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diff --git a/old/2680-8.txt b/old/2680-8.txt deleted file mode 100644 index 3fe71ed..0000000 --- a/old/2680-8.txt +++ /dev/null @@ -1,7212 +0,0 @@ -The Project Gutenberg EBook of Meditations, by Marcus Aurelius - -This eBook is for the use of anyone anywhere at no cost and with -almost no restrictions whatsoever. You may copy it, give it away or -re-use it under the terms of the Project Gutenberg License included -with this eBook or online at www.gutenberg.org - - -Title: Meditations - -Author: Marcus Aurelius - -Posting Date: December 25, 2008 [EBook #2680] -Release Date: June, 2001 - -Language: English - -Character set encoding: ISO-8859-1 - -*** START OF THIS PROJECT GUTENBERG EBOOK MEDITATIONS *** - - - - -Produced by J. Boulton - - - - - -MEDITATIONS - -By Marcus Aurelius - - - - -CONTENTS - - - NOTES - - INTRODUCTION - - FIRST BOOK - - SECOND BOOK - - THIRD BOOK - - FOURTH BOOK - - FIFTH BOOK - - SIXTH BOOK - - SEVENTH BOOK - - EIGHTH BOOK - - NINTH BOOK - - TENTH BOOK - - ELEVENTH BOOK - - TWELFTH BOOK - - APPENDIX - - GLOSSARY - - - - -Original Transcriber's Notes: - -This text was scanned by J. Boulton using Textbridge OCR. The Greek -portions of the text have been added by hand and they will require the -standard "Symbol" font "symbol.ttf" to be installed in the system fonts -folder. This is a standard Windows font, so should be present on most -systems. To contact the scanner e-mail: magicjon@ic24.net INTRODUCTION -This is the Plain Text version, see medma10h.txt or .zip for the HTML -version with the various symbols mentioned above. - - - - -INTRODUCTION - - -MARCUS AURELIUS ANTONINUS was born on April 26, A.D. 121. His real name -was M. Annius Verus, and he was sprung of a noble family which claimed -descent from Numa, second King of Rome. Thus the most religious of -emperors came of the blood of the most pious of early kings. His father, -Annius Verus, had held high office in Rome, and his grandfather, of -the same name, had been thrice Consul. Both his parents died young, but -Marcus held them in loving remembrance. On his father's death Marcus -was adopted by his grandfather, the consular Annius Verus, and there was -deep love between these two. On the very first page of his book Marcus -gratefully declares how of his grandfather he had learned to be gentle -and meek, and to refrain from all anger and passion. The Emperor Hadrian -divined the fine character of the lad, whom he used to call not Verus -but Verissimus, more Truthful than his own name. He advanced Marcus to -equestrian rank when six years of age, and at the age of eight made him -a member of the ancient Salian priesthood. The boy's aunt, Annia Galeria -Faustina, was married to Antoninus Pius, afterwards emperor. Hence it -came about that Antoninus, having no son, adopted Marcus, changing his -name to that which he is known by, and betrothed him to his daughter -Faustina. His education was conducted with all care. The ablest teachers -were engaged for him, and he was trained in the strict doctrine of the -Stoic philosophy, which was his great delight. He was taught to dress -plainly and to live simply, to avoid all softness and luxury. His body -was trained to hardihood by wrestling, hunting, and outdoor games; and -though his constitution was weak, he showed great personal courage to -encounter the fiercest boars. At the same time he was kept from the -extravagancies of his day. The great excitement in Rome was the strife -of the Factions, as they were called, in the circus. The racing drivers -used to adopt one of four colours--red, blue, white, or green--and their -partisans showed an eagerness in supporting them which nothing could -surpass. Riot and corruption went in the train of the racing chariots; -and from all these things Marcus held severely aloof. - -In 140 Marcus was raised to the consulship, and in 145 his betrothal -was consummated by marriage. Two years later Faustina brought him a -daughter; and soon after the tribunate and other imperial honours were -conferred upon him. - -Antoninus Pius died in 161, and Marcus assumed the imperial state. He -at once associated with himself L. Ceionius Commodus, whom Antoninus had -adopted as a younger son at the same time with Marcus, giving him the -name of Lucius Aurelius Verus. Henceforth the two are colleagues in the -empire, the junior being trained as it were to succeed. No sooner was -Marcus settled upon the throne than wars broke out on all sides. In -the east, Vologeses III. of Parthia began a long-meditated revolt by -destroying a whole Roman Legion and invading Syria (162). Verus was sent -off in hot haste to quell this rising; and he fulfilled his trust by -plunging into drunkenness and debauchery, while the war was left to his -officers. Soon after Marcus had to face a more serious danger at home in -the coalition of several powerful tribes on the northern frontier. Chief -among those were the Marcomanni or Marchmen, the Quadi (mentioned in -this book), the Sarmatians, the Catti, the Jazyges. In Rome itself there -was pestilence and starvation, the one brought from the east by Verus's -legions, the other caused by floods which had destroyed vast quantities -of grain. After all had been done possible to allay famine and to supply -pressing needs--Marcus being forced even to sell the imperial jewels to -find money--both emperors set forth to a struggle which was to continue -more or less during the rest of Marcus's reign. During these wars, in -169, Verus died. We have no means of following the campaigns in detail; -but thus much is certain, that in the end the Romans succeeded in -crushing the barbarian tribes, and effecting a settlement which made the -empire more secure. Marcus was himself commander-in-chief, and victory -was due no less to his own ability than to his wisdom in choice of -lieutenants, shown conspicuously in the case of Pertinax. There were -several important battles fought in these campaigns; and one of them has -become celebrated for the legend of the Thundering Legion. In a battle -against the Quadi in 174, the day seemed to be going in favour of -the foe, when on a sudden arose a great storm of thunder and rain the -lightning struck the barbarians with terror, and they turned to rout. -In later days this storm was said to have been sent in answer to the -prayers of a legion which contained many Christians, and the name -Thundering Legion should be given to it on this account. The title of -Thundering Legion is known at an earlier date, so this part of the story -at least cannot be true; but the aid of the storm is acknowledged by one -of the scenes carved on Antonine's Column at Rome, which commemorates -these wars. - -The settlement made after these troubles might have been more -satisfactory but for an unexpected rising in the east. Avidius Cassius, -an able captain who had won renown in the Parthian wars, was at this -time chief governor of the eastern provinces. By whatever means induced, -he had conceived the project of proclaiming himself emperor as soon as -Marcus, who was then in feeble health, should die; and a report having -been conveyed to him that Marcus was dead, Cassius did as he had -planned. Marcus, on hearing the news, immediately patched up a peace and -returned home to meet this new peril. The emperors great grief was that -he must needs engage in the horrors of civil strife. He praised the -qualities of Cassius, and expressed a heartfelt wish that Cassius might -not be driven to do himself a hurt before he should have the opportunity -to grant a free pardon. But before he could come to the east news had -come to Cassius that the emperor still lived; his followers fell away -from him, and he was assassinated. Marcus now went to the east, and -while there the murderers brought the head of Cassius to him; but the -emperor indignantly refused their gift, nor would he admit the men to -his presence. - -On this journey his wife, Faustina, died. At his return the emperor -celebrated a triumph (176). Immediately afterwards he repaired to -Germany, and took up once more the burden of war. His operations were -followed by complete success; but the troubles of late years had been -too much for his constitution, at no time robust, and on March 17, 180, -he died in Pannonia. - -The good emperor was not spared domestic troubles. Faustina had borne -him several children, of whom he was passionately fond. Their innocent -faces may still be seen in many a sculpture gallery, recalling with odd -effect the dreamy countenance of their father. But they died one by -one, and when Marcus came to his own end only one of his sons still -lived--the weak and worthless Commodus. On his father's death Commodus, -who succeeded him, undid the work of many campaigns by a hasty and -unwise peace; and his reign of twelve years proved him to be a ferocious -and bloodthirsty tyrant. Scandal has made free with the name of Faustina -herself, who is accused not only of unfaithfulness, but of intriguing -with Cassius and egging him on to his fatal rebellion, it must be -admitted that these charges rest on no sure evidence; and the emperor, -at all events, loved her dearly, nor ever felt the slightest qualm of -suspicion. - -As a soldier we have seen that Marcus was both capable and successful; -as an administrator he was prudent and conscientious. Although steeped -in the teachings of philosophy, he did not attempt to remodel the world -on any preconceived plan. He trod the path beaten by his predecessors, -seeking only to do his duty as well as he could, and to keep out -corruption. He did some unwise things, it is true. To create a compeer -in empire, as he did with Verus, was a dangerous innovation which could -only succeed if one of the two effaced himself; and under Diocletian -this very precedent caused the Roman Empire to split into halves. He -erred in his civil administration by too much centralising. But the -strong point of his reign was the administration of justice. Marcus -sought by-laws to protect the weak, to make the lot of the slaves -less hard, to stand in place of father to the fatherless. Charitable -foundations were endowed for rearing and educating poor children. The -provinces were protected against oppression, and public help was given -to cities or districts which might be visited by calamity. The great -blot on his name, and one hard indeed to explain, is his treatment -of the Christians. In his reign Justin at Rome became a martyr to -his faith, and Polycarp at Smyrna, and we know of many outbreaks of -fanaticism in the provinces which caused the death of the faithful. It -is no excuse to plead that he knew nothing about the atrocities done in -his name: it was his duty to know, and if he did not he would have been -the first to confess that he had failed in his duty. But from his own -tone in speaking of the Christians it is clear he knew them only from -calumny; and we hear of no measures taken even to secure that they -should have a fair hearing. In this respect Trajan was better than he. - -To a thoughtful mind such a religion as that of Rome would give small -satisfaction. Its legends were often childish or impossible; its -teaching had little to do with morality. The Roman religion was in fact -of the nature of a bargain: men paid certain sacrifices and rites, and -the gods granted their favour, irrespective of right or wrong. In this -case all devout souls were thrown back upon philosophy, as they had -been, though to a less extent, in Greece. There were under the early -empire two rival schools which practically divided the field between -them, Stoicism and Epicureanism. The ideal set before each was nominally -much the same. The Stoics aspired to the repression of all emotion, and -the Epicureans to freedom from all disturbance; yet in the upshot the -one has become a synonym of stubborn endurance, the other for unbridled -licence. With Epicureanism we have nothing to do now; but it will be -worth while to sketch the history and tenets of the Stoic sect. Zeno, -the founder of Stoicism, was born in Cyprus at some date unknown, but -his life may be said roughly to be between the years 350 and 250 B.C. -Cyprus has been from time immemorial a meeting-place of the East and -West, and although we cannot grant any importance to a possible strain -of Phoenician blood in him (for the Phoenicians were no philosophers), -yet it is quite likely that through Asia Minor he may have come in touch -with the Far East. He studied under the cynic Crates, but he did not -neglect other philosophical systems. After many years' study he opened -his own school in a colonnade in Athens called the Painted Porch, or -Stoa, which gave the Stoics their name. Next to Zeno, the School of the -Porch owes most to Chrysippus (280--207 b.c.), who organised Stoicism -into a system. Of him it was said, 'But for Chrysippus, there had been -no Porch.' - -The Stoics regarded speculation as a means to an end and that end was, -as Zeno put it, to live consistently omologonuenws zhn or as it was -later explained, to live in conformity with nature. This conforming of -the life to nature oralogoumenwz th fusei zhn. was the Stoic idea of -Virtue. - -This dictum might easily be taken to mean that virtue consists in -yielding to each natural impulse; but that was very far from the Stoic -meaning. In order to live in accord with nature, it is necessary to know -what nature is; and to this end a threefold division of philosophy is -made--into Physics, dealing with the universe and its laws, the problems -of divine government and teleology; Logic, which trains the mind to -discern true from false; and Ethics, which applies the knowledge thus -gained and tested to practical life. The Stoic system of physics was -materialism with an infusion of pantheism. In contradiction to Plato's -view that the Ideas, or Prototypes, of phenomena alone really exist, -the Stoics held that material objects alone existed; but immanent in -the material universe was a spiritual force which acted through them, -manifesting itself under many forms, as fire, aether, spirit, soul, -reason, the ruling principle. - -The universe, then, is God, of whom the popular gods are manifestations; -while legends and myths are allegorical. The soul of man is thus an -emanation from the godhead, into whom it will eventually be re-absorbed. -The divine ruling principle makes all things work together for good, -but for the good of the whole. The highest good of man is consciously -to work with God for the common good, and this is the sense in which -the Stoic tried to live in accord with nature. In the individual it -is virtue alone which enables him to do this; as Providence rules the -universe, so virtue in the soul must rule man. - -In Logic, the Stoic system is noteworthy for their theory as to the test -of truth, the Criterion. They compared the new-born soul to a sheet of -paper ready for writing. Upon this the senses write their impressions, -fantasias and by experience of a number of these the soul unconsciously -conceives general notions koinai eunoiai or anticipations. prolhyeis -When the impression was such as to be irresistible it was called -(katalnptikh fantasia) one that holds fast, or as they explained it, -one proceeding from truth. Ideas and inferences artificially produced by -deduction or the like were tested by this 'holding perception.' Of the -Ethical application I have already spoken. The highest good was the -virtuous life. Virtue alone is happiness, and vice is unhappiness. -Carrying this theory to its extreme, the Stoic said that there could -be no gradations between virtue and vice, though of course each has -its special manifestations. Moreover, nothing is good but virtue, and -nothing but vice is bad. Those outside things which are commonly called -good or bad, such as health and sickness, wealth and poverty, pleasure -and pain, are to him indifferent adiofora. All these things are merely -the sphere in which virtue may act. The ideal Wise Man is sufficient -unto himself in all things, autarkhs and knowing these truths, he will -be happy even when stretched upon the rack. It is probable that no Stoic -claimed for himself that he was this Wise Man, but that each strove -after it as an ideal much as the Christian strives after a likeness to -Christ. The exaggeration in this statement was, however, so obvious, -that the later Stoics were driven to make a further subdivision of -things indifferent into what is preferable (prohgmena) and what is -undesirable. They also held that for him who had not attained to the -perfect wisdom, certain actions were proper. (kaqhkonta) These were -neither virtuous nor vicious, but, like the indifferent things, held a -middle place. Two points in the Stoic system deserve special mention. -One is a careful distinction between things which are in our power and -things which are not. Desire and dislike, opinion and affection, are -within the power of the will; whereas health, wealth, honour, and other -such are generally not so. The Stoic was called upon to control his -desires and affections, and to guide his opinion; to bring his whole -being under the sway of the will or leading principle, just as the -universe is guided and governed by divine Providence. This is a special -application of the favourite Greek virtue of moderation, (swfrosuum) and -has also its parallel in Christian ethics. The second point is a strong -insistence on the unity of the universe, and on man's duty as part of a -great whole. Public spirit was the most splendid political virtue of the -ancient world, and it is here made cosmopolitan. It is again instructive -to note that Christian sages insisted on the same thing. Christians -are taught that they are members of a worldwide brotherhood, where is -neither Greek nor Hebrew, bond nor free and that they live their lives -as fellow-workers with God. - -Such is the system which underlies the Meditations of Marcus Aurelius. -Some knowledge of it is necessary to the right understanding of the -book, but for us the chief interest lies elsewhere. We do not come to -Marcus Aurelius for a treatise on Stoicism. He is no head of a school to -lay down a body of doctrine for students; he does not even contemplate -that others should read what he writes. His philosophy is not an eager -intellectual inquiry, but more what we should call religious feeling. -The uncompromising stiffness of Zeno or Chrysippus is softened and -transformed by passing through a nature reverent and tolerant, gentle -and free from guile; the grim resignation which made life possible to -the Stoic sage becomes in him almost a mood of aspiration. His book -records the innermost thoughts of his heart, set down to ease it, with -such moral maxims and reflections as may help him to bear the burden of -duty and the countless annoyances of a busy life. - -It is instructive to compare the Meditations with another famous book, -the Imitation of Christ. There is the same ideal of self-control in -both. It should be a man's task, says the Imitation, 'to overcome -himself, and every day to be stronger than himself.' 'In withstanding of -the passions standeth very peace of heart.' 'Let us set the axe to the -root, that we being purged of our passions may have a peaceable mind.' -To this end there must be continual self-examination. 'If thou may not -continually gather thyself together, namely sometimes do it, at least -once a day, the morning or the evening. In the morning purpose, in the -evening discuss the manner, what thou hast been this day, in word, work, -and thought.' But while the Roman's temper is a modest self-reliance, -the Christian aims at a more passive mood, humbleness and meekness, -and reliance on the presence and personal friendship of God. The Roman -scrutinises his faults with severity, but without the self-contempt -which makes the Christian 'vile in his own sight.' The Christian, like -the Roman, bids 'study to withdraw thine heart from the love of things -visible'; but it is not the busy life of duty he has in mind so much as -the contempt of all worldly things, and the 'cutting away of all -lower delectations.' Both rate men's praise or blame at their real -worthlessness; 'Let not thy peace,' says the Christian, 'be in the -mouths of men.' But it is to God's censure the Christian appeals, the -Roman to his own soul. The petty annoyances of injustice or unkindness -are looked on by each with the same magnanimity. 'Why doth a little -thing said or done against thee make thee sorry? It is no new thing; it -is not the first, nor shall it be the last, if thou live long. At best -suffer patiently, if thou canst not suffer joyously.' The Christian -should sorrow more for other men's malice than for our own wrongs; but -the Roman is inclined to wash his hands of the offender. 'Study to be -patient in suffering and bearing other men's defaults and all manner -infirmities,' says the Christian; but the Roman would never have thought -to add, 'If all men were perfect, what had we then to suffer of other -men for God?' The virtue of suffering in itself is an idea which does -not meet us in the Meditations. Both alike realise that man is one of a -great community. 'No man is sufficient to himself,' says the Christian; -'we must bear together, help together, comfort together.' But while -he sees a chief importance in zeal, in exalted emotion that is, and -avoidance of lukewarmness, the Roman thought mainly of the duty to be -done as well as might be, and less of the feeling which should go with -the doing of it. To the saint as to the emperor, the world is a poor -thing at best. 'Verily it is a misery to live upon the earth,' says the -Christian; few and evil are the days of man's life, which passeth away -suddenly as a shadow. - -But there is one great difference between the two books we are -considering. The Imitation is addressed to others, the Meditations -by the writer to himself. We learn nothing from the Imitation of -the author's own life, except in so far as he may be assumed to have -practised his own preachings; the Meditations reflect mood by mood the -mind of him who wrote them. In their intimacy and frankness lies their -great charm. These notes are not sermons; they are not even confessions. -There is always an air of self-consciousness in confessions; in such -revelations there is always a danger of unctuousness or of vulgarity for -the best of men. St. Augus-tine is not always clear of offence, and John -Bunyan himself exaggerates venial peccadilloes into heinous sins. But -Marcus Aurelius is neither vulgar nor unctuous; he extenuates nothing, -but nothing sets down in malice. He never poses before an audience; he -may not be profound, he is always sincere. And it is a lofty and serene -soul which is here disclosed before us. Vulgar vices seem to have no -temptation for him; this is not one tied and bound with chains which -he strives to break. The faults he detects in himself are often such as -most men would have no eyes to see. To serve the divine spirit which -is implanted within him, a man must 'keep himself pure from all violent -passion and evil affection, from all rashness and vanity, and from all -manner of discontent, either in regard of the gods or men': or, as he -says elsewhere, 'unspotted by pleasure, undaunted by pain.' Unwavering -courtesy and consideration are his aims. 'Whatsoever any man either -doth or saith, thou must be good;' 'doth any man offend? It is against -himself that he doth offend: why should it trouble thee?' The offender -needs pity, not wrath; those who must needs be corrected, should be -treated with tact and gentleness; and one must be always ready to learn -better. 'The best kind of revenge is, not to become like unto them.' -There are so many hints of offence forgiven, that we may believe the -notes followed sharp on the facts. Perhaps he has fallen short of his -aim, and thus seeks to call his principles to mind, and to strengthen -himself for the future. That these sayings are not mere talk is plain -from the story of Avidius Cassius, who would have usurped his imperial -throne. Thus the emperor faithfully carries out his own principle, that -evil must be overcome with good. For each fault in others, Nature (says -he) has given us a counteracting virtue; 'as, for example, against the -unthankful, it hath given goodness and meekness, as an antidote.' - -One so gentle towards a foe was sure to be a good friend; and indeed his -pages are full of generous gratitude to those who had served him. In his -First Book he sets down to account all the debts due to his kinsfolk -and teachers. To his grandfather he owed his own gentle spirit, to -his father shamefastness and courage; he learnt of his mother to be -religious and bountiful and single-minded. Rusticus did not work in -vain, if he showed his pupil that his life needed amending. Apollonius -taught him simplicity, reasonableness, gratitude, a love of true -liberty. So the list runs on; every one he had dealings with seems -to have given him something good, a sure proof of the goodness of his -nature, which thought no evil. - -If his was that honest and true heart which is the Christian ideal, this -is the more wonderful in that he lacked the faith which makes Christians -strong. He could say, it is true, 'either there is a God, and then all -is well; or if all things go by chance and fortune, yet mayest thou use -thine own providence in those things that concern thee properly; and -then art thou well.' Or again, 'We must needs grant that there is a -nature that doth govern the universe.' But his own part in the scheme -of things is so small, that he does not hope for any personal happiness -beyond what a serene soul may win in this mortal life. 