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diff --git a/2680-h/2680-h.htm b/2680-h/2680-h.htm index b5b51da..cf55c46 100644..100755 --- a/2680-h/2680-h.htm +++ b/2680-h/2680-h.htm @@ -1,13 +1,12 @@ -<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" -"http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd"> -<html xmlns="http://www.w3.org/1999/xhtml" xml:lang="en" lang="en"> +<!DOCTYPE html> +<html lang="en"> <head> -<meta http-equiv="Content-Type" content="text/html;charset=utf-8" /> -<meta http-equiv="Content-Style-Type" content="text/css" /> -<title>The Project Gutenberg eBook of Meditations, by Marcus Aurelius</title> +<meta charset="utf-8"> +<title>Meditations | Project Gutenberg</title> +<link rel="icon" href="images/cover.jpg" type="image/x-cover"> + +<style> -<style type="text/css" xml:space="preserve"> - body { margin-left: 20%; margin-right: 20%; text-align: justify; } .no-break {page-break-before: avoid;} /* for epubs */ div.chapter {page-break-before: always; margin-top: 4em;} @@ -45,26 +44,7 @@ a:hover {color:red} </head> <body> -<div style='text-align:center; font-size:1.2em; font-weight:bold;'>The Project Gutenberg eBook of Meditations, by Marcus Aurelius</div> -<div style='display:block; margin:1em 0'> -This eBook is for the use of anyone anywhere in the United States and -most other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms -of the Project Gutenberg License included with this eBook or online -at <a href="https://www.gutenberg.org">www.gutenberg.org</a>. If you -are not located in the United States, you will have to check the laws of the -country where you are located before using this eBook. -</div> -<div style='display:block; margin-top:1em; margin-bottom:1em; margin-left:2em; text-indent:-2em'>Title: Meditations</div> -<div style='display:block; margin-top:1em; margin-bottom:1em; margin-left:2em; text-indent:-2em'>Author: Marcus Aurelius</div> -<div style='display:block; margin-top:1em; margin-bottom:1em; margin-left:2em; text-indent:-2em'>Translator: Meric Casaubon</div> -<div style='display:block;margin:1em 0'>Release Date: June, 2001 [eBook #2680]<br /> -[Most recently updated: March 8, 2021]</div> -<div style='display:block;margin:1em 0'>Language: English</div> -<div style='display:block;margin:1em 0'>Character set encoding: UTF-8</div> -<div style='display:block; margin-left:2em; text-indent:-2em'>Produced by: J. Boulton and David Widger</div> -<div style='margin-top:2em;margin-bottom:4em'>*** START OF THE PROJECT GUTENBERG EBOOK MEDITATIONS ***</div> - +<div style='text-align:center'>*** START OF THE PROJECT GUTENBERG EBOOK 2680 ***</div> <h1> MEDITATIONS </h1> @@ -76,9 +56,9 @@ country where you are located before using this eBook. MARCUS AURELIUS ANTONINUS THE ROMAN EMPEROR </h3> <p> - <br /> <br /> + <br> <br> </p> - <hr /> + <hr> <h2> BOOKS @@ -88,7 +68,7 @@ country where you are located before using this eBook. <a href="#link2H_INTR"> INTRODUCTION </a> </p> <p> - <br /> + <br> </p> <p> <a href="#link2H_4_0001">HIS FIRST BOOK</a> @@ -127,7 +107,7 @@ country where you are located before using this eBook. <a href="#link2H_4_0402">THE TWELFTH BOOK</a> </p> <p> - <br /> + <br> </p> <p> <a href="#linkappendix"> APPENDIX </a> @@ -139,11 +119,11 @@ country where you are located before using this eBook. <a href="#link2H_GLOS"> GLOSSARY </a> </p> - <hr /> + <hr> <div class="chapter"> - <h2><a name="link2H_INTR" id="link2H_INTR"></a> + <h2><a id="link2H_INTR"></a> INTRODUCTION </h2> @@ -303,8 +283,8 @@ thrown back upon philosophy, as they had been, though to a less extent, in Greece. There were under the early empire two rival schools which practically divided the field between them, Stoicism and Epicureanism. The ideal set before each was nominally much the same. The Stoics aspired to -ἁπάθεια, the repression of all emotion, -and the Epicureans to ἀταραξία, +ἁπάθεια, the repression of all emotion, +and the Epicureans to ἀταραξία, freedom from all disturbance; yet in the upshot the one has become a synonym of stubborn endurance, the other for unbridled licence. With Epicureanism we have nothing to do now; but it will be worth while to sketch the history and tenets @@ -332,11 +312,11 @@ Stoicism into a system. Of him it was said, <p> The Stoics regarded speculation as a means to an end and that end was, as Zeno put it, to live consistently -(ὁμολογουμένος -ζῆν), or as it was later explained, to live in conformity with +(ὁμολογουμένος +ζῆν), or as it was later explained, to live in conformity with nature -(ὁμολογουμένος -τῇ φύσει ζῆν). This +(ὁμολογουμένος +τῇ φύσει ζῆν). This conforming of the life to nature was the Stoic idea of Virtue. This dictum might easily be taken to mean that virtue consists in yielding to each natural impulse; but that was very far from the Stoic meaning. In order to live in @@ -372,14 +352,14 @@ Providence rules the universe, so virtue in the soul must rule man. In Logic, the Stoic system is noteworthy for their theory as to the test of truth, the <i>Criterion</i>. They compared the new-born soul to a sheet of paper ready for writing. Upon this the senses write their impressions -(φαντασίαι), and by experience of +(φαντασίαι), and by experience of a number of these the soul unconsciously conceives general notions -(κοιναὶ -ἔννοιαι) or anticipations -(προλήψεις). When the impression +(κοιναὶ +ἔννοιαι) or anticipations +(προλήψεις). When the impression was such as to be irresistible it was called -(καταληπτικὴ -φαντασία) one that holds fast, or as +(καταληπτικὴ +φαντασία) one that holds fast, or as they explained it, one proceeding from truth. Ideas and inferences artificially produced by deduction or the like were tested by this 'holding perception.' Of the Ethical application I have already spoken. The highest good was the @@ -389,20 +369,20 @@ between virtue and vice, though of course each has its special manifestations. Moreover, nothing is good but virtue, and nothing but vice is bad. Those outside things which are commonly called good or bad, such as health and sickness, wealth and poverty, pleasure and pain, are to him indifferent -(ἀδιάφορα). All these things are +(ἀδιάφορα). All these things are merely the sphere in which virtue may act. The ideal Wise Man is sufficient unto himself in all things -(αὐταρκής); and knowing these truths, +(αὐταρκής); and knowing these truths, he will be happy even when stretched upon the rack. It is probable that no Stoic claimed for himself that he was this Wise Man, but that each strove after it as an ideal much as the Christian strives after a likeness to Christ. The exaggeration in this statement was, however, so obvious, that the later Stoics were driven to make a further subdivision of things indifferent into what is -preferable (προηγμένα) and what +preferable (προηγμένα) and what is undesirable -(ἀποπροηγμένα). +(ἀποπροηγμένα). They also held that for him who had not attained to the perfect wisdom, certain -actions were proper. (καθήκοντα) +actions were proper. (καθήκοντα) These were neither virtuous nor vicious, but, like the indifferent things, held a middle place. </p> @@ -416,7 +396,7 @@ was called upon to control his desires and affections, and to guide his opinion; to bring his whole being under the sway of the will or leading principle, just as the universe is guided and governed by divine Providence. This is a special application of the favourite Greek virtue of moderation -(σωφροσύνη), and has also its +(σωφροσύνη), and has also its parallel in Christian ethics. The second point is a strong insistence on the unity of the universe, and on man's duty as part of a great whole. Public spirit was the most splendid political virtue of the ancient world, and it is @@ -641,13 +621,13 @@ original book to be had relating to the time of Marcus Aurelius. Pater’s of service in the imaginative attempt to create again the period. </p> - <hr /> + <hr> </div><!--end chapter--> <div class="chapter"> - <h2><a name="link2H_4_0001" id="link2H_4_0001"></a> + <h2><a id="link2H_4_0001"></a> HIS FIRST BOOK </h2> <h3> @@ -679,7 +659,7 @@ of service in the imaginative attempt to create again the period. THE FIRST BOOK </h2> - <p><a name="link2H_4_0002" id="link2H_4_0002"></a> + <p><a id="link2H_4_0002"></a> I. Of my grandfather Verus I have learned to be gentle and meek, and to refrain from all anger and passion. From the fame and memory of him that begot me I have learned both shamefastness and manlike behaviour. Of my @@ -690,7 +670,7 @@ of service in the imaginative attempt to create again the period. get me good and able teachers at home; and that I ought not to think much, if upon such occasions, I were at excessive charges. </p> - <p><a name="link2H_4_0003" id="link2H_4_0003"></a> + <p><a id="link2H_4_0003"></a> II. Of him that brought me up, not to be fondly addicted to either of the two great factions of the coursers in the circus, called Prasini, and Veneti: nor in the amphitheatre partially to favour any of the gladiators, @@ -699,7 +679,7 @@ of service in the imaginative attempt to create again the period. it myself rather than by others; not to meddle with many businesses; and not easily to admit of any slander. </p> - <p><a name="link2H_4_0004" id="link2H_4_0004"></a> + <p><a id="link2H_4_0004"></a> III. Of Diognetus, not to busy myself about vain things, and not easily to believe those things, which are commonly spoken, by such as take upon them to work wonders, and by sorcerers, or prestidigitators, and @@ -712,7 +692,7 @@ of service in the imaginative attempt to create again the period. philosophers' little couch and skins, and such other things, which by the Grecian discipline are proper to those who profess philosophy. </p> - <p><a name="link2H_4_0005" id="link2H_4_0005"></a> + <p><a id="link2H_4_0005"></a> IV. To Rusticus I am beholding, that I first entered into the conceit that my life wanted some redress and cure. And then, that I did not fall into the ambition of ordinary sophists, either to write tracts concerning @@ -731,7 +711,7 @@ of service in the imaginative attempt to create again the period. that ever I lighted upon Epictetus his <i>Hypomnemata</i>, or moral commentaries and common-factions: which also he gave me of his own. </p> - <p><a name="link2H_4_0006" id="link2H_4_0006"></a> + <p><a id="link2H_4_0006"></a> V. From Apollonius, true liberty, and unvariable steadfastness, and not to regard anything at all, though never so little, but right and reason: and always, whether in the sharpest pains, or after the loss of a child, @@ -748,7 +728,7 @@ of service in the imaginative attempt to create again the period. and yet so that I should not pass them neither, as an unsensible and unthankful man. </p> - <p><a name="link2H_4_0007" id="link2H_4_0007"></a> + <p><a id="link2H_4_0007"></a> VI. Of Sextus, mildness and the pattern of a family governed with paternal affection; and a purpose to live according to nature: to be grave without affectation: to observe carefully the several dispositions of my @@ -766,7 +746,7 @@ of service in the imaginative attempt to create again the period. credit; and yet almost without any noise, or rumour: very learned, and yet making little show. </p> - <p><a name="link2H_4_0008" id="link2H_4_0008"></a> + <p><a id="link2H_4_0008"></a> VII. From Alexander the Grammarian, to be un-reprovable myself, and not reproachfully to reprehend any man for a barbarism, or a solecism, or any false pronunciation, but dextrously by way of answer, or testimony, or @@ -774,26 +754,26 @@ of service in the imaginative attempt to create again the period. as it should have been spoken; or by some other such close and indirect admonition, handsomely and civilly to tell him of it. </p> - <p><a name="link2H_4_0009" id="link2H_4_0009"></a> + <p><a id="link2H_4_0009"></a> VIII. Of Fronto, to how much envy and fraud and hypocrisy the state of a tyrannous king is subject unto, and how they who are commonly called - εὐπατρίδαι, + εὐπατρίδαι, <i>i.e.</i> nobly born, are in some sort incapable, or void of natural affection. </p> - <p><a name="link2H_4_0010" id="link2H_4_0010"></a> + <p><a id="link2H_4_0010"></a> IX. Of Alexander the Platonic, not often nor without great necessity to say, or to write to any man in a letter, 'I am not at leisure'; nor in this manner still to put off those duties, which we owe to our friends and acquaintances (to every one in his kind) under pretence of urgent affairs. </p> - <p><a name="link2H_4_0011" id="link2H_4_0011"></a> + <p><a id="link2H_4_0011"></a> X. Of Catulus, not to contemn any friend's expostulation, though unjust, but to strive to reduce him to his former disposition: freely and heartily to speak well of all my masters upon any occasion, as it is reported of Domitius, and Athenodotus: and to love my children with true affection. </p> - <p><a name="link2H_4_0012" id="link2H_4_0012"></a> + <p><a id="link2H_4_0012"></a> XI. From my brother Severus, to be kind and loving to all them of my house and family; by whom also I came to the knowledge of Thrasea and Helvidius, and Cato, and Dio, and Brutus. He it was also that did put me @@ -808,7 +788,7 @@ of service in the imaginative attempt to create again the period. or much observation know what he would, or would not, so open and plain was he. </p> - <p><a name="link2H_4_0013" id="link2H_4_0013"></a> + <p><a id="link2H_4_0013"></a> XII. From Claudius Maximus, in all things to endeavour to have power of myself, and in nothing to be carried about; to be cheerful and courageous in all sudden chances and accidents, as in sicknesses: to love @@ -825,7 +805,7 @@ of service in the imaginative attempt to create again the period. that could find in his heart, to think himself a better man than he. He would also be very pleasant and gracious. </p> - <p><a name="link2H_4_0014" id="link2H_4_0014"></a> + <p><a id="link2H_4_0014"></a> XIII. In my father, I observed his meekness; his constancy without wavering in those things, which after a due examination and deliberation, he had determined. How free from all vanity he carried himself in matter @@ -901,7 +881,7 @@ of service in the imaginative attempt to create again the period. perfect and invincible soul; such as he showed himself in the sickness of Maximus. </p> - <p><a name="link2H_4_0015" id="link2H_4_0015"></a> + <p><a id="link2H_4_0015"></a> XIV. From the gods I received that I had good grandfathers, and parents, a good sister, good masters, good domestics, loving kinsmen, almost all that I have; and that I never through haste and rashness transgressed @@ -961,7 +941,7 @@ of service in the imaginative attempt to create again the period. meteors, and other natural curiosities. All these things without the assistance of the gods, and fortune, could not have been. </p> - <p><a name="link2H_4_0016" id="link2H_4_0016"></a> + <p><a id="link2H_4_0016"></a> XV. In the country of the Quadi at Granua, these. Betimes in the morning say to thyself, This day I shalt have to do with an idle curious man, with an unthankful man, a railer, a crafty, false, or an envious man; an @@ -979,7 +959,7 @@ of service in the imaginative attempt to create again the period. teeth: for such therefore to be in opposition, is against nature; and what is it to chafe at, and to be averse from, but to be in opposition? </p> - <p><a name="link2H_4_0017" id="link2H_4_0017"></a> + <p><a id="link2H_4_0017"></a> XVI. Whatsoever I am, is either flesh, or life, or that which we commonly call the mistress and overruling part of man; reason. Away with thy books, suffer not thy mind any more to be distracted, and carried to @@ -995,7 +975,7 @@ of service in the imaginative attempt to create again the period. not any more, either to repine at anything now present, or to fear and fly anything to come, which the destiny hath appointed thee. </p> - <p><a name="link2H_4_0018" id="link2H_4_0018"></a> + <p><a id="link2H_4_0018"></a> XVII. Whatsoever proceeds from the gods immediately, that any man will grant totally depends from their divine providence. As for those things that are commonly said to happen by fortune, even those must be conceived @@ -1019,11 +999,11 @@ of service in the imaginative attempt to create again the period. <div class="chapter"> - <h2><a name="link2H_4_0019" id="link2H_4_0019"></a> + <h2><a id="link2H_4_0019"></a> THE SECOND BOOK </h2> - <p><a name="link2H_4_0020" id="link2H_4_0020"></a> + <p><a id="link2H_4_0020"></a> I. Remember how long thou hast already put off these things, and how often a certain day and hour as it were, having been set unto thee by the gods, thou hast neglected it. It is high time for thee to understand the @@ -1034,7 +1014,7 @@ of service in the imaginative attempt to create again the period. the many distempers of thy soul, it will pass away and thou with it, and never after return. </p> - <p><a name="link2H_4_0021" id="link2H_4_0021"></a> + <p><a id="link2H_4_0021"></a> II. Let it be thy earnest and incessant care as a Roman and a man to perform whatsoever it is that thou art about, with true and unfeigned gravity, natural affection, freedom and justice: and as for all other @@ -1048,14 +1028,14 @@ of service in the imaginative attempt to create again the period. gods will require no more of any man, that shall but keep and observe these things. </p> - <p><a name="link2H_4_0022" id="link2H_4_0022"></a> + <p><a id="link2H_4_0022"></a> III. Do, soul, do; abuse and contemn thyself; yet a while and the time for thee to respect thyself, will be at an end. Every man's happiness depends from himself, but behold thy life is almost at an end, whiles affording thyself no respect, thou dost make thy happiness to consist in the souls, and conceits of other men. </p> - <p><a name="link2H_4_0023" id="link2H_4_0023"></a> + <p><a id="link2H_4_0023"></a> IV. Why should any of these things that happen externally, so much distract thee? Give thyself leisure to learn some good thing, and cease roving and wandering to and fro. Thou must also take heed of another kind @@ -1063,13 +1043,13 @@ of service in the imaginative attempt to create again the period. this life, and have no certain scope to which to direct all their motions, and desires. </p> - <p><a name="link2H_4_0024" id="link2H_4_0024"></a> + <p><a id="link2H_4_0024"></a> V. For not observing the state of another man's soul, scarce was ever any man known to be unhappy. Tell whosoever they be that intend not, and guide not by reason and discretion the motions of their own souls, they must of necessity be unhappy. </p> - <p><a name="link2H_4_0025" id="link2H_4_0025"></a> + <p><a id="link2H_4_0025"></a> VI. These things thou must always have in mind: What is the nature of the universe, and what is mine—in particular: This unto that what relation it hath: what kind of part, of what kind of universe it is: And @@ -1078,7 +1058,7 @@ of service in the imaginative attempt to create again the period. thou art a part. </p> <p> - <a name="link2H_4_0026" id="link2H_4_0026"></a> + <a id="link2H_4_0026"></a> VII. Theophrastus, where he compares sin with sin (as after a vulgar sense such things I grant may be compared:) says well and like a philosopher, that those sins are greater which are committed through lust, @@ -1094,7 +1074,7 @@ of service in the imaginative attempt to create again the period. that action. </p> <p> - <a name="link2H_4_0027" id="link2H_4_0027"></a> + <a id="link2H_4_0027"></a> VIII. Whatsoever thou dost affect, whatsoever thou dost project, so do, and so project all, as one who, for aught thou knowest, may at this very present depart out of this life. And as for death, if there be any gods, @@ -1121,7 +1101,7 @@ of service in the imaginative attempt to create again the period. because of themselves, neither shameful nor praiseworthy. </p> <p> - <a name="link2H_4_0028" id="link2H_4_0028"></a> + <a id="link2H_4_0028"></a> IX. Consider how quickly all things are dissolved and resolved: the bodies and substances themselves, into the matter and substance of the world: and their memories into the general age and time of the world. @@ -1132,7 +1112,7 @@ of service in the imaginative attempt to create again the period. life and being they are. </p> <p> - <a name="link2H_4_0029" id="link2H_4_0029"></a> + <a id="link2H_4_0029"></a> X. It is the part of a man endowed with a good understanding faculty, to consider what they themselves are in very deed, from whose bare conceits and voices, honour and credit do proceed: as also what it is to die, and @@ -1143,7 +1123,7 @@ of service in the imaginative attempt to create again the period. death, it is not only a work of nature, but also conducing to nature. </p> <p> - <a name="link2H_4_0030" id="link2H_4_0030"></a> + <a id="link2H_4_0030"></a> XI. Consider with thyself how man, and by what part of his, is joined unto God, and how that part of man is affected, when it is said to be diffused. There is nothing more wretched than that soul, which in a kind @@ -1164,7 +1144,7 @@ of service in the imaginative attempt to create again the period. compassion also. </p> <p> - <a name="link2H_4_0031" id="link2H_4_0031"></a> + <a id="link2H_4_0031"></a> XII. If thou shouldst live three thousand, or as many as ten thousands of years, yet remember this, that man can part with no life properly, save with that little part of life, which he now lives: and that which he @@ -1188,7 +1168,7 @@ of service in the imaginative attempt to create again the period. have; for that which he hath not, no man can truly be said to lose. </p> <p> - <a name="link2H_4_0032" id="link2H_4_0032"></a> + <a id="link2H_4_0032"></a> XIII. Remember that all is but opinion and conceit, for those things are plain and apparent, which were spoken unto Monimus the Cynic; and as plain and apparent is the use that may be made of those things, if that @@ -1196,7 +1176,7 @@ of service in the imaginative attempt to create again the period. sweet and pleasing. </p> <p> - <a name="link2H_4_0033" id="link2H_4_0033"></a> + <a id="link2H_4_0033"></a> XIV. A man's soul doth wrong and disrespect itself first and especially, when as much as in itself lies it becomes an aposteme, and as it were an excrescency of the world, for to be grieved and displeased with anything @@ -1215,7 +1195,7 @@ of service in the imaginative attempt to create again the period. great city, and ancient commonwealth. </p> <p> - <a name="link2H_4_0034" id="link2H_4_0034"></a> + <a id="link2H_4_0034"></a> XV. The time of a man's life is as a point; the substance of it ever flowing, the sense obscure; and the whole composition of the body tending to corruption. His soul is restless, fortune uncertain, and fame doubtful; @@ -1245,11 +1225,11 @@ of service in the imaginative attempt to create again the period. <div class="chapter"> - <h2><a name="link2H_4_0035" id="link2H_4_0035"></a> + <h2><a id="link2H_4_0035"></a> THE THIRD BOOK </h2> <p> - <a name="link2H_4_0036" id="link2H_4_0036"></a> + <a id="link2H_4_0036"></a> I. A man must not only consider how daily his life wasteth and decreaseth, but this also, that if he live long, he cannot be certain, whether his understanding shall continue so able and sufficient, for @@ -1271,7 +1251,7 @@ of service in the imaginative attempt to create again the period. fail thee before thou die. </p> <p> - <a name="link2H_4_0037" id="link2H_4_0037"></a> + <a id="link2H_4_0037"></a> II. This also thou must observe, that whatsoever it is that naturally doth happen to things natural, hath somewhat in itself that is pleasing and delightful: as a great loaf when it is baked, some parts of it cleave @@ -1300,7 +1280,7 @@ of service in the imaginative attempt to create again the period. familiarly acquainted, both with nature itself, and all natural things. </p> <p> - <a name="link2H_4_0038" id="link2H_4_0038"></a> + <a id="link2H_4_0038"></a> III. Hippocrates having cured many sicknesses, fell sick himself and died. The Chaldeans and Astrologians having foretold the deaths of divers, were afterwards themselves surprised by the fates. Alexander and Pompeius, @@ -1319,7 +1299,7 @@ of service in the imaginative attempt to create again the period. substance, and a spirit, the other nothing but earth and blood. </p> <p> - <a name="link2H_4_0039" id="link2H_4_0039"></a> + <a id="link2H_4_0039"></a> IV. Spend not the remnant of thy days in thoughts and fancies concerning other men, when it is not in relation to some common good, when by it thou art hindered from some other better work. That is, spend not thy time in @@ -1369,7 +1349,7 @@ of service in the imaginative attempt to create again the period. and approve themselves. </p> <p> - <a name="link2H_4_0040" id="link2H_4_0040"></a> + <a id="link2H_4_0040"></a> V. Do nothing against thy will, nor contrary to the community, nor without due examination, nor with reluctancy. Affect not to set out thy thoughts with curious neat language. Be neither a great talker, nor a @@ -1381,14 +1361,14 @@ of service in the imaginative attempt to create again the period. actions neither needs an oath, nor any man to be a witness. </p> <p> - <a name="link2H_4_0041" id="link2H_4_0041"></a> + <a id="link2H_4_0041"></a> VI. To be cheerful, and to stand in no need, either of other men's help or attendance, or of that rest and tranquillity, which thou must be beholding to others for. Rather like one that is straight of himself, or hath ever been straight, than one that hath been rectified. </p> <p> - <a name="link2H_4_0042" id="link2H_4_0042"></a> + <a id="link2H_4_0042"></a> VII. If thou shalt find anything in this mortal life better than righteousness, than truth, temperance, fortitude, and in general better than a mind contented both with those things which according to right and @@ -1421,7 +1401,7 @@ of service in the imaginative attempt to create again the period. external appearance, that thou mayest be able to discern things rightly. </p> <p> - <a name="link2H_4_0043" id="link2H_4_0043"></a> + <a id="link2H_4_0043"></a> VIII. Never esteem of anything as profitable, which shall ever constrain thee either to break thy faith, or to lose thy modesty; to hate any man, to suspect, to curse, to dissemble, to lust after anything, that requireth @@ -1438,7 +1418,7 @@ of service in the imaginative attempt to create again the period. rational sociable creature. </p> <p> - <a name="link2H_4_0044" id="link2H_4_0044"></a> + <a id="link2H_4_0044"></a> IX. In the mind that is once truly disciplined and purged, thou canst not find anything, either foul or impure, or as it were festered: nothing that is either servile, or affected: no partial tie; no malicious @@ -1447,7 +1427,7 @@ of service in the imaginative attempt to create again the period. before he had ended, or the play itself were at an end, a man might speak. </p> <p> - <a name="link2H_4_0045" id="link2H_4_0045"></a> + <a