear +them unto others, and not to themselves. Again; whensoever, and +wheresoever, sooner or later, her life doth end, she hath her own +end nevertheless. For it is not with her, as with dancers and +players, who if they be interrupted in any part of their action, +the whole action must needs be imperfect: but she in what part of +time or action soever she be surprised, can make that which she +bath in her hand whatsoever it be, complete and full, so that she +may depart with that comfort, 'I have lived; neither want I +anything of that which properly did belong unto me.' Again, she +compasseth the whole world, and penetrateth into the vanity, and +mere outside (wanting substance and solidity) of it, and +stretcheth herself unto the infiniteness of eternity; and the +revolution or restoration of all things after a certain period of +time, to the same state and place as before, she fetcheth about, +and doth comprehend in herself; and considers withal, and sees +clearly this, that neither they that shall follow us, shall see +any new thing, that we have not seen, nor they that went before, +anything more than we: but that he that is once come to forty (if +he have any wit at all) can in a manner (for that they are all of +one kind) see all things, both past and future. As proper is it, +and natural to the soul of man to love her neighbour, to be true +and modest; and to regard nothing so much as herself: which is +also the property of the law: whereby by the way it appears, that +sound reason and justice comes all to one, and therefore that +justice is the chief thing, that reasonable creatures ought to +propose unto themselves as their +end.</font></font></font></font></p> + +<p><font><font><font><font>II. A pleasant song or dance; the +Pancratiast's exercise, sports that thou art wont to be much +taken with, thou shalt easily contemn; if the harmonious voice +thou shalt divide into so many particular sounds whereof it doth +consist, and of every one in particular shall ask thyself; +whether this or that sound is it, that doth so conquer thee. For +thou wilt be ashamed of it. And so for shame, if accordingly thou +shalt consider it, every particular motion and posture by itself: +and so for the wrestler's exercise too. Generally then, +whatsoever it be, besides virtue, and those things that proceed +from virtue that thou art subject to be much affected with, +remember presently thus to divide it, and by this kind of +division, in each particular to attain unto the contempt of the +whole. This thou must transfer and apply to thy whole life +also.</font></font></font></font></p> + +<p><font><font><font><font>III. That soul which is ever ready, +even now presently (if need be) from the body, whether by way of +extinction, or dispersion, or continuation in another place and +estate to be separated, how blessed and happy is it! But this +readiness of it, it must proceed, not from an obstinate and +peremptory resolution of the mind, violently and passionately set +upon Opposition, as Christians are wont; but from a peculiar +judgment; with discretion and gravity, so that others may be +persuaded also and drawn to the like example, but without any +noise and passionate +exclamations.</font></font></font></font></p> + +<p><font><font><font><font>IV. Have I done anything charitably? +then am I benefited by it. See that this upon all occasions may +present itself unto thy mind, and never cease to think of it. +What is thy profession? to be good. And how should this be well +brought to pass, but by certain theorems and doctrines; some +Concerning the nature of the universe, and some Concerning the +proper and particular constitution of +man?</font></font></font></font></p> + +<p><font><font><font><font>V. Tragedies were at first brought in +and instituted, to put men in mind of worldly chances and +casualties: that these things in the ordinary course of nature +did so happen: that men that were much pleased and delighted by +such accidents upon this stage, would not by the same things in a +greater stage be grieved and afflicted: for here you see what is +the end of all such things; and that even they that cry out so +mournfully to Cithaeron, must bear them for all their cries and +exclamations, as well as others. And in very truth many good +things are spoken by these poets; as that (for example) is an +excellent passage: 'But if so be that I and my two children be +neglected by the Gods, they have some reason even for that,' +&c. And again, 'It will but little avail thee to storm and +rage against the things themselves,' &c. Again, 'To reap +one's life, as a ripe ear of corn;' and whatsoever else is to be +found in them, that is of the same kind. After the tragedy, the +ancient tomedy was brought in, which had the liberty to inveigh +against personal vices; being therefore through this her freedom +and liberty of speech of very good use and effect, to restrain +men from pride and arrogancy. To which end it was, that Diogenes +took also the same liberty. After these, what were either the +Middle, or New Comedy admitted for, but merely, (Or for the most +part at least) for the delight and pleasure of curious and +excellent imitation? 'It will steal away; look to it,' &c. +Why, no man denies, but that these also have some good things +whereof that may be one: but the whole drift and foundation of +that kind of dramatical poetry, what is it else, but as we have +said?</font></font></font></font></p> + +<p><font><font><font><font>VI. How clearly doth it appear unto +thee, that no other course of thy life could fit a true +philosopher's practice better, than this very course, that thou +art now already in?</font></font></font></font></p> + +<p><font><font><font><font>VII. A branch cut off from the +continuity of that which was next unto it, must needs be cut off +from the whole tree: so a man that is divided from another man, +is divided from the whole society. A branch is cut off by +another, but he that hates and is averse, cuts himself off from +his neighbour, and knows not that at the same time he divides +himself from the whole body, or corporation. But herein is the +gift and mercy of God, the Author of this society, in that, once +cut off we may grow together and become part of the whole again. +But if this happen often the misery is that the further a man is +run in this division, the harder he is to be reunited and +restored again: and however the branch which, once cut of +afterwards was graffed in, gardeners can tell you is not like +that which sprouted together at first, and still continued in the +unity of the body.</font></font></font></font></p> + +<p><font><font><font><font>VIII. To grow together like fellow +branches in matter of good correspondence and affection; but not +in matter of opinions. They that shall oppose thee in thy right +courses, as it is not in their power to divert thee from thy good +action, so neither let it be to divert thee from thy good +affection towards them. But be it thy care to keep thyself +constant in both; both in a right judgment and action, and in +true meekness towards them, that either shall do their endeavour +to hinder thee, or at least will be displeased with thee for what +thou hast done. For to fail in either (either in the one to give +over for fear, or in the other to forsake thy natural affection +towards him, who by nature is both thy friend and thy kinsman) is +equally base, and much savouring of the disposition of a cowardly +fugitive soldier.</font></font></font></font></p> + +<p><font><font><font><font>IX. It is not possible that any nature +should be inferior unto art, since that all arts imitate nature. +If this be so; that the most perfect and general nature of all +natures should in her operation come short of the skill of arts, +is most improbable. Now common is it to all arts, to make that +which is worse for the better's sake. Much more then doth the +common nature do the same. Hence is the first ground of justice. +From justice all other virtues have their existence. For justice +cannot be preserved, if either we settle our minds and affections +upon worldly things; or be apt to be deceived, or rash, and +inconstant.</font></font></font></font></p> + +<p><font><font><font><font>X. The things themselves (which either +to get or to avoid thou art put to so much trouble) come not unto +thee themselves; but thou in a manner goest unto them. Let then +thine own judgment and opinion concerning those things be at +rest; and as for the things themselves, they stand still and +quiet, without any noise or stir at all; and so shall all +pursuing and flying cease.</font></font></font></font></p> + +<p><font><font><font><font>XI. Then is the soul as Empedocles +doth liken it, like unto a sphere or globe, when she is all of +one form and figure: when she neither greedily stretcheth out +herself unto anything, nor basely contracts herself, or lies flat +and dejected; but shineth all with light, whereby she does see +and behold the true nature, both that of the universe, and her +own in particular.</font></font></font></font></p> + +<p><font><font><font><font>XII. Will any contemn me? let him look +to that, upon what grounds he does it: my care shall be that I +may never be found either doing or speaking anything that doth +truly deserve contempt. Will any hate me? let him look to that. I +for my part will be kind and loving unto all, and even unto him +that hates me, whomsoever he be, will I be ready to show his +error, not by way of exprobation or ostentation of my patience, +but ingenuously and meekly: such as was that famous Phocion, if +so be that he did not dissemble. For it is inwardly that these +things must be: that the Gods who look inwardly, and not upon the +outward appearance, may behold a man truly free from all +indignation and grief. For what hurt can it be unto thee +whatsoever any man else doth, as long as thou mayest do that +which is proper and suitable to thine own nature? Wilt not thou +(a man wholly appointed to be both what, and as the common good +shall require) accept of that which is now seasonable to the +nature of the universe?</font></font></font></font></p> + +<p><font><font><font><font>XIII. They contemn one another, and +yet they seek to please one another: and whilest they seek to +surpass one another in worldly pomp and greatness, they most +debase and prostitute themselves in their better part one to +another.</font></font></font></font></p> + +<p><font><font><font><font>XIV. How rotten and insincere is he, +that saith, I am resolved to carry myself hereafter towards you +with all ingenuity and simplicity. O man, what doest thou mean! +what needs this profession of thine? the thing itself will show +it. It ought to be written upon thy forehead. No sooner thy voice +is heard, than thy countenance must be able to show what is in +thy mind: even as he that is loved knows presently by the looks +of his sweetheart what is in her mind. Such must he be for all +the world, that is truly simple and good, as he whose arm-holes +are offensive, that whosoever stands by, as soon as ever he comes +near him, may as it were smell him whether he will or no. But the +affectation of simplicity is nowise laudable. There is nothing +more shameful than perfidious friendship. Above all things, that +must be avoided. However true goodness, simplicity, and kindness +cannot so be hidden, but that as we have already said in the very +eyes and countenance they will show +themselves.</font></font></font></font></p> + +<p><font><font><font><font>XV. To live happily is an inward power +of the soul, when she is affected with indifferency, towards +those things that are by their nature indifferent. To be thus +affected she must consider all worldly objects both divided and +whole: remembering withal that no object can of itself beget any +opinion in us, neither can come to us, but stands without still +and quiet; but that we ourselves beget, and as it were print in +ourselves opinions concerning them. Now it is in our power, not +to print them; and if they creep in and lurk in some corner, it +is in our power to wipe them off. Remembering moreover, that this +care and circumspection of thine, is to continue but for a while, +and then thy life will be at an end. And what should hinder, but +that thou mayest do well with all these things? For if they be +according to nature, rejoice in them, and let them be pleasing +and acceptable unto thee. But if they be against nature, seek +thou that which is according to thine own nature, and whether it +be for thy credit or no, use all possible speed for the +attainment of it: for no man ought to be blamed, for seeking his +own good and happiness. XVI. Of everything thou must consider +from whence it came, of what things it doth consist, and into +what it will be changed: what will be the nature of it, or what +it will be like unto when it is changed; and that it can suffer +no hurt by this change. And as for other men's either foolishness +or wickedness, that it may not trouble and grieve thee; first +generally thus; What reference have I unto these? and that we are +all born for one another's good: then more particularly after +another consideration; as a ram is first in a flock of sheep, and +a bull in a herd of cattle, so am I born to rule over them. Begin +yet higher, even from this: if atoms be not the beginning of all +things, than which to believe nothing can be more absurd, then +must we needs grant that there is a nature, that doth govern the +universe. If such a nature, then are all worse things made for +the better's sake; and all better for one another's sake. +Secondly, what manner of men they be, at board, and upon their +beds, and so forth. But above all things, how they are forced by +their opinions that they hold, to do what they do; and even those +things