'O my soul, the -time I trust will be, when thou shalt be good, simple, more open and -visible, than that body by which it is enclosed;' but this is said of -the calm contentment with human lot which he hopes to attain, not of a -time when the trammels of the body shall be cast off. For the rest, the -world and its fame and wealth, 'all is vanity.' The gods may perhaps -have a particular care for him, but their especial care is for the -universe at large: thus much should suffice. His gods are better than -the Stoic gods, who sit aloof from all human things, untroubled and -uncaring, but his personal hope is hardly stronger. On this point he -says little, though there are many allusions to death as the natural -end; doubtless he expected his soul one day to be absorbed into the -universal soul, since nothing comes out of nothing, and nothing can be -annihilated. His mood is one of strenuous weariness; he does his duty as -a good soldier, waiting for the sound of the trumpet which shall sound -the retreat; he has not that cheerful confidence which led Socrates -through a life no less noble, to a death which was to bring him into the -company of gods he had worshipped and men whom he had revered. - -But although Marcus Aurelius may have held intellectually that his soul -was destined to be absorbed, and to lose consciousness of itself, there -were times when he felt, as all who hold it must sometimes feel, how -unsatisfying is such a creed. Then he gropes blindly after something -less empty and vain. 'Thou hast taken ship,' he says, 'thou hast sailed, -thou art come to land, go out, if to another life, there also shalt -thou find gods, who are everywhere.' There is more in this than the -assumption of a rival theory for argument's sake. If worldly things -'be but as a dream, the thought is not far off that there may be an -awakening to what is real. When he speaks of death as a necessary -change, and points out that nothing useful and profitable can be brought -about without change, did he perhaps think of the change in a corn of -wheat, which is not quickened except it die? Nature's marvellous power -of recreating out of Corruption is surely not confined to bodily things. -Many of his thoughts sound like far-off echoes of St. Paul; and it is -strange indeed that this most Christian of emperors has nothing good -to say of the Christians. To him they are only sectaries 'violently and -passionately set upon opposition. - -Profound as philosophy these Meditations certainly are not; but Marcus -Aurelius was too sincere not to see the essence of such things as -came within his experience. Ancient religions were for the most -part concerned with outward things. Do the necessary rites, and you -propitiate the gods; and these rites were often trivial, sometimes -violated right feeling or even morality. Even when the gods stood on the -side of righteousness, they were concerned with the act more than with -the intent. But Marcus Aurelius knows that what the heart is full of, -the man will do. 'Such as thy thoughts and ordinary cogitations are,' he -says, 'such will thy mind be in time.' And every page of the book shows -us that he knew thought was sure to issue in act. He drills his soul, as -it were, in right principles, that when the time comes, it may be guided -by them. To wait until the emergency is to be too late. He sees also the -true essence of happiness. 'If happiness did consist in pleasure, -how came notorious robbers, impure abominable livers, parricides, and -tyrants, in so large a measure to have their part of pleasures?' He who -had all the world's pleasures at command can write thus 'A happy lot and -portion is, good inclinations of the soul, good desires, good actions.' - -By the irony of fate this man, so gentle and good, so desirous of quiet -joys and a mind free from care, was set at the head of the Roman Empire -when great dangers threatened from east and west. For several years he -himself commanded his armies in chief. In camp before the Quadi he dates -the first book of his Meditations, and shows how he could retire within -himself amid the coarse clangour of arms. The pomps and glories which -he despised were all his; what to most men is an ambition or a dream, to -him was a round of weary tasks which nothing but the stern sense of duty -could carry him through. And he did his work well. His wars were slow -and tedious, but successful. With a statesman's wisdom he foresaw the -danger to Rome of the barbarian hordes from the north, and took measures -to meet it. As it was, his settlement gave two centuries of respite -to the Roman Empire; had he fulfilled the plan of pushing the imperial -frontiers to the Elbe, which seems to have been in his mind, much more -might have been accomplished. But death cut short his designs. - -Truly a rare opportunity was given to Marcus Aurelius of showing what -the mind can do in despite of circumstances. Most peaceful of warriors, -a magnificent monarch whose ideal was quiet happiness in home life, bent -to obscurity yet born to greatness, the loving father of children who -died young or turned out hateful, his life was one paradox. That nothing -might lack, it was in camp before the face of the enemy that he passed -away and went to his own place. - -Translations THE following is a list of the chief English translations -of Marcus Aurelius: (1) By Meric Casaubon, 1634; (2) Jeremy Collier, -1701; (3) James Thomson, 1747; (4) R. Graves, 1792; (5) H. McCormac, -1844; (6) George Long, 1862; (7) G. H. Rendall, 1898; and (8) J. -Jackson, 1906. Renan's "Marc-Aurčle"--in his "History of the Origins of -Christianity," which appeared in 1882--is the most vital and original -book to be had relating to the time of Marcus Aurelius. Pater's "Marius -the Epicurean" forms another outside commentary, which is of service in -the imaginative attempt to create again the period. - - - - -MARCUS AURELIUS ANTONINUS THE ROMAN EMPEROR - - - - -HIS FIRST BOOK - -concerning HIMSELF: - -Wherein Antoninus recordeth, What and of whom, whether Parents, Friends, -or Masters; by their good examples, or good advice and counsel, he had -learned: - -Divided into Numbers or Sections. - -ANTONINUS Book vi. Num. xlviii. Whensoever thou wilt rejoice thyself, -think and meditate upon those good parts and especial gifts, which thou -hast observed in any of them that live with thee: - -as industry in one, in another modesty, in another bountifulness, in -another some other thing. For nothing can so much rejoice thee, as -the resemblances and parallels of several virtues, eminent in the -dispositions of them that live with thee, especially when all at once, -as it were, they represent themselves unto thee. See therefore, that -thou have them always in a readiness. - - -THE FIRST BOOK - -I. Of my grandfather Verus I have learned to be gentle and meek, and to -refrain from all anger and passion. From the fame and memory of him that -begot me I have learned both shamefastness and manlike behaviour. Of my -mother I have learned to be religious, and bountiful; and to forbear, -not only to do, but to intend any evil; to content myself with a spare -diet, and to fly all such excess as is incidental to great wealth. Of my -great-grandfather, both to frequent public schools and auditories, and -to get me good and able teachers at home; and that I ought not to think -much, if upon such occasions, I were at excessive charges. - -II. Of him that brought me up, not to be fondly addicted to either of -the two great factions of the coursers in the circus, called Prasini, -and Veneti: nor in the amphitheatre partially to favour any of the -gladiators, or fencers, as either the Parmularii, or the Secutores. -Moreover, to endure labour; nor to need many things; when I have -anything to do, to do it myself rather than by others; not to meddle -with many businesses; and not easily to admit of any slander. - -III. Of Diognetus, not to busy myself about vain things, and not easily -to believe those things, which are commonly spoken, by such as take upon -them to work wonders, and by sorcerers, or prestidigitators, and -impostors; concerning the power of charms, and their driving out of -demons, or evil spirits; and the like. Not to keep quails for the game; -nor to be mad after such things. Not to be offended with other men's -liberty of speech, and to apply myself unto philosophy. Him also I must -thank, that ever I heard first Bacchius, then Tandasis and Marcianus, -and that I did write dialogues in my youth; and that I took liking to -the philosophers' little couch and skins, and such other things, which -by the Grecian discipline are proper to those who profess philosophy. - -IV. To Rusticus I am beholding, that I first entered into the conceit -that my life wanted some redress and cure. And then, that I did not -fall into the ambition of ordinary sophists, either to write tracts -concerning the common theorems, or to exhort men unto virtue and the -study of philosophy by public orations; as also that I never by way of -ostentation did affect to show myself an active able man, for any kind -of bodily exercises. And that I gave over the study of rhetoric and -poetry, and of elegant neat language. That I did not use to walk about -the house in my long robe, nor to do any such things. Moreover I learned -of him to write letters without any affectation, or curiosity; such as -that was, which by him was written to my mother from Sinuessa: and to be -easy and ready to be reconciled, and well pleased again with them that -had offended me, as soon as any of them would be content to seek unto -me again. To read with diligence; not to rest satisfied with a light and -superficial knowledge, nor quickly to assent to things commonly spoken -of: whom also I must thank that ever I lighted upon Epictetus his -Hypomnemata, or moral commentaries and common-factions: which also he -gave me of his own. - -V. From Apollonius, true liberty, and unvariable steadfastness, and not -to regard anything at all, though never so little, but right and reason: -and always, whether in the sharpest pains, or after the loss of a child, -or in long diseases, to be still the same man; who also was a present -and visible example unto me, that it was possible for the same man to -be both vehement and remiss: a man not subject to be vexed, and offended -with the incapacity of his scholars and auditors in his lectures and -expositions; and a true pattern of a man who of all his good gifts -and faculties, least esteemed in himself, that his excellent skill and -ability to teach and persuade others the common theorems and maxims of -the Stoic philosophy. Of him also I learned how to receive favours and -kindnesses (as commonly they are accounted:) from friends, so that I -might not become obnoxious unto them, for them, nor more yielding upon -occasion, than in right I ought; and yet so that I should not pass them -neither, as an unsensible and unthankful man. - -VI. Of Sextus, mildness and the pattern of a family governed with -paternal affection; and a purpose to live according to nature: to be -grave without affectation: to observe carefully the several dispositions -of my friends, not to be offended with idiots, nor unseasonably to set -upon those that are carried with the vulgar opinions, with the theorems, -and tenets of philosophers: his conversation being an example how a man -might accommodate himself to all men and companies; so that though his -company were sweeter and more pleasing than any flatterer's cogging and -fawning; yet was it at the same time most respected and reverenced: who -also had a proper happiness and faculty, rationally and methodically to -find out, and set in order all necessary determinations and instructions -for a man's life. A man without ever the least appearance of anger, or -any other passion; able at the same time most exactly to observe the -Stoic Apathia, or unpassionateness, and yet to be most tender-hearted: -ever of good credit; and yet almost without any noise, or rumour: very -learned, and yet making little show. - -VII. From Alexander the Grammarian, to be un-reprovable myself, and not -reproachfully to reprehend any man for a barbarism, or a solecism, or -any false pronunciation, but dextrously by way of answer, or testimony, -or confirmation of the same matter (taking no notice of the word) to -utter it as it should have been spoken; or by some other such close and -indirect admonition, handsomely and civilly to tell him of it. - -VIII. Of Fronto, to how much envy and fraud and hypocrisy the state of a -tyrannous king is subject unto, and how they who are commonly called -[Eupatridas Gk.], i.e. nobly born, are in some sort incapable, or void -of natural affection. - -IX. Of Alexander the Platonic, not often nor without great necessity to -say, or to write to any man in a letter, 'I am not at leisure'; nor in -this manner still to put off those duties, which we owe to our friends -and acquaintances (to every one in his kind) under pretence of urgent -affairs. - -X. Of Catulus, not to contemn any friend's expostulation, though unjust, -but to strive to reduce him to his former disposition: freely and -heartily to speak well of all my masters upon any occasion, as it is -reported of Domitius, and Athenodotus: and to love my children with true -affection. - -XI. From my brother Severus, to be kind and loving to all them of my -house and family; by whom also I came to the knowledge of Thrasea and -Helvidius, and Cato, and Dio, and Brutus. He it was also that did put me -in the first conceit and desire of an equal commonwealth, administered -by justice and equality; and of a kingdom wherein should be regarded -nothing more than the good and welfare of the subjects. Of him also, -to observe a constant tenor, (not interrupted, with any other cares and -distractions,) in the study and esteem of philosophy: to be bountiful -and liberal in the largest measure; always to hope the best; and to -be confident that my friends love me. In whom I moreover observed open -dealing towards those whom he reproved at any time, and that his friends -might without all doubt or much observation know what he would, or would -not, so open and plain was he. - -XII. From Claudius Maximus, in all things to endeavour to have power -of myself, and in nothing to be carried about; to be cheerful and -courageous in all sudden chances and accidents, as in sicknesses: to -love mildness, and moderation, and gravity: and to do my business, -whatsoever it be, thoroughly, and without querulousness. Whatsoever -he said, all men believed him that as he spake, so he thought, and -whatsoever he did, that he did it with a good intent. His manner was, -never to wonder at anything; never to be in haste, and yet never -slow: nor to be perplexed, or dejected, or at any time unseemly, or -excessively to laugh: nor to be angry, or suspicious, but ever ready to -do good, and to forgive, and to speak truth; and all this, as one that -seemed rather of himself to have been straight and right, than ever to -have been rectified or redressed; neither was there any man that ever -thought himself undervalued by him, or that could find in his heart, to -think himself a better man than he. He would also be very pleasant and -gracious. - -XIII. In my father, I observed his meekness; his constancy without -wavering in those things, which after a due examination and -deliberation, he had determined. How free from all vanity he carried -himself in matter of honour and dignity, (as they are esteemed:) his -laboriousness and assiduity, his readiness to hear any man, that had -aught to say tending to any common good: how generally and impartially -he would give every man his due; his skill and knowledge, when rigour -or extremity, or when remissness or moderation was in season; how he did -abstain from all unchaste love of youths; his moderate condescending to -other men's occasions as an ordinary man, neither absolutely requiring -of his friends, that they should wait upon him at his ordinary meals, -nor that they should of necessity accompany him in his journeys; and -that whensoever any business upon some necessary occasions was to be put -off and omitted before it could be ended, he was ever found when he -went about it again, the same man that he was before. His accurate -examination of things in consultations, and patient hearing of others. -He would not hastily give over the search of the matter, as one easy to -be satisfied with sudden notions and apprehensions. His care to preserve -his friends; how neither at any time he would carry himself towards them -with disdainful neglect, and grow weary of them; nor yet at any time -be madly fond of them. His contented mind in all things, his cheerful -countenance, his care to foresee things afar off, and to take order for -the least, without any noise or clamour. Moreover how all acclamations -and flattery were repressed by him: how carefully he observed all things -necessary to the government, and kept an account of the common expenses, -and how patiently he did abide that he was reprehended by some for this -his strict and rigid kind of dealing. How he was neither a superstitious -worshipper of the gods, nor an ambitious pleaser of men, or studious of -popular applause; but sober in all things, and everywhere observant of -that which was fitting; no affecter of novelties: in those things which -conduced to his ease and convenience, (plenty whereof his fortune -did afford him,) without pride and bragging, yet with all freedom and -liberty: so that as he did freely enjoy them without any anxiety or -affectation when they were present; so when absent, he found no want -of them. Moreover, that he was never commended by any man, as either a -learned acute man, or an obsequious officious man, or a fine orator; but -as a ripe mature man, a perfect sound man; one that could not endure to -be flattered; able to govern both himself and others. Moreover, how much -he did honour all true philosophers, without upbraiding those that were -not so; his sociableness, his gracious and delightful conversation, but -never unto satiety; his care of his body within bounds and measure, -not as one that desired to live long, or over-studious of neatness, and -elegancy; and yet not as one that did not regard it: so that through his -own care and providence, he seldom needed any inward physic, or outward -applications: but especially how ingeniously he would yield to any that -had obtained any peculiar faculty, as either eloquence, or the knowledge -of the laws, or of ancient customs, or the like; and how he concurred -with them, in his best care and endeavour that every one of them might -in his kind, for that wherein he excelled, be regarded and esteemed: and -although he did all things carefully after the ancient customs of his -forefathers, yet even of this was he not desirous that men should take -notice, that he did imitate ancient customs. Again, how he was not -easily moved and tossed up and down, but loved to be constant, both in -the same places and businesses; and how after his great fits of headache -he would return fresh and vigorous to his wonted affairs. Again, that -secrets he neither had many, nor often, and such only as concerned -public matters: his discretion and moderation, in exhibiting of the -public sights and shows for the pleasure and pastime of the people: in -public buildings. congiaries, and the like. In all these things, -having a respect unto men only as men, and to the equity of the things -themselves, and not unto the glory that might follow. Never wont to -use the baths at unseasonable hours; no builder; never curious, or -solicitous, either about his meat, or about the workmanship, or colour -of his clothes, or about anything that belonged to external beauty. -In all his conversation, far from all inhumanity, all boldness, and -incivility, all greediness and impetuosity; never doing anything with -such earnestness, and intention, that a man could say of him, that -he did sweat about it: but contrariwise, all things distinctly, as at -leisure; without trouble; orderly, soundly, and agreeably. A man might -have applied that to him, which is recorded of Socrates, that he knew -how to want, and to enjoy those things, in the want whereof, most men -show themselves weak; and in the fruition, intemperate: but to hold out -firm and constant, and to keep within the compass of true moderation and -sobriety in either estate, is proper to a man, who hath a perfect and -invincible soul; such as he showed himself in the sickness of Maximus. - -XIV. From the gods I received that I had good grandfathers, and parents, -a good sister, good masters, good domestics, loving kinsmen, almost all -that I have; and that I never through haste and rashness transgressed -against any of them, notwithstanding that my disposition was such, -as that such a thing (if occasion had been) might very well have been -committed by me, but that It was the mercy of the gods, to prevent such -a concurring of matters and occasions, as might make me to incur this -blame. That I was not long brought up by the concubine of my father; -that I preserved the flower of my youth. That I took not upon me to be -a man before my time, but rather put it off longer than I needed. That -I lived under the government of my lord and father, who would take -away from me all pride and vainglory, and reduce me to that conceit and -opinion that it was not impossible for a prince to live in the court -without a troop of guards and followers, extraordinary apparel, such -and such torches and statues, and other like particulars of state and -magnificence; but that a man may reduce and contract himself almost to -the state of a private man, and yet for all that not to become the more -base and remiss in those public matters and affairs, wherein power and -authority is requisite. That I have had such a brother, who by his own -example might stir me up to think of myself; and by his respect and -love, delight and please me. That I have got ingenuous children, and -that they were not born distorted, nor with any other natural deformity. -That I was no great proficient in the study of rhetoric and poetry, and -of other faculties, which perchance I might have dwelt upon, if I had -found myself to go on in them with success. That I did by times prefer -those, by whom I was brought up, to such places and dignities, which -they seemed unto me most to desire; and that I did not put them off with -hope and expectation, that (since that they were yet but young) I would -do the same hereafter. That I ever knew Apollonius and Rusticus, and -Maximus. That I have had occasion often and effectually to consider and -meditate with myself, concerning that life which is according to nature, -what the nature and manner of it is: so that as for the gods and such -suggestions, helps and inspirations, as might be expected from them, -nothing did hinder, but that I might have begun long before to live -according to nature; or that even now that I was not yet partaker and -in present possession of that life, that I myself (in that I did not -observe those inward motions, and suggestions, yea and almost plain and -apparent instructions and admonitions of the gods,) was the only cause -of it. That my body in such a life, hath been able to hold out so long. -That I never had to do with Benedicta and Theodotus, yea and afterwards -when I fell into some fits of love, I was soon cured. That having been -often displeased with Rusticus, I never did him anything for which -afterwards I had occasion to repent. That it being so that my mother was -to die young, yet she lived with me all her latter years. That as often -as I had a purpose to help and succour any that either were poor, or -fallen into some present necessity, I never was answered by my officers -that there was not ready money enough to do it; and that I myself never -had occasion to require the like succour from any other. That I have -such a wife, so obedient, so loving, so ingenuous. That I had choice of -fit and able men, to whom I might commit the bringing up of my children. -That by dreams I have received help, as for other things, so in -particular, how I might stay my casting of blood, and cure my dizziness, -as that also that happened to thee in Cajeta, as unto Chryses when he -prayed by the seashore. And when I did first apply myself to philosophy, -that I did not fall into the hands of some sophists, or spent my time -either in reading the manifold volumes of ordinary philosophers, nor in -practising myself in the solution of arguments and fallacies, nor dwelt -upon the studies of the meteors, and other natural curiosities. All -these things without the assistance of the gods, and fortune, could not -have been. - -XV. In the country of the Quadi at Granua, these. Betimes in the morning -say to thyself, This day I shalt have to do with an idle curious man, -with an unthankful man, a railer, a crafty, false, or an envious man; an -unsociable uncharitable man. All these ill qualities have happened unto -them, through ignorance of that which is truly good and truly bad. But I -that understand the nature of that which is good, that it only is to -be desired, and of that which is bad, that it only is truly odious and -shameful: who know moreover, that this transgressor, whosoever he be, is -my kinsman, not by the same blood and seed, but by participation of the -same reason, and of the same divine particle; How can I either be -hurt by any of those, since it is not in their power to make me incur -anything that is truly reproachful? or angry, and ill affected towards -him, who by nature is so near unto me? for we are all born to be -fellow-workers, as the feet, the hands, and the eyelids; as the rows of -the upper and under teeth: for such therefore to be in opposition, is -against nature; and what is it to chafe at, and to be averse from, but -to be in opposition? - -XVI. Whatsoever I am, is either flesh, or life, or that which we -commonly call the mistress and overruling part of man; reason. Away with -thy books, suffer not thy mind any more to be distracted, and carried to -and fro; for it will not be; but as even now ready to die, think little -of thy flesh: blood, bones, and a skin; a pretty piece of knit and -twisted work, consisting of nerves, veins and arteries; think no more of -it, than so. And as for thy life, consider what it is; a wind; not one -constant wind neither, but every moment of an hour let out, and sucked -in again. The third, is thy ruling part; and here consider; Thou art an -old man; suffer not that excellent part to be brought in subjection, and -to become slavish: suffer it not to be drawn up and down with -unreasonable and unsociable lusts and motions, as it were with wires and -nerves; suffer it not any more, either to repine at anything now -present, or to fear and fly anything to come, which the destiny hath -appointed thee. - -XVII. Whatsoever proceeds from the gods immediately, that any man will -grant totally depends from their divine providence. As for those -things that are commonly said to happen by fortune, even those must be -conceived to have