id="link2H_4_0045"></a> X. Use thine opinative faculty with all honour and respect, for in her indeed is all: that thy opinion do not beget in thy understanding anything contrary to either nature, or the proper constitution of a @@ -1466,7 +1446,7 @@ of service in the imaginative attempt to create again the period. less can know one, who long before is dead and gone. </p> <p> - <a name="link2H_4_0046" id="link2H_4_0046"></a> + <a id="link2H_4_0046"></a> XI. To these ever-present helps and mementoes, let one more be added, ever to make a particular description and delineation as it were of every object that presents itself to thy mind, that thou mayest wholly and @@ -1485,7 +1465,7 @@ of service in the imaginative attempt to create again the period. families? </p> <p> - <a name="link2H_4_0047" id="link2H_4_0047"></a> + <a id="link2H_4_0047"></a> XII. What is this, that now my fancy is set upon? of what things doth it consist? how long can it last? which of all the virtues is the proper virtue for this present use? as whether meekness, fortitude, truth, faith, @@ -1501,7 +1481,7 @@ of service in the imaginative attempt to create again the period. deserve more or less, so I carry myself towards it. </p> <p> - <a name="link2H_4_0048" id="link2H_4_0048"></a> + <a id="link2H_4_0048"></a> XIII. If thou shalt intend that which is present, following the rule of right and reason carefully, solidly, meekly, and shalt not intermix any other businesses, but shall study this only to preserve thy spirit @@ -1511,7 +1491,7 @@ of service in the imaginative attempt to create again the period. this, there is no man that can hinder thee. </p> <p> - <a name="link2H_4_0049" id="link2H_4_0049"></a> + <a id="link2H_4_0049"></a> XIV. As physicians and chirurgeons have always their instruments ready at hand for all sudden cures; so have thou always thy dogmata in a readiness for the knowledge of things, both divine and human: and @@ -1522,7 +1502,7 @@ of service in the imaginative attempt to create again the period. any divine, without some respect had to things human. </p> <p> - <a name="link2H_4_0050" id="link2H_4_0050"></a> + <a id="link2H_4_0050"></a> XV. Be not deceived; for thou shalt never live to read thy moral commentaries, nor the acts of the famous Romans and Grecians; nor those excerpta from several books; all which thou hadst provided and laid up for @@ -1531,7 +1511,7 @@ of service in the imaginative attempt to create again the period. oughtest to do. </p> <p> - <a name="link2H_4_0051" id="link2H_4_0051"></a> + <a id="link2H_4_0051"></a> XVI. To steal, to sow, to buy, to be at rest, to see what is to be done (which is not seen by the eyes, but by another kind of sight:) what these words mean, and how many ways to be understood, they do not understand. @@ -1540,7 +1520,7 @@ of service in the imaginative attempt to create again the period. the understanding. </p> <p> - <a name="link2H_4_0052" id="link2H_4_0052"></a> + <a id="link2H_4_0052"></a> XVII. To be capable of fancies and imaginations, is common to man and beast. To be violently drawn and moved by the lusts and desires of the soul, is proper to wild beasts and monsters, such as Phalaris and Nero @@ -1567,11 +1547,11 @@ of service in the imaginative attempt to create again the period. <div class="chapter"> - <h2><a name="link2H_4_0053" id="link2H_4_0053"></a> + <h2><a id="link2H_4_0053"></a> THE FOURTH BOOK </h2> <p> - <a name="link2H_4_0054" id="link2H_4_0054"></a> + <a id="link2H_4_0054"></a> I. That inward mistress part of man if it be in its own true natural temper, is towards all worldly chances and events ever so disposed and affected, that it will easily turn and apply itself to that which may be, @@ -1587,12 +1567,12 @@ of service in the imaginative attempt to create again the period. made greater and greater. </p> <p> - <a name="link2H_4_0055" id="link2H_4_0055"></a> + <a id="link2H_4_0055"></a> II. Let nothing be done rashly, and at random, but all things according to the most exact and perfect rules of art. </p> <p> - <a name="link2H_4_0056" id="link2H_4_0056"></a> + <a id="link2H_4_0056"></a> III. They seek for themselves private retiring places, as country villages, the sea-shore, mountains; yea thou thyself art wont to long much after such places. But all this thou must know @@ -1651,7 +1631,7 @@ of service in the imaginative attempt to create again the period. of in thy time. This world is mere change, and this life, opinion. </p> <p> - <a name="link2H_4_0057" id="link2H_4_0057"></a> + <a id="link2H_4_0057"></a> IV. If to understand and to be reasonable be common unto all men, then is that reason, for which we are termed reasonable, common unto all. If reason is general, then is that reason also, which prescribeth what is to @@ -1669,7 +1649,7 @@ of service in the imaginative attempt to create again the period. proceeded. </p> <p> - <a name="link2H_4_0058" id="link2H_4_0058"></a> + <a id="link2H_4_0058"></a> V. As generation is, so also death, a secret of nature's wisdom: a mixture of elements, resolved into the same elements again, a thing surely which no man ought to be ashamed of: in a series of other fatal events and @@ -1678,7 +1658,7 @@ of service in the imaginative attempt to create again the period. himself. </p> <p> - <a name="link2H_4_0059" id="link2H_4_0059"></a> + <a id="link2H_4_0059"></a> VI. Such and such things, from such and such causes, must of necessity proceed. He that would not have such things to happen, is as he that would have the fig-tree grow without any sap or moisture. In sum, remember this, @@ -1687,7 +1667,7 @@ of service in the imaginative attempt to create again the period. remaining. </p> <p> - <a name="link2H_4_0060" id="link2H_4_0060"></a> + <a id="link2H_4_0060"></a> VII. Let opinion be taken away, and no man will think himself wronged. If no man shall think himself wronged, then is there no more any such thing as wrong. That which makes not man himself the worse, cannot make @@ -1695,7 +1675,7 @@ of service in the imaginative attempt to create again the period. It was expedient in nature that it should be so, and therefore necessary. </p> <p> - <a name="link2H_4_0061" id="link2H_4_0061"></a> + <a id="link2H_4_0061"></a> VIII. Whatsoever doth happen in the world, doth happen justly, and so if thou dost well take heed, thou shalt find it. I say not only in right order by a series of inevitable consequences, but according to justice and @@ -1706,13 +1686,13 @@ of service in the imaginative attempt to create again the period. it. This observe carefully in every action. </p> <p> - <a name="link2H_4_0062" id="link2H_4_0062"></a> + <a id="link2H_4_0062"></a> IX. Conceit no such things, as he that wrongeth thee conceiveth, or would have thee to conceive, but look into the matter itself, and see what it is in very truth. </p> <p> - <a name="link2H_4_0063" id="link2H_4_0063"></a> + <a id="link2H_4_0063"></a> X. These two rules, thou must have always in a readiness. First, do nothing at all, but what reason proceeding from that regal and supreme part, shall for the good and benefit of men, suggest unto thee. And @@ -1724,12 +1704,12 @@ of service in the imaginative attempt to create again the period. furthered; or from some other such inducement. </p> <p> - <a name="link2H_4_0064" id="link2H_4_0064"></a> + <a id="link2H_4_0064"></a> XI. Hast thou reason? I have. Why then makest thou not use of it? For if thy reason do her part, what more canst thou require? </p> <p> - <a name="link2H_4_0065" id="link2H_4_0065"></a> + <a id="link2H_4_0065"></a> XII. As a part hitherto thou hast had a particular subsistence: and now shalt thou vanish away into the common substance of Him, who first begot thee, or rather thou shalt be resumed again into that original rational @@ -1738,18 +1718,18 @@ of service in the imaginative attempt to create again the period. and is consumed, another after; and it comes all to one. </p> <p> - <a name="link2H_4_0066" id="link2H_4_0066"></a> + <a id="link2H_4_0066"></a> XIII. Within ten days, if so happen, thou shalt be esteemed a god of them, who now if thou shalt return to the dogmata and to the honouring of reason, will esteem of thee no better than of a mere brute, and of an ape. </p> <p> - <a name="link2H_4_0067" id="link2H_4_0067"></a> + <a id="link2H_4_0067"></a> XIV. Not as though thou hadst thousands of years to live. Death hangs over thee: whilst yet thou livest, whilst thou mayest, be good. </p> <p> - <a name="link2H_4_0068" id="link2H_4_0068"></a> + <a id="link2H_4_0068"></a> XV. Now much time and leisure doth he gain, who is not curious to know what his neighbour hath said, or hath done, or hath attempted, but only what he doth himself, that it may be just and holy? or to express it in @@ -1758,7 +1738,7 @@ of service in the imaginative attempt to create again the period. agitation. </p> <p> -<a name="link2H_4_0069" id="link2H_4_0069"></a> XVI. He who is greedy of credit +<a id="link2H_4_0069"></a> XVI. He who is greedy of credit and reputation after his death, doth not consider, that they themselves by whom he is remembered, shall soon after every one of them be dead; and they likewise that succeed those; until at last all memory, which hitherto by the succession @@ -1767,7 +1747,7 @@ suppose that both they that shall remember thee, and thy memory with them should be immortal, what is that to thee? I will not say to thee after thou art dead; but even to thee living, what is thy praise? But only for a secret and politic consideration, which we call -οἰκονομίαν, or +οἰκονομίαν, or dispensation. For as for that, that it is the gift of nature, whatsoever is commended in thee, what might be objected from thence, let that now that we are upon another consideration be omitted as unseasonable. That which is fair and @@ -1785,7 +1765,7 @@ there anything that doth though never so common, as a knife, a flower, or a tree? </p> <p> - <a name="link2H_4_0070" id="link2H_4_0070"></a> + <a id="link2H_4_0070"></a> XVII. If so be that the souls remain after death (say they that will not believe it); how is the air from all eternity able to contain them? How is the earth (say I) ever from that time able to Contain the bodies of them @@ -1808,13 +1788,13 @@ tree? which is active and formal. </p> <p> - <a name="link2H_4_0071" id="link2H_4_0071"></a> + <a id="link2H_4_0071"></a> XVIII. Not to wander out of the way, but upon every motion and desire, to perform that which is just: and ever to be careful to attain to the true natural apprehension of every fancy, that presents itself. </p> <p> - <a name="link2H_4_0072" id="link2H_4_0072"></a> + <a id="link2H_4_0072"></a> XIX. Whatsoever is expedient unto thee, O World, is expedient unto me; nothing can either be 'unseasonable unto me, or out of date, which unto thee is seasonable. Whatsoever thy seasons bear, shall ever by me be @@ -1824,7 +1804,7 @@ tree? lovely city of God? </p> <p> - <a name="link2H_4_0073" id="link2H_4_0073"></a> + <a id="link2H_4_0073"></a> XX. They will say commonly, Meddle not with many things, if thou wilt live cheerfully. Certainly there is nothing better, than for a man to confine himself to necessary actions; to such and so many only, as reason @@ -1841,7 +1821,7 @@ tree? unnecessary consequent actions the better be prevented and cut off. </p> <p> - <a name="link2H_4_0074" id="link2H_4_0074"></a> + <a id="link2H_4_0074"></a> XXI. Try also how a good man's life; (of one, who is well pleased with those things whatsoever, which among the common changes and chances of this world fall to his own lot and share; and can live well contented and @@ -1859,8 +1839,8 @@ tree? with sobriety. </p> <p> - <a name="link2H_4_0075" id="link2H_4_0075"></a> - XXII. Either this world is a κόσμος, or + <a id="link2H_4_0075"></a> + XXII. Either this world is a κόσμος, or comely piece, because all disposed and governed by certain order: or if it be a mixture, though confused, yet still it is a comely piece. For is it possible that in thee there should be any beauty at all, and that in @@ -1870,7 +1850,7 @@ tree? natural sympathy, one to another united, as they are? </p> <p> - <a name="link2H_4_0076" id="link2H_4_0076"></a> + <a id="link2H_4_0076"></a> XXIII. A black or malign disposition, an effeminate disposition; an hard inexorable disposition, a wild inhuman disposition, a sheepish disposition, a childish disposition; a blockish, a false, a scurril, a @@ -1879,7 +1859,7 @@ tree? that wonders at the things that are done in it? </p> <p> - <a name="link2H_4_0077" id="link2H_4_0077"></a> + <a id="link2H_4_0077"></a> XXIV. He is a true fugitive, that flies from reason, by which men are sociable. He blind, who cannot see with the eyes of his understanding. He poor, that stands in need of another, and hath not in himself all things @@ -1892,7 +1872,7 @@ tree? from that one and common soul of all rational creatures. </p> <p> - <a name="link2H_4_0078" id="link2H_4_0078"></a> + <a id="link2H_4_0078"></a> XXV. There is, who without so much as a coat; and there is, who without so much as a book, doth put philosophy in practice. I am half naked, neither have I bread to eat, and yet I depart not from reason, saith one. @@ -1900,7 +1880,7 @@ tree? depart not from reason. </p> <p> - <a name="link2H_4_0079" id="link2H_4_0079"></a> + <a id="link2H_4_0079"></a> XXVI. What art and profession soever thou hast learned, endeavour to affect it, and comfort thyself in it; and pass the remainder of thy life as one who from his whole heart commits himself and whatsoever belongs @@ -1908,7 +1888,7 @@ tree? tyrannically or servilely towards any. </p> <p> - <a name="link2H_4_0080" id="link2H_4_0080"></a> + <a id="link2H_4_0080"></a> XXVII. Consider in my mind, for example's sake, the times of Vespasian: thou shalt see but the same things: some marrying, some bringing up children, some sick, some dying, some fighting, some feasting, some @@ -1932,7 +1912,7 @@ tree? fitting. </p> <p> - <a name="link2H_4_0081" id="link2H_4_0081"></a> + <a id="link2H_4_0081"></a> XXVIII. Those words which once were common and ordinary, are now become obscure and obsolete; and so the names of men once commonly known and famous, are now become in a manner obscure and obsolete names. Camillus, @@ -1953,7 +1933,7 @@ tree? to be disposed of at their pleasure. </p> <p> - <a name="link2H_4_0082" id="link2H_4_0082"></a> + <a id="link2H_4_0082"></a> XXIX. Whatsoever is now present, and from day to day hath its existence; all objects of memories, and the minds and memories themselves, incessantly consider, all things that are, have their being by change and @@ -1965,7 +1945,7 @@ tree? receiveth, thou art very simple. </p> <p> - <a name="link2H_4_0083" id="link2H_4_0083"></a> + <a id="link2H_4_0083"></a> XXX. Thou art now ready to die, and yet hast thou not attained to that perfect simplicity: thou art yet subject to many troubles and perturbations; not yet free from all fear and suspicion of external @@ -1974,13 +1954,13 @@ tree? be just in all his actions. </p> <p> - <a name="link2H_4_0084" id="link2H_4_0084"></a> + <a id="link2H_4_0084"></a> XXXI. Behold and observe, what is the state of their rational part; and those that the world doth account wise, see what things they fly and are afraid of; and what things they hunt after. </p> <p> - <a name="link2H_4_0085" id="link2H_4_0085"></a> + <a id="link2H_4_0085"></a> XXXII. In another man's mind and understanding thy evil Cannot subsist, nor in any proper temper or distemper of the natural constitution of thy body, which is but as it were the coat or cottage of thy soul. Wherein @@ -1996,7 +1976,7 @@ tree? consequent, neither good nor bad. </p> <p> - <a name="link2H_4_0086" id="link2H_4_0086"></a> + <a id="link2H_4_0086"></a> XXXIII. Ever consider and think upon the world as being but one living substance, and having but one soul, and how all things in the world, are terminated into one sensitive power; and are done by one general motion as @@ -2005,13 +1985,13 @@ tree? connection and concatenation all things happen. </p> <p> - <a name="link2H_4_0087" id="link2H_4_0087"></a> + <a id="link2H_4_0087"></a> XXXIV. What art thou, that better and divine part excepted, but as Epictetus said well, a wretched soul, appointed to carry a carcass up and down? </p> <p> - <a name="link2H_4_0088" id="link2H_4_0088"></a> + <a id="link2H_4_0088"></a> XXXV. To suffer change can be no hurt; as no benefit it is, by change to attain to being. The age and time of the world is as it were a flood and swift current, consisting of the things that are brought to pass in the @@ -2019,7 +1999,7 @@ tree? succeeds, and that also will presently out of sight. </p> <p> - <a name="link2H_4_0089" id="link2H_4_0089"></a> + <a id="link2H_4_0089"></a> XXXVI. Whatsoever doth happen in the world, is, in the course of nature, as usual and ordinary as a rose in the spring, and fruit in summer. Of the same nature is sickness and death; slander, and lying in wait, and @@ -2033,7 +2013,7 @@ tree? admirable correspondence and affinity. </p> <p> -<a name="link2H_4_0090" id="link2H_4_0090"></a> XXXVII. Let that of Heraclitus +<a id="link2H_4_0090"></a> XXXVII. Let that of Heraclitus never be out of thy mind, that the death of earth, is water, and the death of water, is air; and the death of air, is fire; and so on the contrary. Remember him also who was ignorant whither the way did lead, and how that reason being @@ -2044,12 +2024,12 @@ happen among them, cease not daily to be strange unto them, and that we should not either speak, or do anything as men in their sleep, by opinion and bare imagination: for then we think we speak and do, and that we must not be as children, who follow their father's example; for best reason alleging their -bare καθότι -παρειλήφαμεν; or, +bare καθότι +παρειλήφαμεν; or, as by successive tradition from our forefathers we have received it. </p> <p> - <a name="link2H_4_0091" id="link2H_4_0091"></a> + <a id="link2H_4_0091"></a> XXXVIII. Even as if any of the gods should tell thee, Thou shalt certainly die to-morrow, or next day, thou wouldst not, except thou wert extremely base and pusillanimous, take it for a great benefit, rather to @@ -2058,7 +2038,7 @@ as by successive tradition from our forefathers we have received it. rather many years after, than the very next day. </p> <p> - <a name="link2H_4_0092" id="link2H_4_0092"></a> + <a id="link2H_4_0092"></a> XXXIX. Let it be thy perpetual meditation, how many physicians who once looked so grim, and so theatrically shrunk their brows upon their patients, are dead and gone themselves. How many astrologers, after that @@ -2084,13 +2064,13 @@ as by successive tradition from our forefathers we have received it. tree that begat her. </p> <p> - <a name="link2H_4_0093" id="link2H_4_0093"></a> + <a id="link2H_4_0093"></a> XL. Thou must be like a promontory of the sea, against which though the waves beat continually, yet it both itself stands, and about it are those swelling waves stilled and quieted. </p> <p> - <a name="link2H_4_0094" id="link2H_4_0094"></a> + <a id="link2H_4_0094"></a> XLI. Oh, wretched I, to whom this mischance is happened! nay, happy I, to whom this thing being happened, I can continue without grief; neither wounded by that which is present, nor in fear of that which is to come. @@ -2111,7 +2091,7 @@ as by successive tradition from our forefathers we have received it. misfortune; but that to bear it generously, is certainly great happiness. </p> <p> - <a name="link2H_4_0095" id="link2H_4_0095"></a> + <a id="link2H_4_0095"></a> XLII. It is but an ordinary coarse one, yet it is a good effectual remedy against the fear of death, for a man to consider in his mind the examples of such, who greedily and covetously (as it were) did for a long @@ -2129,7 +2109,7 @@ as by successive tradition from our forefathers we have received it. which liveth three ages? </p> <p> - <a name="link2H_4_0096" id="link2H_4_0096"></a> + <a id="link2H_4_0096"></a> XLIII. Let thy course ever be the most compendious way. The most compendious, is that which is according to nature: that is, in all both words and deeds, ever to follow that which is most sound and perfect. For @@ -2141,11 +2121,11 @@ as by successive tradition from our forefathers we have received it. <div class="chapter"> - <h2><a name="link2H_4_0097" id="link2H_4_0097"></a> + <h2><a id="link2H_4_0097"></a> THE FIFTH BOOK </h2> <p> - <a name="link2H_4_0098" id="link2H_4_0098"></a> + <a id="link2H_4_0098"></a> I. In the morning when thou findest thyself unwilling to rise, consider with thyself presently, it is to go about a man's work that I am stirred up. Am I then yet unwilling to go about that, for which I myself was born @@ -2176,13 +2156,13 @@ as by successive tradition from our forefathers we have received it. and intention? </p> <p> - <a name="link2H_4_0099" id="link2H_4_0099"></a> + <a id="link2H_4_0099"></a> II. How easy a thing is it for a man to put off from him all turbulent adventitious imaginations, and presently to be in perfect rest and tranquillity! </p> <p> - <a name="link2H_4_0100" id="link2H_4_0100"></a> + <a id="link2H_4_0100"></a> III. Think thyself fit and worthy to speak, or to do anything that is according to nature, and let not the reproach, or report of some that may ensue upon it, ever deter thee. If it be right and honest to be spoken or @@ -2193,7 +2173,7 @@ as by successive tradition from our forefathers we have received it. nature do lead thee; and the way of both these, is but one. </p> <p> - <a name="link2H_4_0101" id="link2H_4_0101"></a> + <a id="link2H_4_0101"></a> IV. I continue my course by actions according to nature, until I fall and cease, breathing out my last breath into that air, by which continually breathed in I did live; and falling upon that earth, out of @@ -2204,7 +2184,7 @@ as by successive tradition from our forefathers we have received it. make use of it, so many ways to so many ends. </p> <p> - <a name="link2H_4_0102" id="link2H_4_0102"></a> + <a id="link2H_4_0102"></a> V. No man can admire thee for thy sharp acute language, such is thy natural disability that way. Be it so: yet there be many other good things, for the want of which thou canst not plead the want or natural @@ -2226,7 +2206,7 @@ as by successive tradition from our forefathers we have received it. himself in it. </p> <p> - <a name="link2H_4_0103" id="link2H_4_0103"></a> + <a id="link2H_4_0103"></a> VI. Such there be, who when they have done a good turn to any, are ready to set them on the score for it, and to require retaliation. Others there be, who though they stand not upon retaliation, to require any, yet they @@ -2255,14 +2235,14 @@ as by successive tradition from our forefathers we have received it. therefore give over any sociable action. </p> <p> - <a name="link2H_4_0104" id="link2H_4_0104"></a> + <a id="link2H_4_0104"></a> VII. The form of the Athenians' prayer did run thus: 'O rain, rain, good Jupiter, upon all the grounds and fields that belong to the Athenians.' Either we should not pray at all, or thus absolutely and freely; and not every one for himself in particular alone. </p> <p> - <a name="link2H_4_0105" id="link2H_4_0105"></a> + <a id="link2H_4_0105"></a> VIII. As we say commonly, The physician hath prescribed unto this man, riding; unto another, cold baths; unto a third, to go barefoot: so it is alike to say, The nature of the universe hath prescribed unto this man @@ -2272,11 +2252,11 @@ as by successive tradition from our forefathers we have received it. conducing to health: so here, whatsoever doth happen unto any, is ordained unto him as a thing subordinate unto the fates, and therefore do we say of such things, that they do - συμβαίνειν, that is, + συμβαίνειν, that is, happen, or fall together; as of square stones, when either in walls, or pyramids in a certain position they fit one another, and agree as it were in an harmony, the masons say, that they do - συμβαίνειν; as if thou + συμβαίνειν; as if thou shouldest say, fall together: so that in the general, though the things be divers that make it, yet the consent or harmony itself is but one. And as the whole world is made up of all the particular bodies of the world, @@ -2284,8 +2264,8 @@ as by successive tradition from our forefathers we have received it. so is the destiny of particular causes and events one general one, of the same nature that particular causes are. What I now say, even they that are mere idiots are not ignorant of: for they say commonly - τοῦτο ἔφερεν - ἀυτῷ, that is, This his destiny hath brought upon + τοῦτο ἔφερεν + ἀυτῷ, that is, This his destiny hath brought upon him. This therefore is by the fates properly and particularly brought upon this, as that unto this in particular is by the physician prescribed. These therefore let us accept of in like manner, as we do @@ -2316,7 +2296,7 @@ as by successive tradition from our forefathers we have received it. displeased with anything that happeneth. </p> <p> - <a name="link2H_4_0106" id="link2H_4_0106"></a> + <a id="link2H_4_0106"></a> IX. Be not discontented, be not disheartened, be not out of hope, if often it succeed not so well with thee punctually and precisely to do all things according to the right dogmata, but being once cast off, return @@ -2362,7 +2342,7 @@ as by successive tradition from our forefathers we have received it. things contrary. </p> <p> - <a name="link2H_4_0107" id="link2H_4_0107"></a> + <a id="link2H_4_0107"></a> X. Thou must comfort thyself in the expectation of thy natural dissolution, and in the meantime not grieve at the delay; but rest contented in those two things. First, that nothing shall happen unto thee, @@ -2372,7 +2352,7 @@ as by successive tradition from our forefathers we have received it. against him. </p> <p> - <a name="link2H_4_0108" id="link2H_4_0108"></a> + <a id="link2H_4_0108"></a> XI. What is the use that now at this present I make of my soul? Thus from time to time and upon all occasions thou must put this question to thyself; what is now that part of mine which they call the rational @@ -2381,7 +2361,7 @@ as by successive tradition from our forefathers we have received it. beast's soul? </p> <p> - <a name="link2H_4_0109" id="link2H_4_0109"></a> + <a id="link2H_4_0109"></a> XII. What those things are in themselves, which by the greatest part are esteemed good, thou mayest gather even from this. For if a man shall hear things mentioned as good, which are really good indeed, such as are @@ -2404,7 +2384,7 @@ as by successive tradition from our forefathers we have received it. are truly good. </p> <p> - <a name="link2H_4_0110" id="link2H_4_0110"></a> + <a id="link2H_4_0110"></a> XIII. All that I consist of, is either form or matter. No corruption can reduce either of these unto nothing: for neither did I of nothing