that they do, with what pride and self-conceit they do +them. Thirdly, that if they do these things rightly, thou hast no +reason to be grieved. But if not rightly, it must needs be that +they do them against their wills, and through mere ignorance. For +as, according to Plato's opinion, no soul doth willingly err, so +by consequent neither doth it anything otherwise than it ought, +but against her will. Therefore are they grieved, whensoever they +hear themselves charged, either of injustice, or +unconscionableness, or covetousness, or in general, of any +injurious kind of dealing towards their neighbours. Fourthly, +that thou thyself doest transgress in many things, and art even +such another as they are. And though perchance thou doest forbear +the very act of some sins, yet hast thou in thyself an habitual +disposition to them, but that either through fear, or vainglory, +or some such other ambitious foolish respect, thou art +restrained. Fifthly, that whether they have sinned or no, thou +doest not understand perfectly. For many things are done by way +of discreet policy; and generally a man must know many things +first, before he be able truly and judiciously to judge of +another man's action. Sixthly, that whensoever thou doest take on +grievously, or makest great woe, little doest thou remember then +that a man's life is but for a moment of time, and that within a +while we shall all be in our graves. Seventhly, that it is not +the sins and transgressions themselves that trouble us properly; +for they have their existence in their minds and understandings +only, that commit them; but our own opinions concerning those +sins. Remove then, and be content to part with that conceit of +thine, that it is a grievous thing, and thou hast removed thine +anger. But how should I remove it? How? reasoning with thyself +that it is not shameful. For if that which is shameful, be not +the only true evil that is, thou also wilt be driven whilest thou +doest follow the common instinct of nature, to avoid that which +is evil, to commit many unjust things, and to become a thief, and +anything, that will make to the attainment of thy intended +worldly ends. Eighthly, how many things may and do oftentimes +follow upon such fits of anger and grief; far more grievous in +themselves, than those very things which we are so grieved or +angry for. Ninthly, that meekness is a thing unconquerable, if it +be true and natural, and not affected or hypocritical. For how +shall even the most fierce and malicious that thou shalt +conceive, be able to hold on against thee, if thou shalt still +continue meek and loving unto him; and that even at that time, +when he is about to do thee wrong, thou shalt be well disposed, +and in good temper, with all meekness to teach him, and to +instruct him better? As for example; My son, we were not born for +this, to hurt and annoy one another; it will be thy hurt not +mine, my son: and so to show him forcibly and fully, that it is +so in very deed: and that neither bees do it one to another, nor +any other creatures that are naturally sociable. But this thou +must do, not scoffingly, not by way of exprobation, but tenderly +without any harshness of words. Neither must thou do it by way of +exercise, or ostentation, that they that are by and hear thee, +may admire thee: but so always that nobody be privy to it, but +himself alone: yea, though there be more present at the same +time. These nine particular heads, as so many gifts from the +Muses, see that thou remember well: and begin one day, whilest +thou art yet alive, to be a man indeed. But on the other side +thou must take heed, as much to flatter them, as to be angry with +them: for both are equally uncharitable, and equally hurtful. And +in thy passions, take it presently to thy consideration, that to +be angry is not the part of a man, but that to be meek and +gentle, as it savours of more humanity, so of more manhood. That +in this, there is strength and nerves, or vigour and fortitude: +whereof anger and indignation is altogether void. For the nearer +everything is unto unpassionateness, the nearer it is unto power. +And as grief doth proceed from weakness, so doth anger. For both, +both he that is angry and that grieveth, have received a wound, +and cowardly have as it were yielded themselves unto their +affections. If thou wilt have a tenth also, receive this tenth +gift from Hercules the guide and leader of the Muses: that is a +mad man's part, to look that there should be no wicked men in the +world, because it is impossible. Now for a man to brook well +enough, that there should be wicked men in the world, but not to +endure that any should transgress against himself, is against all +equity, and indeed tyrannical.</font></font></font></font></p> + +<p><font><font><font><font>XVII. Four several dispositions or +inclinations there be of the mind and understanding, which to be +aware of, thou must carefully observe: and whensoever thou doest +discover them, thou must rectify them, saying to thyself +concerning every one of them, This imagination is not necessary; +this is uncharitable: this thou shalt speak as another man's +slave, or instrument; than which nothing can be more senseless +and absurd: for the fourth, thou shalt sharply check and upbraid +thyself; for that thou doest suffer that more divine part in +thee, to become subject and obnoxious to that more ignoble part +of thy body, and the gross lusts and concupiscences +thereof.</font></font></font></font></p> + +<p><font><font><font><font>XVIII. What portion soever, either of +air or fire there be in thee, although by nature it tend upwards, +submitting nevertheless to the ordinance of the universe, it +abides here below in this mixed body. So whatsoever is in thee, +either earthy, or humid, although by nature it tend downwards, +yet is it against its nature both raised upwards, and standing, +or consistent. So obedient are even the elements themselves to +the universe, abiding patiently wheresoever (though against their +nature) they are placed, until the sound as it were of their +retreat, and separation. Is it not a grievous thing then, that +thy reasonable part only should be disobedient, and should not +endure to keep its place: yea though it be nothing enjoined that +is contrary unto it, but that only which is according to its +nature? For we cannot say of it when it is disobedient, as we say +of the fire, or air, that it tends upwards towards its proper +element, for then goes it the quite contrary way. For the motion +of the mind to any injustice, or incontinency, or to sorrow, or +to fear, is nothing else but a separation from nature. Also when +the mind is grieved for anything that is happened by the divine +providence, then doth it likewise forsake its own place. For it +was ordained unto holiness and godliness, which specially consist +in an humble submission to God and His providence in all things; +as well as unto justice: these also being part of those duties, +which as naturally sociable, we are bound unto; and without which +we cannot happily converse one with another: yea and the very +ground and fountain indeed of all just +actions.</font></font></font></font></p> + +<p><font><font><font><font>XIX. He that hath not one and the +self-same general end always as long as he liveth, cannot +possibly be one and the self-same man always. But this will not +suffice except thou add also what ought to be this general end. +For as the general conceit and apprehension of all those things +which upon no certain ground are by the greater part of men +deemed good, cannot be uniform and agreeable, but that only which +is limited and restrained by some certain proprieties and +conditions, as of community: that nothing be conceived good, +which is not commonly and publicly good: so must the end also +that we propose unto ourselves, be common and sociable. For he +that doth direct all his own private motions and purposes to that +end, all his actions will be agreeable and uniform; and by that +means will be still the same man.</font></font></font></font></p> + +<p><font><font><font><font>XX. Remember the fable of the country +mouse and the city mouse, and the great fright and terror that +this was put into.</font></font></font></font></p> + +<p><font><font><font><font>XXI. Socrates was wont to call the +common conceits and opinions of men, the common bugbears of the +world : the proper terror of silly +children.</font></font></font></font></p> + +<p><font><font><font><font>XXII. The Lacedaemonians at their +public spectacles were wont to appoint seats and forms for their +strangers in the shadow, they themselves were content to sit +anywhere.</font></font></font></font></p> + +<p><font><font><font><font>XXIII. What Socrates answered unto +Perdiccas, why he did not come unto him, Lest of all deaths I +should die the worst kind of death, said he: that is, not able to +requite the good that hath been done unto +me.</font></font></font></font></p> + +<p><font><font><font><font>XXIV. In the ancient mystical letters +of the Ephesians, there was an item, that a man should always +have in his mind some one or other of the ancient +worthies.</font></font></font></font></p> + +<p><font><font><font><font>XXV. The Pythagoreans were wont +betimes in the morning the first thing they did, to look up unto +the heavens, to put themselves in mind of them who constantly and +invariably did perform their task: as also to put themselves in +mind of orderliness, or good order, and of purity, and of naked +simplicity. For no star or planet hath any cover before +it.</font></font></font></font></p> + +<p><font><font><font><font>XXVI. How Socrates looked, when he was +fain to gird himself with a skin, Xanthippe his wife having taken +away his clothes, and carried them abroad with her, and what he +said to his fellows and friends, who were ashamed; and out of +respect to him, did retire themselves when they saw him thus +decked.</font></font></font></font></p> + +<p><font><font><font><font>XXVII. In matter of writing or reading +thou must needs be taught before thou can do either: much more in +matter of life. 'For thou art born a mere slave, to thy senses +and brutish affections;' destitute without teaching of all true +knowledge and sound reason.</font></font></font></font></p> + +<p><font><font><font><font>XXVIII. 'My heart smiled within me.' +'They will accuse even virtue herself; with heinous and +opprobrious words.'</font></font></font></font></p> + +<p><font><font><font><font>XXIX. As they that long after figs in +winter when they cannot be had; so are they that long after +children, before they be granted +them.</font></font></font></font></p> + +<p><font><font><font><font>XXX. 'As often as a father kisseth his +child, he should say secretly with himself' (said Epictetus,) +'tomorrow perchance shall he die.' But these words be ominous. No +words ominous (said he) that signify anything that is natural: in +very truth and deed not more ominous than this, 'to cut down +grapes when they are ripe.' Green grapes, ripe grapes, dried +grapes, or raisins: so many changes and mutations of one thing, +not into that which was not absolutely, but rather so many +several changes and mutations, not into that which hath no being +at all, but into that which is not yet in +being.</font></font></font></font></p> + +<p><font><font><font><font>XXXI. 'Of the free will there is no +thief or robber:' out of Epictetus; Whose is this also: that we +should find a certain art and method of assenting; and that we +should always observe with great care and heed the inclinations +of our minds, that they may always be with their due restraint +and reservation, always charitable, and according to the true +worth of every present object. And as for earnest longing, that +we should altogether avoid it: and to use averseness in those +things only, that wholly depend of our own wills. It is not about +ordinary petty matters, believe it, that all our strife and +contention is, but whether, with the vulgar, we should be mad, or +by the help of philosophy wise and sober, said +he.</font></font></font></font></p> + +<p><font><font><font><font>XXXII. Socrates said, 'What will you +have? the souls of reasonable, or unreasonable creatures? Of +reasonable. But what? Of those whose reason is sound and perfect? +or of those whose reason is vitiated and corrupted? Of those +whose reason is sound and perfect. Why then labour ye not for +such? Because we have them already. What then do ye so strive and +contend between you?'</font></font></font></font></p> + +<p><font><font><font><font>THE TWELFTH +BOOK</font></font></font></font></p> + +<p><font><font><font><font>I. Whatsoever thou doest hereafter +aspire unto, thou mayest even now enjoy and possess, if thou +doest not envy thyself thine own happiness. And that will be, if +thou shalt forget all that is past, and for the future, refer +thyself wholly to the Divine Providence, and shalt bend and apply +all thy present thoughts and intentions to holiness and +righteousness. To holiness, in accepting willingly whatsoever is +sent by the Divine Providence, as being that which the nature of +the universe hath appointed unto thee, which also hath appointed +thee for that, whatsoever it be. To righteousness, in speaking +the truth freely, and without ambiguity; and in doing all things +justly and discreetly. Now in this good course, let not other +men's either wickedness, or opinion, or voice hinder thee: no, +nor the sense of this thy pampered mass of flesh: for let that +which suffers, look to itself. If therefore whensoever the time +of thy departing shall come, thou shalt readily leave all things, +and shalt respect thy mind only, and that divine part of thine, +and this shall be thine only fear, not that some time or other +thou shalt cease to live, but thou shalt never begin to live +according to nature : then shalt thou be a man indeed, worthy of +that world, from which thou hadst thy beginning; then shalt thou +cease to be a stranger in thy country, and to wonder at those +things that happen daily, as things strange and unexpected, and +anxiously to depend of divers things that are not in thy +power.