dependence from nature, or from that first and general -connection, and concatenation of all those things, which more apparently -by the divine providence are administered and brought to pass. -All things flow from thence: and whatsoever it is that is, is both -necessary, and conducing to the whole (part of which thou art), and -whatsoever it is that is requisite and necessary for the preservation of -the general, must of necessity for every particular nature, be good and -behoveful. And as for the whole, it is preserved, as by the perpetual -mutation and conversion of the simple elements one into another, so -also by the mutation, and alteration of things mixed and compounded. Let -these things suffice thee; let them be always unto thee, as thy general -rules and precepts. As for thy thirst after books, away with it with all -speed, that thou die not murmuring and complaining, but truly meek and -well satisfied, and from thy heart thankful unto the gods. - - - - -THE SECOND BOOK - -I. Remember how long thou hast already put off these things, and how -often a certain day and hour as it were, having been set unto thee by -the gods, thou hast neglected it. It is high time for thee to understand -the true nature both of the world, whereof thou art a part; and of that -Lord and Governor of the world, from whom, as a channel from the spring, -thou thyself didst flow: and that there is but a certain limit of time -appointed unto thee, which if thou shalt not make use of to calm and -allay the many distempers of thy soul, it will pass away and thou with -it, and never after return. - -II. Let it be thy earnest and incessant care as a Roman and a man to -perform whatsoever it is that thou art about, with true and unfeigned -gravity, natural affection, freedom and justice: and as for all other -cares, and imaginations, how thou mayest ease thy mind of them. Which -thou shalt do; if thou shalt go about every action as thy last action, -free from all vanity, all passionate and wilful aberration from reason, -and from all hypocrisy, and self-love, and dislike of those things, -which by the fates or appointment of God have happened unto thee. Thou -seest that those things, which for a man to hold on in a prosperous -course, and to live a divine life, are requisite and necessary, are not -many, for the gods will require no more of any man, that shall but keep -and observe these things. - -III. Do, soul, do; abuse and contemn thyself; yet a while and the time -for thee to respect thyself, will be at an end. Every man's happiness -depends from himself, but behold thy life is almost at an end, whiles -affording thyself no respect, thou dost make thy happiness to consist in -the souls, and conceits of other men. - -IV. Why should any of these things that happen externally, so much -distract thee? Give thyself leisure to learn some good thing, and cease -roving and wandering to and fro. Thou must also take heed of another -kind of wandering, for they are idle in their actions, who toil and -labour in this life, and have no certain scope to which to direct all -their motions, and desires. V. For not observing the state of another -man's soul, scarce was ever any man known to be unhappy. Tell whosoever -they be that intend not, and guide not by reason and discretion the -motions of their own souls, they must of necessity be unhappy. - -VI. These things thou must always have in mind: What is the nature -of the universe, and what is mine--in particular: This unto that what -relation it hath: what kind of part, of what kind of universe it is: And -that there is nobody that can hinder thee, but that thou mayest always -both do and speak those things which are agreeable to that nature, -whereof thou art a part. - -VII. Theophrastus, where he compares sin with sin (as after a vulgar -sense such things I grant may be compared:) says well and like a -philosopher, that those sins are greater which are committed through -lust, than those which are committed through anger. For he that is angry -seems with a kind of grief and close contraction of himself, to turn -away from reason; but he that sins through lust, being overcome by -pleasure, doth in his very sin bewray a more impotent, and unmanlike -disposition. Well then and like a philosopher doth he say, that he of -the two is the more to be condemned, that sins with pleasure, than he -that sins with grief. For indeed this latter may seem first to have been -wronged, and so in some manner through grief thereof to have been forced -to be angry, whereas he who through lust doth commit anything, did of -himself merely resolve upon that action. - -VIII. Whatsoever thou dost affect, whatsoever thou dost project, so do, -and so project all, as one who, for aught thou knowest, may at this very -present depart out of this life. And as for death, if there be any gods, -it is no grievous thing to leave the society of men. The gods will do -thee no hurt, thou mayest be sure. But if it be so that there be no -gods, or that they take no care of the world, why should I desire to -live in a world void of gods, and of all divine providence? But gods -there be certainly, and they take care for the world; and as for those -things which be truly evil, as vice and wickedness, such things they -have put in a man's own power, that he might avoid them if he would: and -had there been anything besides that had been truly bad and evil, they -would have had a care of that also, that a man might have avoided it. -But why should that be thought to hurt and prejudice a man's life in -this world, which cannot any ways make man himself the better, or the -worse in his own person? Neither must we think that the nature of the -universe did either through ignorance pass these things, or if not as -ignorant of them, yet as unable either to prevent, or better to order -and dispose them. It cannot be that she through want either of power or -skill, should have committed such a thing, so as to suffer all things -both good and bad, equally and promiscuously, to happen unto all both -good and bad. As for life therefore, and death, honour and dishonour, -labour and pleasure, riches and poverty, all these things happen -unto men indeed, both good and bad, equally; but as things which of -themselves are neither good nor bad; because of themselves, neither -shameful nor praiseworthy. - -IX. Consider how quickly all things are dissolved and resolved: the -bodies and substances themselves, into the matter and substance of the -world: and their memories into the general age and time of the world. -Consider the nature of all worldly sensible things; of those especially, -which either ensnare by pleasure, or for their irksomeness are dreadful, -or for their outward lustre and show are in great esteem and request, -how vile and contemptible, how base and corruptible, how destitute of -all true life and being they are. - -X. It is the part of a man endowed with a good understanding faculty, to -consider what they themselves are in very deed, from whose bare conceits -and voices, honour and credit do proceed: as also what it is to die, and -how if a man shall consider this by itself alone, to die, and separate -from it in his mind all those things which with it usually represent -themselves unto us, he can conceive of it no otherwise, than as of a -work of nature, and he that fears any work of nature, is a very child. -Now death, it is not only a work of nature, but also conducing to -nature. - -XI. Consider with thyself how man, and by what part of his, is joined -unto God, and how that part of man is affected, when it is said to be -diffused. There is nothing more wretched than that soul, which in a kind -of circuit compasseth all things, searching (as he saith) even the very -depths of the earth; and by all signs and conjectures prying into the -very thoughts of other men's souls; and yet of this, is not sensible, -that it is sufficient for a man to apply himself wholly, and to confine -all his thoughts and cares to the tendance of that spirit which is -within him, and truly and really to serve him. His service doth consist -in this, that a man keep himself pure from all violent passion and -evil affection, from all rashness and vanity, and from all manner of -discontent, either in regard of the gods or men. For indeed whatsoever -proceeds from the gods, deserves respect for their worth and excellency; -and whatsoever proceeds from men, as they are our kinsmen, should by us -be entertained, with love, always; sometimes, as proceeding from their -ignorance, of that which is truly good and bad, (a blindness no less, -than that by which we are not able to discern between white and black:) -with a kind of pity and compassion also. - -XII. If thou shouldst live three thousand, or as many as ten thousands -of years, yet remember this, that man can part with no life properly, -save with that little part of life, which he now lives: and that which -he lives, is no other, than that which at every instant he parts with. -That then which is longest of duration, and that which is shortest, come -both to one effect. For although in regard of that which is already past -there may be some inequality, yet that time which is now present and -in being, is equal unto all men. And that being it which we part with -whensoever we die, it doth manifestly appear, that it can be but a -moment of time, that we then part with. For as for that which is either -past or to come, a man cannot be said properly to part with it. For -how should a man part with that which he hath not? These two things -therefore thou must remember. First, that all things in the world from -all eternity, by a perpetual revolution of the same times and things -ever continued and renewed, are of one kind and nature; so that whether -for a hundred or two hundred years only, or for an infinite space of -time, a man see those things which are still the same, it can be no -matter of great moment. And secondly, that that life which any the -longest liver, or the shortest liver parts with, is for length and -duration the very same, for that only which is present, is that, which -either of them can lose, as being that only which they have; for that -which he hath not, no man can truly be said to lose. - -XIII. Remember that all is but opinion and conceit, for those things -are plain and apparent, which were spoken unto Monimus the Cynic; and as -plain and apparent is the use that may be made of those things, if that -which is true and serious in them, be received as well as that which is -sweet and pleasing. - -XIV. A man's soul doth wrong and disrespect itself first and especially, -when as much as in itself lies it becomes an aposteme, and as it were an -excrescency of the world, for to be grieved and displeased with anything -that happens in the world, is direct apostacy from the nature of the -universe; part of which, all particular natures of the world, are. -Secondly, when she either is averse from any man, or led by contrary -desires or affections, tending to his hurt and prejudice; such as are -the souls of them that are angry. Thirdly, when she is overcome by any -pleasure or pain. Fourthly, when she doth dissemble, and covertly and -falsely either doth or saith anything. Fifthly, when she doth either -affect or endeavour anything to no certain end, but rashly and without -due ratiocination and consideration, how consequent or inconsequent it -is to the common end. For even the least things ought not to be done, -without relation unto the end; and the end of the reasonable creatures -is, to follow and obey him, who is the reason as it were, and the law of -this great city, and ancient commonwealth. - -XV. The time of a man's life is as a point; the substance of it ever -flowing, the sense obscure; and the whole composition of the body -tending to corruption. His soul is restless, fortune uncertain, and fame -doubtful; to be brief, as a stream so are all things belonging to the -body; as a dream, or as a smoke, so are all that belong unto the soul. -Our life is a warfare, and a mere pilgrimage. Fame after life is no -better than oblivion. What is it then that will adhere and follow? Only -one thing, philosophy. And philosophy doth consist in this, for a man to -preserve that spirit which is within him, from all manner of contumelies -and injuries, and above all pains or pleasures; never to do anything -either rashly, or feignedly, or hypocritically: wholly to depend from -himself and his own proper actions: all things that happen unto him to -embrace contentedly, as coming from Him from whom he himself also came; -and above all things, with all meekness and a calm cheerfulness, to -expect death, as being nothing else but the resolution of those -elements, of which every creature is composed. And if the elements -themselves suffer nothing by this their perpetual conversion of one into -another, that dissolution, and alteration, which is so common unto all, -why should it be feared by any? Is not this according to nature? But -nothing that is according to nature can be evil, whilst I was at -Carnuntzim. - - - - -THE THIRD BOOK - -I. A man must not only consider how daily his life wasteth and -decreaseth, but this also, that if he live long, he cannot be certain, -whether his understanding shall continue so able and sufficient, -for either discreet consideration, in matter of businesses; or for -contemplation: it being the thing, whereon true knowledge of things both -divine and human, doth depend. For if once he shall begin to dote, -his respiration, nutrition, his imaginative, and appetitive, and other -natural faculties, may still continue the same: he shall find no want of -them. But how to make that right use of himself that he should, how -to observe exactly in all things that which is right and just, how to -redress and rectify all wrong, or sudden apprehensions and imaginations, -and even of this particular, whether he should live any longer or no, to -consider duly; for all such things, wherein the best strength and vigour -of the mind is most requisite; his power and ability will be past and -gone. Thou must hasten therefore; not only because thou art every day -nearer unto death than other, but also because that intellective faculty -in thee, whereby thou art enabled to know the true nature of things, and -to order all thy actions by that knowledge, doth daily waste and decay: -or, may fail thee before thou die. - -II. This also thou must observe, that whatsoever it is that naturally -doth happen to things natural, hath somewhat in itself that is pleasing -and delightful: as a great loaf when it is baked, some parts of it -cleave as it were, and part asunder, and make the crust of it rugged and -unequal, and yet those parts of it, though in some sort it be against -the art and intention of baking itself, that they are thus cleft and -parted, which should have been and were first made all even and uniform, -they become it well nevertheless, and have a certain peculiar property, -to stir the appetite. So figs are accounted fairest and ripest then, -when they begin to shrink, and wither as it were. So ripe olives, when -they are next to putrefaction, then are they in their proper beauty. The -hanging down of grapes--the brow of a lion, the froth of a foaming wild -boar, and many other like things, though by themselves considered, they -are far from any beauty, yet because they happen naturally, they both -are comely, and delightful; so that if a man shall with a profound mind -and apprehension, consider all things in the world, even among all those -things which are but mere accessories and natural appendices as it were, -there will scarce appear anything unto him, wherein he will not find -matter of pleasure and delight. So will he behold with as much pleasure -the true rictus of wild beasts, as those which by skilful painters and -other artificers are imitated. So will he be able to perceive the proper -ripeness and beauty of old age, whether in man or woman: and whatsoever -else it is that is beautiful and alluring in whatsoever is, with chaste -and continent eyes he will soon find out and discern. Those and many -other things will he discern, not credible unto every one, but unto them -only who are truly and familiarly acquainted, both with nature itself, -and all natural things. - -III. Hippocrates having cured many sicknesses, fell sick himself and -died. The Chaldeans and Astrologians having foretold the deaths of -divers, were afterwards themselves surprised by the fates. Alexander and -Pompeius, and Caius Caesar, having destroyed so many towns, and cut -off in the field so many thousands both of horse and foot, yet they -themselves at last were fain to part with their own lives. Heraclitus -having written so many natural tracts concerning the last and general -conflagration of the world, died afterwards all filled with water -within, and all bedaubed with dirt and dung without. Lice killed -Democritus; and Socrates, another sort of vermin, wicked ungodly men. -How then stands the case? Thou hast taken ship, thou hast sailed, thou -art come to land, go out, if to another life, there also shalt thou find -gods, who are everywhere. If all life and sense shall cease, then shalt -thou cease also to be subject to either pains or pleasures; and to serve -and tend this vile cottage; so much the viler, by how much that which -ministers unto it doth excel; the one being a rational substance, and a -spirit, the other nothing but earth and blood. - -IV. Spend not the remnant of thy days in thoughts and fancies concerning -other men, when it is not in relation to some common good, when by it -thou art hindered from some other better work. That is, spend not thy -time in thinking, what such a man doth, and to what end: what he saith, -and what he thinks, and what he is about, and such other things or -curiosities, which make a man to rove and wander from the care and -observation of that part of himself, which is rational, and overruling. -See therefore in the whole series and connection of thy thoughts, that -thou be careful to prevent whatsoever is idle and impertinent: but -especially, whatsoever is curious and malicious: and thou must use -thyself to think only of such things, of which if a man upon a sudden -should ask thee, what it is that thou art now thinking, thou mayest -answer This, and That, freely and boldly, that so by thy thoughts it may -presently appear that in all thee is sincere, and peaceable; as becometh -one that is made for society, and regards not pleasures, nor gives way -to any voluptuous imaginations at all: free from all contentiousness, -envy, and suspicion, and from whatsoever else thou wouldest blush to -confess thy thoughts were set upon. He that is such, is he surely that -doth not put off to lay hold on that which is best indeed, a very priest -and minister of the gods, well acquainted and in good correspondence -with him especially that is seated and placed within himself, as in -a temple and sacrary: to whom also he keeps and preserves himself -unspotted by pleasure, undaunted by pain; free from any manner of wrong, -or contumely, by himself offered unto himself: not capable of any evil -from others: a wrestler of the best sort, and for the highest prize, -that he may not be cast down by any passion or affection of his own; -deeply dyed and drenched in righteousness, embracing and accepting with -his whole heart whatsoever either happeneth or is allotted unto him. One -who not often, nor without some great necessity tending to some public -good, mindeth what any other, either speaks, or doth, or purposeth: for -those things only that are in his own power, or that are truly his own, -are the objects of his employments, and his thoughts are ever taken -up with those things, which of the whole universe are by the fates or -Providence destinated and appropriated unto himself. Those things that -are his own, and in his own power, he himself takes order, for that they -be good: and as for those that happen unto him, he believes them to be -so. For that lot and portion which is assigned to every one, as it is -unavoidable and necessary, so is it always profitable. He remembers -besides that whatsoever partakes of reason, is akin unto him, and that -to care for all men generally, is agreeing to the nature of a man: but -as for honour and praise, that they ought not generally to be admitted -and accepted of from all, but from such only, who live according to -nature. As for them that do not, what manner of men they be at home, -or abroad; day or night, how conditioned themselves with what manner of -conditions, or with men of what conditions they moil and pass away -the time together, he knoweth, and remembers right well, he therefore -regards not such praise and approbation, as proceeding from them, who -cannot like and approve themselves. - -V. Do nothing against thy will, nor contrary to the community, nor -without due examination, nor with reluctancy. Affect not to set out thy -thoughts with curious neat language. Be neither a great talker, nor a -great undertaker. Moreover, let thy God that is in thee to rule over -thee, find by thee, that he hath to do with a man; an aged man; a -sociable man; a Roman; a prince; one that hath ordered his life, as -one that expecteth, as it were, nothing but the sound of the trumpet, -sounding a retreat to depart out of this life with all expedition. One -who for his word or actions neither needs an oath, nor any man to be a -witness. - -VI. To be cheerful, and to stand in no need, either of other men's help -or attendance, or of that rest and tranquillity, which thou must be -beholding to others for. Rather like one that is straight of himself, or -hath ever been straight, than one that hath been rectified. - -VII. If thou shalt find anything in this mortal life better than -righteousness, than truth, temperance, fortitude, and in general better -than a mind contented both with those things which according to right -and reason she doth, and in those, which without her will and knowledge -happen unto thee by the providence; if I say, thou canst find out -anything better than this, apply thyself unto it with thy whole heart, -and that which is best wheresoever thou dost find it, enjoy freely. But -if nothing thou shalt find worthy to be preferred to that spirit which -is within thee; if nothing better than to subject unto thee thine own -lusts and desires, and not to give way to any fancies or imaginations -before thou hast duly considered of them, nothing better than to -withdraw thyself (to use Socrates his words) from all sensuality, and -submit thyself unto the gods, and to have care of all men in general: if -thou shalt find that all other things in comparison of this, are but -vile, and of little moment; then give not way to any other thing, which -being once though but affected and inclined unto, it will no more be in -thy power without all distraction as thou oughtest to prefer and to -pursue after that good, which is thine own and thy proper good. For it -is not lawful, that anything that is of another and inferior kind and -nature, be it what it will, as either popular applause, or honour, or -riches, or pleasures; should be suffered to confront and contest as it -were, with that which is rational, and operatively good. For all these -things, if once though but for a while, they begin to please, they -presently prevail, and pervert a man's mind, or turn a man from the -right way. Do thou therefore I say absolutely and freely make choice of -that which is best, and stick unto it. Now, that they say is best, which -is most profitable. If they mean profitable to man as he is a rational -man, stand thou to it, and maintain it; but if they mean profitable, as -he is a creature, only reject it; and from this thy tenet and conclusion -keep off carefully all plausible shows and colours of external -appearance, that thou mayest be able to discern things rightly. - -VIII. Never esteem of anything as profitable, which shall ever constrain -thee either to break thy faith, or to lose thy modesty; to hate any man, -to suspect, to curse, to dissemble, to lust after anything, that -requireth the secret of walls or veils. But he that preferreth before -all things his rational part and spirit, and the sacred mysteries of -virtue which issueth from it, he shall never lament and exclaim, never -sigh; he shall never want either solitude or company: and which is -chiefest of all, he shall live without either desire or fear. And as for -life, whether for a long or short time he shall enjoy his soul thus -compassed about with a body, he is altogether indifferent. For if even -now he were to depart, he is as ready for it, as for any other action, -which may be performed with modesty and decency. For all his life long, -this is his only care, that his mind may always be occupied in such -intentions and objects, as are proper to a rational sociable creature. - -IX. In the mind that is once truly disciplined and purged, thou canst -not find anything, either foul or impure, or as it were festered: -nothing that is either servile, or affected: no partial tie; no -malicious averseness; nothing obnoxious; nothing concealed. The life of -such an one, death can never surprise as imperfect; as of an actor, that -should die before he had ended, or the play itself were at an end, a man -might speak. - -X. Use thine opinative faculty with all honour and respect, for in -her indeed is all: that thy opinion do not beget in thy understanding -anything contrary to either nature, or the proper constitution of a -rational creature. The end and object of a rational constitution is, to -do nothing rashly, to be kindly affected towards men, and in all things -willingly to submit unto the gods. Casting therefore all other things -aside, keep thyself to these few, and remember withal that no man -properly can be said to live more than that which is now present, which -is but a moment of time. Whatsoever is besides either is already past, -or uncertain. The time therefore that any man doth live, is but a -little, and the place where he liveth, is but a very little corner of -the earth, and the greatest fame that can remain of a man after his -death, even that is but little, and that too, such as it is whilst it -is, is by the succession of silly mortal men preserved, who likewise -shall shortly die, and even whiles they live know not what in very deed -they themselves are: and much less can