become a subsistent creature. Every part of mine then will by mutation be @@ -2416,7 +2396,7 @@ as by successive tradition from our forefathers we have received it. periods of time limited, and confined. </p> <p> - <a name="link2H_4_0111" id="link2H_4_0111"></a> + <a id="link2H_4_0111"></a> XIV. Reason, and rational power, are faculties which content themselves with themselves, and their own proper operations. And as for their first inclination and motion, that they take from themselves. But their @@ -2424,7 +2404,7 @@ as by successive tradition from our forefathers we have received it. were, and lieth just before them: that is, which is feasible and possible, whether it be that which at the first they proposed to themselves, or no. For which reason also such actions are termed - κατορθώσεις, to + κατορθώσεις, to intimate the directness of the way, by which they are achieved. Nothing must be thought to belong to a man, which doth not belong unto him as he is a man. These, the event of purposes, are not things required in a man. @@ -2443,7 +2423,7 @@ as by successive tradition from our forefathers we have received it. is accounted. </p> <p> - <a name="link2H_4_0112" id="link2H_4_0112"></a> + <a id="link2H_4_0112"></a> XV. Such as thy thoughts and ordinary cogitations are, such will thy mind be in time. For the soul doth as it were receive its tincture from the fancies, and imaginations. Dye it therefore and thoroughly soak it @@ -2463,7 +2443,7 @@ as by successive tradition from our forefathers we have received it. that have rational souls? </p> <p> - <a name="link2H_4_0113" id="link2H_4_0113"></a> + <a id="link2H_4_0113"></a> XVI. To desire things impossible is the part of a mad man. But it is a thing impossible, that wicked man should not commit some such things. Neither doth anything happen to any man, which in the ordinary course of @@ -2481,7 +2461,7 @@ as by successive tradition from our forefathers we have received it. with her. </p> <p> - <a name="link2H_4_0114" id="link2H_4_0114"></a> + <a id="link2H_4_0114"></a> XVII. After one consideration, man is nearest unto us; as we are bound to do them good, and to bear with them. But as he may oppose any of our true proper actions, so man is unto me but as a thing indifferent: even as @@ -2497,7 +2477,7 @@ as by successive tradition from our forefathers we have received it. before was in her way, is now her readiest way. </p> <p> - <a name="link2H_4_0115" id="link2H_4_0115"></a> + <a id="link2H_4_0115"></a> XVIII. Honour that which is chiefest and most powerful in the world, and that is it, which makes use of all things, and governs all things. So also in thyself; honour that which is chiefest, and most powerful; and is of @@ -2506,7 +2486,7 @@ as by successive tradition from our forefathers we have received it. whom also thy life is governed. </p> <p> - <a name="link2H_4_0116" id="link2H_4_0116"></a> + <a id="link2H_4_0116"></a> XIX. That which doth not hurt the city itself; cannot hurt any citizen. This rule thou must remember to apply and make use of upon every conceit and apprehension of wrong. If the whole city be not hurt by this, neither @@ -2534,7 +2514,7 @@ as by successive tradition from our forefathers we have received it. have me to possess: and that which mine own nature would have me do, I do. </p> <p> - <a name="link2H_4_0117" id="link2H_4_0117"></a> + <a id="link2H_4_0117"></a> XX. Let not that chief commanding part of thy soul be ever subject to any variation through any corporal either pain or pleasure, neither suffer it to be mixed with these, but let it both circumscribe itself, and @@ -2547,7 +2527,7 @@ as by successive tradition from our forefathers we have received it. either good or bad and all is well. </p> <p> - <a name="link2H_4_0118" id="link2H_4_0118"></a> + <a id="link2H_4_0118"></a> XXI. To live with the Gods. He liveth with the Gods, who at all times affords unto them the spectacle of a soul, both contented and well pleased with whatsoever is afforded, or allotted unto her; and performing @@ -2555,7 +2535,7 @@ as by successive tradition from our forefathers we have received it. hath appointed to every man as his overseer and governor. </p> <p> - <a name="link2H_4_0119" id="link2H_4_0119"></a> + <a id="link2H_4_0119"></a> XXII. Be not angry neither with him whose breath, neither with him whose arm holes, are offensive. What can he do? such is his breath naturally, and such are his arm holes; and from such, such an effect, and such a @@ -2567,7 +2547,7 @@ as by successive tradition from our forefathers we have received it. hast cured him, and there will be no more occasion of anger. </p> <p> - <a name="link2H_4_0120" id="link2H_4_0120"></a> + <a id="link2H_4_0120"></a> XXIII. 'Where there shall neither roarer be, nor harlot.' Why so? As thou dost purpose to live, when thou hast retired thyself to some such place, where neither roarer nor harlot is: so mayest thou here. And if @@ -2580,7 +2560,7 @@ as by successive tradition from our forefathers we have received it. regulated and directed. </p> <p> - <a name="link2H_4_0121" id="link2H_4_0121"></a> + <a id="link2H_4_0121"></a> XXIV. That rational essence by which the universe is governed, is for community and society; and therefore hath it both made the things that are worse, for the best, and hath allied and knit together those which are @@ -2590,7 +2570,7 @@ as by successive tradition from our forefathers we have received it. all, hath it united together, into a mutual consent and agreement. </p> <p> - <a name="link2H_4_0122" id="link2H_4_0122"></a> + <a id="link2H_4_0122"></a> XXV. How hast thou carried thyself hitherto towards the Gods? towards thy parents? towards thy brethren? towards thy wife? towards thy children? towards thy masters? thy foster-fathers? thy friends? thy domestics? thy @@ -2604,7 +2584,7 @@ as by successive tradition from our forefathers we have received it. unreasonable men hast thou carried thyself kindly, and discreetly? </p> <p> - <a name="link2H_4_0123" id="link2H_4_0123"></a> + <a id="link2H_4_0123"></a> XXVI. Why should imprudent unlearned souls trouble that which is both learned, and prudent? And which is that that is so? she that understandeth the beginning and the end, and hath the true knowledge of @@ -2613,7 +2593,7 @@ as by successive tradition from our forefathers we have received it. this universe by certain periods of time. </p> <p> - <a name="link2H_4_0124" id="link2H_4_0124"></a> + <a id="link2H_4_0124"></a> XXVII. Within a very little while, thou wilt be either ashes, or a sceletum; and a name perchance; and perchance, not so much as a name. And what is that but an empty sound, and a rebounding echo? Those things which @@ -2635,7 +2615,7 @@ as by successive tradition from our forefathers we have received it. thine, nor in thy power. </p> <p> - <a name="link2H_4_0125" id="link2H_4_0125"></a> + <a id="link2H_4_0125"></a> XXVIII. Thou mayest always speed, if thou wilt but make choice of the right way; if in the course both of thine opinions and actions, thou wilt observe a true method. These two things be common to the souls, as of God, @@ -2645,7 +2625,7 @@ as by successive tradition from our forefathers we have received it. righteousness; and that in these their desire is terminated. </p> <p> - <a name="link2H_4_0126" id="link2H_4_0126"></a> + <a id="link2H_4_0126"></a> XXIX. If this neither be my wicked act, nor an act anyways depending from any wickedness of mine, and that by it the public is not hurt; what doth it concern me? And wherein can the public be hurt? For thou must not @@ -2663,9 +2643,9 @@ as by successive tradition from our forefathers we have received it. that suffice. </p> <p> - <a name="link2H_4_0127" id="link2H_4_0127"></a> + <a id="link2H_4_0127"></a> XXX. Let death surprise me when it will, and where it will, I may be - εὔμοιρος, or a happy man, + εὔμοιρος, or a happy man, nevertheless. </p> <p> @@ -2678,11 +2658,11 @@ as by successive tradition from our forefathers we have received it. <div class="chapter"> - <h2><a name="link2H_4_0128" id="link2H_4_0128"></a> + <h2><a id="link2H_4_0128"></a> THE SIXTH BOOK </h2> <p> - <a name="link2H_4_0129" id="link2H_4_0129"></a> + <a id="link2H_4_0129"></a> I. The matter itself, of which the universe doth consist, is of itself very tractable and pliable. That rational essence that doth govern it, hath in itself no cause to do evil. It hath no evil in itself; neither can @@ -2690,7 +2670,7 @@ as by successive tradition from our forefathers we have received it. things are done and determined according to its will and prescript. </p> <p> - <a name="link2H_4_0130" id="link2H_4_0130"></a> + <a id="link2H_4_0130"></a> II. Be it all one unto thee, whether half frozen or well warm; whether only slumbering, or after a full sleep; whether discommended or commended thou do thy duty: or whether dying or doing somewhat else; for that also @@ -2698,12 +2678,12 @@ as by successive tradition from our forefathers we have received it. of our lives. </p> <p> - <a name="link2H_4_0131" id="link2H_4_0131"></a> + <a id="link2H_4_0131"></a> III. Look in, let not either the proper quality, or the true worth of anything pass thee, before thou hast fully apprehended it. </p> <p> - <a name="link2H_4_0132" id="link2H_4_0132"></a> + <a id="link2H_4_0132"></a> IV. All substances come soon to their change, and either they shall be resolved by way of exhalation (if so be that all things shall be reunited into one substance), or as others maintain, they shall be @@ -2714,21 +2694,21 @@ as by successive tradition from our forefathers we have received it. reasons whereof we cannot comprehend. </p> <p> - <a name="link2H_4_0133" id="link2H_4_0133"></a> + <a id="link2H_4_0133"></a> V. The best kind of revenge is, not to become like unto them. - <a name="link2H_4_0134" id="link2H_4_0134"></a> + <a id="link2H_4_0134"></a> VI. Let this be thy only joy, and thy only comfort, from one sociable kind action without intermission to pass unto another, God being ever in thy mind. </p> <p> - <a name="link2H_4_0135" id="link2H_4_0135"></a> + <a id="link2H_4_0135"></a> VII. The rational commanding part, as it alone can stir up and turn itself; so it maketh both itself to be, and everything that happeneth, to appear unto itself, as it will itself. </p> <p> - <a name="link2H_4_0136" id="link2H_4_0136"></a> + <a id="link2H_4_0136"></a> VIII. According to the nature of the universe all things particular are determined, not according to any other nature, either about compassing and containing; or within, dispersed and contained; or without, depending. @@ -2744,7 +2724,7 @@ as by successive tradition from our forefathers we have received it. trust in Him, who is the Governor of all. </p> <p> - <a name="link2H_4_0137" id="link2H_4_0137"></a> + <a id="link2H_4_0137"></a> IX. Whensoever by some present hard occurrences thou art constrained to be in some sort troubled and vexed, return unto thyself as soon as may be, and be not out of tune longer than thou must needs. For so shalt thou be @@ -2753,7 +2733,7 @@ as by successive tradition from our forefathers we have received it. to have recourse unto it, and to begin again. </p> <p> - <a name="link2H_4_0138" id="link2H_4_0138"></a> + <a id="link2H_4_0138"></a> X. If it were that thou hadst at one time both a stepmother, and a natural mother living, thou wouldst honour and respect her also; nevertheless to thine own natural mother would thy refuge, and recourse be @@ -2763,7 +2743,7 @@ as by successive tradition from our forefathers we have received it. things not intolerable unto others. </p> <p> - <a name="link2H_4_0139" id="link2H_4_0139"></a> + <a id="link2H_4_0139"></a> XI. How marvellous useful it is for a man to represent unto himself meats, and all such things that are for the mouth, under a right apprehension and imagination! as for example: This is the carcass of a @@ -2785,9 +2765,9 @@ as by successive tradition from our forefathers we have received it. most seemest to be employed about matters of moment. </p> <p> - <a name="link2H_4_0140" id="link2H_4_0140"></a> + <a id="link2H_4_0140"></a> XII. See what Crates pronounceth concerning Xenocrates himself. - <a name="link2H_4_0141" id="link2H_4_0141"></a> + <a id="link2H_4_0141"></a> XIII. Those things which the common sort of people do admire, are most of them such things as are very general, and may be comprehended under things merely natural, or naturally affected and qualified: as stones, @@ -2805,7 +2785,7 @@ as by successive tradition from our forefathers we have received it. participate; God. </p> <p> - <a name="link2H_4_0142" id="link2H_4_0142"></a> + <a id="link2H_4_0142"></a> XIV. Some things hasten to be, and others to be no more. And even whatsoever now is, some part thereof hath already perished. Perpetual fluxes and alterations renew the world, as the perpetual course of time @@ -2823,7 +2803,7 @@ as by successive tradition from our forefathers we have received it. it in, and with it, life. </p> <p> - <a name="link2H_4_0143" id="link2H_4_0143"></a> + <a id="link2H_4_0143"></a> XV. Not vegetative spiration, it is not surely (which plants have) that in this life should be so dear unto us; nor sensitive respiration, the proper life of beasts, both tame and wild; nor this our imaginative @@ -2859,14 +2839,14 @@ as by successive tradition from our forefathers we have received it. shall think good to appoint and allot unto thee. </p> <p> - <a name="link2H_4_0144" id="link2H_4_0144"></a> + <a id="link2H_4_0144"></a> XVI. Under, above, and about, are the motions of the elements; but the motion of virtue, is none of those motions, but is somewhat more excellent and divine. Whose way (to speed and prosper in it) must be through a way, that is not easily comprehended. </p> <p> - <a name="link2H_4_0145" id="link2H_4_0145"></a> + <a id="link2H_4_0145"></a> XVII. Who can choose but wonder at them? They will not speak well of them that are at the same time with them, and live with them; yet they themselves are very ambitious, that they that shall follow, whom they have @@ -2875,14 +2855,14 @@ as by successive tradition from our forefathers we have received it. him. </p> <p> - <a name="link2H_4_0146" id="link2H_4_0146"></a> + <a id="link2H_4_0146"></a> XVIII. Do not ever conceive anything impossible to man, which by thee cannot, or not without much difficulty be effected; but whatsoever in general thou canst Conceive possible and proper unto any man, think that very possible unto thee also. </p> <p> - <a name="link2H_4_0147" id="link2H_4_0147"></a> + <a id="link2H_4_0147"></a> XIX. Suppose that at the palestra somebody hath all to-torn thee with his nails, and hath broken thy head. Well, thou art wounded. Yet thou dost not exclaim; thou art not offended with him. Thou dost not suspect him for @@ -2896,7 +2876,7 @@ as by successive tradition from our forefathers we have received it. decline, though we neither suspect, nor hate. </p> <p> - <a name="link2H_4_0148" id="link2H_4_0148"></a> + <a id="link2H_4_0148"></a> XX. If anybody shall reprove me, and shall make it apparent unto me, that in any either opinion or action of mine I do err, I will most gladly retract. For it is the truth that I seek after, by which I am sure that @@ -2904,7 +2884,7 @@ as by successive tradition from our forefathers we have received it. any error, or ignorance whatsoever. </p> <p> - <a name="link2H_4_0149" id="link2H_4_0149"></a> + <a id="link2H_4_0149"></a> XXI. I for my part will do what belongs unto me; as for other things, whether things unsensible or things irrational; or if rational, yet deceived and ignorant of the true way, they shall not trouble or distract @@ -2918,14 +2898,14 @@ as by successive tradition from our forefathers we have received it. for even three such hours are sufficient. </p> <p> - <a name="link2H_4_0150" id="link2H_4_0150"></a> + <a id="link2H_4_0150"></a> XXII. Alexander of Macedon, and he that dressed his mules, when once dead both came to one. For either they were both resumed into those original rational essences from whence all things in the world are propagated; or both after one fashion were scattered into atoms. </p> <p> - <a name="link2H_4_0151" id="link2H_4_0151"></a> + <a id="link2H_4_0151"></a> XXIII Consider how many different things, whether they concern our bodies, or our souls, in a moment of time come to pass in every one of us, and so thou wilt not wonder if many more things or rather all things that @@ -2933,7 +2913,7 @@ as by successive tradition from our forefathers we have received it. general, which we call the world. </p> <p> - <a name="link2H_4_0152" id="link2H_4_0152"></a> + <a id="link2H_4_0152"></a> XXIV. if any should put this question unto thee, how this word Antoninus is written, wouldst thou not presently fix thine intention upon it, and utter out in order every letter of it? And if any shall begin to gainsay @@ -2946,7 +2926,7 @@ as by successive tradition from our forefathers we have received it. fall out with thee. </p> <p> - <a name="link2H_4_0153" id="link2H_4_0153"></a> + <a id="link2H_4_0153"></a> XXV. Is it not a cruel thing to forbid men to affect those things, which they conceive to agree best with their own natures, and to tend most to their own proper good and behoof? But thou after a sort deniest them this @@ -2957,13 +2937,13 @@ as by successive tradition from our forefathers we have received it. angry with them. </p> <p> - <a name="link2H_4_0154" id="link2H_4_0154"></a> + <a id="link2H_4_0154"></a> XXVI. Death is a cessation from the impression of the senses, the tyranny of the passions, the errors of the mind, and the servitude of the body. </p> <p> - <a name="link2H_4_0155" id="link2H_4_0155"></a> + <a id="link2H_4_0155"></a> XXVII. If in this kind of life thy body be able to hold out, it is a shame that thy soul should faint first, and give over, take heed, lest of a philosopher thou become a mere Cæsar in time, and receive a new @@ -2978,7 +2958,7 @@ as by successive tradition from our forefathers we have received it. earthly life. </p> <p> - <a name="link2H_4_0156" id="link2H_4_0156"></a> + <a id="link2H_4_0156"></a> XXVIII. Do all things as becometh the disciple of Antoninus Pius. Remember his resolute constancy in things that were done by him according to reason, his equability in all things, his sanctity; the cheerfulness of @@ -3004,7 +2984,7 @@ as by successive tradition from our forefathers we have received it. him, ready for it in the possession of a good conscience. </p> <p> - <a name="link2H_4_0157" id="link2H_4_0157"></a> + <a id="link2H_4_0157"></a> XXIX. Stir up thy mind, and recall thy wits again from thy natural dreams, and visions, and when thou art perfectly awoken, and canst perceive that they were but dreams that troubled thee, as one newly @@ -3012,7 +2992,7 @@ as by successive tradition from our forefathers we have received it. the same mind as thou didst upon those, that thou sawest in thy sleep. </p> <p> - <a name="link2H_4_0158" id="link2H_4_0158"></a> + <a id="link2H_4_0158"></a> XXX. I consist of body and soul. Unto my body all things are indifferent, for of itself it cannot affect one thing more than another with apprehension of any difference; as for my mind, all things which are @@ -3022,7 +3002,7 @@ as by successive tradition from our forefathers we have received it. past operations, those also are now at this present indifferent unto her. </p> <p> - <a name="link2H_4_0159" id="link2H_4_0159"></a> + <a id="link2H_4_0159"></a> XXXI. As long as the foot doth that which belongeth unto it to do, and the hand that which belongs unto it, their labour, whatsoever it be, is not unnatural. So a man as long as he doth that which is proper unto a @@ -3033,7 +3013,7 @@ as by successive tradition from our forefathers we have received it. pleasures? </p> <p> - <a name="link2H_4_0160" id="link2H_4_0160"></a> + <a id="link2H_4_0160"></a> XXXII. Dost thou not see, how even those that profess mechanic arts, though in some respect they be no better than mere idiots, yet they stick close to the course of their trade, neither can they find in their heart @@ -3043,7 +3023,7 @@ as by successive tradition from our forefathers we have received it. which is common to him and to the Gods? </p> <p> - <a name="link2H_4_0161" id="link2H_4_0161"></a> + <a id="link2H_4_0161"></a> XXXIII. Asia, Europe; what are they, but as corners of the whole world; of which the whole sea, is but as one drop; and the great Mount Athos, but as a clod, as all present time is but as one point of eternity. All, petty @@ -3057,7 +3037,7 @@ as by successive tradition from our forefathers we have received it. respect; but consider in thy mind the true fountain of all. </p> <p> - <a name="link2H_4_0162" id="link2H_4_0162"></a> + <a id="link2H_4_0162"></a> XXXIV He that seeth the things that are now, hath Seen all that either was ever, or ever shall be, for all things are of one kind; and all like one unto another. Meditate often upon the connection of all things in the @@ -3068,7 +3048,7 @@ as by successive tradition from our forefathers we have received it. substantial union, or, reduction of all substances into one. </p> <p> - <a name="link2H_4_0163" id="link2H_4_0163"></a> + <a id="link2H_4_0163"></a> XXXV. Fit and accommodate thyself to that estate and to those occurrences, which by the destinies have been annexed unto thee; and love those men whom thy fate it is to live with; but love them truly. An @@ -3083,7 +3063,7 @@ as by successive tradition from our forefathers we have received it. all in all doth enjoy his happiness. </p> <p> - <a name="link2H_4_0164" id="link2H_4_0164"></a> + <a id="link2H_4_0164"></a> XXXVI. What things soever are not within the proper power and jurisdiction of thine own will either to compass or avoid, if thou shalt propose unto thyself any of those things as either good, or evil; it must @@ -3099,7 +3079,7 @@ as by successive tradition from our forefathers we have received it. enmity with any man. </p> <p> - <a name="link2H_4_0165" id="link2H_4_0165"></a> + <a id="link2H_4_0165"></a> XXXVII. We all work to one effect, some willingly, and with a rational apprehension of what we do: others without any such knowledge. As I think Heraclitus in a place speaketh of them that sleep, that even they do work @@ -3117,7 +3097,7 @@ as by successive tradition from our forefathers we have received it. the comedy. </p> <p> - <a name="link2H_4_0166" id="link2H_4_0166"></a> + <a id="link2H_4_0166"></a> XXXVIII. Doth either the sun take upon him to do that which belongs to the rain? or his son Aesculapius that, which unto the earth doth properly belong? How is it with every one of the stars in particular? Though they @@ -3126,7 +3106,7 @@ as by successive tradition from our forefathers we have received it. end? </p> <p> - <a name="link2H_4_0167" id="link2H_4_0167"></a> + <a id="link2H_4_0167"></a> XXXIX. If so be that the Gods have deliberated in particular of those things that should happen unto me, I must stand to their deliberation, as discrete and wise. For that a God should be an imprudent God, is a thing @@ -3155,7 +3135,7 @@ as by successive tradition from our forefathers we have received it. expedient for me. </p> <p> - <a name="link2H_4_0168" id="link2H_4_0168"></a> + <a id="link2H_4_0168"></a> XL. Whatsoever in any kind doth happen to any one, is expedient to the whole. And thus much to content us might suffice, that it is expedient for the whole in general. But yet this also shalt thou generally perceive, if @@ -3165,7 +3145,7 @@ as by successive tradition from our forefathers we have received it. things, or things indifferent; as health, wealth, and the like. </p> <p> - <a name="link2H_4_0169" id="link2H_4_0169"></a> + <a id="link2H_4_0169"></a> XLI. As the ordinary shows of the theatre and of other such places, when thou art presented with them, affect thee; as the same things still seen, and in the same fashion, make the sight ingrateful and tedious; so @@ -3174,7 +3154,7 @@ as by successive tradition from our forefathers we have received it. When then will there be an end? </p> <p> - <a name="link2H_4_0170" id="link2H_4_0170"></a> + <a id="link2H_4_0170"></a> XLII. Let the several deaths of men of all sorts, and of all sorts of professions, and of all sort of nations, be a perpetual object of thy thoughts,... so that thou mayst even come down to Philistio, Phœbus, and @@ -3195,7 +3175,7 @@ as by successive tradition from our forefathers we have received it. converse with false, and unrighteous men. </p> <p> - <a name="link2H_4_0171" id="link2H_4_0171"></a> + <a id="link2H_4_0171"></a> XLIII. When thou wilt comfort and cheer thyself, call to mind the several gifts and virtues of them, whom thou dost daily converse with; as for example, the industry of the one; the modesty of another; the @@ -3206,7 +3186,7 @@ as by successive tradition from our forefathers we have received it. unto thee. And therefore thou must have them always in a readiness. </p> <p> - <a name="link2H_4_0172" id="link2H_4_0172"></a> + <a id="link2H_4_0172"></a> XLIV. Dost thou grieve that thou dost weigh but so many pounds, and not three hundred rather? Just as much reason hast thou to grieve that thou must live but so many years, and not longer. For as for bulk and substance @@ -3214,7 +3194,7 @@ as by successive tradition from our forefathers we have received it. thee, so shouldst thou for time. </p> <p> - <a name="link2H_4_0173" id="link2H_4_0173"></a> + <a id="link2H_4_0173"></a> XLV. Let us do our best endeavours to persuade them; but however, if reason and justice lead thee to it, do it, though they be never so much against it. But if any shall by force withstand thee, and hinder thee in @@ -3231,13 +3211,13 @@ as by successive tradition from our forefathers we have received it. discretion) may be? </p> <p> - <a name="link2H_4_0174" id="link2H_4_0174"></a> + <a id="link2H_4_0174"></a> XLVI. The ambitious supposeth another man's act, praise and applause, to be his own happiness; the voluptuous his own sense and feeling; but he that is wise, his own action. </p> <p> - <a name="link2H_4_0175" id="link2H_4_0175"></a> + <a id="link2H_4_0175"></a> XLVII. It is in thy power absolutely to exclude all manner of conceit and opinion, as concerning this matter; and by the same means, to exclude all grief and sorrow from thy soul. For as for the things and objects @@ -3245,19 +3225,19 @@ as by successive tradition from our forefathers we have received it. force upon us any opinion at all. </p> <p> - <a name="link2H_4_0176" id="link2H_4_0176"></a> + <a id="link2H_4_0176"></a> XLVIII. Use thyself when any man speaks unto thee, so to hearken unto him, as that in the interim thou give not way to any other thoughts; that so thou mayst (as far as is possible) seem