</font></font></font></font></p> + +<p><font><font><font><font>II. God beholds our minds and +understandings, bare and naked from these material vessels, and +outsides, and all earthly dross. For with His simple and pure +understanding, He pierceth into our inmost and purest parts, +which from His, as it were by a water pipe and channel, first +flowed and issued. This if thou also shalt use to do, thou shalt +rid thyself of that manifold luggage, wherewith thou art round +about encumbered. For he that does regard neither his body, nor +his clothing, nor his dwelling, nor any such external furniture, +must needs gain unto himself great rest and ease. Three things +there be in all, which thou doest consist of; thy body, thy life, +and thy mind. Of these the two former, are so far forth thine, as +that thou art bound to take care for them. But the third alone is +that which is properly thine. If then thou shalt separate from +thyself, that is from thy mind, whatsoever other men either do or +say, or whatsoever thou thyself hast heretofore either done or +said; and all troublesome thoughts concerning the future, and +whatsoever, (as either belonging to thy body or life:) is without +the jurisdiction of thine own will, and whatsoever in the +ordinary course of human chances and accidents doth happen unto +thee; so that thy mind (keeping herself loose and free from all +outward coincidental entanglements; always in a readiness to +depart:) shall live by herself, and to herself, doing that which +is just, accepting whatsoever doth happen, and speaking the truth +always; if, I say, thou shalt separate from thy mind, whatsoever +by sympathy might adhere unto it, and all time both past and +future, and shalt make thyself in all points and respects, like +unto Empedocles his allegorical sphere, 'all round and circular,' +&c., and shalt think of no longer life than that which is now +present: then shalt thou be truly able to pass the remainder of +thy days without troubles and distractions; nobly and generously +disposed, and in good favour and correspondency, with that spirit +which is within thee.</font></font></font></font></p> + +<p><font><font><font><font>III. I have often wondered how it +should come to pass, that every man loving himself best, should +more regard other men's opinions concerning himself than his own. +For if any God or grave master standing by, should command any of +us to think nothing by himself but what he should presently speak +out; no man were able to endure it, though but for one day. Thus +do we fear more what our neighbours will think of us, than what +we ourselves.</font></font></font></font></p> + +<p><font><font><font><font>IV. how come it to pass that the Gods +having ordered all other things so well and so lovingly, should +be overseen in this one only thing, that whereas then. hath been +some very good men that have made many covenants as it were with +God and by many holy actions and outward services contracted a +kind of familiarity with Him; that these men when once they are +dead, should never be restored to life, but be extinct for ever. +But this thou mayest be sure of, that this (if it be so indeed) +would never have been so ordered by the Gods, had it been fit +otherwise. For certainly it was possible, had it been more just +so and had it been according to nature, the nature of the +universe would easily have borne it. But now because it is not +so, (if so be that it be not so indeed) be therefore confident +that it was not fit it should be so. for thou seest thyself, that +now seeking after this matter, how freely thou doest argue and +contest with God. But were not the Gods both just and good in the +highest degree, thou durst not thus reason with them. Now if just +and good, it could not be that in the creation of the world, they +should either unjustly or unreasonably oversee +anything.</font></font></font></font></p> + +<p><font><font><font><font>V. Use thyself even unto those things +that thou doest at first despair of. For the left hand we see, +which for the most part hieth idle because not used; yet doth it +hold the bridle with more strength than the right, because it +hath been used unto it.</font></font></font></font></p> + +<p><font><font><font><font>VI. Let these be the objects of thy +ordinary meditation: to consider, what manner of men both for +soul and body we ought to be, whensoever death shall surprise us: +the shortness of this our mortal life: the immense vastness of +the time that hath been before, and will he after us: the frailty +of every worldly material object: all these things to consider, +and behold clearly in themselves, all disguisement of external +outside being removed and taken away. Again, to consider the +efficient causes of all things: the proper ends and references of +all actions: what pain is in itself; what pleasure, what death: +what fame or honour, how every man is the true and proper ground +of his own rest and tranquillity, and that no man can truly be +hindered by any other: that all is but conceit and opinion. As +for the use of thy dogmata, thou must carry thyself in the +practice of them, rather like unto a pancratiastes, or one that +at the same time both fights and wrestles with hands and feet, +than a gladiator. For this, if he lose his sword that he fights +with, he is gone: whereas the other hath still his hand free, +which he may easily turn and manage at his +will.</font></font></font></font></p> + +<p><font><font><font><font>VII. All worldly things thou must +behold and consider, dividing them into matter, form, and +reference, or their proper end.</font></font></font></font></p> + +<p><font><font><font><font>VIII. How happy is man in this his +power that hath been granted unto him: that he needs not do +anything but what God shall approve, and that he may embrace +contentedly, whatsoever God doth send unto +him?</font></font></font></font></p> + +<p><font><font><font><font>IX. Whatsoever doth happen in the +ordinary course and consequence of natural events, neither the +Gods, (for it is not possible, that they either wittingly or +unwittingly should do anything amiss) nor men, (for it is through +ignorance, and therefore against their wills that they do +anything amiss) must he accused. None then must be +accused.</font></font></font></font></p> + +<p><font><font><font><font>X. How ridiculous and strange is he, +that wonders at anything that happens in this life in the +ordinary course of nature!</font></font></font></font></p> + +<p><font><font><font><font>XI. Either fate, (and that either an +absolute necessity, and unavoidable decree; or a placable and +flexible Providence) or all is a mere casual confusion, void of +all order and government. If an absolute and unavoidable +necessity, why doest thou resist? If a placable and exorable +Providence, make thyself worthy of the divine help and +assistance. If all be a mere confusion without any moderator, or +governor, then hast thou reason to congratulate thyself; that in +such a general flood of confusion thou thyself hast obtained a +reasonable faculty, whereby thou mayest govern thine own life and +actions. But if thou beest carried away with the flood, it must +be thy body perchance, or thy life, or some other thing that +belongs unto them that is carried away: thy mind and +understanding cannot. Or should it be so, that the light of a +candle indeed is still bright and lightsome until it be put out : +and should truth, and righteousness, and temperance cease to +shine in thee whiTest thou thyself bast any +being?</font></font></font></font></p> + +<p><font><font><font><font>XII. At the conceit and apprehension +that such and such a one hath sinned, thus reason with thyself; +What do I know whether this be a sin indeed, as it seems to be? +But if it be, what do I know but that he himself hath already +condemned himself for it? And that is all one as if a man should +scratch and tear his own face, an object of compassion rather +than of anger. Again, that he that would not have a vicious man +to sin, is like unto him that would not have moisture in the fig, +nor children to welp nor a horse to neigh, nor anything else that +in the course of nature is necessary. For what shall he do that +hath such an habit? If thou therefore beest powerful and +eloquent, remedy it if thou +canst.</font></font></font></font></p> + +<p><font><font><font><font>XIII. If it be not fitting, do it not. +If it be not true, speak it not. Ever maintain thine own purpose +and resolution free from all compulsion and +necessity.</font></font></font></font></p> + +<p><font><font><font><font>XIV. Of everything that presents +itself unto thee, to consider what the true nature of it is, and +to unfold it, as it were, by dividing it into that which is +formal : that which is material: the true use or end of it, and +the just time that it is appointed to +last.</font></font></font></font></p> + +<p><font><font><font><font>XV. It is high time for thee, to +understand that there is somewhat in thee, better and more divine +than either thy passions, or thy sensual appetites and +affections. What is now the object of my mind, is it fear, or +suspicion, or lust, or any such thing? To do nothing rashly +without some certain end; let that be thy first care. The next, +to have no other end than the common good. For, alas! yet a +little while, and thou art no more: no more will any, either of +those things that now thou seest, or of those men that now are +living, be any more. For all things are by nature appointed soon +to be changed, turned, and corrupted, that other things might +succced in their room.</font></font></font></font></p> + +<p><font><font><font><font>XVI. Remember that all is but opinion, +and all opinion depends of the mind. Take thine opinion away, and +then as a ship that hath stricken in within the arms and mouth of +the harbour, a present calm; all things safe and steady: a bay, +not capable of any storms and tempests: as the poet hath +it.</font></font></font></font></p> + +<p><font><font><font><font>XVII. No operation whatsoever it he, +ceasing for a while, can be truly said to suffer any evil, +because it is at an end. Neither can he that is the author of +that operation; for this very respect, because his operation is +at an end, be said to suffer any evil. Likewise then, neither can +the whole body of all our actions (which is our life) if in time +it cease, be said to suffer any evil for this very reason, +because it is at an end; nor he truly be said to have been ill +affected, that did put a period to this series of actions. Now +this time or certain period, depends of the determination of +nature: sometimes of particular nature, as when a man dieth old; +but of nature in general, however; the parts whereof thus +changing one after another, the whole world still continues fresh +and new. Now that is ever best and most seasonable, which is for +the good of the whole. Thus it appears that death of itself can +neither be hurtful to any in particular, because it is not a +shameful thing (for neither is it a thing that depends of our own +will, nor of itself contrary to the common good) and generally, +as it is both expedient and seasonable to the whole, that in that +respect it must needs be good. It is that also, which is brought +unto us by the order and appointment of the Divine Providence; so +that he whose will and mind in these things runs along with the +Divine ordinance, and by this concurrence of his will and mind +with the Divine Providence, is led and driven along, as it were +by God Himself; may truly be termed and esteemed the *OEo~p7poc*, +or divinely led and inspired.</font></font></font></font></p> + +<p><font><font><font><font>XVIII. These three things thou must +have always in a readiness: first concerning thine own actions, +whether thou doest nothing either idly, or otherwise, than +justice and equity do require: and concerning those things that +happen unto thee externally, that either they happen unto thee by +chance, or by providence; of which two to accuse either, is +equally against reason. Secondly, what like unto our bodies are +whilest yet rude and imperfect, until they be animated: and from +their animation, until their expiration: of what things they are +compounded, and into what things they shall be dissolved. +Thirdly, how vain all things will appear unto thee when, from on +high as it were, looking down thou shalt contemplate all things +upon earth, and the wonderful mutability, that they are subject +unto: considering withal, the infinite both greatness and variety +of things aerial and things celestial that are round about it. +And that as often as thou shalt behold them, thou shalt still see +the same: as the same things, so the same shortness of +continuance of all those things. And, behold, these be the things +that we are so proud and puffed up +for.</font></font></font></font></p> + +<p><font><font><font><font>XIX. Cast away from thee opinion, and +thou art safe. And what is it that hinders thee from casting of +it away? When thou art grieved at anything, hast thou forgotten +that all things happen according to the nature of the universe; +and that him only it concerns, who is in fault; and moreover, +that what is now done, is that which from ever hath been done in +the world, and will ever be done, and is now done everywhere: how +nearly all men are allied one to another by a kindred not of +blood, nor of seed, but of the same mind. Thou hast also +forgotten that every man's mind partakes of the Deity, and +issueth from thence; and that no man can properly call anything +his own, no not his son, nor his body, nor his life; for that +they all proceod from that One who is the giver of all things: +that all things are but opinion; that no man lives properly, but +that very instant of time which is now present. And therefore +that no man whensoever he dieth can properly be said to lose any +more, than an instant of time.