know one, who long before is dead -and gone. - -XI. To these ever-present helps and mementoes, let one more be added, -ever to make a particular description and delineation as it were of -every object that presents itself to thy mind, that thou mayest wholly -and throughly contemplate it, in its own proper nature, bare and naked; -wholly, and severally; divided into its several parts and quarters: and -then by thyself in thy mind, to call both it, and those things of which -it doth consist, and in which it shall be resolved, by their own proper -true names, and appellations. For there is nothing so effectual to beget -true magnanimity, as to be able truly and methodically to examine and -consider all things that happen in this life, and so to penetrate -into their natures, that at the same time, this also may concur in our -apprehensions: what is the true use of it? and what is the true nature -of this universe, to which it is useful? how much in regard of the -universe may it be esteemed? how much in regard of man, a citizen of the -supreme city, of which all other cities in the world are as it were but -houses and families? - -XII. What is this, that now my fancy is set upon? of what things doth -it consist? how long can it last? which of all the virtues is the proper -virtue for this present use? as whether meekness, fortitude, truth, -faith, sincerity, contentation, or any of the rest? Of everything -therefore thou must use thyself to say, This immediately comes from God, -this by that fatal connection, and concatenation of things, or (which -almost comes to one) by some coincidental casualty. And as for this, it -proceeds from my neighbour, my kinsman, my fellow: through his ignorance -indeed, because he knows not what is truly natural unto him: but I know -it, and therefore carry myself towards him according to the natural law -of fellowship; that is kindly, and justly. As for those things that of -themselves are altogether indifferent, as in my best judgment I conceive -everything to deserve more or less, so I carry myself towards it. - -XIII. If thou shalt intend that which is present, following the rule of -right and reason carefully, solidly, meekly, and shalt not intermix -any other businesses, but shall study this only to preserve thy spirit -unpolluted, and pure, and shall cleave unto him without either hope -or fear of anything, in all things that thou shalt either do or speak, -contenting thyself with heroical truth, thou shalt live happily; and -from this, there is no man that can hinder thee. - -XIV. As physicians and chirurgeons have always their instruments ready -at hand for all sudden cures; so have thou always thy dogmata in a -readiness for the knowledge of things, both divine and human: and -whatsoever thou dost, even in the smallest things that thou dost, thou -must ever remember that mutual relation, and connection that is between -these two things divine, and things human. For without relation unto -God, thou shalt never speed in any worldly actions; nor on the other -side in any divine, without some respect had to things human. - -XV. Be not deceived; for thou shalt never live to read thy moral -commentaries, nor the acts of the famous Romans and Grecians; nor those -excerpta from several books; all which thou hadst provided and laid -up for thyself against thine old age. Hasten therefore to an end, and -giving over all vain hopes, help thyself in time if thou carest for -thyself, as thou oughtest to do. - -XVI. To steal, to sow, to buy, to be at rest, to see what is to be done -(which is not seen by the eyes, but by another kind of sight:) what -these words mean, and how many ways to be understood, they do not -understand. The body, the soul, the understanding. As the senses -naturally belong to the body, and the desires and affections to the -soul, so do the dogmata to the understanding. - -XVII. To be capable of fancies and imaginations, is common to man and -beast. To be violently drawn and moved by the lusts and desires of the -soul, is proper to wild beasts and monsters, such as Phalaris and Nero -were. To follow reason for ordinary duties and actions is common to them -also, who believe not that there be any gods, and for their advantage -would make no conscience to betray their own country; and who when once -the doors be shut upon them, dare do anything. If therefore all things -else be common to these likewise, it follows, that for a man to like and -embrace all things that happen and are destinated unto him, and not to -trouble and molest that spirit which is seated in the temple of his own -breast, with a multitude of vain fancies and imaginations, but to keep -him propitious and to obey him as a god, never either speaking anything -contrary to truth, or doing anything contrary to justice, is the only -true property of a good man. And such a one, though no man should -believe that he liveth as he doth, either sincerely and conscionably, -or cheerful and contentedly; yet is he neither with any man at all angry -for it, nor diverted by it from the way that leadeth to the end of his -life, through which a man must pass pure, ever ready to depart, and -willing of himself without any compulsion to fit and accommodate himself -to his proper lot and portion. - - - - -THE FOURTH BOOK - -I. That inward mistress part of man if it be in its own true natural -temper, is towards all worldly chances and events ever so disposed and -affected, that it will easily turn and apply itself to that which may -be, and is within its own power to compass, when that cannot be which at -first it intended. For it never doth absolutely addict and apply itself -to any one object, but whatsoever it is that it doth now intend and -prosecute, it doth prosecute it with exception and reservation; so that -whatsoever it is that falls out contrary to its first intentions, even -that afterwards it makes its proper object. Even as the fire when it -prevails upon those things that are in his way; by which things indeed a -little fire would have been quenched, but a great fire doth soon turn to -its own nature, and so consume whatsoever comes in his way: yea by those -very things it is made greater and greater. - -II. Let nothing be done rashly, and at random, but all things according -to the most exact and perfect rules of art. - -III. They seek for themselves private retiring -places, as country villages, the sea-shore, mountains; yea thou thyself -art wont to long much after such places. But all this thou must know -proceeds from simplicity in the highest degree. At what time soever thou -wilt, it is in thy power to retire into thyself, and to be at rest, and -free from all businesses. A man cannot any whither retire better than -to his own soul; he especially who is beforehand provided of such -things within, which whensoever he doth withdraw himself to look in, may -presently afford unto him perfect ease and tranquillity. By tranquillity -I understand a decent orderly disposition and carriage, free from -all confusion and tumultuousness. Afford then thyself this retiring -continually, and thereby refresh and renew thyself. Let these precepts -be brief and fundamental, which as soon as thou dost call them to mind, -may suffice thee to purge thy soul throughly, and to send thee away well -pleased with those things whatsoever they be, which now again after this -short withdrawing of thy soul into herself thou dost return unto. For -what is it that thou art offended at? Can it be at the wickedness of -men, when thou dost call to mind this conclusion, that all reasonable -creatures are made one for another? and that it is part of justice to -bear with them? and that it is against their wills that they offend? -and how many already, who once likewise prosecuted their enmities, -suspected, hated, and fiercely contended, are now long ago stretched -out, and reduced unto ashes? It is time for thee to make an end. As for -those things which among the common chances of the world happen unto -thee as thy particular lot and portion, canst thou be displeased with -any of them, when thou dost call that our ordinary dilemma to mind, -either a providence, or Democritus his atoms; and with it, whatsoever we -brought to prove that the whole world is as it were one city? And as for -thy body, what canst thou fear, if thou dost consider that thy mind and -understanding, when once it hath recollected itself, and knows its own -power, hath in this life and breath (whether it run smoothly and gently, -or whether harshly and rudely), no interest at all, but is altogether -indifferent: and whatsoever else thou hast heard and assented unto -concerning either pain or pleasure? But the care of thine honour and -reputation will perchance distract thee? How can that be, if thou -dost look back, and consider both how quickly all things that are, are -forgotten, and what an immense chaos of eternity was before, and will -follow after all things: and the vanity of praise, and the inconstancy -and variableness of human judgments and opinions, and the narrowness of -the place, wherein it is limited and circumscribed? For the whole earth -is but as one point; and of it, this inhabited part of it, is but a very -little part; and of this part, how many in number, and what manner of -men are they, that will commend thee? What remains then, but that thou -often put in practice this kind of retiring of thyself, to this little -part of thyself; and above all things, keep thyself from distraction, -and intend not anything vehemently, but be free and consider all things, -as a man whose proper object is Virtue, as a man whose true nature is -to be kind and sociable, as a citizen, as a mortal creature. Among -other things, which to consider, and look into thou must use to withdraw -thyself, let those two be among the most obvious and at hand. One, that -the things or objects themselves reach not unto the soul, but stand -without still and quiet, and that it is from the opinion only which is -within, that all the tumult and all the trouble doth proceed. The next, -that all these things, which now thou seest, shall within a very little -while be changed, and be no more: and ever call to mind, how many -changes and alterations in the world thou thyself hast already been an -eyewitness of in thy time. This world is mere change, and this life, -opinion. - -IV. If to understand and to be reasonable be common unto all men, then -is that reason, for which we are termed reasonable, common unto all. If -reason is general, then is that reason also, which prescribeth what is -to be done and what not, common unto all. If that, then law. If law, -then are we fellow-citizens. If so, then are we partners in some one -commonweal. If so, then the world is as it were a city. For which other -commonweal is it, that all men can be said to be members of? From this -common city it is, that understanding, reason, and law is derived unto -us, for from whence else? For as that which in me is earthly I have from -some common earth; and that which is moist from some other element is -imparted; as my breath and life hath its proper fountain; and that -likewise which is dry and fiery in me: (for there is nothing which doth -not proceed from something; as also there is nothing that can be reduced -unto mere nothing:) so also is there some common beginning from whence -my understanding hath proceeded. - -V. As generation is, so also death, a secret of nature's wisdom: a -mixture of elements, resolved into the same elements again, a thing -surely which no man ought to be ashamed of: in a series of other fatal -events and consequences, which a rational creature is subject unto, -not improper or incongruous, nor contrary to the natural and proper -constitution of man himself. - -VI. Such and such things, from such and such causes, must of necessity -proceed. He that would not have such things to happen, is as he that -would have the fig-tree grow without any sap or moisture. In sum, -remember this, that within a very little while, both thou and he shall -both be dead, and after a little while more, not so much as your names -and memories shall be remaining. - -VII. Let opinion be taken away, and no man will think himself wronged. -If no man shall think himself wronged, then is there no more any such -thing as wrong. That which makes not man himself the worse, cannot -make his life the worse, neither can it hurt him either inwardly -or outwardly. It was expedient in nature that it should be so, and -therefore necessary. - -VIII. Whatsoever doth happen in the world, doth happen justly, and so if -thou dost well take heed, thou shalt find it. I say not only in right -order by a series of inevitable consequences, but according to justice -and as it were by way of equal distribution, according to the true worth -of everything. Continue then to take notice of it, as thou hast begun, -and whatsoever thou dost, do it not without this proviso, that it be a -thing of that nature that a good man (as the word good is properly -taken) may do it. This observe carefully in every action. - -IX. Conceit no such things, as he that wrongeth thee conceiveth, -or would have thee to conceive, but look into the matter itself, and see -what it is in very truth. - -X. These two rules, thou must have always in a readiness. First, do -nothing at all, but what reason proceeding from that regal and supreme -part, shall for the good and benefit of men, suggest unto thee. And -secondly, if any man that is present shall be able to rectify thee or to -turn thee from some erroneous persuasion, that thou be always ready to -change thy mind, and this change to proceed, not from any respect of any -pleasure or credit thereon depending, but always from some probable -apparent ground of justice, or of some public good thereby to be -furthered; or from some other such inducement. - -XI. Hast thou reason? I have. Why then makest thou not use of it? For if -thy reason do her part, what more canst thou require? - -XII. As a part hitherto thou hast had a particular subsistence: and now -shalt thou vanish away into the common substance of Him, who first begot -thee, or rather thou shalt be resumed again into that original rational -substance, out of which all others have issued, and are propagated. -Many small pieces of frankincense are set upon the same altar, one drops -first and is consumed, another after; and it comes all to one. - -XIII. Within ten days, if so happen, thou shalt be esteemed a god of -them, who now if thou shalt return to the dogmata and to the honouring -of reason, will esteem of thee no better than of a mere brute, and of an -ape. - -XIV. Not as though thou hadst thousands of years to live. Death hangs -over thee: whilst yet thou livest, whilst thou mayest, be good. - -XV. Now much time and leisure doth he gain, who is not curious to know -what his neighbour hath said, or hath done, or hath attempted, but only -what he doth himself, that it may be just and holy? or to express it in -Agathos' words, Not to look about upon the evil conditions of others, -but to run on straight in the line, without any loose and extravagant -agitation. - -XVI. He who is greedy of credit and reputation after his death, doth -not consider, that they themselves by whom he is remembered, shall soon -after every one of them be dead; and they likewise that succeed those; -until at last all memory, which hitherto by the succession of men -admiring and soon after dying hath had its course, be quite extinct. -But suppose that both they that shall remember thee, and thy memory with -them should be immortal, what is that to thee? I will not say to thee -after thou art dead; but even to thee living, what is thy praise? But -only for a secret and politic consideration, which we call oikonomian or -dispensation. For as for that, that it is the gift of nature, whatsoever -is commended in thee, what might be objected from thence, let that now -that we are upon another consideration be omitted as unseasonable. That -which is fair and goodly, whatsoever it be, and in what respect soever -it be, that it is fair and goodly, it is so of itself, and terminates in -itself, not admitting praise as a part or member: that therefore -which is praised, is not thereby made either better or worse. This I -understand even of those things, that are commonly called fair and -good, as those which are commended either for the matter itself, or for -curious workmanship. As for that which is truly good, what can it -stand in need of more than either justice or truth; or more than either -kindness and modesty? Which of all those, either becomes good or fair, -because commended; or dispraised suffers any damage? Doth the emerald -become worse in itself, or more vile if it be not commended? Doth gold, -or ivory, or purple? Is there anything that doth though never so common, -as a knife, a flower, or a tree? - -XVII. If so be that the souls remain after death (say they that will not -believe it); how is the air from all eternity able to contain them? How -is the earth (say I) ever from that time able to Contain the bodies -of them that are buried? For as here the change and resolution of dead -bodies into another kind of subsistence (whatsoever it be;) makes place -for other dead bodies: so the souls after death transferred into the -air, after they have conversed there a while, are either by way of -transmutation, or transfusion, or conflagration, received again into -that original rational substance, from which all others do proceed: -and so give way to those souls, who before coupled and associated unto -bodies, now begin to subsist single. This, upon a supposition that the -souls after death do for a while subsist single, may be answered. And -here, (besides the number of bodies, so buried and contained by the -earth), we may further consider the number of several beasts, eaten -by us men, and by other creatures. For notwithstanding that such a -multitude of them is daily consumed, and as it were buried in the bodies -of the eaters, yet is the same place and body able to contain them, by -reason of their conversion, partly into blood, partly into air and fire. -What in these things is the speculation of truth? to divide things into -that which is passive and material; and that which is active and formal. - -XVIII. Not to wander out of the way, but upon every motion and desire, -to perform that which is just: and ever to be careful to attain to the -true natural apprehension of every fancy, that presents itself. - -XIX. Whatsoever is expedient unto thee, O World, is expedient unto me; -nothing can either be 'unseasonable unto me, or out of date, which unto -thee is seasonable. Whatsoever thy seasons bear, shall ever by me be -esteemed as happy fruit, and increase. O Nature! from thee are all -things, in thee all things subsist, and to thee all tend. Could he say -of Athens, Thou lovely city of Cecrops; and shalt not thou say of the -world, Thou lovely city of God? - -XX. They will say commonly, Meddle not with many things, if thou wilt -live cheerfully. Certainly there is nothing better, than for a man -to confine himself to necessary actions; to such and so many only, as -reason in a creature that knows itself born for society, will command -and enjoin. This will not only procure that cheerfulness, which from the -goodness, but that also, which from the paucity of actions doth usually -proceed. For since it is so, that most of those things, which we either -speak or do, are unnecessary; if a man shall cut them off, it must needs -follow that he shall thereby gain much leisure, and save much trouble, -and therefore at every action a man must privately by way of admonition -suggest unto himself, What? may not this that now I go about, be of the -number of unnecessary actions? Neither must he use himself to cut off -actions only, but thoughts and imaginations also, that are unnecessary -for so will unnecessary consequent actions the better be prevented and -cut off. - -XXI. Try also how a good man's life; (of one, who is well pleased with -those things whatsoever, which among the common changes and chances of -this world fall to his own lot and share; and can live well contented -and fully satisfied in the justice of his own proper present action, -and in the goodness of his disposition for the future:) will agree with -thee. Thou hast had experience of that other kind of life: make now -trial of this also. Trouble not thyself any more henceforth, reduce -thyself unto perfect simplicity. Doth any man offend? It is against -himself that he doth offend: why should it trouble thee? Hath anything -happened unto thee? It is well, whatsoever it be, it is that which -of all the common chances of the world from the very beginning in the -series of all other things that have, or shall happen, was destinated -and appointed unto thee. To comprehend all in a few words, our life is -short; we must endeavour to gain the present time with best discretion -and justice. Use recreation with sobriety. - -XXII. Either this world is a kosmoz or comely piece, because all -disposed and governed by certain order: or if it be a mixture, though -confused, yet still it is a comely piece. For is it possible that in -thee there should be any beauty at all, and that in the whole world -there should be nothing but disorder and confusion? and all things in it -too, by natural different properties one from another differenced and -distinguished; and yet all through diffused, and by natural sympathy, -one to another united, as they are? - -XXIII. A black or malign disposition, an effeminate disposition; an -hard inexorable disposition, a wild inhuman disposition, a sheepish -disposition, a childish disposition; a blockish, a false, a scurril, a -fraudulent, a tyrannical: what then? If he be a stranger in the world, -that knows not the things that are in it; why not be a stranger as well, -that wonders at the things that are done in it? - -XXIV. He is a true fugitive, that flies from reason, by which men are -sociable. He blind, who cannot see with the eyes of his understanding. -He poor, that stands in need of another, and hath not in himself all -things needful for this life. He an aposteme of the world, who by being -discontented with those things that happen unto him in the world, -doth as it were apostatise, and separate himself from common nature's -rational administration. For the same nature it is that brings this -unto thee, whatsoever it be, that first brought thee into the world. He -raises sedition in the city, who by irrational actions withdraws his own -soul from that one and common soul of all rational creatures. - -XXV. There is, who without so much as a coat; and there is, who without -so much as a book, doth put philosophy in practice. I am half naked, -neither have I bread to eat, and yet I depart not from reason, saith -one. But I say; I want the food of good teaching, and instructions, and -yet I depart not from reason. - -XXVI. What art and profession soever thou hast learned, endeavour to -affect it, and comfort thyself in it; and pass the remainder of thy life -as one who from his whole heart commits himself and whatsoever belongs -unto him, unto the gods: and as for men, carry not thyself either -tyrannically or servilely towards any. - -XXVII. Consider in my mind, for example's sake, the times of Vespasian: -thou shalt see but the same things: some marrying, some bringing up -children, some sick, some dying, some fighting, some feasting, some -merchandising, some tilling, some flattering, some boasting, some -suspecting, some undermining, some wishing to die, some fretting and -murmuring at their present estate, some wooing, some hoarding, some -seeking after magistracies, and some after kingdoms. And is not that -their age quite over, and ended? Again, consider now the times of -Trajan. There likewise thou seest the very self-same things, and that -age also is now over and ended. In the like manner consider other -periods, both of times and of whole nations, and see how many men, after -they had with all their might and main intended and prosecuted some one -worldly thing or other did soon after drop away, and were resolved into -the elements. But especially thou must call to mind them, whom thou -thyself in thy lifetime hast known much distracted about vain things, -and in the meantime neglecting to do that, and closely and unseparably -(as fully satisfied with it) to adhere unto it, which their own proper -constitution did require. And here thou must remember, that thy carriage -in every business must be according to the worth and due proportion of -it, for so shalt thou not easily be tired out and vexed, if thou shalt -not dwell upon small matters longer than is fitting. - -XXVIII. Those words which once were common and ordinary, are now become -obscure and obsolete; and so the names of men once commonly known and -famous, are now become in a manner obscure and obsolete names. Camillus, -Cieso, Volesius, Leonnatus; not long after, Scipio, Cato, then Augustus, -then Adrianus, then Antoninus Pius: all these in a short time will -be out of date, and, as things of another world as it were, become -fabulous. And this I say of them, who once shined as the wonders of -their ages, for as for the rest, no sooner are they expired, than with -them all their fame and memory. And what is it then that shall always be -remembered? all is vanity. What is it that we must bestow our care and -diligence upon? even upon this only: that our minds and wills be just; -that our actions be charitable; that our speech be never deceitful, or -that our understanding be not subject to error; that our inclination be -always set to embrace whatsoever shall happen unto us, as necessary, -as usual, as ordinary, as flowing from such a beginning, and such a -fountain, from which both thou thyself and all things are. -Willingly therefore, and wholly surrender up thyself unto that fatal -concatenation, yielding up thyself unto the fates, to be disposed of at -their pleasure. - -XXIX. Whatsoever is now present, and from day to day hath its existence; -all objects of memories, and the minds and memories themselves, -incessantly consider, all things that are, have their being by change -and alteration. Use thyself therefore often to meditate upon this, that -the nature of the universe delights in nothing more, than in altering -those things that are, and in making others like unto them. So that we -may say, that whatsoever is, is but