fixed and fastened to his very soul, whosoever he be that speaks unto thee. </p> <p> - <a name="link2H_4_0177" id="link2H_4_0177"></a> + <a id="link2H_4_0177"></a> XLIX. That which is not good for the bee-hive, cannot be good for the bee. </p> <p> - <a name="link2H_4_0178" id="link2H_4_0178"></a> + <a id="link2H_4_0178"></a> L. Will either passengers, or patients, find fault and complain, either the one if they be well carried, or the others if well cured? Do they take care for any more than this; the one, that their shipmaster may bring them @@ -3265,12 +3245,12 @@ as by successive tradition from our forefathers we have received it. recovery? </p> <p> - <a name="link2H_4_0179" id="link2H_4_0179"></a> + <a id="link2H_4_0179"></a> LI. How many of them who came into the world at the same time when I did, are already gone out of it? </p> <p> - <a name="link2H_4_0180" id="link2H_4_0180"></a> + <a id="link2H_4_0180"></a> LII. To them that are sick of the jaundice, honey seems bitter; and to them that are bitten by a mad dog, the water terrible; and to children, a little ball seems a fine thing. And why then should I be angry? or do I @@ -3279,12 +3259,12 @@ as by successive tradition from our forefathers we have received it. the jaundice; or poison, to cause rage? </p> <p> - <a name="link2H_4_0181" id="link2H_4_0181"></a> + <a id="link2H_4_0181"></a> LIII. No man can hinder thee to live as thy nature doth require. Nothing can happen unto thee, but what the common good of nature doth require. </p> <p> - <a name="link2H_4_0182" id="link2H_4_0182"></a> + <a id="link2H_4_0182"></a> LIV. What manner of men they be whom they seek to please, and what to get, and by what actions: how soon time will cover and bury all things, and how many it hath already buried! @@ -3294,11 +3274,11 @@ as by successive tradition from our forefathers we have received it. <div class="chapter"> - <h2><a name="link2H_4_0183" id="link2H_4_0183"></a> + <h2><a id="link2H_4_0183"></a> THE SEVENTH BOOK </h2> <p> - <a name="link2H_4_0184" id="link2H_4_0184"></a> + <a id="link2H_4_0184"></a> I. What is wickedness? It is that which many time and often thou hast already seen and known in the world. And so oft as anything doth happen that might otherwise trouble thee, let this memento presently come to thy @@ -3309,7 +3289,7 @@ as by successive tradition from our forefathers we have received it. new. All things that are, are both usual and of little continuance. </p> <p> - <a name="link2H_4_0185" id="link2H_4_0185"></a> + <a id="link2H_4_0185"></a> II. What fear is there that thy dogmata, or philosophical resolutions and conclusions, should become dead in thee, and lose their proper power and efficacy to make thee live happy, as long as those proper and @@ -3322,7 +3302,7 @@ as by successive tradition from our forefathers we have received it. properly concern me. Be always in this mind, and thou wilt be right. </p> <p> - <a name="link2H_4_0186" id="link2H_4_0186"></a> + <a id="link2H_4_0186"></a> III. That which most men would think themselves most happy for, and would prefer before all things, if the Gods would grant it unto them after their deaths, thou mayst whilst thou livest grant unto thyself; to live @@ -3339,7 +3319,7 @@ as by successive tradition from our forefathers we have received it. or less. </p> <p> - <a name="link2H_4_0187" id="link2H_4_0187"></a> + <a id="link2H_4_0187"></a> IV. Word after word, every one by itself, must the things that are spoken be conceived and understood; and so the things that are done, purpose after purpose, every one by itself likewise. And as in matter of @@ -3349,7 +3329,7 @@ as by successive tradition from our forefathers we have received it. truth and nature, however it be taken in common use. </p> <p> - <a name="link2H_4_0188" id="link2H_4_0188"></a> + <a id="link2H_4_0188"></a> V. Is my reason, and understanding sufficient for this, or no? If it be sufficient, without any private applause, or public ostentation as of an instrument, which by nature I am provided of, I will make use of it for @@ -3373,7 +3353,7 @@ as by successive tradition from our forefathers we have received it. alacrity, because thou canst not effect it all alone? </p> <p> - <a name="link2H_4_0189" id="link2H_4_0189"></a> + <a id="link2H_4_0189"></a> VI. Let not things future trouble thee. For if necessity so require that they come to pass, thou shalt (whensoever that is) be provided for them with the same reason, by which whatsoever is now present, is made both @@ -3384,7 +3364,7 @@ as by successive tradition from our forefathers we have received it. in the world besides. For all things are ranked together, and by that decency of its due place and order that each particular doth observe, they all concur together to the making of one and the same - κόσμος or world: as if you said, a comely + κόσμος or world: as if you said, a comely piece, or an orderly composition. For all things throughout, there is but one and the same order; and through all things, one and the same God, the same substance and the same law. There is one common reason, and one @@ -3393,7 +3373,7 @@ as by successive tradition from our forefathers we have received it. partakers of the same reason. </p> <p> - <a name="link2H_4_0190" id="link2H_4_0190"></a> + <a id="link2H_4_0190"></a> VII. Whatsoever is material, doth soon vanish away into the common substance of the whole; and whatsoever is formal, or, whatsoever doth animate that which is material, is soon resumed into the common reason of @@ -3401,22 +3381,22 @@ as by successive tradition from our forefathers we have received it. the general age and duration of the whole. </p> <p> - <a name="link2H_4_0191" id="link2H_4_0191"></a> + <a id="link2H_4_0191"></a> VIII. To a reasonable creature, the same action is both according to nature, and according to reason. </p> <p> - <a name="link2H_4_0192" id="link2H_4_0192"></a> + <a id="link2H_4_0192"></a> IX. Straight of itself, not made straight. </p> <p> - <a name="link2H_4_0193" id="link2H_4_0193"></a> + <a id="link2H_4_0193"></a> X. As several members in one body united, so are reasonable creatures in a body divided and dispersed, all made and prepared for one common operation. And this thou shalt apprehend the better, if thou shalt use - thyself often to say to thyself, I am μέλος, or + thyself often to say to thyself, I am μέλος, or a member of the mass and body of reasonable substances. But if thou shalt - say I am μέρος, or a part, thou dost not yet + say I am μέρος, or a part, thou dost not yet love men from thy heart. The joy that thou takest in the exercise of bounty, is not yet grounded upon a due ratiocination and right apprehension of the nature of things. Thou dost exercise it as yet upon @@ -3424,7 +3404,7 @@ as by successive tradition from our forefathers we have received it. to thyself, when thou dost good unto others. </p> <p> - <a name="link2H_4_0194" id="link2H_4_0194"></a> + <a id="link2H_4_0194"></a> XI. Of things that are external, happen what will to that which can suffer by external accidents. Those things that suffer let them complain themselves, if they will; as for me, as long as I conceive no such thing, @@ -3432,7 +3412,7 @@ as by successive tradition from our forefathers we have received it. not to conceive any such thing. </p> <p> - <a name="link2H_4_0195" id="link2H_4_0195"></a> + <a id="link2H_4_0195"></a> XII. Whatsoever any man either doth or saith, thou must be good; not for any man's sake, but for thine own nature's sake; as if either gold, or the emerald, or purple, should ever be saying to themselves, Whatsoever any @@ -3440,7 +3420,7 @@ as by successive tradition from our forefathers we have received it. colour. </p> <p> - <a name="link2H_4_0196" id="link2H_4_0196"></a> + <a id="link2H_4_0196"></a> XIII. This may ever be my comfort and security: my understanding, that ruleth over all, will not of itself bring trouble and vexation upon itself. This I say; it will not put itself in any fear, it will not lead @@ -3461,11 +3441,11 @@ as by successive tradition from our forefathers we have received it. itself. </p> <p> - <a name="link2H_4_0197" id="link2H_4_0197"></a> + <a id="link2H_4_0197"></a> XIV. What is - εὐδαιμονία, or - happiness: but ἀγαθὸς - δαίμων, or, a good dæmon, or spirit? What + εὐδαιμονία, or + happiness: but ἀγαθὸς + δαίμων, or, a good dæmon, or spirit? What then dost thou do here, O opinion? By the Gods I adjure thee, that thou get thee gone, as thou earnest: for I need thee not. Thou earnest indeed unto me according to thy ancient wonted manner. It is that, that all men @@ -3473,7 +3453,7 @@ as by successive tradition from our forefathers we have received it. with thee, only begone, now that I have found thee what thou art. </p> <p> - <a name="link2H_4_0198" id="link2H_4_0198"></a> + <a id="link2H_4_0198"></a> XV. Is any man so foolish as to fear change, to which all things that once were not owe their being? And what is it, that is more pleasing and more familiar to the nature of the universe? How couldst thou thyself use @@ -3486,7 +3466,7 @@ as by successive tradition from our forefathers we have received it. nature of the universe? </p> <p> - <a name="link2H_4_0199" id="link2H_4_0199"></a> + <a id="link2H_4_0199"></a> XVI. Through the substance of the universe, as through a torrent pass all particular bodies, being all of the same nature, and all joint workers with the universe itself as in one of our bodies so many members among @@ -3511,7 +3491,7 @@ as by successive tradition from our forefathers we have received it. understanding is not made worse or more vile than it was before. </p> <p> - <a name="link2H_4_0200" id="link2H_4_0200"></a> + <a id="link2H_4_0200"></a> XVII. The nature of the universe, of the common substance of all things as it were of so much wax hath now perchance formed a horse; and then, destroying that figure, hath new tempered and fashioned the matter of it @@ -3522,7 +3502,7 @@ as by successive tradition from our forefathers we have received it. should it be more grievous to be put asunder? </p> <p> - <a name="link2H_4_0201" id="link2H_4_0201"></a> + <a id="link2H_4_0201"></a> XVIII. An angry countenance is much against nature, and it is oftentimes the proper countenance of them that are at the point of death. But were it so, that all anger and passion were so thoroughly quenched in thee, that @@ -3540,7 +3520,7 @@ as by successive tradition from our forefathers we have received it. world may still appear fresh and new. </p> <p> - <a name="link2H_4_0202" id="link2H_4_0202"></a> + <a id="link2H_4_0202"></a> XIX. Whensoever any man doth trespass against other, presently consider with thyself what it was that he did suppose to be good, what to be evil, when he did trespass. For this when thou knowest, thou wilt pity him thou @@ -3553,7 +3533,7 @@ as by successive tradition from our forefathers we have received it. that he doth; how canst thou but be gentle unto him that is in an error? </p> <p> - <a name="link2H_4_0203" id="link2H_4_0203"></a> + <a id="link2H_4_0203"></a> XX. Fancy not to thyself things future, as though they were present but of those that are present, take some aside, that thou takest most benefit of, and consider of them particularly, how wonderfully thou @@ -3567,7 +3547,7 @@ as by successive tradition from our forefathers we have received it. thing. </p> <p> - <a name="link2H_4_0204" id="link2H_4_0204"></a> + <a id="link2H_4_0204"></a> XXI. Wipe off all opinion stay the force and violence of unreasonable lusts and affections: circumscribe the present time examine whatsoever it be that is happened, either to thyself or to another: divide all present @@ -3580,7 +3560,7 @@ as by successive tradition from our forefathers we have received it. God. </p> <p> - <a name="link2H_4_0205" id="link2H_4_0205"></a> + <a id="link2H_4_0205"></a> XXII. All things (saith he) are by certain order and appointment. And what if the elements only. </p> @@ -3603,7 +3583,7 @@ as by successive tradition from our forefathers we have received it. succeed. </p> <p> - <a name="link2H_4_0206" id="link2H_4_0206"></a> + <a id="link2H_4_0206"></a> XXIII. Out of Plato. 'He then whose mind is endowed with true magnanimity, who hath accustomed himself to the contemplation both of all times, and of all things in general; can this mortal life (thinkest thou) @@ -3611,7 +3591,7 @@ as by successive tradition from our forefathers we have received it. neither will such a one account death a grievous thing? By no means.' </p> <p> - <a name="link2H_4_0207" id="link2H_4_0207"></a> + <a id="link2H_4_0207"></a> XXIV. Out of Antisthenes. 'It is a princely thing to do well, and to be ill-spoken of. It is a shameful thing that the face should be subject unto the mind, to be put into what shape it will, and to be dressed by it as it @@ -3619,7 +3599,7 @@ as by successive tradition from our forefathers we have received it. fashion herself, and to dress herself as best becometh her.' </p> <p> - <a name="link2H_4_0208" id="link2H_4_0208"></a> + <a id="link2H_4_0208"></a> XXV. Out of several poets and comics. 'It will but little avail thee, to turn thine anger and indignation upon the things themselves that have fallen across unto thee. For as for them, they are not sensible of it, @@ -3631,7 +3611,7 @@ as by successive tradition from our forefathers we have received it. not to tremble, &c.' </p> <p> - <a name="link2H_4_0209" id="link2H_4_0209"></a> + <a id="link2H_4_0209"></a> XXVI. Out of Plato. 'My answer, full of justice and equity, should be this: Thy speech is not right, O man! if thou supposest that he that is of any worth at all, should apprehend either life or death, as a matter of @@ -3667,7 +3647,7 @@ as by successive tradition from our forefathers we have received it. this universe. </p> <p> - <a name="link2H_4_0210" id="link2H_4_0210"></a> + <a id="link2H_4_0210"></a> XXVII. To look back upon things of former ages, as upon the manifold changes and conversions of several monarchies and commonwealths. We may also foresee things future, for they shall all be of the same kind; @@ -3686,14 +3666,14 @@ as by successive tradition from our forefathers we have received it. from above, though we toil and labour never so much.' </p> <p> - <a name="link2H_4_0211" id="link2H_4_0211"></a> + <a id="link2H_4_0211"></a> XXVIII. He hath a stronger body, and is a better wrestler than I. What then? Is he more bountiful? is he more modest? Doth he bear all adverse chances with more equanimity: or with his neighbour's offences with more meekness and gentleness than I? </p> <p> - <a name="link2H_4_0212" id="link2H_4_0212"></a> + <a id="link2H_4_0212"></a> XXIX. Where the matter may be effected agreeably to that reason, which both unto the Gods and men is common, there can be no just cause of grief or sorrow. For where the fruit and benefit of an action well begun and @@ -3707,7 +3687,7 @@ as by successive tradition from our forefathers we have received it. true nature of it. </p> <p> - <a name="link2H_4_0213" id="link2H_4_0213"></a> + <a id="link2H_4_0213"></a> XXX. Look not about upon other men's minds and understandings; but look right on forwards whither nature, both that of the universe, in those things that happen unto thee; and thine in particular, in those things @@ -3732,7 +3712,7 @@ as by successive tradition from our forefathers we have received it. end, and by consequent her happiness. </p> <p> - <a name="link2H_4_0214" id="link2H_4_0214"></a> + <a id="link2H_4_0214"></a> XXXI. As one who had lived, and were now to die by right, whatsoever is yet remaining, bestow that wholly as a gracious overplus upon a virtuous life. Love and affect that only, whatsoever it be that happeneth, and is @@ -3756,7 +3736,7 @@ as by successive tradition from our forefathers we have received it. deeper. </p> <p> - <a name="link2H_4_0215" id="link2H_4_0215"></a> + <a id="link2H_4_0215"></a> XXXII. Thou must use thyself also to keep thy body fixed and steady; free from all loose fluctuant either motion, or posture. And as upon thy face and looks, thy mind hath easily power over them to keep them to that @@ -3765,14 +3745,14 @@ as by successive tradition from our forefathers we have received it. without any manner of affectation. </p> <p> - <a name="link2H_4_0216" id="link2H_4_0216"></a> + <a id="link2H_4_0216"></a> XXXIII. The art of true living in this world is more like a wrestler's, than a dancer's practice. For in this they both agree, to teach a man whatsoever falls upon him, that he may be ready for it, and that nothing may cast him down. </p> <p> - <a name="link2H_4_0217" id="link2H_4_0217"></a> + <a id="link2H_4_0217"></a> XXXIV. Thou must continually ponder and consider with thyself, what manner of men they be, and for their minds and understandings what is their present estate, whose good word and testimony thou dost desire. For @@ -3786,7 +3766,7 @@ as by successive tradition from our forefathers we have received it. gentle and moderate towards all men. </p> <p> - <a name="link2H_4_0218" id="link2H_4_0218"></a> + <a id="link2H_4_0218"></a> XXXV. What pain soever thou art in, let this presently come to thy mind, that it is not a thing whereof thou needest to be ashamed, neither is it a thing whereby thy understanding, that hath the government of all, can be @@ -3804,12 +3784,12 @@ as by successive tradition from our forefathers we have received it. foil; thy courage hath failed thee. </p> <p> - <a name="link2H_4_0219" id="link2H_4_0219"></a> + <a id="link2H_4_0219"></a> XXXVI. Take heed lest at any time thou stand so affected, though towards unnatural evil men, as ordinary men are commonly one towards another. </p> <p> - <a name="link2H_4_0220" id="link2H_4_0220"></a> + <a id="link2H_4_0220"></a> XXXVII. How know we whether Socrates were so eminent indeed, and of so extraordinary a disposition? For that he died more gloriously, that he disputed with the Sophists more subtilty; that he watched in the frost @@ -3834,7 +3814,7 @@ as by successive tradition from our forefathers we have received it. circumscribe herself, and by herself to intend her own ends and occasions. </p> <p> - <a name="link2H_4_0221" id="link2H_4_0221"></a> + <a id="link2H_4_0221"></a> XXXVIII. For it is a thing very possible, that a man should be a very divine man, and yet be altogether unknown. This thou must ever be mindful of, as of this also, that a man's true happiness doth consist in very few @@ -3844,7 +3824,7 @@ as by successive tradition from our forefathers we have received it. God. </p> <p> - <a name="link2H_4_0222" id="link2H_4_0222"></a> + <a id="link2H_4_0222"></a> XXXIX. Free from all compulsion in all cheerfulness and alacrity thou mayst run out thy time, though men should exclaim against thee never so much, and the wild beasts should pull in sunder the poor members of thy @@ -3866,14 +3846,14 @@ as by successive tradition from our forefathers we have received it. and intractable, but all things both usual and easy. </p> <p> - <a name="link2H_4_0223" id="link2H_4_0223"></a> + <a id="link2H_4_0223"></a> XL. Then hath a man attained to the estate of perfection in his life and conversation, when he so spends every day, as if it were his last day: never hot and vehement in his affections, nor yet so cold and stupid as one that had no sense; and free from all manner of dissimulation. </p> <p> - <a name="link2H_4_0224" id="link2H_4_0224"></a> + <a id="link2H_4_0224"></a> XLI. Can the Gods, who are immortal, for the continuance of so many ages bear without indignation with such and so many sinners, as have ever been, yea not only so, but also take such care for them, that they want nothing; @@ -3885,13 +3865,13 @@ as by successive tradition from our forefathers we have received it. altogether impossible. </p> <p> - <a name="link2H_4_0225" id="link2H_4_0225"></a> + <a id="link2H_4_0225"></a> XLII. What object soever, our reasonable and sociable faculty doth meet with, that affords nothing either for the satisfaction of reason, or for the practice of charity, she worthily doth think unworthy of herself. </p> <p> - <a name="link2H_4_0226" id="link2H_4_0226"></a> + <a id="link2H_4_0226"></a> XLIII. When thou hast done well, and another is benefited by thy action, must thou like a very fool look for a third thing besides, as that it may appear unto others also that thou hast done well, or that thou mayest in @@ -3901,7 +3881,7 @@ as by successive tradition from our forefathers we have received it. whilst it is so unto others. </p> <p> - <a name="link2H_4_0227" id="link2H_4_0227"></a> + <a id="link2H_4_0227"></a> XLIV. The nature of the universe did once certainly before it was created, whatsoever it hath done since, deliberate and so resolve upon the creation of the world. Now since that time, whatsoever it is, that is and @@ -3917,11 +3897,11 @@ as by successive tradition from our forefathers we have received it. <div class="chapter"> - <h2><a name="link2H_4_0228" id="link2H_4_0228"></a> + <h2><a id="link2H_4_0228"></a> THE EIGHTH BOOK </h2> <p> - <a name="link2H_4_0229" id="link2H_4_0229"></a> + <a id="link2H_4_0229"></a> I. This also, among other things, may serve to keep thee from vainglory; if thou shalt consider, that thou art now altogether incapable of the commendation of one, who all his life long, or from his youth at least, @@ -3950,7 +3930,7 @@ as by successive tradition from our forefathers we have received it. man, but that which causeth the contrary effects. </p> <p> - <a name="link2H_4_0230" id="link2H_4_0230"></a> + <a id="link2H_4_0230"></a> II. Upon every action that thou art about, put this question to thyself; How will this when it is done agree with me? Shall I have no occasion to repent of it? Yet a very little while and I am dead and gone; and all @@ -3960,7 +3940,7 @@ as by successive tradition from our forefathers we have received it. governed by the same law of right and reason, by which God Himself is. </p> <p> - <a name="link2H_4_0231" id="link2H_4_0231"></a> + <a id="link2H_4_0231"></a> III. Alexander, Caius, Pompeius; what are these to Diogenes, Heraclitus, and Socrates? These penetrated into the true nature of things; into all causes, and all subjects: and upon these did they exercise their power and @@ -3968,7 +3948,7 @@ as by successive tradition from our forefathers we have received it. their slavery extend. </p> <p> - <a name="link2H_4_0232" id="link2H_4_0232"></a> + <a id="link2H_4_0232"></a> IV. What they have done, they will still do, although thou shouldst hang thyself. First; let it not trouble thee. For all things both good and evil: come to pass according to the nature and general condition of the @@ -3982,7 +3962,7 @@ as by successive tradition from our forefathers we have received it. modestly, and without hypocrisy. </p> <p> - <a name="link2H_4_0233" id="link2H_4_0233"></a> + <a id="link2H_4_0233"></a> V. That which the nature of the universe doth busy herself about, is; that which is here, to transfer it thither, to change it, and thence again to take it away, and to carry it to another place. So that thou needest @@ -3990,7 +3970,7 @@ as by successive tradition from our forefathers we have received it. things are disposed by equality. </p> <p> - <a name="link2H_4_0234" id="link2H_4_0234"></a> + <a id="link2H_4_0234"></a> VI. Every particular nature hath content, when in its own proper course it speeds. A reasonable nature doth then speed, when first in matter of fancies and imaginations, it gives no consent to that which is either @@ -4013,7 +3993,7 @@ as by successive tradition from our forefathers we have received it. thing, and them together likewise. </p> <p> - <a name="link2H_4_0235" id="link2H_4_0235"></a> + <a id="link2H_4_0235"></a> VII. Thou hast no time nor opportunity to read. What then? Hast thou not time and opportunity to exercise thyself, not to wrong thyself; to strive against all carnal pleasures and pains, and to get the upper hand @@ -4022,12 +4002,12 @@ as by successive tradition from our forefathers we have received it. but also to have a care of them still, and of their welfare? </p> <p> - <a name="link2H_4_0236" id="link2H_4_0236"></a> + <a id="link2H_4_0236"></a> VIII. Forbear henceforth to complain of the trouble of a courtly life, either in public before others, or in private by thyself. </p> <p> - <a name="link2H_4_0237" id="link2H_4_0237"></a> + <a id="link2H_4_0237"></a> IX. Repentance is an inward and self-reprehension for the neglect or omission of somewhat that was profitable. Now whatsoever is good, is also profitable, and it is the part of an honest virtuous man to set by it, and @@ -4036,7 +4016,7 @@ as by successive tradition from our forefathers we have received it. pleasure then is either good or profitable. </p> <p> - <a name="link2H_4_0238" id="link2H_4_0238"></a> + <a id="link2H_4_0238"></a> X. This, what is it in itself, and by itself, according to its proper constitution? What is the substance of it? What is the matter, or proper use? What is the form or efficient cause? What is it for in this world, @@ -4044,7 +4024,7 @@ as by successive tradition from our forefathers we have received it. present themselves unto thee. </p> <p> - <a name="link2H_4_0239" id="link2H_4_0239"></a> + <a id="link2H_4_0239"></a> XI. When thou art hard to be stirred up and awaked out of thy sleep, admonish thyself and call to mind, that, to perform actions tending to the common good is that which thine own proper constitution, and that which @@ -4053,13 +4033,13 @@ as by successive tradition from our forefathers we have received it. pleasing, than that which is according to nature? </p> <p> - <a name="link2H_4_0240" id="link2H_4_0240"></a> + <a id="link2H_4_0240"></a> XII. As every fancy and imagination presents itself unto thee, consider (if it be possible) the true nature, and the proper qualities of it, and reason with thyself about it. </p> <p> - <a name="link2H_4_0241" id="link2H_4_0241"></a> + <a id="link2H_4_0241"></a> XIII. At thy first encounter with any one, say presently to thyself: This man, what are his opinions concerning that which is good or evil? as concerning pain, pleasure, and the causes of both; concerning honour, and @@ -4075,7 +4055,7 @@ as by successive tradition from our forefathers we have received it. winds should prove Contrary. </p> <p> - <a name="link2H_4_0242" id="link2H_4_0242"></a> + <a id="link2H_4_0242"></a> XIV. Remember, that to change thy mind upon occasion, and to follow him that is able to rectify thee, is equally ingenuous, as to find out at the first, what is right and just, without help. For of thee nothing is @@ -4083,7 +4063,7 @@ as by successive tradition from our forefathers we have received it. merit, and of thine own understanding. </p> <p> - <a name="link2H_4_0243" id="link2H_4_0243"></a> + <a