</font></font></font></font></p> + +<p><font><font><font><font>XX. Let thy thoughts ever run upon +them, who once for some one thing or other, were moved with +extraordinary indignation; who were once in the highest pitch of +either honour, or calamity; or mutual hatred and enmity; or of +any other fortune or condition whatsoever. Then consider what's +now become of all those things. All is turned to smoke; all to +ashes, and a mere fable; and perchance not so much as a fable. As +also whatsoever is of this nature, as Fabius Catulinus in the +field; Lucius Lupus, and Stertinius, at Baiae Tiberius at Caprem: +and Velius Rufus, and all such examples of vehement prosecution +in worldly matters; let these also run in thy mind at the same +time; and how vile every object of such earnest and vehement +prosecution is; and how much more agreeable to true philosophy it +is, for a man to carry himself in every matter that offers +itself; justly, and moderately, as one that followeth the Gods +with all simplicity. For, for a man to be proud and high +conceited, that he is not proud and high conceited, is of all +kind of pride and presumption, the most +intolerable.</font></font></font></font></p> + +<p><font><font><font><font>XXI. To them that ask thee, Where hast +thou seen the Gods, or how knowest thou certainly that there be +Gods, that thou art so devout in their worship? I answer first of +all, that even to the very eye, they are in some manner visible +and apparent. Secondly, neither have I ever seen mine own soul, +and yet I respect and honour it. So then for the Gods, by the +daily experience that I have of their power and providence +towards myself and others, I know certainly that they are, and +therefore worship them.</font></font></font></font></p> + +<p><font><font><font><font>XXII. Herein doth consist happiness of +life, for a man to know thoroughly the true nature of everything; +what is the matter, and what is the form of it: with all his +heart and soul, ever to do that which is just, and to speak the +truth. What then remaineth but to enjoy thy life in a course and +coherence of good actions, one upon another immediately +succeeding, and never interrupted, though for never so little a +while?</font></font></font></font></p> + +<p><font><font><font><font>XXIII. There is but one light of the +sun, though it be intercepted by walls and mountains, and other +thousand objects. There is but one common substance of the whole +world, though it be concluded and restrained into several +different bodies, in number infinite. There is but one common +soul, though divided into innumerable particular essences and +natures. So is there but one common intellectual soul, though it +seem to be divided. And as for all other parts of those generals +which we have mentioned, as either sensitive souls or subjects, +these of themselves (as naturally irrational) have no common +mutual reference one unto another, though many of them contain a +mind, or reasonable faculty in them, whereby they are ruled and +governed. But of every reasonable mind, this the particular +nature, that it hath reference to whatsoever is of her own kind, +and desireth to be united: neither can this common affection, or +mutual unity and correspondency, be here intercepted or divided, +or confined to particulars as those other common things +are.</font></font></font></font></p> + +<p><font><font><font><font>XXIV. What doest thou desire? To live +long. What? To enjoy the operations of a sensitive soul; or of +the appetitive faculty? or wouldst thou grow, and then decrease +again? Wouldst thou long be able to talk, to think and reason +with thyself? Which of all these seems unto thee a worthy object +of thy desire? Now if of all these thou doest find that they be +but little worth in themselves, proceed on unto the last, which +is, in all things to follow God and reason. But for a man to +grieve that by death he shall be deprived of any of these things, +is both against God and reason.</font></font></font></font></p> + +<p><font><font><font><font>XXV. What a small portion of vast and +infinite eternity it is, that is allowed unto every one of us, +and how soon it vanisheth into the general age of the world: of +the common substance, and of the common soul also what a small +portion is allotted unto us: and in what a little clod of the +whole earth (as it were) it is that thou doest crawl. After thou +shalt rightly have considered these things with thyself; fancy +not anything else in the world any more to be of any weight and +moment but this, to do that only which thine own nature doth +require; and to conform thyself to that which the common nature +doth afford.</font></font></font></font></p> + +<p><font><font><font><font>XXVI. What is the present estate of my +understanding? For herein lieth all indeed. As for all other +things, they are without the compass of mine own will: and if +without the compass of my will, then are they as dead things unto +me, and as it were mere smoke.</font></font></font></font></p> + +<p><font><font><font><font>XXVII. To stir up a man to the +contempt of death this among other things, is of good power and +efficacy, that even they who esteemed pleasure to be happiness, +and pain misery, did nevertheless many of them contemn death as +much as any. And can death be terrible to him, to whom that only +seems good, which in the ordinary course of nature is seasonable? +to him, to whom, whether his actions be many or few, so they be +all good, is all one; and who whether he behold the things of the +world being always the same either for many years, or for few +years only, is altogether indifferent? O man! as a citizen thou +hast lived, and conversed in this great city the world. Whether +just for so many years, or no, what is it unto thee? Thou hast +lived (thou mayest be sure) as long as the laws and orders of the +city required; which may be the common comfort of all. Why then +should it be grievous unto thee, if (not a tyrant, nor an unjust +judge, but) the same nature that brought thee in, doth now send +thee out of the world? As if the praetor should fairly dismiss +him from the stage, whom he had taken in to act a while. Oh, but +the play is not yet at an end, there are but three acts yet acted +of it? Thou hast well said: for in matter of life, three acts is +the whole play. Now to set a certain time to every man's acting, +belongs unto him only, who as first he was of thy composition, so +is now the cause of thy dissolution. As for thyself; thou hast to +do with neither. Go thy ways then well pleased and contented: for +so is He that dismisseth thee.</font></font></font></font></p> + +<p> +<font><font><font><font>APPENDIX</font></font></font></font></p> + +<p><font><font><font><font>CORRESPONDENCE OF M. AURELIUS +ANTONINUS AND M. CORNELIUS +FRONTO'</font></font></font></font></p> + +<p><font><font><font><font>M. CORNELIUS FRONTO(1) was a Roman by +descent, but of provincial birth, being native to Cirta, in +Numidia. Thence he migrated to Rome in the reign of Hadrian, and +became the most famous rhetorician of his day. As a pleader and +orator he was counted by his contemporaries hardly inferior to +Tully himself, and as a teacher his aid was sought for the +noblest youths of Rome. To him was entrusted the education of M. +Aurelius and of his colleague L. Verus in their boyhood; and he +was rewarded for his efforts by a seat in the Senate and the +consular rank (A.D. 143). By the exercise of his profession he +became wealthy; and if he speaks of his means as not great,(2) he +must be comparing his wealth with the grandees of Rome, not with +the ordinary citizen. Before the present century nothing was +known of the works of Fronto, except a grammatical treatise; but +in 1815 Cardinal Mai published a number of letters and some short +essays of Fronto, which he had discovered in a palimpsest at +Milan. Other parts of the same MS. he found later in the Vatican, +the whole being collected</font></font></font></font></p> + +<p><font><font><font><font>(1) References are made to the edition +of Naber, Leipzig (Trübner), 1867. (2) Ad Verum imp. Aur. +Caes., ii, 7.</font></font></font></font></p> + +<p><font><font><font><font>and edited in the year 1823. We now +possess parts of his correspondence with Antoninus Pius, with M. +Aurelius, with L. Verus, and with certain of his friends, and +also several rhetorical and historical fragments. Though none of +the more ambitious works of Fronto have survived, there are +enough to give proof of his powers. Never was a great literary +reputation less deserved. It would be bard to conceive of +anything more vapid than the style and conception of these +letters; clearly the man was a pedant without imagination or +taste. Such indeed was the age he lived in, and it is no marvel +that he was like to his age. But there must have been more in him +than mere pedantry; there was indeed a heart in the man, which +Marcus found, arid he found also a tongue which could speak the +truth. Fronto's letters are by no means free from exaggeration +and laudation, but they do not show that loathsome flattery which +filled the Roman court. He really admires what he praises, and +his way of saying so is not unlike what often passes for +criticism at the present day. He is not afraid to reprove what he +thinks amiss; and the astonishment of Marcus at this will prove, +if proof were needed, that he was not used to plain dealing. "How +happy I am," he writes, "that my friend Marcus Cornelius, so +distinguished as an orator and so noble as a man, thinks me worth +praising and blaming."(1) In another place he deems himself blest +because Pronto had taught him to speak the truth(2) although the +context shows him to be speaking of expression, it is still a +point in favour of Pronto. A sincere heart is better than +literary taste; and if Fronto had not done his duty by the young +prince, it is not easy to understand the friendship which +remained between them up to the last. An example of the frankness +which was between them is given by a difference they had over the +case of Herodes Atticus. Herodes was a Greek rhetorician who had +a school at Rome, and Marcus Aurelius was among his pupils. Both +Marcus and the Emperor (1) Ad M. Caes iii. 17 (2) Ad M. Caes iii. +12</font></font></font></font></p> + +<p><font><font><font><font>Antoninus had a high opinion of +Herodes; and all we know goes to prove he was a man of high +character and princely generosity. When quite young he was made +administrator of the free cities in Asia, nor is it surprising to +find that he made bitter enemies there; indeed, a just ruler was +sure to make enemies. The end of it was that an Athenian +deputation, headed by the orators Theodotus and Demostratus, made +serious accusations against his honour. There is no need to +discuss the merits of the case here; suffice it to say, Herodes +succeeded in defending himself to the satisfaction of the +emperor. Pronto appears to have taken the delegates' part, and to +have accepted a brief for the prosecution, urged to some extent +by personal considerations; and in this cause Marcus Aurelius +writes to Fronto as follows</font></font></font></font></p> + +<p><font><font><font><font>'AURELIUS CAESAR to his friend FRONTO, +greeting.(1)</font></font></font></font></p> + +<p><font><font><font><font>'I know you have often told me you +were anxious to find how you might best please me. Now is the +time; now you can increase my love towards you, if it can be +increased. A trial is at hand, in which people seem likely not +only to hear your speech with pleasure, but to see your +indignation with impatience. I see no one who dares give you a +hint in the matter; for those who are less friendly, prefer to +see you act with some inconsistency; and those who are more +frIendly, fear to seem too friendly to your opponent if they +should dissuade you from your accusation; then again, in case you +have prepared something neat for the occasion, they cannot endure +to rob you of your harangue by silencing you. Therefore, whether +you think me a rash counsellor, or a bold boy, or too kind to +your opponent, not because I think it better, I will offer my +counsel with some caution. But why have I said, offer my counsel? +No, I demand it from you; I demand it boldly, and if I succeed, I +promise to remain under your obligation. What? you will say if I +am attackt, shall I not pay tit for tat ? Ah, but you will get +greater glory, if even when attackt you answer nothing. Indeed, +if he begins it, answer as you will and you will have fair +excuse; but I have demanded of him that he shall not begin, and I +think I have succeeded. I love each of you according to your +merits and I know that lie was educated in the house of P. +Calvisius, my gran(lfather, and that I was educated by you; +therefore I am full of anxiety that this most disagreeable +business shall be managed as honourably as possible. I trust you +may approve my advice, for my intention you will approve. At +least I prefer to write unwisely rather than to be silent +unkindly.'</font></font></font></font></p> + +<p><font><font><font><font>(1) Ad M. Caes ii., +2.