as it were the seed of that which -shall be. For if thou think that that only is seed, which either the -earth or the womb receiveth, thou art very simple. - -XXX. Thou art now ready to die, and yet hast thou not attained to -that perfect simplicity: thou art yet subject to many troubles and -perturbations; not yet free from all fear and suspicion of external -accidents; nor yet either so meekly disposed towards all men, as thou -shouldest; or so affected as one, whose only study and only wisdom is, -to be just in all his actions. - -XXXI. Behold and observe, what is the state of their rational part; and -those that the world doth account wise, see what things they fly and are -afraid of; and what things they hunt after. - -XXXII. In another man's mind and understanding thy evil Cannot subsist, -nor in any proper temper or distemper of the natural constitution of thy -body, which is but as it were the coat or cottage of thy soul. Wherein -then, but in that part of thee, wherein the conceit, and apprehension -of any misery can subsist? Let not that part therefore admit any such -conceit, and then all is well. Though thy body which is so near it -should either be cut or burnt, or suffer any corruption or putrefaction, -yet let that part to which it belongs to judge of these, be still at -rest; that is, let her judge this, that whatsoever it is, that equally -may happen to a wicked man, and to a good man, is neither good nor evil. -For that which happens equally to him that lives according to nature, -and to him that doth not, is neither according to nature, nor against -it; and by consequent, neither good nor bad. - -XXXIII. Ever consider and think upon the world as being but one living -substance, and having but one soul, and how all things in the world, are -terminated into one sensitive power; and are done by one general motion -as it were, and deliberation of that one soul; and how all things that -are, concur in the cause of one another's being, and by what manner of -connection and concatenation all things happen. - -XXXIV. What art thou, that better and divine part excepted, but as -Epictetus said well, a wretched soul, appointed to carry a carcass up -and down? - -XXXV. To suffer change can be no hurt; as no benefit it is, by change to -attain to being. The age and time of the world is as it were a flood and -swift current, consisting of the things that are brought to pass in -the world. For as soon as anything hath appeared, and is passed away, -another succeeds, and that also will presently out of sight. - -XXXVI. Whatsoever doth happen in the world, is, in the course of nature, -as usual and ordinary as a rose in the spring, and fruit in summer. Of -the same nature is sickness and death; slander, and lying in wait, and -whatsoever else ordinarily doth unto fools use to be occasion either -of joy or sorrow. That, whatsoever it is, that comes after, doth always -very naturally, and as it were familiarly, follow upon that which was -before. For thou must consider the things of the world, not as a loose -independent number, consisting merely of necessary events; but as a -discreet connection of things orderly and harmoniously disposed. There -is then to be seen in the things of the world, not a bare succession, -but an admirable correspondence and affinity. - -XXXVII. Let that of Heraclitus never be out of thy mind, that the death -of earth, is water, and the death of water, is air; and the death of -air, is fire; and so on the contrary. Remember him also who was ignorant -whither the way did lead, and how that reason being the thing by which -all things in the world are administered, and which men are continually -and most inwardly conversant with: yet is the thing, which ordinarily -they are most in opposition with, and how those things which daily -happen among them, cease not daily to be strange unto them, and that -we should not either speak, or do anything as men in their sleep, by -opinion and bare imagination: for then we think we speak and do, and -that we must not be as children, who follow their father's example; -for best reason alleging their bare successive tradition from our -forefathers we have received it. - -XXXVIII. Even as if any of the gods should tell thee, Thou shalt -certainly die to-morrow, or next day, thou wouldst not, except thou wert -extremely base and pusillanimous, take it for a great benefit, rather -to die the next day after, than to-morrow; (for alas, what is the -difference!) so, for the same reason, think it no great matter to die -rather many years after, than the very next day. - -XXXIX. Let it be thy perpetual meditation, how many physicians who -once looked so grim, and so theatrically shrunk their brows upon their -patients, are dead and gone themselves. How many astrologers, after that -in great ostentation they had foretold the death of some others, how -many philosophers after so many elaborate tracts and volumes concerning -either mortality or immortality; how many brave captains and commanders, -after the death and slaughter of so many; how many kings and tyrants, -after they had with such horror and insolency abused their power upon -men's lives, as though themselves had been immortal; how many, that -I may so speak, whole cities both men and towns: Helice, Pompeii, -Herculaneum, and others innumerable are dead and gone. Run them over -also, whom thou thyself, one after another, hast known in thy time -to drop away. Such and such a one took care of such and such a one's -burial, and soon after was buried himself. So one, so another: and all -things in a short time. For herein lieth all indeed, ever to look upon -all worldly things, as things for their continuance, that are but for a -day: and for their worth, most vile, and contemptible, as for example, -What is man? That which but the other day when he was conceived was vile -snivel; and within few days shall be either an embalmed carcass, or mere -ashes. Thus must thou according to truth and nature, throughly consider -how man's life is but for a very moment of time, and so depart meek and -contented: even as if a ripe olive falling should praise the ground that -bare her, and give thanks to the tree that begat her. - -XL. Thou must be like a promontory of the sea, against which though -the waves beat continually, yet it both itself stands, and about it are -those swelling waves stilled and quieted. - -XLI. Oh, wretched I, to whom this mischance is happened! nay, happy I, -to whom this thing being happened, I can continue without grief; neither -wounded by that which is present, nor in fear of that which is to come. -For as for this, it might have happened unto any man, but any man having -such a thing befallen him, could not have continued without grief. Why -then should that rather be an unhappiness, than this a happiness? But -however, canst thou, O man! term that unhappiness, which is no mischance -to the nature of man I Canst thou think that a mischance to the nature -of man, which is not contrary to the end and will of his nature? What -then hast thou learned is the will of man's nature? Doth that then which -hath happened unto thee, hinder thee from being just? or magnanimous? or -temperate? or wise? or circumspect? or true? or modest? or free? or from -anything else of all those things in the present enjoying and possession -whereof the nature of man, (as then enjoying all that is proper unto -her,) is fully satisfied? Now to conclude; upon all occasion of sorrow -remember henceforth to make use of this dogma, that whatsoever it is -that hath happened unto thee, is in very deed no such thing of itself, -as a misfortune; but that to bear it generously, is certainly great -happiness. - -XLII. It is but an ordinary coarse one, yet it is a good effectual -remedy against the fear of death, for a man to consider in his mind the -examples of such, who greedily and covetously (as it were) did for a -long time enjoy their lives. What have they got more, than they whose -deaths have been untimely? Are not they themselves dead at the last? -as Cadiciant's, Fabius, Julianus Lepidus, or any other who in their -lifetime having buried many, were at the last buried themselves. The -whole space of any man's life, is but little; and as little as it is, -with what troubles, with what manner of dispositions, and in the society -of how wretched a body must it be passed! Let it be therefore unto thee -altogether as a matter of indifferency. For if thou shalt look backward; -behold, what an infinite chaos of time doth present itself unto thee; -and as infinite a chaos, if thou shalt look forward. In that which is -so infinite, what difference can there be between that which liveth but -three days, and that which liveth three ages? - -XLIII. Let thy course ever be the most compendious way. The most -compendious, is that which is according to nature: that is, in all both -words and deeds, ever to follow that which is most sound and perfect. -For such a resolution will free a man from all trouble, strife, -dissembling, and ostentation. - - - - -THE FIFTH BOOK - -I. In the morning when thou findest thyself unwilling to rise, consider -with thyself presently, it is to go about a man's work that I am stirred -up. Am I then yet unwilling to go about that, for which I myself was -born and brought forth into this world? Or was I made for this, to -lay me down, and make much of myself in a warm bed? 'O but this is -pleasing.' And was it then for this that thou wert born, that thou -mightest enjoy pleasure? Was it not in very truth for this, that thou -mightest always be busy and in action? Seest thou not how all things -in the world besides, how every tree md plant, how sparrows and ants, -spiders and bees: how all in their kind are intent as it were orderly to -perform whatsoever (towards the preservation of this orderly universe) -naturally doth become and belong unto thin? And wilt not thou do that, -which belongs unto a man to do? Wilt not thou run to do that, which thy -nature doth require? 'But thou must have some rest.' Yes, thou must. -Nature hath of that also, as well as of eating and drinking, allowed -thee a certain stint. But thou guest beyond thy stint, and beyond that -which would suffice, and in matter of action, there thou comest short of -that which thou mayest. It must needs be therefore, that thou dost not -love thyself, for if thou didst, thou wouldst also love thy nature, and -that which thy nature doth propose unto herself as her end. Others, -as many as take pleasure in their trade and profession, can even pine -themselves at their works, and neglect their bodies and their food for -it; and doest thou less honour thy nature, than an ordinary mechanic -his trade; or a good dancer his art? than a covetous man his silver, and -vainglorious man applause? These to whatsoever they take an affection, -can be content to want their meat and sleep, to further that every one -which he affects: and shall actions tending to the common good of -human society, seem more vile unto thee, or worthy of less respect and -intention? - -II. How easy a thing is it for a man to put off from him all turbulent -adventitious imaginations, and presently to be in perfect rest and -tranquillity! - -III. Think thyself fit and worthy to speak, or to do anything that is -according to nature, and let not the reproach, or report of some that -may ensue upon it, ever deter thee. If it be right and honest to be -spoken or done, undervalue not thyself so much, as to be discouraged -from it. As for them, they have their own rational over-ruling part, and -their own proper inclination: which thou must not stand and look -about to take notice of, but go on straight, whither both thine own -particular, and the common nature do lead thee; and the way of both -these, is but one. - -IV. I continue my course by actions according to nature, until I -fall and cease, breathing out my last breath into that air, by which -continually breathed in I did live; and falling upon that earth, out of -whose gifts and fruits my father gathered his seed, my mother her -blood, and my nurse her milk, out of which for so many years I have -been provided, both of meat and drink. And lastly, which beareth me that -tread upon it, and beareth with me that so many ways do abuse it, or -so freely make use of it, so many ways to so many ends. - -V. No man can admire thee for thy sharp acute language, such is thy -natural disability that way. Be it so: yet there be many other good -things, for the want of which thou canst not plead the want or natural -ability. Let them be seen in thee, which depend wholly from thee; -sincerity, gravity, laboriousness, contempt of pleasures; be not -querulous, be Content with little, be kind, be free; avoid all -superfluity, all vain prattling; be magnanimous. Doest not thou -perceive, how many things there be, which notwithstanding any pretence -of natural indisposition and unfitness, thou mightest have performed and -exhibited, and yet still thou doest voluntarily continue drooping -downwards? Or wilt thou say that it is through defect of thy natural -constitution, that thou art constrained to murmur, to be base and -wretched to flatter; now to accuse, and now to please, and pacify thy -body: to be vainglorious, to be so giddy-headed., and unsettled in thy -thoughts? nay (witnesses be the Gods) of all these thou mightest have -been rid long ago: only, this thou must have been contented with, to -have borne the blame of one that is somewhat slow and dull, wherein thou -must so exercise thyself, as one who neither doth much take to heart -this his natural defect, nor yet pleaseth himself in it. - -VI. Such there be, who when they have done a good turn to any, are ready -to set them on the score for it, and to require retaliation. Others -there be, who though they stand not upon retaliation, to require any, -yet they think with themselves nevertheless, that such a one is their -debtor, and they know as their word is what they have done. Others again -there be, who when they have done any such thing, do not so much as -know what they have done; but are like unto the vine, which beareth her -grapes, and when once she hath borne her own proper fruit, is contented -and seeks for no further recompense. As a horse after a race, and a -hunting dog when he hath hunted, and a bee when she hath made her honey, -look not for applause and commendation; so neither doth that man that -rightly doth understand his own nature when he hath done a good turn: -but from one doth proceed to do another, even as the vine after she hath -once borne fruit in her own proper season, is ready for another time. -Thou therefore must be one of them, who what they do, barely do it -without any further thought, and are in a manner insensible of what they -do. 'Nay but,' will some reply perchance, 'this very thing a rational -man is bound unto, to understand what it is, that he doeth.' For it -is the property, say they, of one that is naturally sociable, to be -sensible, that he doth operate sociably: nay, and to desire, that the -party him self that is sociably dealt with, should be sensible of it -too. I answer, That which thou sayest is true indeed, but the true -meaning of that which is said, thou dost not understand. And therefore -art thou one of those first, whom I mentioned. For they also are led by -a probable appearance of reason. But if thou dost desire to understand -truly what it is that is said, fear not that thou shalt therefore give -over any sociable action. - -VII. The form of the Athenians' prayer did run thus: 'O rain, rain, good -Jupiter, upon all the grounds and fields that belong to the Athenians.' -Either we should not pray at all, or thus absolutely and freely; and not -every one for himself in particular alone. - -VIII. As we say commonly, The physician hath prescribed unto this man, -riding; unto another, cold baths; unto a third, to go barefoot: so it is -alike to say, The nature of the universe hath prescribed unto this man -sickness, or blindness, or some loss, or damage or some such thing. For -as there, when we say of a physician, that he hath prescribed anything, -our meaning is, that he hath appointed this for that, as subordinate -and conducing to health: so here, whatsoever doth happen unto any, is -ordained unto him as a thing subordinate unto the fates, and therefore -do we say of such things, that they do happen, or fall together; as of -square stones, when either in walls, or pyramids in a certain position -they fit one another, and agree as it were in an harmony, the masons -say, that they do (sumbainein) as if thou shouldest say, fall together: -so that in the general, though the things be divers that make it, yet -the consent or harmony itself is but one. And as the whole world is made -up of all the particular bodies of the world, one perfect and complete -body, of the same nature that particular bodies; so is the destiny of -particular causes and events one general one, of the same nature that -particular causes are. What I now say, even they that are mere idiots -are not ignorant of: for they say commonly (touto eferen autw) that is, -This his destiny hath brought upon him. This therefore is by the fates -properly and particularly brought upon this, as that unto this in -particular is by the physician prescribed. These therefore let us -accept of in like manner, as we do those that are prescribed unto us our -physicians. For them also in themselves shall We find to contain many -harsh things, but we nevertheless, in hope of health, and recovery, -accept of them. Let the fulfilling and accomplishment of those things -which the common nature hath determined, be unto thee as thy health. -Accept then, and be pleased with whatsoever doth happen, though -otherwise harsh and un-pleasing, as tending to that end, to the health -and welfare of the universe, and to Jove's happiness and prosperity. -For this whatsoever it be, should not have been produced, had it not -conduced to the good of the universe. For neither doth any ordinary -particular nature bring anything to pass, that is not to whatsoever -is within the sphere of its own proper administration and government -agreeable and subordinate. For these two considerations then thou must -be well pleased with anything that doth happen unto thee. First, because -that for thee properly it was brought to pass, and unto thee it -was prescribed; and that from the very beginning by the series and -connection of the first causes, it hath ever had a reference unto thee. -And secondly, because the good success and perfect welfare, and indeed -the very continuance of Him, that is the Administrator of the whole, -doth in a manner depend on it. For the whole (because whole, therefore -entire and perfect) is maimed, and mutilated, if thou shalt cut off -anything at all, whereby the coherence, and contiguity as of parts, so -of causes, is maintained and preserved. Of which certain it is, -that thou doest (as much as lieth in thee) cut off, and in some sort -violently take somewhat away, as often as thou art displeased with -anything that happeneth. - -IX. Be not discontented, be not disheartened, be not out of hope, if -often it succeed not so well with thee punctually and precisely to do -all things according to the right dogmata, but being once cast off, -return unto them again: and as for those many and more frequent -occurrences, either of worldly distractions, or human infirmities, which -as a man thou canst not but in some measure be subject unto, be not thou -discontented with them; but however, love and affect that only which -thou dust return unto: a philosopher's life, and proper occupation after -the most exact manner. And when thou dust return to thy philosophy, -return not unto it as the manner of some is, after play and liberty as -it were, to their schoolmasters and pedagogues; but as they that have -sore eyes to their sponge and egg: or as another to his cataplasm; or -as others to their fomentations: so shalt not thou make it a matter of -ostentation at all to obey reason but of ease and comfort. And -remember that philosophy requireth nothing of thee, but what thy -nature requireth, and wouldest thou thyself desire anything that is -not according to nature? for which of these sayest thou; that which is -according to nature or against it, is of itself more kind and pleasing? -Is it not for that respect especially, that pleasure itself is to so -many men's hurt and overthrow, most prevalent, because esteemed commonly -most kind, and natural? But consider well whether magnanimity rather, -and true liberty, and true simplicity, and equanimity, and holiness; -whether these be not most kind and natural? And prudency itself, what -more kind and amiable than it, when thou shalt truly consider with -thyself, what it is through all the proper objects of thy rational -intellectual faculty currently to go on without any fall or stumble? -As for the things of the world, their true nature is in a manner so -involved with obscurity, that unto many philosophers, and those no -mean ones, they seemed altogether incomprehensible, and the Stoics -themselves, though they judge them not altogether incomprehensible, -yet scarce and not without much difficulty, comprehensible, so that -all assent of ours is fallible, for who is he that is infallible in his -conclusions? From the nature of things, pass now unto their subjects -and matter: how temporary, how vile are they I such as may be in the -power and possession of some abominable loose liver, of some common -strumpet, of some notorious oppressor and extortioner. Pass from thence -to the dispositions of them that thou doest ordinarily converse with, -how hardly do we bear, even with the most loving and amiable! that I may -not say, how hard it is for us to bear even with our own selves, in such -obscurity, and impurity of things: in such and so continual a flux both -of the substances and time; both of the motions themselves, and things -moved; what it is that we can fasten upon; either to honour, and respect -especially; or seriously, and studiously to seek after; I cannot so much -as conceive For indeed they are things contrary. - -X. Thou must comfort thyself in the expectation of thy natural -dissolution, and in the meantime not grieve at the delay; but rest -contented in those two things. First, that nothing shall happen unto -thee, which is not according to the nature of the universe. Secondly, -that it is in thy power, to do nothing against thine own proper God, and -inward spirit. For it is not in any man's power to constrain thee to -transgress against him. - -XI. What is the use that now at this present I make of my soul? Thus -from time to time and upon all occasions thou must put this question to -thyself; what is now that part of mine which they call the rational -mistress part, employed about? Whose soul do I now properly possess? a -child's? or a youth's? a woman's? or a tyrant's? some brute, or some -wild beast's soul? - -XII. What those things are in themselves, which by the greatest part are -esteemed good, thou mayest gather even from this. For if a man shall -hear things mentioned as good, which are really good indeed, such as are -prudence, temperance, justice, fortitude, after so much heard and -conceived, he cannot endure to hear of any more, for the word good is -properly spoken of them. But as for those which by the vulgar are -esteemed good, if he shall hear them mentioned as good, he doth hearken -for more. He is well contented to hear, that what is spoken by the -comedian, is but familiarly and popularly spoken, so that even the -vulgar apprehend the difference. For why is it else, that this offends -not and needs not to be excused, when virtues are styled good: but that -which is spoken in commendation of wealth, pleasure, or honour, we -entertain it only as merrily and pleasantly spoken? Proceed therefore, -and inquire further, whether it may not be that those things also which -being mentioned upon the stage were merrily, and with great applause of -the multitude, scoffed at with this jest, that they that possessed them -had not in all the world of their own, (such was their affluence and -plenty) so much as a place where to avoid their excrements. Whether, I -say, those ought not also in very deed to be much respected, and -esteemed of, as the only things that are truly good. - -XIII. All that I consist of, is either form or matter. No corruption can -reduce either of these unto nothing: for neither did I of nothing become -a subsistent creature. Every part of mine then will by mutation be -disposed into a certain part of the whole world, and that in time into -another part; and so in infinitum; by which kind of mutation, I also -became what I am, and so did they that begot me, and they before them, -and so upwards in infinitum. For so we may be allowed to speak, though -the age and government of the world, be to some certain periods of time -limited, and confined. - -XIV. Reason, and rational power, are faculties which content themselves -with themselves, and their own proper operations. And as for their first -inclination and motion, that they take from themselves. But their -progress is right to the end and object, which is in their way, as it -were, and lieth just before them: that is, which is feasible and -possible, whether it be that which at the first they proposed to -themselves, or no. For which reason also such actions are termed -katorqwseiz to intimate the directness of the way, by which they are -achieved. Nothing must be thought to belong to a man, which doth not -belong unto him as he is a man. These, the event of purposes, are not -things required in a man. The nature of man doth not profess any such -things. The final ends and consummations of actions are nothing at all -to a man's nature. The end therefore of a man, or the summum bonum -whereby that end is fulfilled, cannot consist in the consummation of -actions purposed and intended. Again, concerning these outward worldly -things, were it so that any of them did properly belong unto man, then -would it not belong unto man, to condemn them and to stand in opposition -with them. Neither would he be praiseworthy that can live without them; -or he good, (if these were good indeed) who of his own accord doth -deprive himself of any of them. But we see contrariwise, that the more a -man doth withdraw himself from these wherein external pomp and greatness -doth consist, or any other like