id="link2H_4_0243"></a> XV. If it were thine act and in thine own power, wouldest thou do it? If it were not, whom dost tin accuse? the atoms, or the Gods? For to do either, the part of a mad man. Thou must therefore blame nobody, but if @@ -4091,7 +4071,7 @@ as by successive tradition from our forefathers we have received it. to complain? For nothing should be done but to some certain end. </p> <p> - <a name="link2H_4_0244" id="link2H_4_0244"></a> + <a id="link2H_4_0244"></a> XVI. Whatsoever dieth and falleth, however and wheresoever it die and fall, it cannot fall out of the world, here it have its abode and change, here also shall it have its dissolution into its proper elements. @@ -4100,7 +4080,7 @@ as by successive tradition from our forefathers we have received it. thou? </p> <p> - <a name="link2H_4_0245" id="link2H_4_0245"></a> + <a id="link2H_4_0245"></a> XVII. Whatsoever is, was made for something: as a horse, a vine. Why wonderest thou? The sun itself will say of itself, I was made for something; and so hath every god its proper function. What then were then @@ -4108,12 +4088,12 @@ as by successive tradition from our forefathers we have received it. reason cannot brook it. </p> <p> - <a name="link2H_4_0246" id="link2H_4_0246"></a> + <a id="link2H_4_0246"></a> XVIII. Nature hath its end as well in the end and final consummation of anything that is, as in the begin-nine and continuation of it. </p> <p> - <a name="link2H_4_0247" id="link2H_4_0247"></a> + <a id="link2H_4_0247"></a> XIX. As one that tosseth up a ball. And what is a ball the better, if the motion of it be upwards; or the worse if it be downwards; or if it chance to fall upon the ground? So for the bubble; if it continue, what it @@ -4132,26 +4112,26 @@ as by successive tradition from our forefathers we have received it. what is it but as one point, in regard of the whole world? </p> <p> - <a name="link2H_4_0248" id="link2H_4_0248"></a> + <a id="link2H_4_0248"></a> XX. That which must be the subject of thy consideration, is either the matter itself, or the dogma, or the operation, or the true sense and signification. </p> <p> - <a name="link2H_4_0249" id="link2H_4_0249"></a> + <a id="link2H_4_0249"></a> XXI. Most justly have these things happened unto thee: why dost not thou amend? O but thou hadst rather become good to-morrow, than to be so to-day. </p> <p> - <a name="link2H_4_0250" id="link2H_4_0250"></a> + <a id="link2H_4_0250"></a> XXII. Shall I do it? I will; so the end of my action be to do good unto men. Doth anything by way of cross or adversity happen unto me? I accept it, with reference unto the Gods, and their providence; the fountain of all things, from which whatsoever comes to pass, doth hang and depend. </p> <p> - <a name="link2H_4_0251" id="link2H_4_0251"></a> + <a id="link2H_4_0251"></a> XXIII. By one action judge of the rest: this bathing which usually takes up so much of our time, what is it? Oil, sweat, filth; or the sordes of the body: an excrementitious viscosity, the excrements of oil and other @@ -4160,7 +4140,7 @@ as by successive tradition from our forefathers we have received it. worldly object. </p> <p> - <a name="link2H_4_0252" id="link2H_4_0252"></a> + <a id="link2H_4_0252"></a> XXIV. Lucilla buried Verus; then was Lucilla herself buried by others. So Secunda Maximus, then Secunda herself. So Epitynchanus, Diotimus; then Epitynchanus himself. So Antoninus Pius, Faustina his wife; then Antoninus @@ -4177,7 +4157,7 @@ as by successive tradition from our forefathers we have received it. (sp.), and appointed to some certain place and station. </p> <p> - <a name="link2H_4_0253" id="link2H_4_0253"></a> + <a id="link2H_4_0253"></a> XXV. The true joy of a man, is to do that which properly belongs unto a man. That which is most proper unto a man, is, first, to be kindly affected towards them that are of the same kind and nature as he is @@ -4191,7 +4171,7 @@ as by successive tradition from our forefathers we have received it. made of it, to their use and benefit. </p> <p> - <a name="link2H_4_0254" id="link2H_4_0254"></a> + <a id="link2H_4_0254"></a> XXVI. If pain be an evil, either it is in regard of the body; (and that cannot be, because the body of itself is altogether insensible:) or in regard of the soul But it is in the power of the soul, to preserve her own @@ -4201,7 +4181,7 @@ as by successive tradition from our forefathers we have received it. penetrate. </p> <p> - <a name="link2H_4_0255" id="link2H_4_0255"></a> + <a id="link2H_4_0255"></a> XXVII. Wipe off all idle fancies, and say unto thyself incessantly; Now if I will, it is in my power to keep out of this my soul all wickedness, all lust, and concupiscences, all trouble and confusion. But on the @@ -4210,7 +4190,7 @@ as by successive tradition from our forefathers we have received it. Remember then this thy power that nature hath given thee. </p> <p> - <a name="link2H_4_0256" id="link2H_4_0256"></a> + <a id="link2H_4_0256"></a> XXVIII. Whether thou speak in the Senate or whether thou speak to any particular, let thy speech In always grave and modest. But thou must not openly and vulgarly observe that sound and exact form of speaking, @@ -4219,7 +4199,7 @@ as by successive tradition from our forefathers we have received it. prescribe. </p> <p> - <a name="link2H_4_0257" id="link2H_4_0257"></a> + <a id="link2H_4_0257"></a> XXIX. Augustus his court; his wife, his daughter, his nephews, his sons-in-law his sister, Agrippa, his kinsmen, his domestics, his friends; Areus, Mæcenas, his slayers of beasts for sacrifice and divination: there @@ -4235,7 +4215,7 @@ as by successive tradition from our forefathers we have received it. death of a whole kindred. </p> <p> - <a name="link2H_4_0258" id="link2H_4_0258"></a> + <a id="link2H_4_0258"></a> XXX. Contract thy whole life to the measure and proportion of one single action. And if in every particular action thou dost perform what is fitting to the utmost of thy power, let it suffice thee. And who can @@ -4251,13 +4231,13 @@ as by successive tradition from our forefathers we have received it. life, that we now speak of. </p> <p> - <a name="link2H_4_0259" id="link2H_4_0259"></a> + <a id="link2H_4_0259"></a> XXXI. Receive temporal blessings without ostentation, when they are sent and thou shalt be able to part with them with all readiness and facility when they are taken from thee again. </p> <p> - <a name="link2H_4_0260" id="link2H_4_0260"></a> + <a id="link2H_4_0260"></a> XXXII. If ever thou sawest either a hand, or a foot, or a head lying by itself, in some place or other, as cut off from the rest of the body, such must thou conceive him to make himself, as much as in him lieth, @@ -4279,7 +4259,7 @@ as by successive tradition from our forefathers we have received it. its former rank and place of a part, as he was before. </p> <p> - <a name="link2H_4_0261" id="link2H_4_0261"></a> + <a id="link2H_4_0261"></a> XXXIII. As almost all her other faculties and properties the nature of the universe hath imparted unto every reasonable creature, so this in particular we have received from her, that as whatsoever doth oppose @@ -4294,7 +4274,7 @@ as by successive tradition from our forefathers we have received it. as its natural end and happiness. </p> <p> - <a name="link2H_4_0262" id="link2H_4_0262"></a> + <a id="link2H_4_0262"></a> XXXIV. Let not the general representation unto thyself of the wretchedness of this our mortal life, trouble thee. Let not thy mind wander up and down, and heap together in her thoughts the many troubles @@ -4309,7 +4289,7 @@ as by successive tradition from our forefathers we have received it. patience. </p> <p> - <a name="link2H_4_0263" id="link2H_4_0263"></a> + <a id="link2H_4_0263"></a> XXXV. What? are either Panthea or Pergamus abiding to this day by their masters' tombs? or either Chabrias or Diotimus by that of Adrianus? O foolery! For what if they did, would their masters be sensible of It? or @@ -4320,19 +4300,19 @@ as by successive tradition from our forefathers we have received it. blood and corruption? </p> <p> - <a name="link2H_4_0264" id="link2H_4_0264"></a> + <a id="link2H_4_0264"></a> XXXVI. If thou beest quick-sighted, be so in matter of judgment, and best discretion, saith he. </p> <p> - <a name="link2H_4_0265" id="link2H_4_0265"></a> + <a id="link2H_4_0265"></a> XXXVII. In the whole constitution of man, I see not any virtue contrary to justice, whereby it may be resisted and opposed. But one whereby pleasure and voluptuousness may be resisted and opposed, I see: continence. </p> <p> - <a name="link2H_4_0266" id="link2H_4_0266"></a> + <a id="link2H_4_0266"></a> XXXVIII. If thou canst but withdraw conceit and opinion concerning that which may seem hurtful and offensive, thou thyself art as safe, as safe may be. Thou thyself? and who is that? Thy reason. 'Yea, but I am not @@ -4341,7 +4321,7 @@ as by successive tradition from our forefathers we have received it. that, (whatsoever it be,) conceive its own grief, if it can. </p> <p> - <a name="link2H_4_0267" id="link2H_4_0267"></a> + <a id="link2H_4_0267"></a> XXXIX. That which is a hindrance of the senses, is an evil to the sensitive nature. That which is a hindrance of the appetitive and prosecutive faculty, is an evil to the sensitive nature. As of the @@ -4360,9 +4340,9 @@ as by successive tradition from our forefathers we have received it. nor anything else that can penetrate into her. </p> <p> - <a name="link2H_4_0268" id="link2H_4_0268"></a> + <a id="link2H_4_0268"></a> XL. If once round and solid, there is no fear that ever it will change. - <a name="link2H_4_0269" id="link2H_4_0269"></a> + <a id="link2H_4_0269"></a> XLI. Why should I grieve myself; who never did willingly grieve any other! One thing rejoices one and another thing another. As for me, this is my joy, if my understanding be right and sound, as neither averse from @@ -4372,7 +4352,7 @@ as by successive tradition from our forefathers we have received it. of the thing itself. </p> <p> - <a name="link2H_4_0270" id="link2H_4_0270"></a> + <a id="link2H_4_0270"></a> XLII. This time that is now present, bestow thou upon thyself. They that rather hunt for fame after death, do not consider, that those men that shall be hereafter, will be even such, as these whom now they can so @@ -4382,7 +4362,7 @@ as by successive tradition from our forefathers we have received it. thee, what is it to thee? </p> <p> - <a name="link2H_4_0271" id="link2H_4_0271"></a> + <a id="link2H_4_0271"></a> XLIII. Take me and throw me where thou wilt: I am indifferent. For there also I shall have that spirit which is within me propitious; that is well pleased and fully contented both in that constant disposition, and with @@ -4390,14 +4370,14 @@ as by successive tradition from our forefathers we have received it. suitable and agreeable. </p> <p> - <a name="link2H_4_0272" id="link2H_4_0272"></a> + <a id="link2H_4_0272"></a> XLIV. Is this then a thing of that worth, that for it my soul should suffer, and become worse than it was? as either basely dejected, or disordinately affected, or confounded within itself, or terrified? What can there be, that thou shouldest so much esteem? </p> <p> - <a name="link2H_4_0273" id="link2H_4_0273"></a> + <a id="link2H_4_0273"></a> XLV. Nothing can happen unto thee, which is not incidental unto thee, as thou art a man. As nothing can happen either to an ox, a vine, or to a stone, which is not incidental unto them; unto every one in his own kind. @@ -4421,7 +4401,7 @@ as by successive tradition from our forefathers we have received it. performance. </p> <p> - <a name="link2H_4_0274" id="link2H_4_0274"></a> + <a id="link2H_4_0274"></a> XLVI. Remember that thy mind is of that nature as that it becometh altogether unconquerable, when once recollected in herself, she seeks no other content than this, that she cannot be forced: yea though it so fall @@ -4434,7 +4414,7 @@ as by successive tradition from our forefathers we have received it. himself to this place of refuge, is unhappy. </p> <p> - <a name="link2H_4_0275" id="link2H_4_0275"></a> + <a id="link2H_4_0275"></a> XLVII. Keep thyself to the first bare and naked apprehensions of things, as they present themselves unto thee, and add not unto them. It is reported unto thee, that such a one speaketh ill of thee. Well; that he @@ -4448,7 +4428,7 @@ as by successive tradition from our forefathers we have received it. understandeth the true nature of all things that happen in the world. </p> <p> - <a name="link2H_4_0276" id="link2H_4_0276"></a> + <a id="link2H_4_0276"></a> XLVIII. Is the cucumber bitter? set it away. Brambles are in the way? avoid them. Let this suffice. Add not presently speaking unto thyself, What serve these things for in the world? For, this, one that is @@ -4468,7 +4448,7 @@ as by successive tradition from our forefathers we have received it. sufficient unto herself. </p> <p> - <a name="link2H_4_0277" id="link2H_4_0277"></a> + <a id="link2H_4_0277"></a> XLIX. Not to be slack and negligent; or loose, and wanton in thy actions; nor contentious, and troublesome in thy conversation; nor to rove and wander in thy fancies and imaginations. Not basely to contract thy @@ -4476,7 +4456,7 @@ as by successive tradition from our forefathers we have received it. it were, nor ever to want employment. </p> <p> - <a name="link2H_4_0278" id="link2H_4_0278"></a> + <a id="link2H_4_0278"></a> L. 'They kill me, they cut my flesh; they persecute my person with curses.' What then? May not thy mind for all this continue pure, prudent, temperate, just? As a fountain of sweet and clear water, though she be @@ -4489,7 +4469,7 @@ as by successive tradition from our forefathers we have received it. modesty. </p> <p> - <a name="link2H_4_0279" id="link2H_4_0279"></a> + <a id="link2H_4_0279"></a> LI. He that knoweth not what the world is, knoweth not where he himself is. And he that knoweth not what the world was made for, cannot possibly know either what are the qualities, or what is the nature of the world. @@ -4503,7 +4483,7 @@ as by successive tradition from our forefathers we have received it. himself, who doth use to repent himself almost of everything that he doth? </p> <p> - <a name="link2H_4_0280" id="link2H_4_0280"></a> + <a id="link2H_4_0280"></a> LII. Not only now henceforth to have a common breath, or to hold correspondency of breath, with that air, that compasseth us about; but to have a common mind, or to hold correspondency of mind also with that @@ -4513,7 +4493,7 @@ as by successive tradition from our forefathers we have received it. doth, if a man can but suck it in. </p> <p> - <a name="link2H_4_0281" id="link2H_4_0281"></a> + <a id="link2H_4_0281"></a> LIII. Wickedness in general doth not hurt the world. Particular wickedness doth not hurt any other: only unto him it is hurtful, whosoever he be that offends, unto whom in great favour and mercy it is granted, @@ -4527,12 +4507,12 @@ as by successive tradition from our forefathers we have received it. mine own wickedness. </p> <p> - <a name="link2H_4_0282" id="link2H_4_0282"></a> + <a id="link2H_4_0282"></a> LIV. The sun seemeth to be shed abroad. And indeed it is diffused but not - effused. For that diffusion of it is a τάσις or + effused. For that diffusion of it is a τάσις or an extension. For therefore are the beams of it called - ἀκτῖνες from the word - ἐκτείνεσθαι to + ἀκτῖνες from the word + ἐκτείνεσθαι to be stretched out and extended. Now what a sunbeam is, thou mayest know if thou observe the light of the sun, when through some narrow hole it pierceth into some room that is dark. For it is always in a direct line. @@ -4547,26 +4527,26 @@ as by successive tradition from our forefathers we have received it. loss, if it bereave itself of her light. </p> <p> - <a name="link2H_4_0283" id="link2H_4_0283"></a> + <a id="link2H_4_0283"></a> LV. He that feareth death, either feareth that he shall have no sense at all, or that his senses will not be the same. Whereas, he should rather comfort himself, that either no sense at all, and so no sense of evil; or if any sense, then another life, and so no death properly. </p> <p> - <a name="link2H_4_0284" id="link2H_4_0284"></a> + <a id="link2H_4_0284"></a> LVI. All men are made one for another: either then teach them better, or bear with them. </p> <p> - <a name="link2H_4_0285" id="link2H_4_0285"></a> + <a id="link2H_4_0285"></a> LVII. The motion of the mind is not as the motion of a dart. For the mind when it is wary and cautelous, and by way of diligent circumspection turneth herself many ways, may then as well be said to go straight on to the object, as when it useth no such circumspection. </p> <p> - <a name="link2H_4_0286" id="link2H_4_0286"></a> + <a id="link2H_4_0286"></a> LVIII. To pierce and penetrate into the estate of every one's understanding that thou hast to do with: as also to make the estate of thine own open, and penetrable to any other. @@ -4576,11 +4556,11 @@ as by successive tradition from our forefathers we have received it. <div class="chapter"> - <h2><a name="link2H_4_0287" id="link2H_4_0287"></a> + <h2><a id="link2H_4_0287"></a> THE NINTH BOOK </h2> <p> - <a name="link2H_4_0288" id="link2H_4_0288"></a> + <a id="link2H_4_0288"></a> I. He that is unjust, is also impious. For the nature of the universe, having made all reasonable creatures one for another, to the end that they should do one another good; more or less according to the several persons @@ -4629,7 +4609,7 @@ as by successive tradition from our forefathers we have received it. changes, successions; both such and such, and just so many. </p> <p> - <a name="link2H_4_0289" id="link2H_4_0289"></a> + <a id="link2H_4_0289"></a> II. It were indeed more happy and comfortable, for a man to depart out of this world, having lived all his life long clear from all falsehood, dissimulation, voluptuousness, and pride. But if this cannot be, yet it is @@ -4641,7 +4621,7 @@ as by successive tradition from our forefathers we have received it. they are living creatures; but that of men as they are men or reasonable. </p> <p> - <a name="link2H_4_0290" id="link2H_4_0290"></a> + <a id="link2H_4_0290"></a> III. Thou must not in matter of death carry thyself scornfully, but as one that is well pleased with it, as being one of those things that nature hath appointed. For what thou dost conceive of these, of a boy to become a @@ -4672,25 +4652,25 @@ as by successive tradition from our forefathers we have received it. forget myself. </p> <p> - <a name="link2H_4_0291" id="link2H_4_0291"></a> + <a id="link2H_4_0291"></a> IV. He that sinneth, sinneth unto himself. He that is unjust, hurts himself, in that he makes himself worse than he was before. Not he only that committeth, but he also that omitteth something, is oftentimes unjust. </p> <p> - <a name="link2H_4_0292" id="link2H_4_0292"></a> + <a id="link2H_4_0292"></a> V. If my present apprehension of the object be right, and my present action charitable, and this, towards whatsoever doth proceed from God, be my present disposition, to be well pleased with it, it sufficeth. </p> <p> - <a name="link2H_4_0293" id="link2H_4_0293"></a> + <a id="link2H_4_0293"></a> VI. To wipe away fancy, to use deliberation, to quench concupiscence, to keep the mind free to herself. </p> <p> - <a name="link2H_4_0294" id="link2H_4_0294"></a> + <a id="link2H_4_0294"></a> VII. Of all unreasonable creatures, there is but one unreasonable soul; and of all that are reasonable, but one reasonable soul, divided betwixt them all. As of all earthly things there is but one earth, and but one @@ -4731,7 +4711,7 @@ as by successive tradition from our forefathers we have received it. than find a man that naturally can live by himself alone. </p> <p> - <a name="link2H_4_0295" id="link2H_4_0295"></a> + <a id="link2H_4_0295"></a> VIII. Man, God, the world, every one in their kind, bear some fruits. All things have their proper time to bear. Though by custom, the word itself is in a manner become proper unto the vine, and the like, yet is it @@ -4741,7 +4721,7 @@ as by successive tradition from our forefathers we have received it. and so doth multiply. </p> <p> - <a name="link2H_4_0296" id="link2H_4_0296"></a> + <a id="link2H_4_0296"></a> IX. Either teach them better if it be in thy power; or if it be not, remember that for this use, to bear with them patiently, was mildness and goodness granted unto thee. The Gods themselves are good unto such; yea @@ -4750,14 +4730,14 @@ as by successive tradition from our forefathers we have received it. And mightest thou not be so too? or, tell me, what doth hinder thee? </p> <p> - <a name="link2H_4_0297" id="link2H_4_0297"></a> + <a id="link2H_4_0297"></a> X. Labour not as one to whom it is appointed to be wretched, nor as one that either would be pitied, or admired; but let this be thine only care and desire; so always and in all things to prosecute or to forbear, as the law of charity, or mutual society doth require. </p> <p> - <a name="link2H_4_0298" id="link2H_4_0298"></a> + <a id="link2H_4_0298"></a> XI. This day I did come out of all my trouble. Nay I have cast out all my trouble; it should rather be for that which troubled thee, whatsoever it was, was not without anywhere that thou shouldest come out of it, but @@ -4765,49 +4745,49 @@ as by successive tradition from our forefathers we have received it. canst truly and constantly be at ease. </p> <p> - <a name="link2H_4_0299" id="link2H_4_0299"></a> + <a id="link2H_4_0299"></a> XII. All those things, for matter of experience are usual and ordinary; for their continuance but for a day; and for their matter, most base and filthy. As they were in the days of those whom we have buried, so are they now also, and no otherwise. </p> <p> - <a name="link2H_4_0300" id="link2H_4_0300"></a> + <a id="link2H_4_0300"></a> XIII. The things themselves that affect us, they stand without doors, neither knowing anything themselves nor able to utter anything unto others concerning themselves. What then is it, that passeth verdict on them? The understanding. </p> <p> - <a name="link2H_4_0301" id="link2H_4_0301"></a> + <a id="link2H_4_0301"></a> XIV. As virtue and wickedness consist not in passion, but in action; so neither doth the true good or evil of a reasonable charitable man consist in passion, but in operation and action. </p> <p> - <a name="link2H_4_0302" id="link2H_4_0302"></a> + <a id="link2H_4_0302"></a> XV. To the stone that is cast up, when it comes down it is no hurt unto it; as neither benefit, when it doth ascend. </p> <p> - <a name="link2H_4_0303" id="link2H_4_0303"></a> + <a id="link2H_4_0303"></a> XVI. Sift their minds and understandings, and behold what men they be, whom thou dost stand in fear of what they shall judge of thee, what they themselves judge of themselves. </p> <p> - <a name="link2H_4_0304" id="link2H_4_0304"></a> + <a id="link2H_4_0304"></a> XVII. All things that are in the world, are always in the estate of alteration. Thou also art in a perpetual change, yea and under corruption too, in some part: and so is the whole world. </p> <p> - <a name="link2H_4_0305" id="link2H_4_0305"></a> + <a id="link2H_4_0305"></a> XVIII. it is not thine, but another man's sin. Why should it trouble thee? Let him look to it, whose sin it is. </p> <p> - <a name="link2H_4_0306" id="link2H_4_0306"></a> + <a id="link2H_4_0306"></a> XIX. Of an operation and of a purpose there is an ending, or of an action and of a purpose we say commonly, that it is at an end: from opinion also there is an absolute cessation, which is as it were the death @@ -4824,7 +4804,7 @@ as by successive tradition from our forefathers we have received it. consummation of thy whole life, which is also but a cessation and change. </p> <p> - <a name="link2H_4_0307" id="link2H_4_0307"></a> + <a id="link2H_4_0307"></a> XX. As occasion shall require, either to thine own understanding, or to that of the universe, or to his, whom thou hast now to do with, let thy refuge be with all speed. To thine own, that it resolve upon nothing @@ -4834,7 +4814,7 @@ as by successive tradition from our forefathers we have received it. he is thy kinsman. </p> <p> - <a name="link2H_4_0308" id="link2H_4_0308"></a> + <a id="link2H_4_0308"></a> XXI. As thou thyself, whoever thou art, were made for the perfection and consummation, being a member of it, of a common society; so must every action of thine tend to the perfection and consummation of a life that is @@ -4845,27 +4825,27 @@ as by successive tradition from our forefathers we have received it. divide and separate himself. </p> <p> - <a name="link2H_4_0309" id="link2H_4_0309"></a> + <a id="link2H_4_0309"></a> XXII. Children's anger, mere babels; wretched souls bearing up dead bodies, that they may not have their fall so soon: even as it is in that common dirge song. </p> <p> - <a name="link2H_4_0310" id="link2H_4_0310"></a> + <a id="link2H_4_0310"></a> XXIII. Go to the quality of the cause from which the effect doth proceed. Behold it by itself bare and naked, separated from all that is material. Then consider the utmost bounds of time that that cause, thus and thus qualified, can subsist and abide. </p> <p> - <a name="link2H_4_0311" id="link2H_4_0311"></a> + <a id="link2H_4_0311"></a> XXIV. Infinite are the troubles and miseries, that thou hast already been put to, by reason of this only, because that for all happiness it did not suffice thee, or, that thou didst not account it sufficient happiness, that thy understanding did operate according to its natural constitution. </p> <p> - <a name="link2H_4_0312" id="link2H_4_0312"></a> + <a id="link2H_4_0312"></a> XXV. When any shall either impeach thee with false accusations, or hatefully reproach thee, or shall use any such carriage towards thee, get thee presently to their minds and understandings, and look in them, and @@ -4877,7 +4857,7 @@ as by successive tradition from our forefathers we have received it. oracles, to help them as well as others. </p> <p> - <a name="link2H_4_0313" id="link2H_4_0313"></a> + <a id="link2H_4_0313"></a> XXVI. Up and down, from one age to another, go the ordinary things of the world; being still the same. And either of everything in particular before it come to pass, the mind of the universe doth consider with itself @@ -4891,7 +4871,7 @@ as by successive tradition from our forefathers we have received it. then art thou well. </p> <p> - <a name="link2H_4_0314" id="link2H_4_0314"></a> + <a id="link2H_4_0314"></a> XXVII. Within a while the earth shall cover us all, and then she herself shall have her change. And then the course will be, from one period of eternity unto another, and so a perpetual eternity. Now can any man that @@ -4902,7 +4882,7 @@ as by successive tradition from our forefathers we have received it. it carrieth all away. </p> <p> - <a