</font></font></font></font></p> + +<p><font><font><font><font>Fronto replied, thanking the prince +for his advice, and promising that he will confine himself to the +facts of the case. But he points out that the charges brought +against Herodes were such, that they can hardly be made +agreeable; amongst them being spoliation, violence, and murder. +However, he is willing even to let some of these drop if it be +the prince's pleasure. To this Marcus returned the following +answer:-(1) 'This one thing, my dearest Fronto, is enough to make +me truly grateful to you, that so far from rejecting my counsel, +you have even approved it. As to the question you raise in your +kind letter, my opinion is this: all that concerns the case which +you are supporting must be clearly brought forward ; what +concerns your own feelings, though you may have had just +provocation, should be left +unsaid.'</font></font></font></font></p> + +<p><font><font><font><font>The story does credit to both. Fronto +shows no loss of temper at the interference, nor shrinks from +stating his case with frankness; and Marcus, with forbearance +remarkable in a prince, does not command that his friend be left +unmolested, but merely stipulates for a fair trial on the merits +of the case.</font></font></font></font></p> + +<p><font><font><font><font>Another example may he given from a +letter of Fronto's (2)</font></font></font></font></p> + +<p><font><font><font><font>Here is something else quarrelsome and +querulous. I have sometimes found fault with you in your absence +somewhat seriously in the company of a few of my most intimate +friends : at times, for example, when you mixt in society with a +more solemn look than was fitting, or would read books in the +theatre or in a banquet ; nor did I absent myself from theatre or +banquet when you did(3). Then I used to call you a hard man, no +good company, even disagreeable, sometimes, when anger got the +better of me. But did any one else in the same banquet speak +against you, I could not endure to hear it with equanimity. Thus +it was easier for me to say something to your disadvantage +myself, than to hear others do it; just as I could more easily +bear to chastise my daughter Gratia, than to see her chastised by +another.'</font></font></font></font></p> + +<p><font><font><font><font>1. Ad. M. Caes., iii. 5. 2. iv. 12. 3 +The text is obscure</font></font></font></font></p> + +<p><font><font><font><font>The affection between them is clear +from every page of the correspondence. A few instances are now +given, which were written at different +periods</font></font></font></font></p> + +<p><font><font><font><font>To MY +MASTER.(1)</font></font></font></font></p> + +<p><font><font><font><font>'This is how I have past the last few +days. My sister was suddenly seized with an internal pain, so +violent that I was horrified at her looks; my mother in her +trepidation on that account accidentally bruised her side on a +corner of the wall; she and we were greatly troubled about that +blow. For myself; on going to rest I found a scorpion in my bed; +but I did not lie down upon him, I killed him first. If you are +getting on better, that is a consolation. My mother is easier +now, thanks be to God. Good-bye, best and sweetest master. My +lady sends you greeting.'</font></font></font></font></p> + +<p><font><font><font><font>(2)'What words can I find to fit my +had luck, or how shall I upbraid as it deserves the hard +constraint which is laid upon me? It ties me fast here, troubled +my heart is, and beset by such anxiety; nor does it allow me to +make haste to my Fronto, my life and delight, to be near him at +such a moment of ill-health in particular, to hold his hands, to +chafe gently that identical foot, so far as may be done without +discomfort, to attend him in the bath, to support his steps with +my arm.' (3)'This morning I did not write to you, because I heard +you were better, and because I was myself engaged in other +business, and I cannot ever endure to write anything to you +unless with mind at ease and untroubled and free. So if we are +all right, let me know: what I desire, you know, and how properly +I desire it, I know. Farewell, my master, always in every chance +first in my mind, as you deserve to be. My master, see I am not +asleep, and I compel myself to sleep, that you may not be angry +with me. You gather I am writing this late at +night.'</font></font></font></font></p> + +<p><font><font><font><font>(1) Ad M. Caes., v. 8. (2) i. 2. (3) +iii. 21.</font></font></font></font></p> + +<p><font><font><font><font>(1)'What spirit do you suppose is in +me, when I remember how long it is since I have seen you, and why +I have not seen you 1 and it may be I shall not see you for a few +days yet, while you are strengthening yourself; as you must. So +while you lie on the sick-bed, my spirit also will lie low anti, +whenas,(2) by God's mercy you shall stand upright, my spirit too +will stand firm, which is now burning- with the strongest desire +for you. Farewell, soul of your prince, +your</font></font></font></font></p> + +<p><font><font><font><font>(3)0 my dear Fronto, most +distinguished Consul! I yield, you have conquered: all who have +ever loved before, you have conquered out and out in love's +contest. Receive the victor's wreath ; and the herald shall +proclaim your victory aloud before your own tribunal: "M. +Cornelius Fronto, Consul, wins, and is crowned victor in the Open +International Love-race."(4) But beaten though I may be, I shall +neither slacken nor relax my own zeal. Well, you shall love me +more than any man loves any other man; but I, who possess a +faculty of loving less strong, shall love you more than any one +else loves you; more indeed than you love yourself. Gratia and I +will have to fight for it; I doubt I shall not get the better of +her. For, as Plautus says, her love is like rain, whose big drops +not only penetrate the dress, but drench to the very +marrow.'</font></font></font></font></p> + +<p><font><font><font><font>Marcus Aurelius seems to have been +about eighteen years of age when the correspondence begins, +Fronto being some thirty years older.(5) The systematic education +of the young prince seems to have been finisht, and Pronto now +acts more as his adviser than his tutor. He recommends the prince +to use simplicity in his public speeches, and to avoid +affectation.(6) Marcus devotes his attention to the old authors +who then had a great vogue at Rome: Ennius, Plautus, Nawius, and +such orators as Cato and Gracchus.(7) Pronto urges on him the +study of Cicero, whose letters, he says, are all worth +reading.</font></font></font></font></p> + +<p><font><font><font><font>1 Ad M. Caes., iii. 19. 2 The writer +sometimes uses archaisms such as quom, which I render 'whenas. 3 +Ad M. Caes., ii. 2. 4 The writer parodies the proclamation at the +Greek games; the words also are Greek. 5 From internal evidence: +the letters are not arranged in order of time. See Naher's +Prolegomena, p. xx. foil. 6 Ad M. Caes., iii. x. 7 Ad M. Caes ii. +10,; iii. 18,; ii. 4.</font></font></font></font></p> + +<p><font><font><font><font>When he wishes to compliment Marcus he +declares one or other of his letters has the true Tullian ring. +Marcus gives his nights to reading when he ought to be sleeping. +He exercises himself in verse composition and on rhetorical +themes.</font></font></font></font></p> + +<p><font><font><font><font>'It is very nice of you,' he writes to +Fronto,(1) 'to ask for my hexameters ; I would have sent them at +once if I had them by me. The fact is my secretary, Anicetus-you +know who I mean-did not pack up any of my compositions for me to +take away with me. He knows my weakness; he was afraid that if I +got hold of them I might, as usual, make smoke of them. However, +there was no fear for the hexameters. I must confess the truth to +my master: I love them. I study at night, since the day is taken +up with the theatre. I am weary of an evening, and sleepy in the +daylight, and so I don't do much. Yet I have made extracts from +sixty books, five volumes of them, in these latter days. But when +you read remember that the "sixty" includes plays of Novius, and +farces, and some little speeches of Scipio; don't be too much +startled at the number. You remember your Polemon; but I pray you +do not remember Horace, who has died with Pollio as far as I am +concerned.(2) Farewell, my dearest and most affectionate friend, +most distinguished consul and my beloved master, whom I have not +seen these two years. Those who say two months, count the days. +Shall I ever see you again?'</font></font></font></font></p> + +<p><font><font><font><font>Sometimes Fronto sends him a theme to +work up, as thus: 'M. Lucilius tribune of the people violently +throws into prison a free Roman citizen, against the opinion of +his colleagues who demand his release. For this act he is branded +by the censor. Analyse the case, and then take both sides in +turn, attacking and defending.'(3) Or again: 'A Roman consul, +doffing his state robe, dons the gauntlet and kills a lion +amongst the young men at the Quinquatrus in full view of the +people of Rome. Denunciation before the censors.'(4) The prince +has a fair knowledge of Greek, and quotes +from</font></font></font></font></p> + +<p><font><font><font><font>1 Ad M. Caes., ii. 10. 2 He implies, +as in i. 6, that he has ceased to study Horace. 3 Pollio was a +grammarian, who taught Marcus. 4 Ad M. Caes., v. 27,; V. +22.</font></font></font></font></p> + +<p><font><font><font><font>Homer, Plato, Euripides, but for some +reason Fronto dissuaded him from this study.(5) His Meditations +are written in Greek. He continued his literary studies +throughout his life, and after he became emperor we still find +him asking his adviser for copies of Cicero's Letters, by which +he hopes to improve his vocabulary.(6) Pronto Helps him with a +supply of similes, which, it seems, he did not think of readily. +It is to be feared that the fount of Marcus's eloquence was +pumped up by artificial means.</font></font></font></font></p> + +<p><font><font><font><font>1 Ad M. Caes., ii. 10. 2 He implies, +as in i. 6, that he has ceased to study Horace. 3 Pollio was a +grammarian, who taught Marcus. 4 Ad M. Caes., v. 27,; V. 22. 5 +Ep. Gracae, 6. 6 Ad Anton. Imp., 1I. +4.</font></font></font></font></p> + +<p><font><font><font><font>Some idea of his literary style may he +gathered from the letter which +follows:(1)</font></font></font></font></p> + +<p><font><font><font><font>'I heard Polemo declaim the other day, +to say something of things sublunary. If you ask what I thought +of him, listen. He seems to me an industrious farmer, endowed +with the greatest skill, who has cultivated a large estate for +corn and vines only, and indeed with a rich return of fine crops. +But yet in that land of his there is no Pompeian fig or Arician +vegetable, no Tarentine rose, or pleasing coppice, or thick +grove, or shady plane tree; all is for use rather than for +pleasure, such as one ought rather to commend, but cares not to +love. A pretty bold idea, is it not, and rash judgment, to pass +censure on a man of such reputation? But whenas I remember that I +am writing to you, I think I am less bold than you would have me. +'In that point I am wholly undecided. 'There's an unpremeditated +hendecasyllable for you. So before I begin to poetize, i'll take +an easy with you. Farewell, my heart's desire, your Verus's best +beloved, most distinguisht consul, master most sweet. Farewell I +ever pray, sweetest soul. What a letter do you think you have +written me I could make bold to say, that never did she who bore +me and nurst me, write anything SO delightful, so honey-sweet. +And this does not come of your fine style and eloquence: +otherwise not my mother only, but all who +breathe.'</font></font></font></font></p> + +<p><font><font><font><font>1 Ad M. Caes, ii. +5.</font></font></font></font></p> + +<p><font><font><font><font>To the pupil, never was anything on +earth so fine as his master's eloquence ; on this theme Marcus +fairly bubbles over with +enthusiasm.</font></font></font></font></p> + +<p><font><font><font><font>(1)'Well, if the ancient Greeks ever +wrote anything like this, let those who know decide it: for me, +if I dare say so, I never read any invective of Cato's so fine as +your encomtum. O if my Lord(2) could be sufficiently praised, +sufficiently praised he would have been undoubtedly by you! This +kind of thing is not done nowadays.(3) It were easier to match +Pheidias, easier to match Apelles, easier in a word to match +Demosthenes himself, or Cato himself; than to match this finisht +and perfect work. Never have I read anything more refined, +anything more after the ancient type, anything more delicious, +anything more Latin. 0 happy you, to be endowed with eloquence so +great! 0 happy I, to be tinder the charge of such a master! 0 +arguments,(4) O arrangement, 0 elegance, 0 wit, 0 beauty, 0 +words, 0 brilliancy, 0 subtilty, 0 grace, 0 treatment, 0 +everything! Mischief take me, if you ought not to have a rod put +in your hand one day, a diadem on your brow, a tribunal raised +for you; then the herald would summon us all-why do I say "us"? +Would summnon all, those scholars and orators: one by one you +would beckon them forward with your rod and admonish them. +Hitherto I have had no fear of this admonition; many things help +me to enter within your school. I write this in the utmost haste; +for whenas I am sending you so kindly a letter from my Lord, what +needs a longer letter of mine? Farewell then, glory of Roman +eloquence, boast of your friends, magnifico, most delightful man, +most distinguished consul, master most sweet. 'After this you +will take care not to tell so many fibs of me, especially in the +Senate. A monstrous fine speech this is! 0 if 1 could kiss your +head at every heading of it! You have looked down on all with a +vengeance. This oration once read, in vain shall we study, in +vain shall we toil, in vain strain every nerve. Farewell always, +most sweet master.'