these; or the better he doth bear with -the loss of these, the better he is accounted. - -XV. Such as thy thoughts and ordinary cogitations are, such will thy -mind be in time. For the soul doth as it were receive its tincture from -the fancies, and imaginations. Dye it therefore and thoroughly soak it -with the assiduity of these cogitations. As for example. Wheresoever -thou mayest live, there it is in thy power to live well and happy. But -thou mayest live at the Court, there then also mayest thou live well and -happy. Again, that which everything is made for, he is also made unto -that, and cannot but naturally incline unto it. That which anything -doth naturally incline unto, therein is his end. Wherein the end of -everything doth consist, therein also doth his good and benefit consist. -Society therefore is the proper good of a rational creature. For that we -are made for society, it hath long since been demonstrated. Or can any -man make any question of this, that whatsoever is naturally worse and -inferior, is ordinarily subordinated to that which is better? and that -those things that are best, are made one for another? And those things -that have souls, are better than those that have none? and of those that -have, those best that have rational souls? - -XVI. To desire things impossible is the part of a mad man. But it is a -thing impossible, that wicked man should not commit some such things. -Neither doth anything happen to any man, which in the ordinary course -of nature as natural unto him doth not happen. Again, the same things -happen unto others also. And truly, if either he that is ignorant that -such a thing hath happened unto him, or he that is ambitious to be -commended for his magnanimity, can be patient, and is not grieved: is it -not a grievous thing, that either ignorance, or a vain desire to please -and to be commended, should be more powerful and effectual than true -prudence? As for the things themselves, they touch not the soul, neither -can they have any access unto it: neither can they of themselves any -ways either affect it, or move it. For she herself alone can affect and -move herself, and according as the dogmata and opinions are, which she -doth vouchsafe herself; so are those things which, as accessories, have -any co-existence with her. - -XVII. After one consideration, man is nearest unto us; as we are bound -to do them good, and to bear with them. But as he may oppose any of our -true proper actions, so man is unto me but as a thing indifferent: even -as the sun, or the wind, or some wild beast. By some of these it may be, -that some operation or other of mine, may be hindered; however, of my -mind and resolution itself, there can be no let or impediment, by reason -of that ordinary constant both exception (or reservation wherewith it -inclineth) and ready conversion of objects; from that which may not be, -to that which may be, which in the prosecution of its inclinations, as -occasion serves, it doth observe. For by these the mind doth turn and -convert any impediment whatsoever, to be her aim and purpose. So that -what before was the impediment, is now the principal object of her -working; and that which before was in her way, is now her readiest way. - -XVIII. Honour that which is chiefest and most powerful in the world, and -that is it, which makes use of all things, and governs all things. So -also in thyself; honour that which is chiefest, and most powerful; and -is of one kind and nature with that which we now spake of. For it is the -very same, which being in thee, turneth all other things to its own use, -and by whom also thy life is governed. - -XIX. That which doth not hurt the city itself; cannot hurt any citizen. -This rule thou must remember to apply and make use of upon every conceit -and apprehension of wrong. If the whole city be not hurt by this, -neither am I certainly. And if the whole be not, why should I make it -my private grievance? consider rather what it is wherein he is overseen -that is thought to have done the wrong. Again, often meditate how -swiftly all things that subsist, and all things that are done in the -world, are carried away, and as it were conveyed out of sight: for both -the substance themselves, we see as a flood, are in a continual flux; -and all actions in a perpetual change; and the causes themselves, -subject to a thousand alterations, neither is there anything almost, -that may ever be said to be now settled and constant. Next unto this, -and which follows upon it, consider both the infiniteness of the time -already past, and the immense vastness of that which is to come, wherein -all things are to be resolved and annihilated. Art not thou then a -very fool, who for these things, art either puffed up with pride, or -distracted with cares, or canst find in thy heart to make such moans as -for a thing that would trouble thee for a very long time? Consider the -whole universe whereof thou art but a very little part, and the whole -age of the world together, whereof but a short and very momentary -portion is allotted unto thee, and all the fates and destinies together, -of which how much is it that comes to thy part and share! Again: another -doth trespass against me. Let him look to that. He is master of his own -disposition, and of his own operation. I for my part am in the meantime -in possession of as much, as the common nature would have me to possess: -and that which mine own nature would have me do, I do. - -XX. Let not that chief commanding part of thy soul be ever subject to -any variation through any corporal either pain or pleasure, neither -suffer it to be mixed with these, but let it both circumscribe itself, -and confine those affections to their own proper parts and members. -But if at any time they do reflect and rebound upon the mind and -understanding (as in an united and compacted body it must needs;) then -must thou not go about to resist sense and feeling, it being natural. -However let not thy understanding to this natural sense and feeling, -which whether unto our flesh pleasant or painful, is unto us nothing -properly, add an opinion of either good or bad and all is well. - -XXI. To live with the Gods. He liveth with the Gods, who at all times -affords unto them the spectacle of a soul, both contented and well -pleased with whatsoever is afforded, or allotted unto her; and -performing whatsoever is pleasing to that Spirit, whom (being part of -himself) Jove hath appointed to every man as his overseer and governor. - -XXII. Be not angry neither with him whose breath, neither with him whose -arm holes, are offensive. What can he do? such is his breath naturally, -and such are his arm holes; and from such, such an effect, and such -a smell must of necessity proceed. 'O, but the man (sayest thou) hath -understanding in him, and might of himself know, that he by standing -near, cannot choose but offend.' And thou also (God bless thee!) hast -understanding. Let thy reasonable faculty, work upon his reasonable -faculty; show him his fault, admonish him. If he hearken unto thee, thou -hast cured him, and there will be no more occasion of anger. - -XXIII. 'Where there shall neither roarer be, nor harlot.' Why so? As -thou dost purpose to live, when thou hast retired thyself to some such -place, where neither roarer nor harlot is: so mayest thou here. And if -they will not suffer thee, then mayest thou leave thy life rather than -thy calling, but so as one that doth not think himself anyways wronged. -Only as one would say, Here is a smoke; I will out of it. And what a -great matter is this! Now till some such thing force me out, I will -continue free; neither shall any man hinder me to do what I will, and -my will shall ever be by the proper nature of a reasonable and sociable -creature, regulated and directed. - -XXIV. That rational essence by which the universe is governed, is for -community and society; and therefore hath it both made the things that -are worse, for the best, and hath allied and knit together those -which are best, as it were in an harmony. Seest thou not how it hath -sub-ordinated, and co-ordinated? and how it hath distributed unto -everything according to its worth? and those which have the pre-eminency -and superiority above all, hath it united together, into a mutual -consent and agreement. - -XXV. How hast thou carried thyself hitherto towards the Gods? towards -thy parents? towards thy brethren? towards thy wife? towards thy -children? towards thy masters? thy foster-fathers? thy friends? thy -domestics? thy servants? Is it so with thee, that hitherto thou hast -neither by word or deed wronged any of them? Remember withal through how -many things thou hast already passed, and how many thou hast been able -to endure; so that now the legend of thy life is full, and thy charge is -accomplished. Again, how many truly good things have certainly by thee -been discerned? how many pleasures, how many pains hast thou passed over -with contempt? how many things eternally glorious hast thou despised? -towards how many perverse unreasonable men hast thou carried thyself -kindly, and discreetly? - -XXVI. Why should imprudent unlearned souls trouble that which is -both learned, and prudent? And which is that that is so? she that -understandeth the beginning and the end, and hath the true knowledge of -that rational essence, that passeth through all things subsisting, and -through all ages being ever the same, disposing and dispensing as it -were this universe by certain periods of time. - -XXVII. Within a very little while, thou wilt be either ashes, or a -sceletum; and a name perchance; and perchance, not so much as a name. -And what is that but an empty sound, and a rebounding echo? Those things -which in this life are dearest unto us, and of most account, they are in -themselves but vain, putrid, contemptible. The most weighty and serious, -if rightly esteemed, but as puppies, biting one another: or untoward -children, now laughing and then crying. As for faith, and modesty, and -justice, and truth, they long since, as one of the poets hath it, have -abandoned this spacious earth, and retired themselves unto heaven. What -is it then that doth keep thee here, if things sensible be so mutable -and unsettled? and the senses so obscure, and so fallible? and our souls -nothing but an exhalation of blood? and to be in credit among such, -be but vanity? What is it that thou dost stay for? an extinction, or a -translation; either of them with a propitious and contented mind. But -still that time come, what will content thee? what else, but to worship -and praise the Gods; and to do good unto men. To bear with them, and -to forbear to do them any wrong. And for all external things belonging -either to this thy wretched body, or life, to remember that they are -neither thine, nor in thy power. - -XXVIII. Thou mayest always speed, if thou wilt but make choice of the -right way; if in the course both of thine opinions and actions, thou -wilt observe a true method. These two things be common to the souls, as -of God, so of men, and of every reasonable creature, first that in their -own proper work they cannot be hindered by anything: and secondly, that -their happiness doth consist in a disposition to, and in the practice of -righteousness; and that in these their desire is terminated. - -XXIX. If this neither be my wicked act, nor an act anyways depending -from any wickedness of mine, and that by it the public is not hurt; what -doth it concern me? And wherein can the public be hurt? For thou must -not altogether be carried by conceit and common opinion: as for help -thou must afford that unto them after thy best ability, and as occasion -shall require, though they sustain damage, but in these middle or -worldly things; but however do not thou conceive that they are truly -hurt thereby: for that is not right. But as that old foster-father -in the comedy, being now to take his leave doth with a great deal of -ceremony, require his foster-child's rhombus, or rattle-top, remembering -nevertheless that it is but a rhombus; so here also do thou likewise. -For indeed what is all this pleading and public bawling for at the -courts? O man, hast thou forgotten what those things are! yea but they -are things that others much care for, and highly esteem of. Wilt thou -therefore be a fool too? Once I was; let that suffice. - -XXX. Let death surprise rue when it will, and where it will, I may be a -happy man, nevertheless. - -For he is a happy man, who in his lifetime dealeth unto himself a happy -lot and portion. A happy lot and portion is, good inclinations of the -soul, good desires, good actions. - - - - -THE SIXTH BOOK - -I. The matter itself, of which the universe doth consist, is of itself -very tractable and pliable. That rational essence that doth govern it, -hath in itself no cause to do evil. It hath no evil in itself; neither -can it do anything that is evil: neither can anything be hurt by it. And -all things are done and determined according to its will and prescript. - -II. Be it all one unto thee, whether half frozen or well warm; whether -only slumbering, or after a full sleep; whether discommended or -commended thou do thy duty: or whether dying or doing somewhat else; for -that also 'to die,' must among the rest be reckoned as one of the duties -and actions of our lives. - -III. Look in, let not either the proper quality, or the true worth of -anything pass thee, before thou hast fully apprehended it. - -IV. All substances come soon to their change, and either they shall -be resolved by way of exhalation (if so be that all things shall be -reunited into one substance), or as others maintain, they shall be -scattered and dispersed. As for that Rational Essence by which all -things are governed, as it best understandeth itself, both its own -disposition, and what it doth, and what matter it hath to do with and -accordingly doth all things; so we that do not, no wonder, if we wonder -at many things, the reasons whereof we cannot comprehend. - -V. The best kind of revenge is, not to become like unto them. - -VI. Let this be thy only joy, and thy only comfort, from one sociable -kind action without intermission to pass unto another, God being ever in -thy mind. - -VII. The rational commanding part, as it alone can stir up and turn -itself; so it maketh both itself to be, and everything that happeneth, -to appear unto itself, as it will itself. - -VIII. According to the nature of the universe all things particular are -determined, not according to any other nature, either about compassing -and containing; or within, dispersed and contained; or without, -depending. Either this universe is a mere confused mass, and an -intricate context of things, which shall in time be scattered and -dispersed again: or it is an union consisting of order, and administered -by Providence. If the first, why should I desire to continue any longer -in this fortuit confusion and commixtion? or why should I take care for -anything else, but that as soon as may be I may be earth again? And -why should I trouble myself any more whilst I seek to please the Gods? -Whatsoever I do, dispersion is my end, and will come upon me whether I -will or no. But if the latter be, then am not I religious in vain; -then will I be quiet and patient, and put my trust in Him, who is the -Governor of all. - -IX. Whensoever by some present hard occurrences thou art constrained to -be in some sort troubled and vexed, return unto thyself as soon as may -be, and be not out of tune longer than thou must needs. For so shalt -thou be the better able to keep thy part another time, and to maintain -the harmony, if thou dost use thyself to this continually; once out, -presently to have recourse unto it, and to begin again. - -X. If it were that thou hadst at one time both a stepmother, and -a natural mother living, thou wouldst honour and respect her also; -nevertheless to thine own natural mother would thy refuge, and recourse -be continually. So let the court and thy philosophy be unto thee. Have -recourse unto it often, and comfort thyself in her, by whom it is that -those other things are made tolerable unto thee, and thou also in those -things not intolerable unto others. - -XI. How marvellous useful it is for a man to represent unto himself -meats, and all such things that are for the mouth, under a right -apprehension and imagination! as for example: This is the carcass of a -fish; this of a bird; and this of a hog. And again more generally; This -phalernum, this excellent highly commended wine, is but the bare juice -of an ordinary grape. This purple robe, but sheep's hairs, dyed with -the blood of a shellfish. So for coitus, it is but the attrition of an -ordinary base entrail, and the excretion of a little vile snivel, with -a certain kind of convulsion: according to Hippocrates his opinion. How -excellent useful are these lively fancies and representations of things, -thus penetrating and passing through the objects, to make their true -nature known and apparent! This must thou use all thy life long, and -upon all occasions: and then especially, when matters are apprehended -as of great worth and respect, thy art and care must be to uncover -them, and to behold their vileness, and to take away from them all those -serious circumstances and expressions, under which they made so grave -a show. For outward pomp and appearance is a great juggler; and then -especially art thou most in danger to be beguiled by it, when (to -a man's thinking) thou most seemest to be employed about matters of -moment. - -XII. See what Crates pronounceth concerning Xenocrates himself. - -XIII. Those things which the common sort of people do admire, are most -of them such things as are very general, and may be comprehended under -things merely natural, or naturally affected and qualified: as stones, -wood, figs, vines, olives. Those that be admired by them that are more -moderate and restrained, are comprehended under things animated: as -flocks and herds. Those that are yet more gentle and curious, their -admiration is commonly confined to reasonable creatures only; not in -general as they are reasonable, but as they are capable of art, or of -some craft and subtile invention: or perchance barely to reasonable -creatures; as they that delight in the possession of many slaves. But -he that honours a reasonable soul in general, as it is reasonable and -naturally sociable, doth little regard anything else: and above all -things is careful to preserve his own, in the continual habit and -exercise both of reason and sociableness: and thereby doth co-operate -with him, of whose nature he doth also participate; God. - -XIV. Some things hasten to be, and others to be no more. And even -whatsoever now is, some part thereof hath already perished. Perpetual -fluxes and alterations renew the world, as the perpetual course of time -doth make the age of the world (of itself infinite) to appear always -fresh and new. In such a flux and course of all things, what of these -things that hasten so fast away should any man regard, since among all -there is not any that a man may fasten and fix upon? as if a man would -settle his affection upon some ordinary sparrow living by him, who is no -sooner seen, than out of sight. For we must not think otherwise of our -lives, than as a mere exhalation of blood, or of an ordinary respiration -of air. For what in our common apprehension is, to breathe in the air -and to breathe it out again, which we do daily: so much is it and no -more, at once to breathe out all thy respirative faculty into that -common air from whence but lately (as being but from yesterday, and -to-day), thou didst first breathe it in, and with it, life. - -XV. Not vegetative spiration, it is not surely (which plants have) that -in this life should be so dear unto us; nor sensitive respiration, the -proper life of beasts, both tame and wild; nor this our imaginative -faculty; nor that we are subject to be led and carried up and down by -the strength of our sensual appetites; or that we can gather, and live -together; or that we can feed: for that in effect is no better, than -that we can void the excrements of our food. What is it then that should -be dear unto us? to hear a clattering noise? if not that, then neither -to be applauded by the tongues of men. For the praises of many tongues, -is in effect no better than the clattering of so many tongues. If then -neither applause, what is there remaining that should be dear unto thee? -This I think: that in all thy motions and actions thou be moved, -and restrained according to thine own true natural constitution and -Construction only. And to this even ordinary arts and professions do -lead us. For it is that which every art doth aim at, that whatsoever it -is, that is by art effected and prepared, may be fit for that work that -it is prepared for. This is the end that he that dresseth the vine, and -he that takes upon him either to tame colts, or to train up dogs, -doth aim at. What else doth the education of children, and all learned -professions tend unto? Certainly then it is that, which should be dear -unto us also. If in this particular it go well with thee, care not for -the obtaining of other things. But is it so, that thou canst not but -respect other things also? Then canst not thou truly be free? then canst -thou not have self-content: then wilt thou ever be subject to passions. -For it is not possible, but that thou must be envious, and jealous, and -suspicious of them whom thou knowest can bereave thee of such things; -and again, a secret underminer of them, whom thou seest in present -possession of that which is dear unto thee. To be short, he must of -necessity be full of confusion within himself, and often accuse the -Gods, whosoever stands in need of these things. But if thou shalt -honour and respect thy mind only, that will make thee acceptable -towards thyself, towards thy friends very tractable; and conformable -and concordant with the Gods; that is, accepting with praises whatsoever -they shall think good to appoint and allot unto thee. - -XVI. Under, above, and about, are the motions of the elements; but -the motion of virtue, is none of those motions, but is somewhat more -excellent and divine. Whose way (to speed and prosper in it) must be -through a way, that is not easily comprehended. - -XVII. Who can choose but wonder at them? They will not speak well of -them that are at the same time with them, and live with them; yet they -themselves are very ambitious, that they that shall follow, whom they -have never seen, nor shall ever see, should speak well of them. As if -a man should grieve that he hath not been commended by them, that lived -before him. - -XVIII. Do not ever conceive anything impossible to man, which by thee -cannot, or not without much difficulty be effected; but whatsoever in -general thou canst Conceive possible and proper unto any man, think that -very possible unto thee also. - -XIX. Suppose that at the palestra somebody hath all to-torn thee with -his nails, and hath broken thy head. Well, thou art wounded. Yet thou -dost not exclaim; thou art not offended with him. Thou dost not suspect -him for it afterwards, as one that watcheth to do thee a mischief. Yea -even then, though thou dost thy best to save thyself from him, yet not -from him as an enemy. It is not by way of any suspicious indignation, -but by way of gentle and friendly declination. Keep the same mind and -disposition in other parts of thy life also. For many things there be, -which we must conceit and apprehend, as though we had had to do with an -antagonist at the palestra. For as I said, it is very possible for us to -avoid and decline, though we neither suspect, nor hate. - -XX. If anybody shall reprove me, and shall make it apparent unto me, -that in any either opinion or action of mine I do err, I will most -gladly retract. For it is the truth that I seek after, by which I am -sure that never any man was hurt; and as sure, that he is hurt that -continueth in any error, or ignorance whatsoever. - -XXI. I for my part will do what belongs unto me; as for other things, -whether things unsensible or things irrational; or if rational, yet -deceived and ignorant of the true way, they shall not trouble or -distract me. For as for those creatures which are not endued with reason -and all other things and-matters of the world whatsoever I freely, and -generously, as one endued with reason, of things that have none, make -use of them. And as for men, towards them as naturally partakers of the -same reason, my care is to carry myself sociably. But whatsoever it is -that thou art about, remember to call upon the Gods. And as for the time -how long thou shalt live to do these things, let it be altogether -indifferent unto thee, for even three such hours are sufficient. - -XXII. Alexander of Macedon, and he that dressed his mules, when once -dead both came to one. For either they were both resumed into those -original rational essences from whence all things in the world are -propagated; or both after one fashion were scattered into atoms. - -XXIII Consider how many different things, whether they concern our -bodies, or our souls, in a moment of time come to pass in every one of -us, and so thou wilt not wonder if many more things or rather all things -that are done, can at one time subsist, and coexist in that both one and -general, which we call the world. - -XXIV. if any should put this question unto thee, how this word Antoninus -is written, wouldst thou not presently fix thine intention upon it, and -utter out in order every letter of it? And if any shall begin to gainsay -thee, and quarrel with thee about it; wilt thou quarrel with him again, -or rather go on meekly as thou hast begun, until thou hast numbered out -every letter? Here then likewise remember, that every duty that belongs -unto a man doth consist of some certain letters or numbers as it were, -to which without any noise or tumult keeping thyself thou must orderly -proceed to thy proposed end, forbearing to quarrel with him that would -quarrel and fall out with thee. - -XXV. Is it not a cruel thing to forbid men to affect those things, which -they conceive to agree best with their own natures, and to tend most -to their own proper good and behoof? But thou after a sort deniest them -this liberty, as often as thou art angry with them for their sins. For -surely they are led unto those sins