name="link2H_4_0315" id="link2H_4_0315"></a> + <a id="link2H_4_0315"></a> XXVIII. And these your professed politicians, the only true practical philosophers of the world, (as they think of themselves) so full of affected gravity, or such professed lovers of virtue and honesty, what @@ -4924,7 +4904,7 @@ as by successive tradition from our forefathers we have received it. vainglory. </p> <p> - <a name="link2H_4_0316" id="link2H_4_0316"></a> + <a id="link2H_4_0316"></a> XXIX. From some high place as it were to look down, and to behold here flocks, and there sacrifices, without number; and all kind of navigation; some in a rough and stormy sea, and some in a calm: the @@ -4946,13 +4926,13 @@ as by successive tradition from our forefathers we have received it. unto. </p> <p> - <a name="link2H_4_0317" id="link2H_4_0317"></a> + <a id="link2H_4_0317"></a> XXX. Many of those things that trouble and straiten thee, it is in thy power to cut off, as wholly depending from mere conceit and opinion; and then thou shalt have room enough. </p> <p> - <a name="link2H_4_0318" id="link2H_4_0318"></a> + <a id="link2H_4_0318"></a> XXXI. To comprehend the whole world together in thy mind, and the whole course of this present age to represent it unto thyself, and to fix thy thoughts upon the sudden change of every particular object. How short the @@ -4964,7 +4944,7 @@ as by successive tradition from our forefathers we have received it. that dieth young, shall come all to one. </p> <p> - <a name="link2H_4_0319" id="link2H_4_0319"></a> + <a id="link2H_4_0319"></a> XXXII. What are their minds and understandings; and what the things that they apply themselves unto: what do they love, and what do they hate for? Fancy to thyself the estate of their souls openly to be seen. When they @@ -4973,7 +4953,7 @@ as by successive tradition from our forefathers we have received it. they then of conceit, and opinion! </p> <p> - <a name="link2H_4_0320" id="link2H_4_0320"></a> + <a id="link2H_4_0320"></a> XXXIII. Loss and corruption, is in very deed nothing else but change and alteration; and that is it, which the nature of the universe doth most delight in, by which, and according to which, whatsoever is done, is well @@ -4985,7 +4965,7 @@ as by successive tradition from our forefathers we have received it. to incessant woes and miseries, for ever condemned? </p> <p> - <a name="link2H_4_0321" id="link2H_4_0321"></a> + <a id="link2H_4_0321"></a> XXXIV. How base and putrid, every common matter is! Water, dust, and from the mixture of these bones, and all that loathsome stuff that our bodies do consist of: so subject to be infected, and corrupted. And again @@ -4998,7 +4978,7 @@ as by successive tradition from our forefathers we have received it. blood: and it also, apt to be changed into some other common thing. </p> <p> - <a name="link2H_4_0322" id="link2H_4_0322"></a> + <a id="link2H_4_0322"></a> XXXV. Will this querulousness, this murmuring, this complaining and dissembling never be at an end? What then is it, that troubleth thee? Doth any new thing happen unto thee? What doest thou so wonder at? At the @@ -5008,17 +4988,17 @@ as by successive tradition from our forefathers we have received it. more goodness and simplicity. </p> <p> - <a name="link2H_4_0323" id="link2H_4_0323"></a> + <a id="link2H_4_0323"></a> XXXVI. It is all one to see these things for a hundred of years together or but for three years. </p> <p> - <a name="link2H_4_0324" id="link2H_4_0324"></a> + <a id="link2H_4_0324"></a> XXXVII. If he have sinned, his is the harm, not mine. But perchance he hath not. </p> <p> - <a name="link2H_4_0325" id="link2H_4_0325"></a> + <a id="link2H_4_0325"></a> XXXVIII. Either all things by the providence of reason happen unto every particular, as a part of one general body; and then it is against reason that a part should complain of anything that happens for the good of the @@ -5028,14 +5008,14 @@ as by successive tradition from our forefathers we have received it. doest thou trouble thyself for? </p> <p> - <a name="link2H_4_0326" id="link2H_4_0326"></a> + <a id="link2H_4_0326"></a> XXXIX. Sayest thou unto that rational part, Thou art dead; corruption hath taken hold on thee? Doth it then also void excrements? Doth it like either oxen, or sheep, graze or feed; that it also should be mortal, as well as the body? </p> <p> - <a name="link2H_4_0327" id="link2H_4_0327"></a> + <a id="link2H_4_0327"></a> XL. Either the Gods can do nothing for us at all, or they can still and allay all the distractions and distempers of thy mind. If they can do nothing, why doest thou pray? If they can, why wouldst not thou rather @@ -5061,7 +5041,7 @@ as by successive tradition from our forefathers we have received it. end and purpose, let all thy prayer be, and see what will be the event. </p> <p> - <a name="link2H_4_0328" id="link2H_4_0328"></a> + <a id="link2H_4_0328"></a> XLI. 'In my sickness' (saith Epicurus of himself:) 'my discourses were not concerning the nature of my disease, neither was that, to them that came to visit me, the subject of my talk; but in the consideration and @@ -5082,12 +5062,12 @@ as by successive tradition from our forefathers we have received it. naturalists. </p> <p> - <a name="link2H_4_0329" id="link2H_4_0329"></a> + <a id="link2H_4_0329"></a> XLII. It is common to all trades and professions to mind and intend that only, which now they are about, and the instrument whereby they work. </p> <p> - <a name="link2H_4_0330" id="link2H_4_0330"></a> + <a id="link2H_4_0330"></a> XLIII. When at any time thou art offended with any one's impudency, put presently this question to thyself: 'What? Is it then possible, that there should not be any impudent men in the world! Certainly it is not @@ -5138,11 +5118,11 @@ as by successive tradition from our forefathers we have received it. <div class="chapter"> - <h2><a name="link2H_4_0331" id="link2H_4_0331"></a> + <h2><a id="link2H_4_0331"></a> THE TENTH BOOK </h2> <p> - <a name="link2H_4_0332" id="link2H_4_0332"></a> + <a id="link2H_4_0332"></a> I. O my soul, the time I trust will be, when thou shalt be good, simple, single, more open and visible, than that body by which it is enclosed. Thou wilt one day be sensible of their happiness, whose end is love, and @@ -5166,7 +5146,7 @@ as by successive tradition from our forefathers we have received it. anything thyself, for which thou mayest justly be condemned. </p> <p> - <a name="link2H_4_0333" id="link2H_4_0333"></a> + <a id="link2H_4_0333"></a> II. As one who is altogether governed by nature, let it be thy care to observe what it is that thy nature in general doth require. That done, if thou find not that thy nature, as thou art a living sensible creature, @@ -5178,7 +5158,7 @@ as by successive tradition from our forefathers we have received it. these rules, and trouble not thyself about idle things. </p> <p> - <a name="link2H_4_0334" id="link2H_4_0334"></a> + <a id="link2H_4_0334"></a> III. Whatsoever doth happen unto thee, thou art naturally by thy natural constitution either able, or not able to bear. If thou beest able, be not offended, but bear it according to thy natural constitution, or as nature @@ -5190,20 +5170,20 @@ as by successive tradition from our forefathers we have received it. constitution. </p> <p> - <a name="link2H_4_0335" id="link2H_4_0335"></a> + <a id="link2H_4_0335"></a> IV. Him that offends, to teach with love and meek ness, and to show him his error. But if thou canst not, then to blame thyself; or rather not thyself neither, if thy will and endeavours have not been wanting. </p> <p> - <a name="link2H_4_0336" id="link2H_4_0336"></a> + <a id="link2H_4_0336"></a> V. Whatsoever it be that happens unto thee, it is that which from all time was appointed unto thee. For by the same coherence of causes, by which thy substance from all eternity was appointed to be, was also whatsoever should happen unto it, destinated and appointed. </p> <p> - <a name="link2H_4_0337" id="link2H_4_0337"></a> + <a id="link2H_4_0337"></a> VI. Either with Epicurus, we must fondly imagine the atoms to be the cause of all things, or we must needs grant a nature. Let this then be thy first ground, that thou art part of that universe, which is governed by @@ -5232,7 +5212,7 @@ as by successive tradition from our forefathers we have received it. thee, that thou shalt live a happy life. </p> <p> - <a name="link2H_4_0338" id="link2H_4_0338"></a> + <a id="link2H_4_0338"></a> VII. All parts of the world, (all things I mean that are contained within the whole world), must of necessity at some time or other come to corruption. Alteration I should say, to speak truly and properly; but that @@ -5275,21 +5255,21 @@ as by successive tradition from our forefathers we have received it. by which persons are distinguished, which certainly are quite different? </p> <p> - <a name="link2H_4_0339" id="link2H_4_0339"></a> + <a id="link2H_4_0339"></a> VIII. Now that thou hast taken these names upon thee of good, modest, - true; of ἔμφρων, - σύμφρων, - ὑπέρφρων; take heed lest at any + true; of ἔμφρων, + σύμφρων, + ὑπέρφρων; take heed lest at any times by doing anything that is contrary, thou be but improperly so called, and lose thy right to these appellations. Or if thou do, return unto them again with all possible speed. And remember, that the word - ἔμφρων notes unto thee an intent and + ἔμφρων notes unto thee an intent and intelligent consideration of every object that presents itself unto thee, without distraction. And the word - σύμφρων, a ready and contented + σύμφρων, a ready and contented acceptation of whatsoever by the appointment of the common nature, happens unto thee. And the word - ὑπέρφρων, a super-extension, or + ὑπέρφρων, a super-extension, or a transcendent, and outreaching disposition of thy mind, whereby it passeth by all bodily pains and pleasures, honour and credit, death and whatsoever is of the same nature, as matters of absolute indifferency, @@ -5330,7 +5310,7 @@ as by successive tradition from our forefathers we have received it. by his nature, as he is a man, belongs unto him. </p> <p> - <a name="link2H_4_0340" id="link2H_4_0340"></a> + <a id="link2H_4_0340"></a> IX. Toys and fooleries at home, wars abroad: sometimes terror, sometimes torpor, or stupid sloth: this is thy daily slavery. By little and little, if thou doest not better look to it, those sacred dogmata will be blotted @@ -5354,7 +5334,7 @@ as by successive tradition from our forefathers we have received it. take it away? </p> <p> - <a name="link2H_4_0341" id="link2H_4_0341"></a> + <a id="link2H_4_0341"></a> X. As the spider, when it hath caught the fly that it hunted after, is not little proud, nor meanly conceited of herself: as he likewise that hath caught an hare, or hath taken a fish with his net: as another for the @@ -5365,7 +5345,7 @@ as by successive tradition from our forefathers we have received it. most part but hunt after prey? </p> <p> - <a name="link2H_4_0342" id="link2H_4_0342"></a> + <a id="link2H_4_0342"></a> XI. To find out, and set to thyself some certain way and method of contemplation, whereby thou mayest clearly discern and represent unto thyself, the mutual change of all things, the one into the other. Bear it @@ -5374,7 +5354,7 @@ as by successive tradition from our forefathers we have received it. magnanimity. </p> <p> - <a name="link2H_4_0343" id="link2H_4_0343"></a> + <a id="link2H_4_0343"></a> XII. He hath got loose from the bonds of his body, and perceiving that within a very little while he must of necessity bid the world farewell, and leave all these things behind him, he wholly applied himself, as to @@ -5387,7 +5367,7 @@ as by successive tradition from our forefathers we have received it. the only thing that he did mind, that, his only business and occupation. </p> <p> - <a name="link2H_4_0344" id="link2H_4_0344"></a> + <a id="link2H_4_0344"></a> XIII. What use is there of suspicion at all? or, why should thoughts of mistrust, and suspicion concerning that which is future, trouble thy mind at all? What now is to be done, if thou mayest search and inquiry @@ -5402,12 +5382,12 @@ as by successive tradition from our forefathers we have received it. can truly and properly be said to miss of, or miscarry in. </p> <p> - <a name="link2H_4_0345" id="link2H_4_0345"></a> + <a id="link2H_4_0345"></a> XIV. What is that that is slow, and yet quick? merry, and yet grave? He that in all things doth follow reason for his guide. </p> <p> - <a name="link2H_4_0346" id="link2H_4_0346"></a> + <a id="link2H_4_0346"></a> XV. In the morning as soon as thou art awaked, when thy judgment, before either thy affections, or external objects have wrought upon it, is yet most free and impartial: put this question to thyself, whether if that @@ -5423,14 +5403,14 @@ as by successive tradition from our forefathers we have received it. good spirit. </p> <p> - <a name="link2H_4_0347" id="link2H_4_0347"></a> + <a id="link2H_4_0347"></a> XVI. Give what thou wilt, and take away what thou wilt, saith he that is well taught and truly modest, to Him that gives, and takes away. And it is not out of a stout and peremptory resolution, that he saith it, but in mere love, and humble submission. </p> <p> - <a name="link2H_4_0348" id="link2H_4_0348"></a> + <a id="link2H_4_0348"></a> XVII. So live as indifferent to the world and all worldly objects, as one who liveth by himself alone upon some desert hill. For whether here, or there, if the whole world be but as one town, it matters not much for @@ -5440,13 +5420,13 @@ as by successive tradition from our forefathers we have received it. thee. </p> <p> - <a name="link2H_4_0349" id="link2H_4_0349"></a> + <a id="link2H_4_0349"></a> XVIII. Make it not any longer a matter of dispute or discourse, what are the signs and proprieties of a good man, but really and actually to be such. </p> <p> - <a name="link2H_4_0350" id="link2H_4_0350"></a> + <a id="link2H_4_0350"></a> XIX. Ever to represent unto thyself; and to set before thee, both the general age and time of the world, and the whole substance of it. And how all things particular in respect of these are for their substance, as one @@ -5458,7 +5438,7 @@ as by successive tradition from our forefathers we have received it. is the death as it were of everything in his own kind. </p> <p> - <a name="link2H_4_0351" id="link2H_4_0351"></a> + <a id="link2H_4_0351"></a> XX. Consider them through all actions and occupations, of their lives: as when they eat, and when they sleep: when they are in the act of necessary exoneration, and when in the act of lust. Again, when they @@ -5470,12 +5450,12 @@ as by successive tradition from our forefathers we have received it. once seized upon them. </p> <p> - <a name="link2H_4_0352" id="link2H_4_0352"></a> + <a id="link2H_4_0352"></a> XXI. That is best for every one, that the common nature of all doth send unto every one, and then is it best, when she doth send it. </p> <p> - <a name="link2H_4_0353" id="link2H_4_0353"></a> + <a id="link2H_4_0353"></a> XXII. The earth, saith the poet, doth often long after the rain. So is the glorious sky often as desirous to fall upon the earth, which argues a mutual kind of love between them. And so (say I) doth the world bear a @@ -5487,7 +5467,7 @@ as by successive tradition from our forefathers we have received it. to be, we say commonly, that they love to be. </p> <p> - <a name="link2H_4_0354" id="link2H_4_0354"></a> + <a id="link2H_4_0354"></a> XXIII. Either thou dost Continue in this kind of life and that is it, which so long thou hast been used unto and therefore tolerable: or thou doest retire, or leave the world, and that of thine own accord, and then @@ -5496,7 +5476,7 @@ as by successive tradition from our forefathers we have received it. of good comfort. </p> <p> - <a name="link2H_4_0355" id="link2H_4_0355"></a> + <a id="link2H_4_0355"></a> XXIV Let it always appear and be manifest unto thee that solitariness, and desert places, by many philosophers so much esteemed of and affected, are of themselves but thus and thus; and that all things are them to them @@ -5515,19 +5495,19 @@ as by successive tradition from our forefathers we have received it. with the flesh, that it is swayed by the motions and inclinations of it? </p> <p> - <a name="link2H_4_0356" id="link2H_4_0356"></a> + <a id="link2H_4_0356"></a> XXV. He that runs away from his master is a fugitive. But the law is every man's master. He therefore that forsakes the law, is a fugitive. So is he, whosoever he be, that is either sorry, angry, or afraid, or for anything that either hath been, is, or shall be by his appointment, who is the Lord and Governor of the universe. For he truly and properly is - Νόμος, or the law, as the only - νέμων, or distributor and dispenser of all + Νόμος, or the law, as the only + νέμων, or distributor and dispenser of all things that happen unto any one in his lifetime—Whatsoever then is either sorry, angry, or afraid, is a fugitive. </p> <p> - <a name="link2H_4_0357" id="link2H_4_0357"></a> + <a id="link2H_4_0357"></a> XXVI. From man is the seed, that once cast into the womb man hath no more to do with it. Another cause succeedeth, and undertakes the work, and in time brings a child (that wonderful effect from such a beginning!) to @@ -5543,7 +5523,7 @@ as by successive tradition from our forefathers we have received it. the outward efficient cause of the depression and elevation of anything. </p> <p> - <a name="link2H_4_0358" id="link2H_4_0358"></a> + <a id="link2H_4_0358"></a> XXVII. Ever to mind and consider with thyself; how all things that now are, have been heretofore much after the same sort, and after the same fashion that now they are: and so to think of those things which shall be @@ -5557,7 +5537,7 @@ as by successive tradition from our forefathers we have received it. actors were others. </p> <p> - <a name="link2H_4_0359" id="link2H_4_0359"></a> + <a id="link2H_4_0359"></a> XXVIII. As a pig that cries and flings when his throat is cut, fancy to thyself every one to be, that grieves for any worldly thing and takes on. Such a one is he also, who upon his bed alone, doth bewail the miseries of @@ -5567,13 +5547,13 @@ as by successive tradition from our forefathers we have received it. creatures equally. </p> <p> - <a name="link2H_4_0360" id="link2H_4_0360"></a> + <a id="link2H_4_0360"></a> XXIX. Whatsoever it is that thou goest about, consider of it by thyself, and ask thyself, What? because I shall do this no more when I am dead, should therefore death seem grievous unto me? </p> <p> - <a name="link2H_4_0361" id="link2H_4_0361"></a> + <a id="link2H_4_0361"></a> XXX. When thou art offended with any man's transgression, presently reflect upon thyself; and consider what thou thyself art guilty of in the same kind. As that thou also perchance dost think it a happiness either to @@ -5586,7 +5566,7 @@ as by successive tradition from our forefathers we have received it. as he doth. </p> <p> - <a name="link2H_4_0362" id="link2H_4_0362"></a> + <a id="link2H_4_0362"></a> XXXI. When thou seest Satyro, think of Socraticus and Eutyches, or Hymen, and when Euphrates, think of Eutychio, and Sylvanus, when Alciphron, of Tropaeophorus, when Xenophon, of Crito, or Severus. And when @@ -5603,7 +5583,7 @@ as by successive tradition from our forefathers we have received it. is allotted unto thee? </p> <p> - <a name="link2H_4_0363" id="link2H_4_0363"></a> + <a id="link2H_4_0363"></a> XXXII. What a subject, and what a course of life is it, that thou doest so much desire to be rid of. For all these things, what are they, but fit objects for an understanding, that beholdeth everything according to its @@ -5614,7 +5594,7 @@ as by successive tradition from our forefathers we have received it. unto thee. </p> <p> - <a name="link2H_4_0364" id="link2H_4_0364"></a> + <a id="link2H_4_0364"></a> XXXIII. Let it not be in any man's power, to say truly of thee, that thou art not truly simple, or sincere and open, or not good. Let him be deceived whosoever he be that shall have any such opinion of thee. For @@ -5661,7 +5641,7 @@ as by successive tradition from our forefathers we have received it. either city or citizen. </p> <p> - <a name="link2H_4_0365" id="link2H_4_0365"></a> + <a id="link2H_4_0365"></a> XXXIV. As he that is bitten by a mad dog, is afraid of everything almost that he seeth: so unto him, whom the dogmata have once bitten, or in whom true knowledge hath made an impression, everything almost that he sees or @@ -5673,7 +5653,7 @@ as by successive tradition from our forefathers we have received it. of it.' Of these leaves then thy children are. And they also that applaud thee so gravely, or, that applaud thy speeches, with that their usual acclamation, - ἀξιοπίστως, O wisely + ἀξιοπίστως, O wisely spoken I and speak well of thee, as on the other side, they that stick not to curse thee, they that privately and secretly dispraise and deride thee, they also are but leaves. And they also that shall follow, in whose @@ -5688,7 +5668,7 @@ as by successive tradition from our forefathers we have received it. carries thee to thy grave shall another mourn within a while after. </p> <p> - <a name="link2H_4_0366" id="link2H_4_0366"></a> + <a id="link2H_4_0366"></a> XXXV. A good eye must be good to see whatsoever is to be seen, and not green things only. For that is proper to sore eyes. So must a good ear, and a good smell be ready for whatsoever is either to be heard, or smelt: @@ -5700,7 +5680,7 @@ as by successive tradition from our forefathers we have received it. is tender. </p> <p> - <a name="link2H_4_0367" id="link2H_4_0367"></a> + <a id="link2H_4_0367"></a> XXXVI. There is not any man that is so happy in his death, but that some of those that are by him when he dies, will be ready to rejoice at his supposed calamity. Is it one that was virtuous and wise indeed? will there @@ -5727,14 +5707,14 @@ as by successive tradition from our forefathers we have received it. compulsion. For this also is according to Nature. </p> <p> - <a name="link2H_4_0368" id="link2H_4_0368"></a> + <a id="link2H_4_0368"></a> XXXVII. Use thyself; as often, as thou seest any man do anything, presently (if it be possible) to say unto thyself, What is this man's end in this his action? But begin this course with thyself first of all, and diligently examine thyself concerning whatsoever thou doest. </p> <p> - <a name="link2H_4_0369" id="link2H_4_0369"></a> + <a id="link2H_4_0369"></a> XXXVIII. Remember, that that which sets a man at work, and hath power over the affections to draw them either one way, or the other way, is not any external thing properly, but that which is hidden within every man's @@ -5753,11 +5733,11 @@ as by successive tradition from our forefathers we have received it. <div class="chapter"> - <h2><a name="link2H_4_0370" id="link2H_4_0370"></a> + <h2><a id="link2H_4_0370"></a> THE ELEVENTH BOOK </h2> <p> - <a name="link2H_4_0371" id="link2H_4_0371"></a> + <a id="link2H_4_0371"></a> I. The natural properties, and privileges of a reasonable soul are: That she seeth herself; that she can order, and compose herself: that she makes herself as she will herself: that she reaps her own fruits whatsoever, @@ -5788,7 +5768,7 @@ as by successive tradition from our forefathers we have received it. to propose unto themselves as their end. </p> <p> - <a name="link2H_4_0372" id="link2H_4_0372"></a> + <a id="link2H_4_0372"></a> II. A pleasant song or dance; the Pancratiast's exercise, sports that thou art wont to be much taken with, thou shalt easily contemn; if the harmonious voice thou shalt divide into so many particular sounds whereof @@ -5803,7 +5783,7 @@ as by successive tradition from our forefathers we have received it. must transfer and apply to thy whole life also. </p> <p> - <a name="link2H_4_0373" id="link2H_4_0373"></a> + <a id="link2H_4_0373"></a> III. That soul which is ever ready, even now presently (if need be) from the body, whether by way of extinction, or dispersion, or continuation in another place and estate to be separated, how blessed and happy is it! But @@ -5814,7 +5794,7 @@ as by successive tradition from our forefathers we have received it. the like example, but without any noise and passionate exclamations. </p> <p> - <a name="link2H_4_0374" id="link2H_4_0374"></a> + <a id="link2H_4_0374"></a> IV. Have I done anything charitably? then am I benefited by it. See that this upon all occasions may present itself unto thy mind, and never cease to think of it. What is thy profession? to be good. And how should @@ -5823,7 +5803,7 @@ as by successive tradition from our forefathers we have received it. particular constitution of man? </p> <p> - <a name="link2H_4_0375" id="link2H_4_0375"></a> + <a id="link2H_4_0375"></a> V. Tragedies were at first brought in and instituted, to put men in mind of worldly chances and casualties: that these things in the ordinary course of nature did so happen: that men that were much pleased and @@ -5850,13 +5830,13 @@ as by successive tradition from our forefathers we have received it. have said? </p> <p> - <a name="link2H_4_0376" id="link2H_4_0376"></a> + <a id="link2H_4_0376"></a> VI. How clearly doth it appear unto thee, that no other course of thy life could fit a true philosopher's practice better, than this very course, that thou art now already in? </p> <p> - <a name="link2H_4_0377" id="link2H_4_0377"></a> + <a id="link2H_4_0377"></a> VII. A branch cut off from the continuity of that which was next unto it, must needs be cut off from the whole tree: so a man that is divided from another man, is divided from the whole society. A branch is cut off @@ -5871,7 +5851,7 @@ as by successive tradition from our forefathers we have received it. sprouted together at first, and still continued in the unity of the body. </p> <p> - <a name="link2H_4_0378" id="link2H_4_0378"></a> + <a id="link2H_4_0378"></a> VIII. To grow together like fellow branches in matter of good correspondence and affection; but not in matter of opinions. They that shall oppose thee in thy right courses, as it is not in their power to @@ -5886,7 +5866,7 @@ as by successive tradition from our forefathers we have received it. disposition of a cowardly fugitive soldier. </p> <p> - <a name="link2H_4_0379" id="link2H_4_0379"></a> + <a id="link2H_4_0379"></a> IX. It is not possible that any nature should be inferior unto art, since that all arts imitate nature. If this be so; that the most perfect and general nature of all natures should in her operation come short of @@ -5898,7 +5878,7 @@ as by successive tradition from our forefathers we have received it. things; or be apt to be deceived, or rash, and inconstant. </p> <p> - <a name="link2H_4_0380" id="link2H_4_0380"></a> + <a id="link2H_4_0380"></a> X. The things themselves (which either to get or to avoid thou art put to so much trouble) come not unto thee themselves; but thou in a manner goest unto them. Let then thine own judgment and opinion concerning those @@ -5907,7 +5887,7 @@ as by successive tradition from our forefathers we have received it. flying cease. </p> <p> - <a name="link2H_4_0381" id="link2H_4_0381"></a> + <a id="link2H_4_0381"></a> XI. Then is the soul as Empedocles doth liken it, like unto a sphere or globe, when she is all of one form and figure: when she neither greedily stretcheth out herself unto anything, nor basely contracts herself, or @@ -5916,7 +5896,7 @@ as by successive tradition from our forefathers we have received it. particular. </p> <p> - <a name="link2H_4_0382" id="link2H_4_0382"></a> + <a id="link2H_4_0382"></a> XII. Will any contemn me? let him look to that, upon what grounds he does it: my care shall be that I may never be found either doing or speaking anything that doth truly deserve contempt. Will any hate me? let @@ -5933,14 +5913,14 @@ as by successive tradition from our forefathers we have received it. accept of that which is now seasonable to the nature of the universe? </p> <p> - <a name="link2H_4_0383" id="link2H_4_0383"></a> + <a id="link2H_4_0383"></a> XIII. They contemn one another, and yet they seek to please one another: and whilest they seek to surpass one another in worldly pomp and greatness, they most debase and prostitute themselves in their better part one to another. </p> <p> - <a name="link2H_4_0384" id="link2H_4_0384"></a> + <a id="link2H_4_0384"></a> XIV. How rotten and insincere is he, that saith, I am resolved to carry myself hereafter towards you with all ingenuity and simplicity. O man, what doest thou mean! what needs this profession of thine? the thing @@ -5957,7 +5937,7 @@ as by successive tradition from our forefathers we have received it. eyes and countenance they will show themselves. </p> <p> - <a name="link2H_4_0385" id="link2H_4_0385"></a> + <a id="link2H_4_0385"></a> XV. To live happily is an inward power of the soul, when she is affected with indifferency, towards those things that are by their nature indifferent. To be thus affected she must consider all worldly objects @@ -5976,7 +5956,7 @@ as by successive tradition from our forefathers we have received it. blamed, for seeking his own good and happiness. </p> <p> - <a name="link2H_4_0386" id="link2H_4_0386"></a> + <a id="link2H_4_0386"></a> XVI. Of everything thou must consider from whence it came, of what things it doth consist, and into what it will be changed: what will be the nature of it, or what it will be like unto when it is changed; and that it @@ -6061,7 +6041,7 @@ as by successive tradition from our forefathers we have received it. against himself, is against all equity, and indeed tyrannical. </p> <p> - <a name="link2H_4_0387" id="link2H_4_0387"></a> + <a id="link2H_4_0387"></a> XVII. Four several dispositions or inclinations there be of the mind and understanding, which to be aware of, thou must carefully observe: and whensoever thou doest discover them, thou must rectify them, saying to @@ -6074,7 +6054,7 @@ as by successive tradition from our forefathers we have received it. thereof. </p> <p> - <a name="link2H_4_0388" id="link2H_4_0388"></a> + <a id="link2H_4_0388"></a> XVIII. What portion soever, either of air or fire there be in thee, although by nature it tend upwards, submitting nevertheless to the ordinance of the universe, it abides here below in this mixed body. So @@ -6100,7 +6080,7 @@ as by successive tradition from our forefathers we have received it. very ground and fountain indeed of all just actions. </p> <p> - <a name="link2H_4_0389" id="link2H_4_0389"></a> + <a id="link2H_4_0389"></a> XIX. He that hath not one and the self-same general end always as long as he liveth, cannot possibly be one and the self-same man always. But this will not suffice except thou add also what ought to be this general @@ -6115,35 +6095,35 @@ as by successive tradition from our forefathers we have received it. same man. </p> <p> - <a name="link2H_4_0390" id="link2H_4_0390"></a> + <a id="link2H_4_0390"></a> XX. Remember the fable of the country mouse and the city mouse, and the great fright and terror that this was put into. </p> <p> - <a name="link2H_4_0391" id="link2H_4_0391"></a> + <a id="link2H_4_0391"></a> XXI. Socrates was wont to call the common conceits and opinions of men, the common bugbears of the world: the proper terror of silly children. </p> <p> - <a name="link2H_4_0392" id="link2H_4_0392"></a> + <a id="link2H_4_0392"></a> XXII. The Lacedæmonians at their public spectacles were wont to appoint seats and forms for their strangers in the shadow, they themselves were content to sit anywhere. </p> <p> - <a name="link2H_4_0393" id="link2H_4_0393"></a> + <a id="link2H_4_0393"></a> XXIII. What Socrates answered unto Perdiccas, why he did not come unto him, Lest of all deaths I should die the worst kind of death, said he: that is, not able to requite the good that hath been done unto me. </p> <p> - <a name="link2H_4_0394" id="link2H_4_0394"></a> + <a id="link2H_4_0394"></a> XXIV. In the ancient mystical letters of the Ephesians, there was an item, that a man should always have in his mind some one or other of the ancient worthies. </p> <p> - <a name="link2H_4_0395" id="link2H_4_0395"></a> + <a id="link2H_4_0395"></a> XXV. The Pythagoreans were wont betimes in the morning the first thing they did, to look up unto the heavens, to put themselves in mind of them who constantly and invariably did perform their task: as also to put @@ -6151,7 +6131,7 @@ as by successive tradition from our forefathers we have received it. naked simplicity. For no star or planet hath any cover before it. </p> <p> - <a name="link2H_4_0396" id="link2H_4_0396"></a> + <a id="link2H_4_0396"></a> XXVI. How Socrates looked, when he was fain to gird himself with a skin, Xanthippe his wife having taken away his clothes, and carried them abroad with her, and what he said to his fellows and friends, who were @@ -6159,24 +6139,24 @@ as by successive tradition from our forefathers we have received it. him thus decked. </p> <p> - <a name="link2H_4_0397" id="link2H_4_0397"></a> + <a id="link2H_4_0397"></a> XXVII. In matter of writing or reading thou must needs be taught before thou can do either: much more in matter of life. 'For thou art born a mere slave, to thy senses and brutish affections;' destitute without teaching of all true knowledge and sound reason. </p> <p> - <a name="link2H_4_0398" id="link2H_4_0398"></a> + <a id="link2H_4_0398"></a> XXVIII. 'My heart smiled within me.' 'They will accuse even virtue herself; with heinous and opprobrious words.' </p> <p> - <a name="link2H_4_0399" id="link2H_4_0399"></a> + <a id="link2H_4_0399"></a> XXIX. As they that long after figs in winter when they cannot be had; so are they that long after children, before they be granted them. </p> <p> - <a name="link2H_4_0400" id="link2H_4_0400"></a> + <a id="link2H_4_0400"></a> XXX. 'As often as a father kisseth his child, he should say secretly with himself' (said Epictetus,) 'tomorrow perchance shall he die.' But these words be ominous. No words ominous (said he) that signify anything @@ -6188,7 +6168,7 @@ as by successive tradition from our forefathers we have received it. is not yet in being. </p> <p> - <a name="link2H_4_0401" id="link2H_4_0401"></a> + <a id="link2H_4_0401"></a> XXXI. 'Of the free will there is no thief or robber:' out of Epictetus; Whose is this also: that we should find a certain art and method of assenting; and that we should always observe with great care and heed the @@ -6211,11 +6191,11 @@ as by successive tradition from our forefathers we have received it. <div class="chapter"> - <h2><a name="link2H_4_0402" id="link2H_4_0402"></a> + <h2><a id="link2H_4_0402"></a> THE TWELFTH BOOK </h2> <p> - <a name="link2H_4_0403" id="link2H_4_0403"></a> + <a id="link2H_4_0403"></a> I. Whatsoever thou doest hereafter aspire unto, thou mayest even now enjoy and possess, if thou doest not envy thyself thine own happiness. And that will be, if thou shalt forget all that is past, and for the future, @@ -6239,7 +6219,7 @@ as by successive tradition from our forefathers we have received it. things that are not in thy power. </p> <p> - <a name="link2H_4_0404" id="link2H_4_0404"></a> + <a id="link2H_4_0404"></a> II. God beholds our minds and understandings, bare and naked from these material vessels, and outsides, and all earthly dross. For with His simple and pure understanding, He pierceth into our inmost and purest parts, @@ -6270,7 +6250,7 @@ as by successive tradition from our forefathers we have received it. favour and correspondency, with that spirit which is within thee. </p> <p> - <a name="link2H_4_0405" id="link2H_4_0405"></a> + <a id="link2H_4_0405"></a> III. I have often wondered how it should come to pass, that every man loving himself best, should more regard other men's opinions concerning himself than his own. For if any God or grave master standing by, should @@ -6279,7 +6259,7 @@ as by successive tradition from our forefathers we have received it. we fear more what our neighbours will think of us, than what we ourselves. </p> <p> - <a name="link2H_4_0406" id="link2H_4_0406"></a> + <a id="link2H_4_0406"></a> IV. how come it to pass that the Gods having ordered all other things so well and so lovingly, should be overseen in this one only thing, that whereas then hath been some very good men that have made many covenants as @@ -6299,14 +6279,14 @@ as by successive tradition from our forefathers we have received it. anything. </p> <p> - <a name="link2H_4_0407" id="link2H_4_0407"></a> + <a id="link2H_4_0407"></a> V. Use thyself even unto those things that thou doest at first despair of. For the left hand we see, which for the most part lieth idle because not used; yet doth it hold the bridle with more strength than the right, because it hath been used unto it. </p> <p> - <a name="link2H_4_0408" id="link2H_4_0408"></a> + <a id="link2H_4_0408"></a> VI. Let these be the objects of thy ordinary meditation: to consider, what manner of men both for soul and body we ought to be, whensoever death shall surprise us: the shortness of this our mortal life: the immense @@ -6326,18 +6306,18 @@ as by successive tradition from our forefathers we have received it. his will. </p> <p> - <a name="link2H_4_0409" id="link2H_4_0409"></a> + <a id="link2H_4_0409"></a> VII. All worldly things thou must behold and consider, dividing them into matter, form, and reference, or their proper end. </p> <p> - <a name="link2H_4_0410" id="link2H_4_0410"></a> + <a id="link2H_4_0410"></a> VIII. How happy is man in this his power that hath been granted unto him: that he needs not do anything but what God shall approve, and that he may embrace contentedly, whatsoever God doth send unto him? </p> <p> - <a name="link2H_4_0411" id="link2H_4_0411"></a> + <a id="link2H_4_0411"></a> IX. Whatsoever doth happen in the ordinary course and consequence of natural events, neither the Gods, (for it is not possible, that they either wittingly or unwittingly should do anything amiss) nor men, (for it @@ -6345,12 +6325,12 @@ as by successive tradition from our forefathers we have received it. anything amiss) must be accused. None then must be accused. </p> <p> - <a name="link2H_4_0412" id="link2H_4_0412"></a> + <a id="link2H_4_0412"></a> X. How ridiculous and strange is he, that wonders at anything that happens in this life in the ordinary course of nature! </p> <p> - <a name="link2H_4_0413" id="link2H_4_0413"></a> + <a id="link2H_4_0413"></a> XI. Either fate, (and that either an absolute necessity, and unavoidable decree; or a placable and flexible Providence) or all is a mere casual confusion, void of all order and government. If an absolute and @@ -6368,7 +6348,7 @@ as by successive tradition from our forefathers we have received it. hast any being? </p> <p> - <a name="link2H_4_0414" id="link2H_4_0414"></a> + <a id="link2H_4_0414"></a> XII. At the conceit and apprehension that such and such a one hath sinned, thus reason with thyself; What do I know whether this be a sin indeed, as it seems to be? But if it be, what do I know but that he @@ -6381,20 +6361,20 @@ as by successive tradition from our forefathers we have received it. therefore beest powerful and eloquent, remedy it if thou canst. </p> <p> - <a name="link2H_4_0415" id="link2H_4_0415"></a> + <a id="link2H_4_0415"></a> XIII. If it be not fitting, do it not. If it be not true, speak it not. Ever maintain thine own purpose and resolution free from all compulsion and necessity. </p> <p> - <a name="link2H_4_0416" id="link2H_4_0416"></a> + <a id="link2H_4_0416"></a> XIV. Of everything that presents itself unto thee, to consider what the true nature of it is, and to unfold it, as it were, by dividing it into that which is formal: that which is material: the true use or end of it, and the just time that it is appointed to last. </p> <p> - <a name="link2H_4_0417" id="link2H_4_0417"></a> + <a id="link2H_4_0417"></a> XV. It is high time for thee, to understand that there is somewhat in thee, better and more divine than either thy passions, or thy sensual appetites and affections. What is now the object of my mind, is it fear, @@ -6407,7 +6387,7 @@ as by successive tradition from our forefathers we have received it. might succeed in their room. </p> <p> - <a name="link2H_4_0418" id="link2H_4_0418"></a> + <a id="link2H_4_0418"></a> XVI. Remember that all is but opinion, and all opinion depends of the mind. Take thine opinion away, and then as a ship that hath stricken in within the arms and mouth of the harbour, a present calm; all things safe @@ -6415,7 +6395,7 @@ as by successive tradition from our forefathers we have received it. hath it. </p> <p> - <a name="link2H_4_0419" id="link2H_4_0419"></a> + <a id="link2H_4_0419"></a> XVII. No operation whatsoever it he, ceasing for a while, can be truly said to suffer any evil, because it is at an end. Neither can he that is the author of that operation; for this very respect, because his operation @@ -6438,11 +6418,11 @@ as by successive tradition from our forefathers we have received it. ordinance, and by this concurrence of his will and mind with the Divine Providence, is led and driven along, as it were by God Himself; may truly be termed and esteemed the - θεοφόρητος, or + θεοφόρητος, or divinely led and inspired. </p> <p> - <a name="link2H_4_0420" id="link2H_4_0420"></a> + <a id="link2H_4_0420"></a> XVIII. These three things thou must have always in a readiness: first concerning thine own actions, whether thou doest nothing either idly, or otherwise, than justice and equity do require: and concerning those things @@ -6461,7 +6441,7 @@ as by successive tradition from our forefathers we have received it. And, behold, these be the things that we are so proud and puffed up for. </p> <p> - <a name="link2H_4_0421" id="link2H_4_0421"></a> + <a id="link2H_4_0421"></a> XIX. Cast away from thee opinion, and thou art safe. And what is it that hinders thee from casting of it away? When thou art grieved at anything, hast thou forgotten that all things happen according to the nature of the @@ -6478,7 +6458,7 @@ as by successive tradition from our forefathers we have received it. dieth can properly be said to lose any more, than an instant of time. </p> <p> - <a name="link2H_4_0422" id="link2H_4_0422"></a> + <a id="link2H_4_0422"></a> XX. Let thy thoughts ever run upon them, who once for some one thing or other, were moved with extraordinary indignation; who were once in the highest pitch of either honour, or calamity; or mutual hatred and enmity; @@ -6496,7 +6476,7 @@ as by successive tradition from our forefathers we have received it. conceited, is of all kind of pride and presumption, the most intolerable. </p> <p> - <a name="link2H_4_0423" id="link2H_4_0423"></a> + <a id="link2H_4_0423"></a> XXI. To them that ask thee, Where hast thou seen the Gods, or how knowest thou certainly that there be Gods, that thou art so devout in their worship? I answer first of all, that even to the very eye, they are @@ -6507,7 +6487,7 @@ as by successive tradition from our forefathers we have received it. them. </p> <p> - <a name="link2H_4_0424" id="link2H_4_0424"></a> + <a id="link2H_4_0424"></a> XXII. Herein doth consist happiness of life, for a man to know thoroughly the true nature of everything; what is the matter, and what is the form of it: with all his heart and soul, ever to do that which is @@ -6516,7 +6496,7 @@ as by successive tradition from our forefathers we have received it. succeeding, and never interrupted, though for never so little a while? </p> <p> - <a name="link2H_4_0425" id="link2H_4_0425"></a> + <a id="link2H_4_0425"></a> XXIII. There is but one light of the sun, though it be intercepted by walls and mountains, and other thousand objects. There is but one common substance of the whole world, though it be concluded and restrained into @@ -6534,7 +6514,7 @@ as by successive tradition from our forefathers we have received it. particulars as those other common things are. </p> <p> - <a name="link2H_4_0426" id="link2H_4_0426"></a> + <a id="link2H_4_0426"></a> XXIV. What doest thou desire? To live long. What? To enjoy the operations of a sensitive soul; or of the appetitive faculty? or wouldst thou grow, and then decrease again? Wouldst thou long be able to talk, to @@ -6545,7 +6525,7 @@ as by successive tradition from our forefathers we have received it. shall be deprived of any of these things, is both against God and reason. </p> <p> - <a name="link2H_4_0427" id="link2H_4_0427"></a> + <a id="link2H_4_0427"></a> XXV. What a small portion of vast and infinite eternity it is, that is allowed unto every one of us, and how soon it vanisheth into the general age of the world: of the common substance, and of the common soul also @@ -6557,14 +6537,14 @@ as by successive tradition from our forefathers we have received it. which the common nature doth afford. </p> <p> - <a name="link2H_4_0428" id="link2H_4_0428"></a> + <a id="link2H_4_0428"></a> XXVI. What is the present estate of my understanding? For herein lieth all indeed. As for all other things, they are without the compass of mine own will: and if without the compass of my will, then are they as dead things unto me, and as it were mere smoke. </p> <p> - <a name="link2H_4_0429" id="link2H_4_0429"></a> + <a id="link2H_4_0429"></a> XXVII. To stir up a man to the contempt of death this among other things, is of good power and efficacy, that even they who esteemed pleasure to be happiness, and pain misery, did nevertheless many of them @@ -6589,17 +6569,17 @@ as by successive tradition from our forefathers we have received it. so is He that dismisseth thee. </p> - <hr /> + <hr> </div><!--end chapter--> <div class="chapter"> - <h2><a name="linkappendix" id="linkappendix"></a> + <h2><a id="linkappendix"></a> APPENDIX </h2> <p> - CORRESPONDENCE OF M. AURELIUS ANTONINUS AND M. CORNELIUS FRONTO<a href="#fn-13.1" name="fnref-13.1" id="fnref-13.1"><sup>[1]</sup></a> + CORRESPONDENCE OF M. AURELIUS ANTONINUS AND M. CORNELIUS FRONTO<a href="#fn-13.1" id="fnref-13.1"><sup>[1]</sup></a> </p> <p> M. CORNELIUS FRONTO was a Roman by descent, but of provincial birth, @@ -6613,7 +6593,7 @@ as by successive tradition from our forefathers we have received it. Aurelius and of his colleague L. Verus in their boyhood; and he was rewarded for his efforts by a seat in the Senate and the consular rank (A.D. 143). By the exercise of his profession he became wealthy; and if he - speaks of his means as not great,<a href="#fn-13.2" name="fnref-13.2" id="fnref-13.2"><sup>[2]</sup></a> + speaks of his means as not great,<a href="#fn-13.2" id="fnref-13.2"><sup>[2]</sup></a> he must be comparing his wealth with the grandees of Rome, not with the ordinary citizen. </p> @@ -6626,12 +6606,12 @@ as by successive tradition from our forefathers we have received it. </p> <p class="footnote"> -<a name="fn-13.1" id="fn-13.1"></a> <a href="#fnref-13.1">[1]</a> +<a id="fn-13.1"></a> <a href="#fnref-13.1">[1]</a> References are made to the edition of Naber, Leipzig (Trübner), 1867. </p> <p class="footnote"> -<a name="fn-13.2" id="fn-13.2"></a> <a href="#fnref-13.2">[2]</a> +<a id="fn-13.2"></a> <a href="#fnref-13.2">[2]</a> Ad Verum imp. Aur. Caes., ii, 7. and edited in the year 1823. </p> @@ -6654,9 +6634,9 @@ Ad Verum imp. Aur. Caes., ii, 7. and edited in the year 1823. astonishment of Marcus at this will prove, if proof were needed, that he was not used to plain dealing. "How happy I am," he writes, "that my friend Marcus Cornelius, so distinguished as an orator and so noble as a - man, thinks me worth praising and blaming."<a href="#fn-13.3" name="fnref-13.3" id="fnref-13.3"><sup>[3]</sup></a> + man, thinks me worth praising and blaming."<a href="#fn-13.3" id="fnref-13.3"><sup>[3]</sup></a> In another place he deems himself blest because Pronto had taught him to - speak the truth<a href="#fn-13.4" name="fnref-13.4" id="fnref-13.4"><sup>[4]</sup></a> + speak the truth<a href="#fn-13.4" id="fnref-13.4"><sup>[4]</sup></a> although the context shows him to be speaking of expression, it is still a point in favour of Pronto. A sincere heart is better than literary taste; and if Fronto had not done his duty by the young prince, it is not @@ -6665,12 +6645,12 @@ Ad Verum imp. Aur. Caes., ii, 7. and edited in the year 1823. </p> <p class="footnote"> -<a name="fn-13.3" id="fn-13.3"></a> <a href="#fnref-13.3">[3]</a> +<a id="fn-13.3"></a> <a href="#fnref-13.3">[3]</a> Ad M. Caes iii. 17 </p> <p class="footnote"> -<a name="fn-13.4" id="fn-13.4"></a> <a href="#fnref-13.4">[4]</a> +<a id="fn-13.4"></a> <a href="#fnref-13.4">[4]</a> Ad M. Caes iii. 12 </p> @@ -6692,7 +6672,7 @@ Ad M. Caes iii. 12 in this cause Marcus Aurelius writes to Fronto as follows:— </p> <p class="center"> - 'AURELIUS CÆSAR to his friend FRONTO, greeting.<a href="#fn-13.5" name="fnref-13.5" id="fnref-13.5"><sup>[5]</sup></a> + 'AURELIUS CÆSAR to his friend FRONTO, greeting.<a href="#fn-13.5" id="fnref-13.5"><sup>[5]</sup></a> </p> <p> 'I know you have often told me you were anxious to find how you might @@ -6723,7 +6703,7 @@ Ad M. Caes iii. 12 </p> <p class="footnote"> -<a name="fn-13.5" id="fn-13.5"></a> <a href="#fnref-13.5">[5]</a> +<a id="fn-13.5"></a> <a href="#fnref-13.5">[5]</a> Ad M. Caes ii., 2. </p> @@ -6733,7 +6713,7 @@ Ad M. Caes ii., 2. charges brought against Herodes were such, that they can hardly be made agreeable; amongst them being spoliation, violence, and murder. However, he is willing even to let some of these drop if it be the prince's - pleasure. To this Marcus returned the following answer:—<a href="#fn-13.6" name="fnref-13.6" id="fnref-13.6"><sup>[6]</sup></a> + pleasure. To this Marcus returned the following answer:—<a href="#fn-13.6" id="fnref-13.6"><sup>[6]</sup></a> 'This one thing, my dearest Fronto, is enough to make me truly grateful to you, that so far from rejecting my counsel, you have even approved it. As to the question you raise in your kind letter, my opinion is this: all @@ -6747,18 +6727,18 @@ Ad M. Caes ii., 2. </p> <p class="footnote"> -<a name="fn-13.6" id="fn-13.6"></a> <a href="#fnref-13.6">[6]</a> +<a id="fn-13.6"></a> <a href="#fnref-13.6">[6]</a> Ad. M. Caes., iii. 5. </p> <p> - Another example may be given from a letter of Fronto's<a href="#fn-13.7" name="fnref-13.7" id="fnref-13.7"><sup>[7]</sup></a> + Another example may be given from a letter of Fronto's<a href="#fn-13.7" id="fnref-13.7"><sup>[7]</sup></a> Here is something else quarrelsome and querulous. I have sometimes found fault with you in your absence somewhat seriously in the company of a few of my most intimate friends: at times, for example, when you mixt in society with a more solemn look than was fitting, or would read books in the theatre or in a banquet; nor did I absent myself from theatre or - banquet when you did.<a href="#fn-13.8" name="fnref-13.8" id="fnref-13.8"><sup>[8]</sup></a> + banquet when you did.<a href="#fn-13.8" id="fnref-13.8"><sup>[8]</sup></a> Then I used to call you a hard man, no good company, even disagreeable, sometimes, when anger got the better of me. But did any one else in the same banquet speak against you, I could not endure to hear it with @@ -6769,12 +6749,12 @@ Ad. M. Caes., iii. 5. </p> <p class="footnote"> -<a name="fn-13.7" id="fn-13.7"></a> <a href="#fnref-13.7">[7]</a> +<a id="fn-13.7"></a> <a href="#fnref-13.7">[7]</a> Ad. M. Caes., iv. 12. </p> <p class="footnote"> -<a name="fn-13.8" id="fn-13.8"></a> <a href="#fnref-13.8">[8]</a> +<a id="fn-13.8"></a> <a href="#fnref-13.8">[8]</a> The text is obscure </p> @@ -6783,7 +6763,7 @@ The text is obscure A few instances are now given, which were written at different periods </p> <p class="center"> - To MY MASTER.<a href="#fn-13.9" name="fnref-13.9" id="fnref-13.9"><sup>[9]</sup></a> + To MY MASTER.<a href="#fn-13.9" id="fnref-13.9"><sup>[9]</sup></a> </p> <p> 'This is how I have past the last few days. My sister was suddenly seized @@ -6797,12 +6777,12 @@ The text is obscure </p> <p class="footnote"> -<a name="fn-13.9" id="fn-13.9"></a> <a href="#fnref-13.9">[9]</a> +<a id="fn-13.9"></a> <a href="#fnref-13.9">[9]</a> Ad M. Caes., v. 8. </p> <p> - <a href="#fn-13.10" name="fnref-13.10" id="fnref-13.10"><sup>[10]</sup></a>'What + <a href="#fn-13.10" id="fnref-13.10"><sup>[10]</sup></a>'What words can I find to fit my had luck, or how shall I upbraid as it deserves the hard constraint which is laid upon me? It ties me fast here, troubled my heart is, and beset by such anxiety; nor does it allow me to @@ -6813,12 +6793,12 @@ Ad M. Caes., v. 8. </p> <p class="footnote"> -<a name="fn-13.10" id="fn-13.10"></a> <a href="#fnref-13.10">[10]</a> +<a id="fn-13.10"></a> <a href="#fnref-13.10">[10]</a> Ad M. Caes., i. 2. </p> <p> - <a href="#fn-13.11" name="fnref-13.11" id="fnref-13.11"><sup>[11]</sup></a>'This + <a href="#fn-13.11" id="fnref-13.11"><sup>[11]</sup></a>'This morning I did not write to you, because I heard you were better, and because I was myself engaged in other business, and I cannot ever endure to write anything to you unless with mind at ease and untroubled and @@ -6830,29 +6810,29 @@ Ad M. Caes., i. 2. </p> <p class="footnote"> -<a name="fn-13.11" id="fn-13.11"></a> <a href="#fnref-13.11">[11]</a> +<a id="fn-13.11"></a> <a href="#fnref-13.11">[11]</a> iii. 21. </p> <p> - <a href="#fn-13.12" name="fnref-13.12" id="fnref-13.12"><sup>[12]</sup></a>'What + <a href="#fn-13.12" id="fnref-13.12"><sup>[12]</sup></a>'What spirit do you suppose is in me, when I remember how long it is since I have seen you, and why I have not seen you! and it may be I shall not see you for a few days yet, while you are strengthening yourself; as you must. So while you lie on the sick-bed, my spirit also will lie low anti, - whenas,<a href="#fn-13.13" name="fnref-13.13" id="fnref-13.13"><sup>[13]</sup></a> + whenas,<a href="#fn-13.13" id="fnref-13.13"><sup>[13]</sup></a> by God's mercy you shall stand upright, my spirit too will stand firm, which is now burning with the strongest desire for you. Farewell, soul of your prince, your pupil.' </p> <p> - <a href="#fn-13.14" name="fnref-13.14" id="fnref-13.14"><sup>[14]</sup></a>O + <a href="#fn-13.14" id="fnref-13.14"><sup>[14]</sup></a>O my dear Fronto, most distinguished Consul! I yield, you have conquered: all who have ever loved before, you have conquered out and out in love's contest. Receive the victor's wreath; and the herald shall proclaim your victory aloud before your own tribunal: "M. Cornelius Fronto, Consul, wins, and is crowned victor in the Open International - Love-race."