</font></font></font></font></p> + +<p><font><font><font><font>1 Ad M. Caes., ii. 3. 2 The Emperor +Antoninus Pius is spoken of as dominus vieus. 3 This sentence is +written in Greek. 4 Several of these words are Greek, and the +meaning is not quite clear.</font></font></font></font></p> + +<p><font><font><font><font>Sometimes Fronto descends from the +heights of eloquence to offer practical advice; as when he +suggests how Marcus should deal with his suite. It is more +difficult, he admits, to keep courtiers in harmony than to tame +lions with a lute; but if it is to be done, it must be by +eradicating jealousy. ' Do not let your friends,' says +Fronto,'(1) 'envy each other, or think that what you give to +another is filched from them. Keep away envy from your suite, and +you will find your friends kindly and +harmonious.'</font></font></font></font></p> + +<p><font><font><font><font>Here and there we meet with allusions +to his daily life, which we could wish to be more frequent. He +goes to the theatre or the law-courts,(2) or takes part in court +ceremony, but his heart is always with his books. The vintage +season, with its religious rites, was always spent by Antoninus +Pius in the country. The following letters give sonic notion of a +day's occupation at that time:(3)</font></font></font></font></p> + +<p><font><font><font><font>'MY DEAREST MASTER, -I am well. To-day +I studied from the ninth hour of the night to the second hour of +day, after taking food. I then put on my slippers, and from time +second to the third hour had a most enjoyable walk up and down +before my chamber. Then booted and cloaked-for so we were +commanded to appear-I went to wait upon my lord the emperor. We +went a-hunting, did doughty deeds, heard a rumour that boars had +been caught, but there was nothing to see. However, we climbed a +pretty steep hill, and in the afternoon returned home. I went +straight to my books. Off with the boots, down with the cloak; I +spent a couple of hours in bed. I read Cato's speech on the +Property of Pulchra, and another in which he impeaches a tribune. +Ho, ho! I hear you cry to your man, Off with you as fast as you +can, and bring me these speeches from the library of Apollo. No +use to send: I have those books with me too. You must get round +the Tiberian librarian; you will have to spend something on the +matter; and when I return to town, I shall expect to go shares +with him. Well, after reading these speeches I wrote a wretched +trifle, destined for drowning or burning. No, indeed my attempt +at writing did not come off at all to-day; the composition of a +hunter or a vintager, whose shouts are echoing through my +chamber, hateful and wearisome as the law-courts. What have I +said? Yes, it was rightly said, for my master is an orator. I +think I have caught cold, whether from walking in slippers or +from writing badly, I do not know. I am always annoyed with +phlegm, but to-day I seem to snivel more than usual. Well, I will +pour oil on my head and go off to sleep. I don't mean to put one +drop in my lamp to-day, so weary am I from riding and sneezing. +Farewell, dearest and most beloved master, whom I miss, I may +say, more than Rome it~dL'</font></font></font></font></p> + +<p><font><font><font><font>1 Ad M Caes., iv. 1. 2 ii. 14 3 iv. +5,6.</font></font></font></font></p> + +<p><font><font><font><font>'MY BELOVED MASTER,-I am well. I slept +a little more than usual for my slight cold, which seems to be +well again. So I spent the time from the eleventh hour of the +night to the third of the day partly in reading in Cato's +Agriculture, partly in writing, not quite so badly as yesterday +indeed. Then, after waiting upon my father, I soothed my throat +with honey-water, ejecting it without swallowing: I might say +gargle, but I won't, though I think the word is found in Novius +and elsewhere. After attending to my throat I went to my father, +and stood by his side as he sacrificed. Then to luncheon. What do +you think I had to eat? A bit of bread so big, while I watched +others gobbling boiled beans, onions, and fish full of roe. Then +we set to work at gathering the grapes, with plenty of sweat and +shouting, and, as the quotation runs, "A few high-hanging +clusters did we leave survivors of the vintage." After the sixth +hour we returned home. I did a little work, and poor work at +that. Then I had a long gossip with my dear mother sitting on the +bed. My conversation was: What do you think my friend Fronto is +doing just now? She said: And what do you think of my friend +Gratia?'(1) My turn now: And what of our little Gratia,(2) the +sparrowkin? After this kind of talk, and an argument as to which +of you loved the other most, the gong sounded, the signal that my +father had gone to the bath. We supped, after ablutions in the +oil-cellar-I mean we supped after ablutions, not after ablutions +in the oil-cellar; and listened with enjoyment to the rustics +gibing. After returning, before turning on my side to snore, I do +my task and give an account of the day to my delightful master, +whom if I could long for a little more, I should not mind growing +a trifle thinner. Farewell, Fronto, wherever you are, +honey-sweet, my darling, my delight. Why do I want you? I can +love you while far away.'</font></font></font></font></p> + +<p><font><font><font><font>One anecdote puts Marcus before us in +a new light:(3)</font></font></font></font></p> + +<p><font><font><font><font>1 Fronto's wife. 2 Fronto's daughter 3 +Ad M. Caes ii. 12.</font></font></font></font></p> + +<p><font><font><font><font>'When my father returned home from the +vineyards, I mounted my horse as usual, and rode on ahead some +little way. Well, there on the road was a herd of sheep, standing +all crowded together as though the place were a desert, with four +dogs and two shepherds, but nothing else. Then one shepherd said +to another shepherd, on seeing a number of horsemen: 'I say,' +says he, 'look you at those horsemen; they do a deal of robbery.' +When I heard this, I clap spurs to my horse, and ride straight +for the sheep. In consternation the sheep scatter; hither and +thither they are fleeting and bleating. A shepherd throws his +fork, and the fork falls on the horseman who came next to me. We +make our escape.'</font></font></font></font></p> + +<p><font><font><font><font>We like Marcus none the worse for this +spice of mischief. Another letter(1) describes a visit to a +country town, and shows the antiquarian spirit of the +writer</font></font></font></font></p> + +<p><font><font><font><font>'M. CAESAR to his MASTER M. FRONTO, +greeting.</font></font></font></font></p> + +<p><font><font><font><font>'After I entered the carriage, after I +took leave of you, we made a journey comfortable enough, but we +had a few drops of rain to wet us. But before coming to the +countryhouse, we broke our journey at Anagnia, a mile or so from +the highroad. Then we inspected that ancient town, a miniature it +is, but has in it many antiquities, temples, and religious +ceremonies quite out of the way. There is not a corner without +its shrine, or fane, or temple; besides, many books written on +linen, which belongs to things sacred. Then on the gate as we +came out was written twice, as follows : "Priest don the +fell.'(2) I asked one of the inhabitants what that word was. He +said it was the word in the Hernican dialect for the victim's +skin, which the priest puts over his conical cap when he enters +the city. I found out many other things which I desired to know, +but the only thing I do not desire is that you should he absent +from me; that is my chief anxiety. Now for yourself, when you +left that place, did you go to Aurelia or to Campania? Be sure to +write to me, and say whether you have opened the vintage, or +carried a host of books to the country-house; this also, whether +you miss me; I am foolish to ask it, whenas you tell it me of +yourself. Now if you miss me and if you love me, send me your +letters often, which is a comfort and consolation to me. Indeed I +should prefer ten times to read your letters than all the vines +of Gaurus or the Marsians; for these Signian vines have grapes +too rank and fruit too sharp in the taste, but I prefer wine to +must for drinking. Besides, those grapes are nicer to eat dried +than fresh-ripe; I vow I would rather tread them under foot than +put my teeth in them. But I pray they may be gracious and +forgiving, and grant me free pardon for these jests of mine. +Farewell, best friend, dearest, most l~rned, sweetest master. +When you see the must ferment in the vat, remember that just so +in my heart the longing for you is gushing and flowing and +bubbling. Good-bye.'</font></font></font></font></p> + +<p><font><font><font><font>1 Ad Verum. Imp ii. 1, s. fin. 2 +Santentum</font></font></font></font></p> + +<p><font><font><font><font>Making all allowances for conventional +exaggerations, it is clear from the correspondence that there was +deep love between Marcus and his preceptor. The letters cover +several years in succession, but soon after the birth of Marcus's +daughter, Faustina, there is a large gap. It does not follow that +the letters ceased entirely, because we know part of the +collection is lost; but there was probably less intercourse +between Marcus and Fronto after Marcus took to the study of +philosophy under the guidance of Rusticus. When Marcus succeeded +to the throne in 161, the letters begin again, with slightly +increased formality on Fronto's part, and they go on for some +four years, when Fronto, who has been continually complaining of +illhealth, appears to have died. One letter of the later period +gives some interesting particulars of the emperor's public life, +which are worth quoting. Fronto speaks of Marcus's victories and +eloquence in the usual strain of high praise, and then +continues.(1)</font></font></font></font></p> + +<p><font><font><font><font>'The army when you took it in hand was +sunk in luxury and revelry, and corrupted with long inactivity. +At Antiochia the soldiers had been Wont to applaud at the stage +plays, knew more of the gardens at the nearest restaurant than of +the battlefield. Horses were hairy from lack of grooming, +horsemen smooth because their hairs had been pulled out by the +roots(2) a rare thing it was to see a soldier with hair on arm or +leg. Moreover, they were better drest than armed; so much so, +that Laelianus Pontius. a strict man of the old discipline, broke +the cuirasses of some of them with his finger-tips, and observed +cushions on the horses' backs. At his direction the tufts were +cut through, and out of the horsemnen's saddles came what +appeared to be feathers pluckt from geese. Few of the men could +vault on horseback, the rest clambered up with difficulty by aid +of heel and knee and leg not many could throw a lance hurtling, +most did it without force or power, as though they were things of +wool. dicing was common in the camp, sleep lasted all night, or +if they kept watch it was over the winecup. By what regulations +to restrain such soldiers as these, and to turn them to honesty +and industry, did you not learn from Hannibal's sternness, the +discipline of Africanus, the acts of Metellus recorded in +history</font></font></font></font></p> + +<p><font><font><font><font>1 Ad Verum. imp., ii. I, s.fin. 2 A +common mark of the effeminate at +Rome.</font></font></font></font></p> + +<p><font><font><font><font>After the preceptorial letters cease +the others are concerned with domestic events, health and +sickness, visits or introductions, birth or death. Thus the +empperor writes to his old friend, who had shown some diffidence +in seeking an interview :(1)</font></font></font></font></p> + +<p><font><font><font><font>'To MY +MASTER.</font></font></font></font></p> + +<p><font><font><font><font>'I have a serious grievance against +you, my dear master, yet indeed my grief is more than my +grievance, because after so long a time I neither embraced you +nor spoke to you, though you visited the palace, and the moment +after I had left the prince my brother. I reproached my brother +severc]y for not recalling me; nor durst he deny the +fault.'</font></font></font></font></p> + +<p><font><font><font><font>Fronto again writes on one occasion: +'I have seen your daughter. It was like seeing you and Faustina +in infancy, so much that is charming her face has taken from each +of yours.' Or again, at a later +date:(2)</font></font></font></font></p> + +<p><font><font><font><font>I have seen your chicks, most +delightful sight that ever I saw in my life, so like you that +nothing is more like than the likeness. . . . By the mercy of +Heaven they have a healthy colour and strong lungs. One held a +piece of white bread, like a little prince, the other a common +piece, like a true philosophers +son.'</font></font></font></font></p> + +<p><font><font><font><font>1 Ad Verum. Imp. Aur. Caes., i. 3. 2 +Ad Ant. Imp i., 3.</font></font></font></font></p> + +<p><font><font><font><font>Marcus, we know, was devoted to his +children. They were delicate in health, in spite of Fronto's +assurance, and only one son survived the father. We find echoes +of this affection now and again in the +letters.</font></font></font></font></p> + +<p><font><font><font><font>'We have summer heat here still,' +writes Marcus, 'but since my little girls are pretty well, if I +may say so, it is like the bracing climate of spring to us.'(1) +When little Faustina came back from the valley of the shadow of +death, her father at once writes to inform Fronto.