whatsoever they be, as to -their proper good and commodity. But it is not so (thou wilt object -perchance). Thou therefore teach them better, and make it appear unto -them: but be not thou angry with them. - -XXVI. Death is a cessation from the impression of the senses, the -tyranny of the passions, the errors of the mind, and the servitude of -the body. - -XXVII. If in this kind of life thy body be able to hold out, it is a -shame that thy soul should faint first, and give over, take heed, lest -of a philosopher thou become a mere Caesar in time, and receive a new -tincture from the court. For it may happen if thou dost not take heed. -Keep thyself therefore, truly simple, good, sincere, grave, free -from all ostentation, a lover of that which is just, religious, kind, -tender-hearted, strong and vigorous to undergo anything that becomes -thee. Endeavour to continue such, as philosophy (hadst thou wholly and -constantly applied thyself unto it) would have made, and secured thee. -Worship the Gods, procure the welfare of men, this life is short. -Charitable actions, and a holy disposition, is the only fruit of this -earthly life. - -XXVIII. Do all things as becometh the disciple of Antoninus Pius. -Remember his resolute constancy in things that were done by him -according to reason, his equability in all things, his sanctity; the -cheerfulness of his countenance, his sweetness, and how free he was from -all vainglory; how careful to come to the true and exact knowledge of -matters in hand, and how he would by no means give over till he did -fully, and plainly understand the whole state of the business; and how -patiently, and without any contestation he would bear with them, that -did unjustly condemn him: how he would never be over-hasty in anything, -nor give ear to slanders and false accusations, but examine and observe -with best diligence the several actions and dispositions of men. Again, -how he was no backbiter, nor easily frightened, nor suspicious, and in -his language free from all affectation and curiosity: and how easily he -would content himself with few things, as lodging, bedding, clothing, -and ordinary nourishment, and attendance. How able to endure labour, how -patient; able through his spare diet to continue from morning to evening -without any necessity of withdrawing before his accustomed hours to -the necessities of nature: his uniformity and constancy in matter of -friendship. How he would bear with them that with all boldness and -liberty opposed his opinions; and even rejoice if any man could better -advise him: and lastly, how religious he was without superstition. All -these things of him remember, that whensoever thy last hour shall -come upon thee, it may find thee, as it did him, ready for it in the -possession of a good conscience. - -XXIX. Stir up thy mind, and recall thy wits again from thy natural -dreams, and visions, and when thou art perfectly awoken, and canst -perceive that they were but dreams that troubled thee, as one newly -awakened out of another kind of sleep look upon these worldly things -with the same mind as thou didst upon those, that thou sawest in thy -sleep. - -XXX. I consist of body and soul. Unto my body all things are -indifferent, for of itself it cannot affect one thing more than another -with apprehension of any difference; as for my mind, all things which -are not within the verge of her own operation, are indifferent unto her, -and for her own operations, those altogether depend of her; neither -does she busy herself about any, but those that are present; for as -for future and past operations, those also are now at this present -indifferent unto her. - -XXXI. As long as the foot doth that which belongeth unto it to do, and -the hand that which belongs unto it, their labour, whatsoever it be, is -not unnatural. So a man as long as he doth that which is proper unto -a man, his labour cannot be against nature; and if it be not against -nature, then neither is it hurtful unto him. But if it were so that -happiness did consist in pleasure: how came notorious robbers, impure -abominable livers, parricides, and tyrants, in so large a measure to -have their part of pleasures? - -XXXII. Dost thou not see, how even those that profess mechanic arts, -though in some respect they be no better than mere idiots, yet they -stick close to the course of their trade, neither can they find in -their heart to decline from it: and is it not a grievous thing that -an architect, or a physician shall respect the course and mysteries of -their profession, more than a man the proper course and condition of his -own nature, reason, which is common to him and to the Gods? - -XXXIII. Asia, Europe; what are they, but as corners of the whole world; -of which the whole sea, is but as one drop; and the great Mount Athos, -but as a clod, as all present time is but as one point of eternity. All, -petty things; all things that are soon altered, soon perished. And all -things come from one beginning; either all severally and particularly -deliberated and resolved upon, by the general ruler and governor of all; -or all by necessary consequence. So that the dreadful hiatus of a gaping -lion, and all poison, and all hurtful things, are but (as the thorn and -the mire) the necessary consequences of goodly fair things. Think not -of these therefore, as things contrary to those which thou dost much -honour, and respect; but consider in thy mind the true fountain of all. - -XXXIV He that seeth the things that are now, hath Seen all that either -was ever, or ever shall be, for all things are of one kind; and all like -one unto another. Meditate often upon the connection of all things in -the world; and upon the mutual relation that they have one unto another. -For all things are after a sort folded and involved one within another, -and by these means all agree well together. For one thing is consequent -unto another, by local motion, by natural conspiration and agreement, -and by substantial union, or, reduction of all substances into one. - -XXXV. Fit and accommodate thyself to that estate and to those -occurrences, which by the destinies have been annexed unto thee; and -love those men whom thy fate it is to live with; but love them truly. An -instrument, a tool, an utensil, whatsoever it be, if it be fit for the -purpose it was made for, it is as it should be though he perchance that -made and fitted it, be out of sight and gone. But in things natural, -that power which hath framed and fitted them, is and abideth within them -still: for which reason she ought also the more to be respected, and we -are the more obliged (if we may live and pass our time according to her -purpose and intention) to think that all is well with us, and according -to our own minds. After this manner also, and in this respect it is, -that he that is all in all doth enjoy his happiness. - -XXXVI. What things soever are not within the proper power and -jurisdiction of thine own will either to compass or avoid, if thou shalt -propose unto thyself any of those things as either good, or evil; it -must needs be that according as thou shalt either fall into that which -thou dost think evil, or miss of that which thou dost think good, so -wilt thou be ready both to complain of the Gods, and to hate those men, -who either shall be so indeed, or shall by thee be suspected as the -cause either of thy missing of the one, or falling into the other. And -indeed we must needs commit many evils, if we incline to any of these -things, more or less, with an opinion of any difference. But if we mind -and fancy those things only, as good and bad, which wholly depend of our -own wills, there is no more occasion why we should either murmur against -the Gods, or be at enmity with any man. - -XXXVII. We all work to one effect, some willingly, and with a rational -apprehension of what we do: others without any such knowledge. As I -think Heraclitus in a place speaketh of them that sleep, that even they -do work in their kind, and do confer to the general operations of the -world. One man therefore doth co-operate after one sort, and another -after another sort; but even he that doth murmur, and to his power doth -resist and hinder; even he as much as any doth co-operate. For of such -also did the world stand in need. Now do thou consider among which of -these thou wilt rank thyself. For as for him who is the Administrator -of all, he will make good use of thee whether thou wilt or no, and make -thee (as a part and member of the whole) so to co-operate with him, -that whatsoever thou doest, shall turn to the furtherance of his own -counsels, and resolutions. But be not thou for shame such a part of the -whole, as that vile and ridiculous verse (which Chrysippus in a place -doth mention) is a part of the comedy. XXXVIII. Doth either the sun take -upon him to do that which belongs to the rain? or his son Aesculapius -that, which unto the earth doth properly belong? How is it with every -one of the stars in particular? Though they all differ one from another, -and have their several charges and functions by themselves, do they not -all nevertheless concur and co-operate to one end? - -XXXIX. If so be that the Gods have deliberated in particular of those -things that should happen unto me, I must stand to their deliberation, -as discrete and wise. For that a God should be an imprudent God, is a -thing hard even to conceive: and why should they resolve to do me hurt? -for what profit either unto them or the universe (which they specially -take care for) could arise from it? But if so be that they have not -deliberated of me in particular, certainly they have of the whole in -general, and those things which in consequence and coherence of this -general deliberation happen unto me in particular, I am bound to embrace -and accept of. But if so be that they have not deliberated at all (which -indeed is very irreligious for any man to believe: for then let us -neither sacrifice, nor pray, nor respect our oaths, neither let us any -more use any of those things, which we persuaded of the presence and -secret conversation of the Gods among us, daily use and practise:) -but, I say, if so be that they have not indeed either in general, or -particular deliberated of any of those things, that happen unto us -in this world; yet God be thanked, that of those things that -concern myself, it is lawful for me to deliberate myself, and all my -deliberation is but concerning that which may be to me most profitable. -Now that unto every one is most profitable, which is according to his -own constitution and nature. And my nature is, to be rational in all my -actions and as a good, and natural member of a city and commonwealth, -towards my fellow members ever to be sociably and kindly disposed and -affected. My city and country as I am Antoninus, is Rome; as a man, the -whole world. Those things therefore that are expedient and profitable to -those cities, are the only things that are good and expedient for me. - -XL. Whatsoever in any kind doth happen to any one, is expedient to the -whole. And thus much to content us might suffice, that it is expedient -for the whole in general. But yet this also shalt thou generally -perceive, if thou dost diligently take heed, that whatsoever doth happen -to any one man or men.... And now I am content that the word expedient, -should more generally be understood of those things which we otherwise -call middle things, or things indifferent; as health, wealth, and the -like. - -XLI. As the ordinary shows of the theatre and of other such places, -when thou art presented with them, affect thee; as the same things still -seen, and in the same fashion, make the sight ingrateful and tedious; -so must all the things that we see all our life long affect us. For all -things, above and below, are still the same, and from the same causes. -When then will there be an end? - -XLII. Let the several deaths of men of all sorts, and of all sorts of -professions, and of all sort of nations, be a perpetual object of thy -thoughts,... so that thou mayst even come down to Philistio, Phoebus, -and Origanion. Pass now to other generations. Thither shall we after -many changes, where so many brave orators are; where so many grave -philosophers; Heraclitus, Pythagoras, Socrates. Where so many heroes of -the old times; and then so many brave captains of the latter times; and -so many kings. After all these, where Eudoxus, Hipparchus, Archimedes; -where so many other sharp, generous, industrious, subtile, peremptory -dispositions; and among others, even they, that have been the greatest -scoffers and deriders of the frailty and brevity of this our human life; -as Menippus, and others, as many as there have been such as he. Of all -these consider, that they long since are all dead, and gone. And what do -they suffer by it! Nay they that have not so much as a name remaining, -what are they the worse for it? One thing there is, and that only, which -is worth our while in this world, and ought by us much to be esteemed; -and that is, according to truth and righteousness, meekly and lovingly -to converse with false, and unrighteous men. - -XLIII. When thou wilt comfort and cheer thyself, call to mind the -several gifts and virtues of them, whom thou dost daily converse with; -as for example, the industry of the one; the modesty of another; the -liberality of a third; of another some other thing. For nothing can so -much rejoice thee, as the resemblances and parallels of several virtues, -visible and eminent in the dispositions of those who live with thee; -especially when, all at once, as near as may be, they represent -themselves unto thee. And therefore thou must have them always in a -readiness. - -XLIV. Dost thou grieve that thou dost weigh but so many pounds, and not -three hundred rather? Just as much reason hast thou to grieve that -thou must live but so many years, and not longer. For as for bulk and -substance thou dost content thyself with that proportion of it that is -allotted unto thee, so shouldst thou for time. - -XLV. Let us do our best endeavours to persuade them; but however, if -reason and justice lead thee to it, do it, though they be never so much -against it. But if any shall by force withstand thee, and hinder thee in -it, convert thy virtuous inclination from one object unto another, from -justice to contented equanimity, and cheerful patience: so that what in -the one is thy hindrance, thou mayst make use of it for the exercise of -another virtue: and remember that it was with due exception, and -reservation, that thou didst at first incline and desire. For thou didst -not set thy mind upon things impossible. Upon what then? that all thy -desires might ever be moderated with this due kind of reservation. And -this thou hast, and mayst always obtain, whether the thing desired be in -thy power or no. And what do I care for more, if that for which I was -born and brought forth into the world (to rule all my desires with -reason and discretion) may be? - -XLVI. The ambitious supposeth another man's act, praise and applause, to -be his own happiness; the voluptuous his own sense and feeling; but he -that is wise, his own action. - -XLVII. It is in thy power absolutely to exclude all manner of conceit -and opinion, as concerning this matter; and by the same means, to -exclude all grief and sorrow from thy soul. For as for the things and -objects themselves, they of themselves have no such power, whereby to -beget and force upon us any opinion at all. - -XLVIII. Use thyself when any man speaks unto thee, so to hearken unto -him, as that in the interim thou give not way to any other thoughts; -that so thou mayst (as far as is possible) seem fixed and fastened to -his very soul, whosoever he be that speaks unto thee. - -XLIX. That which is not good for the bee-hive, cannot be good for the -bee. - -L. Will either passengers, or patients, find fault and complain, either -the one if they be well carried, or the others if well cured? Do they -take care for any more than this; the one, that their shipmaster may -bring them safe to land, and the other, that their physician may effect -their recovery? - -LI. How many of them who came into the world at the same time when I -did, are already gone out of it? - -LII. To them that are sick of the jaundice, honey seems bitter; and to -them that are bitten by a mad dog, the water terrible; and to children, -a little ball seems a fine thing. And why then should I be angry? or -do I think that error and false opinion is less powerful to make men -transgress, than either choler, being immoderate and excessive, to cause -the jaundice; or poison, to cause rage? - -LIII. No man can hinder thee to live as thy nature doth require. Nothing -can happen unto thee, but what the common good of nature doth require. - -LIV. What manner of men they be whom they seek to please, and what to -get, and by what actions: how soon time will cover and bury all things, -and how many it hath already buried! - - - - -THE SEVENTH BOOK - -I. What is wickedness? It is that which many time and often thou hast -already seen and known in the world. And so oft as anything doth happen -that might otherwise trouble thee, let this memento presently come to -thy mind, that it is that which thou hast already often Seen and known. -Generally, above and below, thou shalt find but the same things. The -very same things whereof ancient stories, middle age stories, and fresh -stories are full whereof towns are full, and houses full. There is -nothing that is new. All things that are, are both usual and of little -continuance. - -II. What fear is there that thy dogmata, or philosophical resolutions -and conclusions, should become dead in thee, and lose their proper -power and efficacy to make thee live happy, as long as those proper -and correlative fancies, and representations of things on which they -mutually depend (which continually to stir up and revive is in thy -power,) are still kept fresh and alive? It is in my power concerning -this thing that is happened, what soever it be, to conceit that which is -right and true. If it be, why then am I troubled? Those things that are -without my understanding, are nothing to it at all: and that is it only, -which doth properly concern me. Be always in this mind, and thou wilt be -right. - -III. That which most men would think themselves most happy for, and -would prefer before all things, if the Gods would grant it unto them -after their deaths, thou mayst whilst thou livest grant unto thyself; to -live again. See the things of the world again, as thou hast already seen -them. For what is it else to live again? Public shows and solemnities -with much pomp and vanity, stage plays, flocks and herds; conflicts -and contentions: a bone thrown to a company of hungry curs; a bait for -greedy fishes; the painfulness, and continual burden-bearing of wretched -ants, the running to and fro of terrified mice: little puppets drawn up -and down with wires and nerves: these be the objects of the world among -all these thou must stand steadfast, meekly affected, and free from all -manner of indignation; with this right ratiocination and apprehension; -that as the worth is of those things which a man doth affect, so is in -very deed every man's worth more or less. - -IV. Word after word, every one by itself, must the things that are -spoken be conceived and understood; and so the things that are done, -purpose after purpose, every one by itself likewise. And as in matter of -purposes and actions, we must presently see what is the proper use and -relation of every one; so of words must we be as ready, to consider of -every one what is the true meaning, and signification of it according to -truth and nature, however it be taken in common use. - -V. Is my reason, and understanding sufficient for this, or no? If it be -sufficient, without any private applause, or public ostentation as of an -instrument, which by nature I am provided of, I will make use of it for -the work in hand, as of an instrument, which by nature I am provided of. -if it be not, and that otherwise it belong not unto me particularly as -a private duty, I will either give it over, and leave it to some other -that can better effect it: or I will endeavour it; but with the help -of some other, who with the joint help of my reason, is able to bring -somewhat to pass, that will now be seasonable and useful for the common -good. For whatsoever I do either by myself, or with some other, the -only thing that I must intend, is, that it be good and expedient for -the public. For as for praise, consider how many who once were much -commended, are now already quite forgotten, yea they that commended -them, how even they themselves are long since dead and gone. Be not -therefore ashamed, whensoever thou must use the help of others. For -whatsoever it be that lieth upon thee to effect, thou must propose it -unto thyself, as the scaling of walls is unto a soldier. And what if -thou through either lameness or some other impediment art not able to -reach unto the top of the battlements alone, which with the help of -another thou mayst; wilt thou therefore give it over, or go about it -with less courage and alacrity, because thou canst not effect it all -alone? - -VI. Let not things future trouble thee. For if necessity so require that -they come to pass, thou shalt (whensoever that is) be provided for them -with the same reason, by which whatsoever is now present, is made both -tolerable and acceptable unto thee. All things are linked and knitted -together, and the knot is sacred, neither is there anything in the -world, that is not kind and natural in regard of any other thing, or, -that hath not some kind of reference and natural correspondence with -whatsoever is in the world besides. For all things are ranked together, -and by that decency of its due place and order that each particular -doth observe, they all concur together to the making of one and the same -["Kosmos" ed] or world: as if you said, a comely piece, or an orderly -composition. For all things throughout, there is but one and the same -order; and through all things, one and the same God, the same substance -and the same law. There is one common reason, and one common truth, that -belongs unto all reasonable creatures, for neither is there save one -perfection of all creatures that are of the same kind, and partakers of -the same reason. - -VII. Whatsoever is material, doth soon vanish away into the common -substance of the whole; and whatsoever is formal, or, whatsoever doth -animate that which is material, is soon resumed into the common reason -of the whole; and the fame and memory of anything, is soon swallowed up -by the general age and duration of the whole. - -VIII. To a reasonable creature, the same action is both according -to nature, and according to reason. - -IX. Straight of itself, not made straight. - -X. As several members in one body united, so are reasonable creatures -in a body divided and dispersed, all made and prepared for one common -operation. And this thou shalt apprehend the better, if thou shalt use -thyself often to say to thyself, I am meloz, or a member of the mass and -body of reasonable substances. But if thou shalt say I am meroz, or -a part, thou dost not yet love men from thy heart. The joy that thou -takest in the exercise of bounty, is not yet grounded upon a due -ratiocination and right apprehension of the nature of things. Thou dost -exercise it as yet upon this ground barely, as a thing convenient and -fitting; not, as doing good to thyself, when thou dost good unto others. - -XI. Of things that are external, happen what will to that which can -suffer by external accidents. Those things that suffer let them complain -themselves, if they will; as for me, as long as I conceive no such -thing, that that which is happened is evil, I have no hurt; and it is in -my power not to conceive any such thing. - -XII. Whatsoever any man either doth or saith, thou must be good; not for -any man's sake, but for thine own nature's sake; as if either gold, or -the emerald, or purple, should ever be saying to themselves, Whatsoever -any man either doth or saith, I must still be an emerald, and I must -keep my colour. - -XIII. This may ever be my comfort and security: my understanding, that -ruleth over all, will not of itself bring trouble and vexation upon -itself. This I say; it will not put itself in any fear, it will not lead -itself into any concupiscence. If it be in the power of any other to -compel it to fear, or to grieve, it is free for him to use his power. -But sure if itself do not of itself, through some false opinion or -supposition incline itself to any such disposition; there is no fear. -For as for the body, why should I make the grief of my body, to be the -grief of my mind? If that itself can either fear or complain, let it. -But as for the soul, which indeed, can only be truly sensible of either -fear or grief; to which only it belongs according to its different -imaginations and opinions, to admit of either of these, or of their -contraries; thou mayst look to that thyself, that it suffer nothing. -Induce her not to any such opinion or persuasion. The understanding -is of itself sufficient unto itself, and needs not (if itself doth not -bring itself to need) any other thing besides itself, and by consequent -as it needs nothing, so neither can it be troubled or hindered by -anything, if itself doth not trouble and hinder itself. - -XIV. What is rv&nfLovia, or happiness: but a7~o~ &d~wv, or, a good -da~rnon, or spirit? What then dost thou do here, O opinion? By the Gods -I adjure thee, that thou get thee gone, as thou earnest: for I need thee -not. Thou earnest indeed unto me according to thy ancient wonted manner. -It is that, that all men have ever been subject unto. That thou camest -therefore I am not angry with thee, only begone, now that I have found -thee what thou art. - -XV. Is any man so foolish as to fear change, to which all things that -once were not owe their being? And what is it, that is more pleasing and -more familiar to the nature of the universe? How couldst thou thyself -use thy ordinary hot baths, should not the wood that heateth them first -be changed? How couldst thou receive any nourishment from those things -that thou hast eaten, if they should not be changed? Can anything -else almost (that is useful and profitable) be brought to pass without -change? How then dost