<a href="#fn-13.15" name="fnref-13.15" id="fnref-13.15"><sup>[15]</sup></a> + Love-race."<a href="#fn-13.15" id="fnref-13.15"><sup>[15]</sup></a> But beaten though I may be, I shall neither slacken nor relax my own zeal. Well, you shall love me more than any man loves any other man; but I, who possess a faculty of loving less strong, shall love you more than @@ -6863,23 +6843,23 @@ iii. 21. </p> <p class="footnote"> -<a name="fn-13.12" id="fn-13.12"></a> <a href="#fnref-13.12">[12]</a> +<a id="fn-13.12"></a> <a href="#fnref-13.12">[12]</a> Ad M. Caes., iii. 19. </p> <p class="footnote"> -<a name="fn-13.13" id="fn-13.13"></a> <a href="#fnref-13.13">[13]</a> +<a id="fn-13.13"></a> <a href="#fnref-13.13">[13]</a> The writer sometimes uses archaisms such as <i>quom</i>, which I render 'whenas'. </p> <p class="footnote"> -<a name="fn-13.14" id="fn-13.14"></a> <a href="#fnref-13.14">[14]</a> +<a id="fn-13.14"></a> <a href="#fnref-13.14">[14]</a> Ad M. Caes., ii. 2. </p> <p class="footnote"> -<a name="fn-13.15" id="fn-13.15"></a> <a href="#fnref-13.15">[15]</a> +<a id="fn-13.15"></a> <a href="#fnref-13.15">[15]</a> The writer parodies the proclamation at the Greek games; the words also are Greek. </p> @@ -6887,31 +6867,31 @@ Greek. <p> Marcus Aurelius seems to have been about eighteen years of age when the correspondence begins, Fronto being some thirty years - older.<a href="#fn-13.16" name="fnref-13.16" id="fnref-13.16"><sup>[16]</sup></a> + older.<a href="#fn-13.16" id="fnref-13.16"><sup>[16]</sup></a> The systematic education of the young prince seems to have been finisht, and Pronto now acts more as his adviser than his tutor. He recommends the prince to use simplicity in his public speeches, and to avoid - affectation.<a href="#fn-13.17" name="fnref-13.17" id="fnref-13.17"><sup>[17]</sup></a> + affectation.<a href="#fn-13.17" id="fnref-13.17"><sup>[17]</sup></a> Marcus devotes his attention to the old authors who then had a great vogue at Rome: Ennius, Plautus, Nævius, and such orators as Cato and - Gracchus.<a href="#fn-13.18" name="fnref-13.18" id="fnref-13.18"><sup>[18]</sup></a> + Gracchus.<a href="#fn-13.18" id="fnref-13.18"><sup>[18]</sup></a> Pronto urges on him the study of Cicero, whose letters, he says, are all worth reading. </p> <p class="footnote"> -<a name="fn-13.16" id="fn-13.16"></a> <a href="#fnref-13.16">[16]</a> +<a id="fn-13.16"></a> <a href="#fnref-13.16">[16]</a> From internal evidence: the letters are not arranged in order of time. See Naher's <i>Prolegomena</i>, p. xx. foll. </p> <p class="footnote"> -<a name="fn-13.17" id="fn-13.17"></a> <a href="#fnref-13.17">[17]</a> +<a id="fn-13.17"></a> <a href="#fnref-13.17">[17]</a> Ad M. Caes., iii. x. </p> <p class="footnote"> -<a name="fn-13.18" id="fn-13.18"></a> <a href="#fnref-13.18">[18]</a> +<a id="fn-13.18"></a> <a href="#fnref-13.18">[18]</a> Ad M. Caes ii. 10,; iii. 18,; ii. 4. </p> @@ -6922,7 +6902,7 @@ Ad M. Caes ii. 10,; iii. 18,; ii. 4. rhetorical themes. </p> <p> - 'It is very nice of you,' he writes to Fronto,<a href="#fn-13.19" name="fnref-13.19" id="fnref-13.19"><sup>[19]</sup></a> + 'It is very nice of you,' he writes to Fronto,<a href="#fn-13.19" id="fnref-13.19"><sup>[19]</sup></a> 'to ask for my hexameters; I would have sent them at once if I had them by me. The fact is my secretary, Anicetus-you know who I mean-did not pack up any of my compositions for me to take away with me. He knows my @@ -6935,19 +6915,19 @@ Ad M. Caes ii. 10,; iii. 18,; ii. 4. remember that the "sixty" includes plays of Novius, and farces, and some little speeches of Scipio; don't be too much startled at the number. You remember your Polemon; but I pray you do not remember Horace, who has - died with Pollio as far as I am concerned.<a href="#fn-13.20" name="fnref-13.20" id="fnref-13.20"><sup>[20]</sup></a> + died with Pollio as far as I am concerned.<a href="#fn-13.20" id="fnref-13.20"><sup>[20]</sup></a> Farewell, my dearest and most affectionate friend, most distinguished consul and my beloved master, whom I have not seen these two years. Those who say two months, count the days. Shall I ever see you again?' </p> <p class="footnote"> -<a name="fn-13.19" id="fn-13.19"></a> <a href="#fnref-13.19">[19]</a> +<a id="fn-13.19"></a> <a href="#fnref-13.19">[19]</a> Ad M. Caes., ii. 10. </p> <p class="footnote"> -<a name="fn-13.20" id="fn-13.20"></a> <a href="#fnref-13.20">[20]</a> +<a id="fn-13.20"></a> <a href="#fnref-13.20">[20]</a> He implies, as in i. 6, that he has ceased to study Horace. </p> @@ -6956,45 +6936,45 @@ He implies, as in i. 6, that he has ceased to study Horace. tribune of the people violently throws into prison a free Roman citizen, against the opinion of his colleagues who demand his release. For this act he is branded by the censor. Analyse the case, and then take both sides in - turn, attacking and defending.'<a href="#fn-13.21" name="fnref-13.21" id="fnref-13.21"><sup>[21]</sup></a> + turn, attacking and defending.'<a href="#fn-13.21" id="fnref-13.21"><sup>[21]</sup></a> Or again: 'A Roman consul, doffing his state robe, dons the gauntlet and kills a lion amongst the young men at the Quinquatrus in full view of the - people of Rome. Denunciation before the censors.'<a href="#fn-13.22" name="fnref-13.22" id="fnref-13.22"><sup>[22]</sup></a> + people of Rome. Denunciation before the censors.'<a href="#fn-13.22" id="fnref-13.22"><sup>[22]</sup></a> The prince has a fair knowledge of Greek, and quotes from Homer, Plato, Euripides, but for some reason Fronto dissuaded him from this - study.<a href="#fn-13.23" name="fnref-13.23" id="fnref-13.23"><sup>[23]</sup></a> + study.<a href="#fn-13.23" id="fnref-13.23"><sup>[23]</sup></a> His <i>Meditations</i> are written in Greek. He continued his literary studies throughout his life, and after he became emperor we still find him asking his adviser for copies of Cicero's Letters, by which he hopes to improve - his vocabulary.<a href="#fn-13.24" name="fnref-13.24" id="fnref-13.24"><sup>[24]</sup></a> + his vocabulary.<a href="#fn-13.24" id="fnref-13.24"><sup>[24]</sup></a> Pronto helps him with a supply of similes, which, it seems, he did not think of readily. It is to be feared that the fount of Marcus's eloquence was pumped up by artificial means. </p> <p class="footnote"> -<a name="fn-13.21" id="fn-13.21"></a> <a href="#fnref-13.21">[21]</a> +<a id="fn-13.21"></a> <a href="#fnref-13.21">[21]</a> Pollio was a grammarian, who taught Marcus. </p> <p class="footnote"> -<a name="fn-13.22" id="fn-13.22"></a> <a href="#fnref-13.22">[22]</a> +<a id="fn-13.22"></a> <a href="#fnref-13.22">[22]</a> Ad M. Caes., v. 27,; V. 22. </p> <p class="footnote"> -<a name="fn-13.23" id="fn-13.23"></a> <a href="#fnref-13.23">[23]</a> +<a id="fn-13.23"></a> <a href="#fnref-13.23">[23]</a> Ep. Gracae, 6. </p> <p class="footnote"> -<a name="fn-13.24" id="fn-13.24"></a> <a href="#fnref-13.24">[24]</a> +<a id="fn-13.24"></a> <a href="#fnref-13.24">[24]</a> Ad Anton. Imp., II. 4. </p> <p> Some idea of his literary style may be gathered from the letter which -follows:<a href="#fn-13.25" name="fnref-13.25" id="fnref-13.25"><sup>[25]</sup></a> +follows:<a href="#fn-13.25" id="fnref-13.25"><sup>[25]</sup></a> </p> <p> @@ -7009,7 +6989,7 @@ follows:<a href="#fn-13.25" name="fnref-13.25" id="fnref-13.25"><sup>[25]</sup>< </p> <p class="footnote"> -<a name="fn-13.25" id="fn-13.25"></a> <a href="#fnref-13.25">[25]</a> +<a id="fn-13.25"></a> <a href="#fnref-13.25">[25]</a> Ad M. Caes, ii. 5. </p> @@ -7038,20 +7018,20 @@ Ad M. Caes, ii. 5. eloquence; on this theme Marcus fairly bubbles over with enthusiasm. </p> <p> - <a href="#fn-13.26" name="fnref-13.26" id="fnref-13.26"><sup>[26]</sup></a>'Well, + <a href="#fn-13.26" id="fnref-13.26"><sup>[26]</sup></a>'Well, if the ancient Greeks ever wrote anything like this, let those who know decide it: for me, if I dare say so, I never read any invective of Cato's so fine as your encomtum. O if my - Lord<a href="#fn-13.27" name="fnref-13.27" id="fnref-13.27"><sup>[27]</sup></a> + Lord<a href="#fn-13.27" id="fnref-13.27"><sup>[27]</sup></a> could be sufficiently praised, sufficiently praised he would have been - undoubtedly by you! This kind of thing is not done nowadays.<a href="#fn-13.28" name="fnref-13.28" id="fnref-13.28"><sup>[28]</sup></a> + undoubtedly by you! This kind of thing is not done nowadays.<a href="#fn-13.28" id="fnref-13.28"><sup>[28]</sup></a> It were easier to match Pheidias, easier to match Apelles, easier in a word to match Demosthenes himself, or Cato himself; than to match this finisht and perfect work. Never have I read anything more refined, anything more after the ancient type, anything more delicious, anything more Latin. O happy you, to be endowed with eloquence so great! O happy I, to be tinder the charge of such a master! O - arguments,<a href="#fn-13.29" name="fnref-13.29" id="fnref-13.29"><sup>[29]</sup></a> + arguments,<a href="#fn-13.29" id="fnref-13.29"><sup>[29]</sup></a> O arrangement, O elegance, O wit, O beauty, O words, O brilliancy, O subtilty, O grace, O treatment, O everything! Mischief take me, if you ought not to have a rod put in your hand one day, a diadem on your brow, @@ -7067,22 +7047,22 @@ Ad M. Caes, ii. 5. </p> <p class="footnote"> -<a name="fn-13.26" id="fn-13.26"></a> <a href="#fnref-13.26">[26]</a> +<a id="fn-13.26"></a> <a href="#fnref-13.26">[26]</a> Ad M. Caes., ii. 3. </p> <p class="footnote"> -<a name="fn-13.27" id="fn-13.27"></a> <a href="#fnref-13.27">[27]</a> +<a id="fn-13.27"></a> <a href="#fnref-13.27">[27]</a> The Emperor Antoninus Pius is spoken of as <i>dominus meus</i>. </p> <p class="footnote"> -<a name="fn-13.28" id="fn-13.28"></a> <a href="#fnref-13.28">[28]</a> +<a id="fn-13.28"></a> <a href="#fnref-13.28">[28]</a> This sentence is written in Greek. </p> <p class="footnote"> -<a name="fn-13.29" id="fn-13.29"></a> <a href="#fnref-13.29">[29]</a> +<a id="fn-13.29"></a> <a href="#fnref-13.29">[29]</a> Several of these words are Greek, and the meaning is not quite clear. </p> @@ -7099,13 +7079,13 @@ Several of these words are Greek, and the meaning is not quite clear. advice; as when he suggests how Marcus should deal with his suite. It is more difficult, he admits, to keep courtiers in harmony than to tame lions with a lute; but if it is to be done, it must be by eradicating jealousy. - 'Do not let your friends,' says Fronto,'<a href="#fn-13.30" name="fnref-13.30" id="fnref-13.30"><sup>[30]</sup></a> + 'Do not let your friends,' says Fronto,'<a href="#fn-13.30" id="fnref-13.30"><sup>[30]</sup></a> 'envy each other, or think that what you give to another is filched from them. </p> <p class="footnote"> -<a name="fn-13.30" id="fn-13.30"></a> <a href="#fnref-13.30">[30]</a> +<a id="fn-13.30"></a> <a href="#fnref-13.30">[30]</a> Ad M Caes., iv. 1. </p> @@ -7115,20 +7095,20 @@ Ad M Caes., iv. 1. </p> <p> Here and there we meet with allusions to his daily life, which we could - wish to be more frequent. He goes to the theatre or the law-courts,<a href="#fn-13.31" name="fnref-13.31" id="fnref-13.31"><sup>[31]</sup></a> + wish to be more frequent. He goes to the theatre or the law-courts,<a href="#fn-13.31" id="fnref-13.31"><sup>[31]</sup></a> or takes part in court ceremony, but his heart is always with his books. The vintage season, with its religious rites, was always spent by Antoninus Pius in the country. The following letters - give sonic notion of a day's occupation at that time:<a href="#fn-13.32" name="fnref-13.32" id="fnref-13.32"><sup>[32]</sup></a> + give sonic notion of a day's occupation at that time:<a href="#fn-13.32" id="fnref-13.32"><sup>[32]</sup></a> </p> <p class="footnote"> -<a name="fn-13.31" id="fn-13.31"></a> <a href="#fnref-13.31">[31]</a> +<a id="fn-13.31"></a> <a href="#fnref-13.31">[31]</a> ii. 14 </p> <p class="footnote"> -<a name="fn-13.32" id="fn-13.32"></a> <a href="#fnref-13.32">[32]</a> +<a id="fn-13.32"></a> <a href="#fnref-13.32">[32]</a> iv. 5,6. </p> @@ -7178,8 +7158,8 @@ iv. 5,6. returned home. I did a little work, and poor work at that. Then I had a long gossip with my dear mother sitting on the bed. My conversation was: What do you think my friend Fronto is doing just now? She said: And what - do you think of my friend Gratia?'<a href="#fn-13.33" name="fnref-13.33" id="fnref-13.33"><sup>[33]</sup></a> - My turn now: And what of our little Gratia,<a href="#fn-13.34" name="fnref-13.34" id="fnref-13.34"><sup>[34]</sup></a> + do you think of my friend Gratia?'<a href="#fn-13.33" id="fnref-13.33"><sup>[33]</sup></a> + My turn now: And what of our little Gratia,<a href="#fn-13.34" id="fnref-13.34"><sup>[34]</sup></a> the sparrowkin? After this kind of talk, and an argument as to which of you loved the other most, the gong sounded, the signal that my father had gone to the bath. We supped, after ablutions in the oil-cellar-I mean we @@ -7193,20 +7173,20 @@ iv. 5,6. </p> <p class="footnote"> -<a name="fn-13.33" id="fn-13.33"></a> <a href="#fnref-13.33">[33]</a> +<a id="fn-13.33"></a> <a href="#fnref-13.33">[33]</a> Fronto's wife. </p> <p class="footnote"> -<a name="fn-13.34" id="fn-13.34"></a> <a href="#fnref-13.34">[34]</a> +<a id="fn-13.34"></a> <a href="#fnref-13.34">[34]</a> Fronto's daughter </p> <p> - One anecdote puts Marcus before us in a new light:<a href="#fn-13.35" name="fnref-13.35" id="fnref-13.35"><sup>[35]</sup></a> + One anecdote puts Marcus before us in a new light:<a href="#fn-13.35" id="fnref-13.35"><sup>[35]</sup></a> </p> <p class="footnote"> -<a name="fn-13.35" id="fn-13.35"></a> <a href="#fnref-13.35">[35]</a> +<a id="fn-13.35"></a> <a href="#fnref-13.35">[35]</a> Ad M. Caes ii. 12. </p> @@ -7224,7 +7204,7 @@ Ad M. Caes ii. 12. the worse for this spice of mischief. </p> <p> - Another letter<a href="#fn-13.36" name="fnref-13.36" id="fnref-13.36"><sup>[36]</sup></a> + Another letter<a href="#fn-13.36" id="fnref-13.36"><sup>[36]</sup></a> describes a visit to a country town, and shows the antiquarian spirit of the writer:— </p> @@ -7240,7 +7220,7 @@ Ad M. Caes ii. 12. ceremonies quite out of the way. There is not a corner without its shrine, or fane, or temple; besides, many books written on linen, which belongs to things sacred. Then on the gate as we came out was written twice, as - follows: "Priest don the fell."<a href="#fn-13.37" name="fnref-13.37" id="fnref-13.37"><sup>[37]</sup></a> + follows: "Priest don the fell."<a href="#fn-13.37" id="fnref-13.37"><sup>[37]</sup></a> I asked one of the inhabitants what that word was. He said it was the word in the Hernican dialect for the victim's skin, which the priest puts over his conical cap when he enters the city. I found out many other @@ -7264,12 +7244,12 @@ Ad M. Caes ii. 12. </p> <p class="footnote"> -<a name="fn-13.36" id="fn-13.36"></a> <a href="#fnref-13.36">[36]</a> +<a id="fn-13.36"></a> <a href="#fnref-13.36">[36]</a> Ad Verum. Imp ii. 1, s. fin. </p> <p class="footnote"> -<a name="fn-13.37" id="fn-13.37"></a> <a href="#fnref-13.37">[37]</a> +<a id="fn-13.37"></a> <a href="#fnref-13.37">[37]</a> Santentum </p> @@ -7290,7 +7270,7 @@ Santentum ill-health, appears to have died. One letter of the later period gives some interesting particulars of the emperor's public life, which are worth quoting. Fronto speaks of Marcus's victories and eloquence in the usual - strain of high praise, and then continues.<a href="#fn-13.38" name="fnref-13.38" id="fnref-13.38"><sup>[38]</sup></a> + strain of high praise, and then continues.<a href="#fn-13.38" id="fnref-13.38"><sup>[38]</sup></a> </p> <p> 'The army when you took it in hand was sunk in luxury and revelry, and @@ -7298,7 +7278,7 @@ Santentum to applaud at the stage plays, knew more of the gardens at the nearest restaurant than of the battlefield. Horses were hairy from lack of grooming, horsemen smooth because their hairs had been pulled out by the - roots<a href="#fn-13.39" name="fnref-13.39" id="fnref-13.39"><sup>[39]</sup></a> + roots<a href="#fn-13.39" id="fnref-13.39"><sup>[39]</sup></a> a rare thing it was to see a soldier with hair on arm or leg. Moreover, they were better drest than armed; so much so, that Laelianus Pontius, a strict man of the old discipline, broke the cuirasses of some of them @@ -7316,12 +7296,12 @@ Santentum </p> <p class="footnote"> -<a name="fn-13.38" id="fn-13.38"></a> <a href="#fnref-13.38">[38]</a> +<a id="fn-13.38"></a> <a href="#fnref-13.38">[38]</a> Ad Verum. imp., ii. I, s.fin. </p> <p class="footnote"> -<a name="fn-13.39" id="fn-13.39"></a> <a href="#fnref-13.39">[39]</a> +<a id="fn-13.39"></a> <a href="#fnref-13.39">[39]</a> A common mark of the effeminate at Rome. </p> @@ -7330,11 +7310,11 @@ A common mark of the effeminate at Rome. domestic events, health and sickness, visits or introductions, birth or death. Thus the empperor writes to his old friend, who had shown some diffidence in seeking an - interview:<a href="#fn-13.40" name="fnref-13.40" id="fnref-13.40"><sup>[40]</sup></a> + interview:<a href="#fn-13.40" id="fnref-13.40"><sup>[40]</sup></a> </p> <p class="footnote"> -<a name="fn-13.40" id="fn-13.40"></a> <a href="#fnref-13.40">[40]</a> +<a id="fn-13.40"></a> <a href="#fnref-13.40">[40]</a> Ad Verum. Imp. Aur. Caes., i. 3. </p> @@ -7349,7 +7329,7 @@ Ad Verum. Imp. Aur. Caes., i. 3. severely for not recalling me; nor durst he deny the fault.' Fronto again writes on one occasion: 'I have seen your daughter. It was like seeing you and Faustina in infancy, so much that is charming her face has taken from - each of yours.' Or again, at a later date:<a href="#fn-13.41" name="fnref-13.41" id="fnref-13.41"><sup>[41]</sup></a> + each of yours.' Or again, at a later date:<a href="#fn-13.41" id="fnref-13.41"><sup>[41]</sup></a> I have seen your chicks, most delightful sight that ever I saw in my life, so like you that nothing is more like than the likeness.... By the mercy of Heaven they have a healthy colour and strong lungs. One held a @@ -7358,7 +7338,7 @@ Ad Verum. Imp. Aur. Caes., i. 3. </p> <p class="footnote"> -<a name="fn-13.41" id="fn-13.41"></a> <a href="#fnref-13.41">[41]</a> +<a id="fn-13.41"></a> <a href="#fnref-13.41">[41]</a> Ad Ant. Imp i., 3. </p> @@ -7368,13 +7348,13 @@ Ad Ant. Imp i., 3. father. We find echoes of this affection now and again in the letters. 'We have summer heat here still,' writes Marcus, 'but since my little girls are pretty well, if I may say so, it is like the bracing climate of spring - to us.'<a href="#fn-13.42" name="fnref-13.42" id="fnref-13.42"><sup>[42]</sup></a> + to us.'<a href="#fn-13.42" id="fnref-13.42"><sup>[42]</sup></a> When little Faustina came back from the valley of the shadow of death, - her father at once writes to inform Fronto.<a href="#fn-13.43" name="fnref-13.43" id="fnref-13.43"><sup>[43]</sup></a> + her father at once writes to inform Fronto.<a href="#fn-13.43" id="fnref-13.43"><sup>[43]</sup></a> The sympathy he asks he also gives, and as old age brings more and more infirmity, Marcus becomes even more solicitous for his beloved teacher. The poor old man suffered a heavy blow in the death of his grandson, on - which Marcus writes:<a href="#fn-13.44" name="fnref-13.44" id="fnref-13.44"><sup>[44]</sup></a> + which Marcus writes:<a href="#fn-13.44" id="fnref-13.44"><sup>[44]</sup></a> 'I have just heard of your misfortune. Feeling grieved as I do when one of your joints gives you pain, what do you think I feel, dear master, when you have pain of mind?' The old man's reply, in spite of a certain @@ -7385,22 +7365,22 @@ Ad Ant. Imp i., 3. </p> <p class="footnote"> -<a name="fn-13.42" id="fn-13.42"></a> <a href="#fnref-13.42">[42]</a> +<a id="fn-13.42"></a> <a href="#fnref-13.42">[42]</a> Ad M. Caes., v. 19 </p> <p class="footnote"> -<a name="fn-13.43" id="fn-13.43"></a> <a href="#fnref-13.43">[43]</a> +<a id="fn-13.43"></a> <a href="#fnref-13.43">[43]</a> iv. 11 </p> <p class="footnote"> -<a name="fn-13.44" id="fn-13.44"></a> <a href="#fnref-13.44">[44]</a> +<a id="fn-13.44"></a> <a href="#fnref-13.44">[44]</a> De Nepote Amissa </p> <p> - <a href="#fn-13.45" name="fnref-13.45" id="fnref-13.45"><sup>[45]</sup></a>'Many + <a href="#fn-13.45" id="fnref-13.45"><sup>[45]</sup></a>'Many such sorrows has fortune visited me with all my life long. To pass by my other afflictions, I have lost five children under the most pitiful conditions possible: for the five I lost one by one when each was my only @@ -7410,7 +7390,7 @@ De Nepote Amissa </p> <p class="footnote"> -<a name="fn-13.45" id="fn-13.45"></a> <a href="#fnref-13.45">[45]</a> +<a id="fn-13.45"></a> <a href="#fnref-13.45">[45]</a> De Nepote Amissa 2 </p> @@ -7446,23 +7426,23 @@ De Nepote Amissa 2 of his desire for a peaceful end, and the desolation of his house.) I have suffered long and painful sickness, my beloved Marcus. Then I was visited by pitiful misfortunes: my wife I have lost, my grandson I have lost in - Germany:<a href="#fn-13.46" name="fnref-13.46" id="fnref-13.46"><sup>[46]</sup></a> + Germany:<a href="#fn-13.46" id="fnref-13.46"><sup>[46]</sup></a> woe is me! I have lost my Decimanus. If I were made of iron, at this tine I could write no more.' </p> <p class="footnote"> -<a name="fn-13.46" id="fn-13.46"></a> <a href="#fnref-13.46">[46]</a> +<a id="fn-13.46"></a> <a href="#fnref-13.46">[46]</a> In the war against the Catti. </p> <p> It is noteworthy that in his <i>Meditations</i> Marcus Aurelius mentions Fronto - only once.<a href="#fn-13.47" name="fnref-13.47" id="fnref-13.47"><sup>[47]</sup></a> + only once.<a href="#fn-13.47" id="fnref-13.47"><sup>[47]</sup></a> All his literary studies, his oratory and criticism (such as it was) is forgotten; and, says he, 'Fronto taught me not to expect natural affection from the highly-born.' Fronto really said more than this: that - 'affection' is not a Roman quality, nor has it a Latin name.<a href="#fn-13.48" name="fnref-13.48" id="fnref-13.48"><sup>[48]</sup></a> + 'affection' is not a Roman quality, nor has it a Latin name.<a href="#fn-13.48" id="fnref-13.48"><sup>[48]</sup></a> Roman or not Roman, Marcus found affection in Fronto; and if he outgrew his master's intellectual training, he never lost touch with the true heart of the man it is that which Fronto's name brings up to his @@ -7471,22 +7451,22 @@ In the war against the Catti. </p> <p class="footnote"> -<a name="fn-13.47" id="fn-13.47"></a> <a href="#fnref-13.47">[47]</a> +<a id="fn-13.47"></a> <a href="#fnref-13.47">[47]</a> Book I., 8. </p> <p class="footnote"> -<a name="fn-13.48" id="fn-13.48"></a> <a href="#fnref-13.48">[48]</a> +<a id="fn-13.48"></a> <a href="#fnref-13.48">[48]</a> Ad Verum, ii. 7 </p> - <hr /> + <hr> </div><!--end chapter--> <div class="chapter"> - <h2><a name="link2H_NOTE" id="link2H_NOTE"></a> + <h2><a id="link2H_NOTE"></a> NOTES </h2> <p> @@ -7517,8 +7497,8 @@ Ad Verum, ii. 7 indebted to Mr. G. H. Rendall's <i>Marcus Aurelius</i>. </p> <p> - BOOK II "Both to frequent" (4). Gr. τὸ μή, C. - conjectures τὸ μὲ. The text is probably right: "I + BOOK II "Both to frequent" (4). Gr. τὸ μή, C. + conjectures τὸ μὲ. The text is probably right: "I did not frequent public lectures, and I was taught at home." </p> <p> @@ -7698,13 +7678,13 @@ Ad Verum, ii. 7 3, 22, 105. </p> - <hr /> + <hr> </div><!--end chapter--> <div class="chapter"> - <h2><a name="link2H_GLOS" id="link2H_GLOS"></a> + <h2><a id="link2H_GLOS"></a> GLOSSARY </h2> <p> @@ -8135,7 +8115,7 @@ Ad Verum, ii. 7 philosopher, and president of the Academy. </p> -<hr /> +<hr> <h3>Paragraphs with First Lines</h3> @@ -8211,7 +8191,7 @@ Ad Verum, ii. 7 immediately, that any man will </a> </p> <p> - <br /> + <br> </p> <p> <a href="#link2H_4_0019"> <b>THE SECOND BOOK</b> </a> @@ -8277,7 +8257,7 @@ Ad Verum, ii. 7 the substance of it ever </a> </p> <p> - <br /> + <br> </p> <p> <a href="#link2H_4_0035"> <b>THE THIRD BOOK</b> </a> @@ -8351,7 +8331,7 @@ Ad Verum, ii. 7 imaginations, is common to man and </a> </p> <p> - <br /> + <br> </p> <p> <a href="#link2H_4_0053"> <b>THE FOURTH BOOK</b> </a> @@ -8529,7 +8509,7 @@ Ad Verum, ii. 7 compendious way. The most </a> </p> <p> - <br /> + <br> </p> <p> <a href="#link2H_4_0097"> <b>THE FIFTH BOOK</b> </a> @@ -8655,7 +8635,7 @@ Ad Verum, ii. 7 where it will, I may be a </a> </p> <p> - <br /> + <br> </p> <p> <a href="#link2H_4_0128"> <b>THE SIXTH BOOK</b> </a> @@ -8877,7 +8857,7 @@ Ad Verum, ii. 7 to please, and what to </a> </p> <p> - <br /> + <br> </p> <p> <a href="#link2H_4_0183"> <b>THE SEVENTH BOOK</b> </a> @@ -9059,7 +9039,7 @@ Ad Verum, ii. 7 certainly before it was </a> </p> <p> - <br /> + <br> </p> <p> <a href="#link2H_4_0228"> <b>THE EIGHTH BOOK</b> </a> @@ -9297,7 +9277,7 @@ Ad Verum, ii. 7 of every one's </a> </p> <p> - <br /> + <br> </p> <p> <a href="#link2H_4_0287"> <b>THE NINTH BOOK</b> </a> @@ -9475,7 +9455,7 @@ Ad Verum, ii. 7 any one's impudency, put </a> </p> <p> - <br /> + <br> </p> <p> <a href="#link2H_4_0331"> <b>THE TENTH BOOK</b> </a> @@ -9633,7 +9613,7 @@ Ad Verum, ii. 7 at work, and hath power </a> </p> <p> - <br /> + <br> </p> <p> <a href="#link2H_4_0370"> <b>THE ELEVENTH BOOK</b> </a> @@ -9763,7 +9743,7 @@ Ad Verum, ii. 7 robber:' out of Epictetus; </a> </p> <p> - <br /> + <br> </p> <p> <a href="#link2H_4_0402"> <b>THE TWELFTH BOOK</b> </a> @@ -9879,446 +9859,6 @@ Ad Verum, ii. 7 </div><!--end chapter--> -<div style='display:block;margin-top:4em'>*** END OF THE PROJECT GUTENBERG EBOOK MEDITATIONS ***</div> -<div style='display:block;margin:1em 0;'>This file should be named 2680-h.htm or 2680-h.zip</div> -<div style='display:block;margin:1em 0;'>This and all associated files of various formats will be found in https://www.gutenberg.org/2/6/8/2680/</div> -<div style='display:block; margin:1em 0'> -Updated editions will replace the previous one—the old editions will -be renamed. -</div> - -<div style='display:block; margin:1em 0'> -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. 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