(2) The +sympathy he asks he also gives, and as old age brings more and +more infirmity, Marcus becomes even more solicitous for his +beloved teacher. The poor old man suffered a heavy blow in the +death of his grandson, on which Marcus writes:(3) 'I have just +heard of your misfortune. Feeling grieved as I do when one of +your joints gives you pain, what do you think I feel, dear +master, when you have pain of mind?' The old man's reply, in +spite of a certain self-consciousness, is full of pathos. He +recounts with pride the events of a long and upright life, in +which he has wronged no man, and lived in harmony with his +friends and family. His affectations fall away from him, as the +cry of pain is forced from his +heart:</font></font></font></font></p> + +<p><font><font><font><font>(4)'Many such sorrows has fortune +visited me with all my life long. To pass by my other +afflictions, I have lost five children under the most pitiful +conditions possible: for the five I lost one by one when each was +my only child, suffering these blows of bereavement in such a +manner that each child was born to one already bereaved. Thus I +ever lost my children without solace, and got them amidst fresh +grief.....'</font></font></font></font></p> + +<p><font><font><font><font>The letter continues with reflections +on the nature of death, 'more to be rejoiced at than bewailed, +the younger one dies,' and an arraignment of Providence not +without dignity, wrung from him as it were by this last +culminating misfortune. It concludes with a summing-up of his +life in protest against the blow which has fallen on his grey +head.</font></font></font></font></p> + +<p><font><font><font><font>1 Ad M. Caes., v. 19 2 iv. 11 3 De +Nepote Amissa 4 De Nepote Amissa +2</font></font></font></font></p> + +<p><font><font><font><font>'Through my long life I have committed +nothing which might bring dishonour, or disgrace, or shame: no +deed of avarice or treachery have I done in all my day's: nay, +but much generosity, much kindness, much truth and faithfulness +have I shown, often at the risk of my own life. I have lived in +amity with my good brother, whom I rejoice to see in possession +of the highest office by your father's goodness, and by your +friendship at peace and perfect rest. Th~ offices which I have +myself obtained I never strove for by any underhand means. I have +cultivated my mind rather than my body; the pursuit of learning I +have preferred to increasing my wealth. I preferred to he poor +rather than bound by any' man's obligation, even to want rather +than to beg. I have never been extravagant in spending money, I +have earned it sometimes because I must. I have scrupulously +spoken the truth, and have been glad to hear it spoken to me. I +have thought it better to be neglected than to fawn, to be dumb +than to feign, to be seldom a friend than to be often a +flatterer. 1 have sought little, deserved not little. So far as I +could, I have assisted each according to my means. I have given +help readily to the deserving, fearlessly to the undeserving. No +one by proving to be ungrateful has made me more slow to bestow +promptly all benefits I could give, nor have I ever been harsh to +ingratitude. (A fragmentary passage follows, in which he appears +to speak of his desire for a peaceful end, and the desolation of +his house.) I have suffered long and painful sickness, my beloved +Marcus. Then I was visited by pitiful misfortunes: my wife I have +lost, my grandson I have lost in Germany:(1) woe is me! I have +lost my Decimanus. If I were made of iron, at this tine I could +write no more.'</font></font></font></font></p> + +<p><font><font><font><font>It is noteworthy that in his +meditations Marcus Aurelius mentions Fronto only once.(2) All his +literary studies, his oratory and criticism (such as it was) is +forgotten; and, says he, 'Fronto taught me not to expect natural +affection from the highly-born.' Fronto really said more than +this: that 'affection' is not a Roman quality, nor has it a Latin +name.(3) Roman or not Roman, Marcus found affection in Fronto; +and if he outgrew his master's intellectual training, he never +lost touch with the true heart of the man it is that which +Fronto's name brings up to his remembrance, not dissertations on +compound verbs or fatuous criticisms of +style.</font></font></font></font></p> + +<p><font><font><font><font>1 In the war against the Catti. 2 Book +I., 8. 3 Ad Verum, ii. 7</font></font></font></font></p> + +<p><font><font><font><font>NOTES</font></font></font></font></p> + +<p><font><font><font><font>THIS being neither a critical edition +of the text nor an emended edition of Casaubon's translation, it +has not been thought necessary to add full notes. Casaubon's own +notes have been omitted, because for the most part they are +discursive, and not necessary to an understanding of what is +written. In those which here follow, certain emendations of his +are mentioned, which he proposes in his notes, and follows in the +translation. In addition, one or two corrections are made where +he has mistaken the Greek, and the translation might be +misleading. Those which do not come under these two heads will +explain themselves.</font></font></font></font></p> + +<p><font><font><font><font>The text itself has been prepared by a +comparison of the editions of 1634 and 1635. It should he borne +in mind that Casaubon's is often rather a paraphrase than a close +translation; and it did not seem worth while to notice every +variation or amplification of the original. In the original +editions all that Casauhon conceives as understood, but not +expressed, is enclosed in square brackets. These brackets are +here omitted, as they interfere with the comfort of the reader; +and so have some of the alternative renderings suggested by the +translator. In a few cases, Latin words in the text have been +replaced by English.</font></font></font></font></p> + +<p><font><font><font><font>Numbers in brackets refer to the +Teubner text of Stich, but the divisions of the text are left +unaltered. For some of the references identified I am indebted to +Mr. G. H. Rendall's Marcus +Aurelius.</font></font></font></font></p> + +<p><font><font><font><font>BOOK I</font></font></font></font></p> + +<p><font><font><font><font>I "Both to frequent" (4). Gr.</font> +<font face="Symbol">to mh,</font> <font>C. conjectures</font> +<font face="Symbol">to me</font><font>. The text is probably +right: "I did not frequent public lectures, and I was taught at +home." VI Idiots. . . . philosophers (9). The reading is +doubtful, but the meaning seems to be: "simple and unlearned +men"</font></font></font></font></p> + +<p><font><font><font><font>XII "Claudius Maximus" (15). The +reading of the Palatine MS. (now lost) was</font> <font face= +"Symbol">paraklhsiz Maximon</font><font>, which C. supposes to +conceal the letters</font> <font face="Symbol">kl</font> <font>as +an abbreviation of Claudius.</font></font></font></font></p> + +<p><font><font><font><font>XIII "Patient hearing. . . He would +not" (16). C. translates his conjectural reading</font> <font +face="Symbol">epimonon ollan. on proapsth Stich suggests a +reading with much the same sense:</font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol">.....epimonon all +antoi</font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font>"Strict and rigid +dealing" (16). C. translates</font> <font face= +"Symbol">tonvn</font> <font>(Pal. MS.) as though from</font> +<font face="Symbol">tonoz</font><font>, in the sense of "strain." +"rigour." The reading of other MSS.</font> <font face= +"Symbol">tonvn</font> <font>is +preferable.</font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font>XIII "Congiaries" +(13).</font> <font face="Symbol">dianomais</font><font>, +"doles."</font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font>XIV "Cajeta" (17). +The passage is certainly corrupt. C. spies a reference to Chryses +praying by the sea-shore in the Illiad, and supposes M. Aurelius +to have done the like. None of the emendations suggested is +satisfactory.</font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font>At § XV. Book +II. is usually reckoned to +begin.</font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font>BOOK II III. Do, +soul" (6). If the received reading be right, it must be +sarcastic; but there are several variants which show how +unsatisfactory it is. C. translates "</font><font face= +"Symbol">en gar o</font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font face="Symbol">bioz ekasty so par eanty</font> +<font>" which I do not understand. The sense required is: "Do not +violence to thyself, for thou hast not long to use self-respect. +Life is not (v. 1.</font> <font face="Symbol">so</font><font>) +<long> for each, and this life for thee is all but +done."</font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font>X. "honour and credit do proceed" (12). The verb +has dropt out of the text, but C. has supplied one of the +required meaning.</font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font>XI. "Consider," etc. (52). This verb is not in the +Greek, which means: "(And reason also shows) how man, +etc."</font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font>BOOK IV XV. "Agathos" (18): This is probably not a +proper name, but the text seems to be unsound. The meaning may be +"the good man +ought"</font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font>XVI.</font> <font face="Symbol">oikonomian</font> +<font>(16) is a "practical benefit," a secondary +end.</font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font>XXXIX. "For herein lieth all...." (~3). C. +translates his +conjecture</font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font face="Symbol">olan</font> <font>for</font> +<font face= +"Symbol">ola</font><font>.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>BOOK +V</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>XIV.</font> <font face= +"Symbol">katorqwseiz</font> <font>(15): Acts of "rightness" or +"straightness."</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>XXIII. "Roarer" (28): Gr. "tragedian." Ed. 1 +has whoremonger,' ed. 2 corrects to "harlot," but omits to alter' +the word at its second +occurrence.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>XXV. "Thou hast . . . them" (33): A +quotation from Homer, Odyssey, iv. +690.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>XXVII. " One of the poets" (33) : Hesiod, +Op. et Dies, +197.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>XXIX and XXX. (36). The Greek appears to +contain quotations from sources not known, and the translation is +a paraphrase. (One or two alterations are here made on the +authority of the second +edition.)</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>BOOK +VI</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>XIII. "Affected and qualified" (i4):</font> +<font face="Symbol">exis</font><font>, the power of cohesion +shown in things inanimate;</font> <font face= +"Symbol">fusiz</font><font>, power of growth seen in plants and +the like.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>XVII. "Wonder at them" (18) : i.e. +mankind.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>XXXVII. "Chrysippus" (42): C. refers to a +passage of Plutarch De Communibus Notitiis (c. xiv.), where +Chrysippus is represented as saying that a coarse phrase may be +vile in itself, yet have due place in a comedy as contributing to +a certain +effect.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>XL. "Man or men . . ." There is no hiatus in +the Greek, which means: "Whatever (is beneficial) for a man is so +for other men +also."</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>XLII. There is no hiatus in the +Greek.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>BOOK +VII</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>IX. C. translates his conjecture</font> +<font face="Symbol">mh</font> <font>for</font> <font face= +"Symbol">h</font><font>. The Greek means " straight, or +rectified," with a play on the literal and metaphorical meaning +of</font> <font face= +"Symbol">ortoz</font><font>.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>XIV.</font> <font face= +"Symbol">endaimonia</font><font>. contains the word</font> <font +face="Symbol">daimwn</font> <font>in +composition.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>XXII.The text is corrupt, but the words "or +if it be but few " should be "that is little +enough."</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>XXIII. "Plato": Republic, vi. p. 486 +A.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>XXV. "It will," etc. Euripides, Belerophon, +frag. 287 (Nauck). "Lives," etc. Euripides, Hypsipyle, frag. 757 +(Nauck). "As long," etc. Aristophanes, Acharne, 66 i. "Plato" +Apology, p. 28 B. "For thus" Apology, p. 28 +F.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>XXVI. "But, 0 noble sir," etc. Plato, +Gorgias, 512 +D.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>XXVII. "And as for those parts," etc. A +quotation from Euripides, Chryssipus, frag. 839 (Nauck). "With +meats," etc. From Euripides, Supplices, +1110.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>XXXIII. "They both," i.e. life and +wrestling. "Says he" (63): Plato, quoted by Epictetus, Arr. i. +28, 2 and +22.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>XXXVII. "How know we," etc. The Greek means: +"how know we whether Telauges were not nobler in character than +Sophocles?" The allusion is +unknown.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>XXVII. "Frost" The word is written by +Casaubon as a proper name, " Pagus.' "The hardihood of Socrates +was famous"; see Plato, Siymposium, p. +220.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>BOOK +X</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>XXII. The Greek means, "paltry breath +bearing up corpses, so that the tale of Dead Man's Land is +clearer."</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>XXII. "The poet" (21) : Euripides, frag. 898 +(Nauck); compare Aeschylus, Danaides, frag. +44.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>XXIV. "Plato" (23): Theaetetus, p. 174 +D.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>XXXIV. "The poet" (34): Homer, +Iliad, vi. +147.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>XXXIV. "Wood": A translation of</font> <font +face="Symbol">ulh</font><font>, +"matter."</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>XXXVIII. "Rhetoric" (38): Rather "the gift +of speech"; or perhaps the "decree" of the reasoning +faculty.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>BOOK +XI</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>V. "Cithaeron" (6) : Oedipus utters this cry +after discovering that he has fulfilled his awful doom, he was +exposed on Cithaeron as an infant to die, and the cry implies +that he wishes he had died there. Sophocles, Oedipus Tyrannus, +1391.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>V. "New Comedy . . .," etc. C. has here +strayed from the Greek rather widely. Translate: "and understand +to what end the New Comedy was adopted, which by small degrees +degenerated into a mere show of skill in mimicry." C. writes +Comedia Vetus, Media, +Nova.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>XII. "Phocion" (13): When about to be put to +death he charged his son to bear no malice against the +Athenians.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>XXVIII. " My heart," etc. (31): From Homer, +Odyssey ix. 413. "They will" From Hesiod, Opera et Dies, 184. +"Epictetus" Arr. i. II, 37. XXX. "Cut down grapes" (35): Correct +"ears of corn." "Epictetus"(36): Arr. 3, 22, +105.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>GLOSSARY</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>This Glossary includes all proper names +(excepting a few which are insignificant or unknown) and all +obsolete or obscure +words.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>ADRIANUS, or Hadrian (76-138 A. D.), i4th +Roman Emperor. Agrippa, M. Vipsanius (63-12 B.C.), a +distinguished soldier under Augustus. Alexander the Great, King +of Macedonia, and Conqueror of the East, 356-323 B.C. Antisthenes +of Athens, founder of the sect of Cynic philosophers, and an +opponent of Plato, 5th century B.C Antoninus Pius, 15th Roman +Emperor, 138-161 AD. one of the best princes that ever mounted a +throne. Apathia: the Stoic ideal was calmness in all circumstance +an insensibility to pain, and absence of all exaltation at, +pleasure or good fortune. Apelles, a famous painter of antiquity. +Apollonius of Alexandria, called Dyscolus, or the 'ill-tempered,' +a great grammarian. Aposteme, tumour, excrescence. Archimedes of +Syracuse 287-212 B.C., the most famous mathematician of +antiquity. Athos, a mountain promontory at the N. of the Aegean +Sea. Augustus, first Roman Emperor (ruled 31 B.C.-14 AD.). Avoid, +void.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>BACCHIUS: there Were several persons of this +name, and the one meant is perhaps the musician. Brutus (1) the +liberator of the Roman people from their kings, and (2) the +murderer of Caesar. Both names were household +words.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>Caesar, Caius, Julius, the Dictator and +Conqueror. Caieta, a town in Latium. Camillus, a famous dictator +in the early days of the Roman Republic. Carnuntum, a town on the +Danube in Upper Pannonia. Cato, called of Utica, a Stoic who died +by his own hand after the battle of Thapsus, 46 B.C. His name was +proverbial for virtue and courage. Cautelous, cautious. Cecrops, +first legendary King of Athens. Charax, perhaps the priestly +historian of that name, whose date is unknown, except that it +must be later than Nero. Chirurgeon, surgeon. Chrysippus, 280-207 +B.C., a Stoic philosopher, and the founder of Stoicism as a +systematic philosophy. Circus, the Circus Maximus at Rome, where +games were held. There were four companies who contracted to +provide horses, drivers, etc. These were called Factiones, and +each had its distinguishing colour: russata (red), albata +(white), veneta (blue), prasina (green). There was high rivalry +between them, and riots and bloodshed not infrequently. +Cithaeron, a mountain range N. of Attica. Comedy, ancient; a term +applied to the Attic comedy of Aristophanes and his time, which +criticised persons and politics, like a modern comic journal, +such as Punck. See New Comedy. Compendious, short. Conceit, +opinion. Contentation, contentment. Crates, a Cynic philosopher +of the 4th century B.C. Croesus, King of Lydia, proverbial for +wealth; he reigned 560-546 B.C. Cynics, a school of philosophers, +founded by Antisthenes. Their texts were a kind of caricature of +Socraticism. Nothing was good but virtue, nothing bad but vice. +The Cynics repudiated all civil and social claims, and attempted +to return to what they called a state of nature. Many of them +were very disgusting in their +manners.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>DEMETRIUS of Phalerum, an Athenian orator, +statesman, philosopher, and poet. Born 345 B.C. Democritus of +Abdera (460-361 B.C.), celebrated as the 'laughing philosopher,' +whose constant thought was 'What fools these mortals be.' He +invented the Atomic Theory. Dio of Syracuse, a disciple of Plato, +and afterwards tyrant of Syracuse. Murdered 353 B.C. Diogenes, +the Cynic, born about 412 B.C., renowned for his rudeness and +hardihood. Diognetus, a painter. Dispense with, put up with. +Dogmata, pithy sayings, or philosophical rules of +life.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>EMPEDOCLES of Agrigentum, fl. 5th century +B.C., a philosopher, who first laid down that there were "four +elements." He believed in the transmigration of souls, and the +indestructibility of matter. Epictetus, a famous Stoic +philosopher. He was of Phrygia, at first a slave, then freedman, +lame, poor, and contented. The work called Encheiridion was +compiled by a pupil from his discourses. Epicureans, a sect of +philosophers founded by Epicurus, who "combined the physics of +Democritus," i.e. the atomic theory, "with the ethics of +Aristippus." They proposed to live for happiness, but the word +did not bear that coarse and vulgar sense originally which it +soon took. Epicurus of Samos, 342-270 B.C. Lived at Athens in his +"gardens," an urbane and kindly, if somewhat useless, life. His +character was simple and temperate, and had none of the vice or +indulgence which was afterwards associated with the name of +Epicurean. Eudoxus of Cnidus, a famous astronomer and physician +of the 4th century B. +C.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>FATAL, fated. Fortuit, chance (adj.). +Fronto, M. Cornelius, a rhetorician and pleader, made consul in +143 A.D. A number of his letters to M, Aur. and others are +extant.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>GRANUA, a tributary of the +Danube.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>HELICE, ancient capital city of Achaia, +swallowed up by an earthquake, 373 B.C. Helvidius Priscus, +son-in-law of Thrasea Paetus, a noble man and a lover of liberty. +He was banished by Nero, and put to death by Vespasian. +Heraclitus of Ephesus, who lived in the 6th century B.C. He wrote +on philosophy and natural science. Herculaneum, near Mount +Vesuvius, buried by the eruption of 79 AD. Hercules, p. 167, +should be Apollo. See Muses. Hiatus, gap. Hipparchus of Bithynia, +an astronomer of the 2nd century B.C., "The true father of +astronomy." Hippocrates of Cos, about 460-357 B.C. One of the +most famous physicians of +antiquity.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>IDIOT, means merely the non-proficient in +anything, the "layman," he who was not technically trained in any +art, craft, or +calling.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>LEONNATUS, a distinguished general under +Alexander the Great. Lucilla, daughter of M. Aurelius, and wife +of Verus, whom she +survived.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>MAECENAS, a trusted adviser of Augustus, and +a munificent patron of wits and literary men. Maximus, Claudius, +a Stoic philosopher. Menippus, a Cynic philosopher. +Meteores,</font> <font face="Symbol">ta +metewrologika</font><font>, "high philosophy," used specially of +astronomy and natural philosophy, which were bound up with other +speculations. Middle Comedy, something midway between the Old and +New Comedy. See Comedy, Ancient, and New Comedy. Middle things, +Book 7, XXV. The Stoics divided all things into virtue, vice, and +indifferent things; but as "indifferent" they regarded most of +those things which tbe world regards as good or bad, such as +wealth or poverty. Of these, some were "to be desired," some "to +be rejected." Muses, the nine deities who presided over various +kinds of poesy, music, etc. Their leader was Apollo, one of whose +titles is Musegetes, the Leader of the +Muses.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>NERVES, strings. New Comedy, the Attic +Comedy of Menander and his school, which criticised not persons +but manners, like a modern comic opera. See Comedy, +Ancient.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>PALESTRA, wrestling school. Pancratiast, +competitor in the pancratium, a combined contest which comprised +boxing and wrestling. Parmularii, gladiators armed with a small +round shield (parma). Pheidias, the most famous sculptor of +antiquity. Philippus, founder of the Macedonian supremacy, and +father of Alexander the Great. Phocion, an Athenian general and +statesman, a noble and highminded man, 4th century B.C. He was +called by Demosthenes, "the pruner of my periods." He was put to +death by the State in 317, on a false suspicion, and left a +message for his son "to bear no grudge against the Athenians." +Pine, torment. Plato of Athens, 429-347 B.C. He used the +dialectic method invented by his master Socrates. He was, +perhaps, as much poet as philosopher. He is generally identified +with the Theory of Ideas, that things are what they are by +participation with our eternal Idea. His "Commonwealth" was a +kind of Utopia. Platonics, followers of Plato. Pompeii, near +Mount Vesuvius, buried in the eruption of 79 A. D. Pompeius, C. +Pompeius Magnus, a very successful general at the end of the +Roman Republic (106-48 B.C.). Prestidigitator, juggler. +Pythagoras of Samos, a philosopher, scientist, and moralist of +the 6th century B.C. QUADI, a tribe of S. Germany. M. Aurelius +carried on war against them, and part of this book was written in +the field.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>RICTUS, gape, jaws. Rusticus, Q. Junius, or +Stoic philosopher, twice made consul by M. +Aurelius.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>SACRARY, shrine. Salaminius, Book 7, XXXVII. +Leon of Salamis. Socrates was ordered by the Thirty Tyrants to +fetch him before them, and Socrates, at his own peril, refused. +Sarmatae, a tribe dwelling in Poland. Sceletum, skeleton. +Sceptics, a school of philosophy founded by Pyrrho (4th contury +B.C.). He advocated "suspension of judgment," and taught the +relativity of knowledge and impossibility of proof. The school is +not unlike the Agnostic school. Scipio, the name of two great +soldiers, P. Corn. Scipio Africanus, conqueror of Hannibal, and +P. Corn. Sc. Afr. Minor, who came into the family by adoption, +who destroyed Carthage. Secutoriani (a word coined by C.), the +Sececutores, light-armed gladiators, who were pitted against +others with net and trident. Sextus of Chaeronea, a Stoic +philosopher, nephew of Plutarch. Silly, simple, common. Sinuessa, +a town in Latium. Socrates, an Athenian philosopher (469-399 +B.C.), founder of the dialectic method. Put to death on a +trumped-up charge by his countrymen. Stint, limit (without +implying niggardliness). Stoics, a philosophic system founded,by +Zeno (4th century B.C.), and systematised by Chrysippus (3rd +century B.C.). Their physical theory was a pantheistic +materialism, their summum bonum "to live according to nature." +Their wise man needs nothing, he is sufficient to himself; virtue +is good, vice bad, external things +indifferent.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>THEOPHRASTUS, a philosopher, pupil of +Aristotle, and his successor as president of the Lyceum. He wrote +a large number of works on philosophy and natural history. Died +287 B.C. Thrasea, P. Thrasea Pactus, a senator and Stoic +philosopher, a noble and courageous man. He was condemned to +death by Nero. Tiberius, 2nd Roman Emperor (14-31 AD.). He spent +the latter part of his life at Capreae (Capri), off Naples, in +luxury or debauchery, neglecting his imperial duties. To-torn, +torn to pieces. Trajan, 13th Roman Emperor, 52-117 +A.D.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>VERUS, Lucius Aurelius, colleague of M. +Aurelius in the Empire. He married Lucilla, daughter of M. A., +and died 169 A.D. Vespasian, 9th Roman +Emperor</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>XENOCRATES of Chalcedon, 396-. 314 B.C., a +philosopher, and president of the +Academy.</font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font> </font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font> </font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font> </font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font> </font></font></font></font></font></font></font></p> + +<p><font><font><font><font face="Symbol"><font face= +"Symbol"><font><font>End of this Project Gutenberg Etext of +Meditations, by Marcus +Aurelius</font></font></font></font></font></font></font></p> +</body> +</html> + + |