not thou perceive, that for thee also, by death, -to come to change, is a thing of the very same nature, and as necessary -for the nature of the universe? - -XVI. Through the substance of the universe, as through a torrent pass -all particular bodies, being all of the same nature, and all joint -workers with the universe itself as in one of our bodies so many -members among themselves. How many such as Chrysippus, how many such -as Socrates, how many such as Epictetus, hath the age of the world -long since swallowed up and devoured? Let this, be it either men or -businesses, that thou hast occasion to think of, to the end that thy -thoughts be not distracted and thy mind too earnestly set upon anything, -upon every such occasion presently come to thy mind. Of all my thoughts -and cares, one only thing shall be the object, that I myself do nothing -which to the proper constitution of man, (either in regard of the -thing itself, or in regard of the manner, or of the time of doing,) -is contrary. The time when thou shalt have forgotten all things, is -at hand. And that time also is at hand, when thou thyself shalt be -forgotten by all. Whilst thou art, apply thyself to that especially -which unto man as he is a mart, is most proper and agreeable, and that -is, for a man even to love them that transgress against him. This shall -be, if at the same time that any such thing doth happen, thou call -to mind, that they are thy kinsmen; that it is through ignorance and -against their wills that they sin; and that within a very short while -after, both thou and he shall be no more. But above all things, that he -hath not done thee any hurt; for that by him thy mind and understanding -is not made worse or more vile than it was before. - -XVII. The nature of the universe, of the common substance of all things -as it were of so much wax hath now perchance formed a horse; and then, -destroying that figure, hath new tempered and fashioned the matter of it -into the form and substance of a tree: then that again into the form and -substance of a man: and then that again into some other. Now every one -of these doth subsist but for a very little while. As for dissolution, -if it be no grievous thing to the chest or trunk, to be joined together; -why should it be more grievous to be put asunder? - -XVIII. An angry countenance is much against nature, and it is oftentimes -the proper countenance of them that are at the point of death. But were -it so, that all anger and passion were so thoroughly quenched in thee, -that it were altogether impossible to kindle it any more, yet herein -must not thou rest satisfied, but further endeavour by good consequence -of true ratiocination, perfectly to conceive and understand, that all -anger and passion is against reason. For if thou shalt not be sensible -of thine innocence; if that also shall be gone from thee, the comfort of -a good conscience, that thou doest all things according to reason: what -shouldest thou live any longer for? All things that now thou seest, -are but for a moment. That nature, by which all things in the world are -administered, will soon bring change and alteration upon them, and then -of their substances make other things like unto them: and then soon -after others again of the matter and substance of these: that so by -these means, the world may still appear fresh and new. - -XIX. Whensoever any man doth trespass against other, presently consider -with thyself what it was that he did suppose to be good, what to be -evil, when he did trespass. For this when thou knowest, thou wilt pity -him thou wilt have no occasion either to wonder, or to be angry. For -either thou thyself dust yet live in that error and ignorance, as that -thou dust suppose either that very thing that he doth, or some other -like worldly thing, to be good; and so thou art bound to pardon him if -he have done that which thou in the like case wouldst have done thyself. -Or if so be that thou dost not any more suppose the same things to be -good or evil, that he doth; how canst thou but be gentle unto him that -is in an error? - -XX. Fancy not to thyself things future, as though they were present -but of those that are present, take some aside, that thou takest most -benefit of, and consider of them particularly, how wonderfully thou -wouldst want them, if they were not present. But take heed withal, lest -that whilst thou dust settle thy contentment in things present, thou -grow in time so to overprize them, as that the want of them (whensoever -it shall so fall out) should be a trouble and a vexation unto thee. Wind -up thyself into thyself. Such is the nature of thy reasonable -commanding part, as that if it exercise justice, and have by that means -tranquillity within itself, it doth rest fully satisfied with itself -without any other thing. - -XXI. Wipe off all opinion stay the force and violence of unreasonable -lusts and affections: circumscribe the present time examine whatsoever -it be that is happened, either to thyself or to another: divide all -present objects, either in that which is formal or material think of the -last hour. That which thy neighbour hath committed, where the guilt of -it lieth, there let it rest. Examine in order whatsoever is spoken. Let -thy mind penetrate both into the effects, and into the causes. Rejoice -thyself with true simplicity, and modesty; and that all middle things -between virtue and vice are indifferent unto thee. Finally, love -mankind; obey God. - -XXII. All things (saith he) are by certain order and appointment. And -what if the elements only. - -It will suffice to remember, that all things in general are by certain -order and appointment: or if it be but few. And as concerning death, -that either dispersion, or the atoms, or annihilation, or extinction, -or translation will ensue. And as concerning pain, that that which is -intolerable is soon ended by death; and that which holds long must needs -be tolerable; and that the mind in the meantime (which is all in all) -may by way of interclusion, or interception, by stopping all manner of -commerce and sympathy with the body, still retain its own tranquillity. -Thy understanding is not made worse by it. As for those parts that -suffer, let them, if they can, declare their grief themselves. As for -praise and commendation, view their mind and understanding, what estate -they are in; what kind of things they fly, and what things they seek -after: and that as in the seaside, whatsoever was before to be seen, -is by the continual succession of new heaps of sand cast up one upon -another, soon hid and covered; so in this life, all former things by -those which immediately succeed. - -XXIII. Out of Plato. 'He then whose mind is endowed with true -magnanimity, who hath accustomed himself to the contemplation both of -all times, and of all things in general; can this mortal life (thinkest -thou) seem any great matter unto him? It is not possible, answered he. -Then neither will such a one account death a grievous thing? By no -means.' - -XXIV. Out of Antisthenes. 'It is a princely thing to do well, and to be -ill-spoken of. It is a shameful thing that the face should be subject -unto the mind, to be put into what shape it will, and to be dressed by -it as it will; and that the mind should not bestow so much care upon -herself, as to fashion herself, and to dress herself as best becometh -her.' - -XXV. Out of several poets and comics. 'It will but little avail thee, -to turn thine anger and indignation upon the things themselves that have -fallen across unto thee. For as for them, they are not sensible of it, -&c. Thou shalt but make thyself a laughing-stock; both unto the Gods and -men, &c. Our life is reaped like a ripe ear of corn; one is yet -standing and another is down, &c. But if so be that I and my children be -neglected by the gods, there is some reason even for that, &c. As long -as right and equity is of my side, &c. Not to lament with them, not to -tremble, &c.' - -XXVI. Out of Plato. 'My answer, full of justice and equity, should be -this: Thy speech is not right, O man! if thou supposest that he that is -of any worth at all, should apprehend either life or death, as a matter -of great hazard and danger; and should not make this rather his only -care, to examine his own actions, whether just or unjust: whether -actions of a good, or of a wicked man, &c. For thus in very truth stands -the case, O ye men of Athens. What place or station soever a man either -hath chosen to himself, judging it best for himself; or is by lawful -authority put and settled in, therein do I think (all appearance of -danger notwithstanding) that he should continue, as one who feareth -neither death, nor anything else, so much as he feareth to commit -anything that is vicious and shameful, &c. But, O noble sir, consider -I pray, whether true generosity and true happiness, do not consist in -somewhat else rather, than in the preservation either of our, or other -men's lives. For it is not the part of a man that is a man indeed, to -desire to live long or to make much of his life whilst he liveth: but -rather (he that is such) will in these things wholly refer himself unto -the Gods, and believing that which every woman can tell him, that no man -can escape death; the only thing that he takes thought and care for is -this, that what time he liveth, he may live as well and as virtuously -as he can possibly, &c. To look about, and with the eyes to follow the -course of the stars and planets as though thou wouldst run with them; -and to mind perpetually the several changes of the elements one into -another. For such fancies and imaginations, help much to purge away -the dross and filth of this our earthly life,' &c. That also is a fine -passage of Plato's, where he speaketh of worldly things in these words: -'Thou must also as from some higher place look down, as it were, upon -the things of this world, as flocks, armies, husbandmen's labours, -marriages, divorces, generations, deaths: the tumults of courts and -places of judicatures; desert places; the several nations of barbarians, -public festivals, mournings, fairs, markets.' How all things upon earth -are pell-mell; and how miraculously things contrary one to another, -concur to the beauty and perfection of this universe. - -XXVII. To look back upon things of former ages, as upon the manifold -changes and conversions of several monarchies and commonwealths. We -may also foresee things future, for they shall all be of the same kind; -neither is it possible that they should leave the tune, or break the -concert that is now begun, as it were, by these things that are now done -and brought to pass in the world. It comes all to one therefore, whether -a man be a spectator of the things of this life but forty years, or -whether he see them ten thousand years together: for what shall he -see more? 'And as for those parts that came from the earth, they shall -return unto the earth again; and those that came from heaven, they -also shall return unto those heavenly places.' Whether it be a mere -dissolution and unbinding of the manifold intricacies and entanglements -of the confused atoms; or some such dispersion of the simple and -incorruptible elements... 'With meats and drinks and divers charms, they -seek to divert the channel, that they might not die. Yet must we needs -endure that blast of wind that cometh from above, though we toil and -labour never so much.' - -XXVIII. He hath a stronger body, and is a better wrestler than I. What -then? Is he more bountiful? is he more modest? Doth he bear all adverse -chances with more equanimity: or with his neighbour's offences with more -meekness and gentleness than I? - -XXIX. Where the matter may be effected agreeably to that reason, which -both unto the Gods and men is common, there can be no just cause of -grief or sorrow. For where the fruit and benefit of an action well begun -and prosecuted according to the proper constitution of man may be reaped -and obtained, or is sure and certain, it is against reason that any -damage should there be suspected. In all places, and at all times, it is -in thy power religiously to embrace whatsoever by God's appointment is -happened unto thee, and justly to converse with those men, whom thou -hast to do with, and accurately to examine every fancy that presents -itself, that nothing may slip and steal in, before thou hast rightly -apprehended the true nature of it. - -XXX. Look not about upon other men's minds and understandings; but look -right on forwards whither nature, both that of the universe, in those -things that happen unto thee; and thine in particular, in those things -that are done by thee: doth lead, and direct thee. Now every one is -bound to do that, which is consequent and agreeable to that end which -by his true natural constitution he was ordained unto. As for all other -things, they are ordained for the use of reasonable creatures: as in all -things we see that that which is worse and inferior, is made for -that which is better. Reasonable creatures, they are ordained one for -another. That therefore which is chief in every man's constitution, is, -that he intend the common good. The second is, that he yield not to any -lusts and motions of the flesh. For it is the part and privilege of the -reasonable and intellective faculty, that she can so bound herself, -as that neither the sensitive, nor the appetitive faculties, may not -anyways prevail upon her. For both these are brutish. And therefore over -both she challengeth mastery, and cannot anyways endure, if in her right -temper, to be subject unto either. And this indeed most justly. For -by nature she was ordained to command all in the body. The third -thing proper to man by his constitution, is, to avoid all rashness and -precipitancy; and not to be subject to error. To these things then, let -the mind apply herself and go straight on, without any distraction about -other things, and she hath her end, and by consequent her happiness. - -XXXI. As one who had lived, and were now to die by right, whatsoever is -yet remaining, bestow that wholly as a gracious overplus upon a virtuous -life. Love and affect that only, whatsoever it be that happeneth, and is -by the fates appointed unto thee. For what can be more reasonable? And -as anything doth happen unto thee by way of cross, or calamity, call -to mind presently and set before thine eyes, the examples of some other -men, to whom the self-same thing did once happen likewise. Well, what -did they? They grieved; they wondered; they complained. And where are -they now? All dead and gone. Wilt thou also be like one of them? -Or rather leaving to men of the world (whose life both in regard of -themselves, and them that they converse with, is nothing but mere -mutability; or men of as fickle minds, as fickle bodies; ever changing -and soon changed themselves) let it be thine only care and study, how to -make a right use of all such accidents. For there is good use to be made -of them, and they will prove fit matter for thee to work upon, if it -shall be both thy care and thy desire, that whatsoever thou doest, thou -thyself mayst like and approve thyself for it. And both these, see, -that thou remember well, according as the diversity of the matter of -the action that thou art about shall require. Look within; within is the -fountain of all good. Such a fountain, where springing waters can never -fail, so thou dig still deeper and deeper. - -XXXII. Thou must use thyself also to keep thy body fixed and steady; -free from all loose fluctuant either motion, or posture. And as upon thy -face and looks, thy mind hath easily power over them to keep them to -that which is grave and decent; so let it challenge the same power over -the whole body also. But so observe all things in this kind, as that it -be without any manner of affectation. - -XXXIII. The art of true living in this world is more like a wrestler's, -than a dancer's practice. For in this they both agree, to teach a man -whatsoever falls upon him, that he may be ready for it, and that nothing -may cast him down. - -XXXIV. Thou must continually ponder and consider with thyself, what -manner of men they be, and for their minds and understandings what is -their present estate, whose good word and testimony thou dost desire. -For then neither wilt thou see cause to complain of them that offend -against their wills; or find any want of their applause, if once -thou dost but penetrate into the true force and ground both of their -opinions, and of their desires. 'No soul (saith he) is willingly bereft -of the truth,' and by consequent, neither of justice, or temperance, or -kindness, and mildness; nor of anything that is of the same kind. It is -most needful that thou shouldst always remember this. For so shalt thou -be far more gentle and moderate towards all men. - -XXXV. What pain soever thou art in, let this presently come to thy mind, -that it is not a thing whereof thou needest to be ashamed, neither is it -a thing whereby thy understanding, that hath the government of all, -can be made worse. For neither in regard of the substance of it, nor -in regard of the end of it (which is, to intend the common good) can -it alter and corrupt it. This also of Epicurus mayst thou in most pains -find some help of, that it is 'neither intolerable, nor eternal;' so -thou keep thyself to the true bounds and limits of reason and give not -way to opinion. This also thou must consider, that many things there be, -which oftentimes unsensibly trouble and vex thee, as not armed against -them with patience, because they go not ordinarily under the name of -pains, which in very deed are of the same nature as pain; as to slumber -unquietly, to suffer heat, to want appetite: when therefore any of these -things make thee discontented, check thyself with these words: Now hath -pain given thee the foil; thy courage hath failed thee. - -XXXVI. Take heed lest at any time thou stand so affected, though towards -unnatural evil men, as ordinary men are commonly one towards another. - -XXXVII. How know we whether Socrates were so eminent indeed, and of so -extraordinary a disposition? For that he died more gloriously, that he -disputed with the Sophists more subtilty; that he watched in the frost -more assiduously; that being commanded to fetch innocent Salaminius, he -refused to do it more generously; all this will not serve. Nor that he -walked in the streets, with much gravity and majesty, as was objected -unto him by his adversaries: which nevertheless a man may well doubt of, -whether it were so or no, or, which above all the rest, if so be that -it were true, a man would well consider of, whether commendable, or -dis-commendable. The thing therefore that we must inquire into, is this; -what manner of soul Socrates had: whether his disposition was such; as -that all that he stood upon, and sought after in this world, was barely -this, that he might ever carry himself justly towards men, and holily -towards the Gods. Neither vexing himself to no purpose at the wickedness -of others, nor yet ever condescending to any man's evil fact, or evil -intentions, through either fear, or engagement of friendship. Whether of -those things that happened unto him by God's appointment, he neither did -wonder at any when it did happen, or thought it intolerable in the trial -of it. And lastly, whether he never did suffer his mind to sympathise -with the senses, and affections of the body. For we must not think that -Nature hath so mixed and tempered it with the body, as that she hath not -power to circumscribe herself, and by herself to intend her own ends and -occasions. - -XXXVIII. For it is a thing very possible, that a man should be a very -divine man, and yet be altogether unknown. This thou must ever be -mindful of, as of this also, that a man's true happiness doth consist -in very few things. And that although thou dost despair, that thou shalt -ever be a good either logician, or naturalist, yet thou art never the -further off by it from being either liberal, or modest, or charitable, -or obedient unto God. - -XXXIX. Free from all compulsion in all cheerfulness and alacrity thou -mayst run out thy time, though men should exclaim against thee never so -much, and the wild beasts should pull in sunder the poor members of thy -pampered mass of flesh. For what in either of these or the like cases -should hinder the mind to retain her own rest and tranquillity, -consisting both in the right judgment of those things that happen unto -her, and in the ready use of all present matters and occasions? So that -her judgment may say, to that which is befallen her by way of cross: -this thou art in very deed, and according to thy true nature: -notwithstanding that in the judgment of opinion thou dust appear -otherwise: and her discretion to the present object; thou art that, -which I sought for. For whatsoever it be, that is now present, shall -ever be embraced by me as a fit and seasonable object, both for my -reasonable faculty, and for my sociable, or charitable inclination to -work upon. And that which is principal in this matter, is that it may be -referred either unto the praise of God, or to the good of men. For -either unto God or man, whatsoever it is that doth happen in the world -hath in the ordinary course of nature its proper reference; neither is -there anything, that in regard of nature is either new, or reluctant and -intractable, but all things both usual and easy. - -XL. Then hath a man attained to the estate of perfection in his life and -conversation, when he so spends every day, as if it were his last day: -never hot and vehement in his affections, nor yet so cold and stupid as -one that had no sense; and free from all manner of dissimulation. - -XLI. Can the Gods, who are immortal, for the continuance of so many ages -bear without indignation with such and so many sinners, as have ever -been, yea not only so, but also take such care for them, that they want -nothing; and dust thou so grievously take on, as one that could bear -with them no longer; thou that art but for a moment of time? yea thou -that art one of those sinners thyself? A very ridiculous thing it is, -that any man should dispense with vice and wickedness in himself, which -is in his power to restrain; and should go about to suppress it in -others, which is altogether impossible. - -XLII. What object soever, our reasonable and sociable faculty doth meet -with, that affords nothing either for the satisfaction of reason, or for -the practice of charity, she worthily doth think unworthy of herself. - -XLIII. When thou hast done well, and another is benefited by thy action, -must thou like a very fool look for a third thing besides, as that -it may appear unto others also that thou hast done well, or that thou -mayest in time, receive one good turn for another? No man useth to be -weary of that which is beneficial unto him. But every action according -to nature, is beneficial. Be not weary then of doing that which is -beneficial unto thee, whilst it is so unto others. - -XLIV. The nature of the universe did once certainly before it was -created, whatsoever it hath done since, deliberate and so resolve upon -the creation of the world. Now since that time, whatsoever it is, that -is and happens in the world, is either but a consequent of that one and -first deliberation: or if so be that this ruling rational part of the -world, takes any thought and care of things particular, they are surely -his reasonable and principal creatures, that are the proper object of -his particular care and providence. This often thought upon, will much -conduce to thy tranquillity. - - - - -THE EIGHTH BOOK - -I. This also, among other things, may serve to keep thee from vainglory; -if thou shalt consider, that thou art now altogether incapable of the -commendation of one, who all his life long, or from his youth at least, -hath lived a philosopher's life. For both unto others, and to thyself -especially, it is well known, that thou hast done many things contrary -to that perfection of life. Thou hast therefore been confounded in thy -course, and henceforth it will be hard for thee to recover the title and -credit of a philosopher. And to it also is thy calling and profession -repugnant. If therefore thou dost truly understand, what it is that is -of moment indeed; as for thy fame and credit, take no thought or care -for that: let it suffice thee if all the rest of thy life, be it more or -less, thou shalt live as thy nature requireth, or according to the true -and natural end of thy making. Take pains therefore to know what it is -that thy nature requireth, and let nothing else distract thee. Thou -hast already had sufficient experience, that of those many things that -hitherto thou hast erred and wandered about, thou couldst not find -happiness in any of them. Not in syllogisms, and logical subtilties, not -in wealth, not in honour and reputation, not in pleasure. In none of all -these. Wherein then is it to be found? In the practice of those things, -which the nature of man, as he is a man, doth require. How then shall -he do those things? if his dogmata, or moral tenets and opinions (from -which all motions and actions do proceed), be right and true. Which be -those dogmata? Those that concern that which is good or evil, as that -there is nothing truly good and beneficial unto man, but that which -makes him just, temperate, courageous, liberal; and that there is -nothing truly evil and hurtful unto man, but that which causeth the -contrary effects. - -II. Upon every action that thou art about, put this question to thyself; -How will this when it is done agree with me? Shall I have no occasion -to repent of it? Yet a very little while and I am dead and gone; and -all things are at end. What then do I care for more than this, that my -present action whatsoever it be, may be the proper action of one that -is reasonable; whose end is, the common good; who in all things is ruled -and governed by the same law of right and reason, by which God Himself -is. - -III. Alexander, Caius, Pompeius; what are these to Diogenes, Heraclitus, -and Socrates? These penetrated into the true nature of things; into all -causes, and all subjects: and upon these did they exercise their power -and authority. But as for those, as the extent of their error was, so -far did their slavery extend. - -IV. What they have done, they will still do, although thou shouldst hang -thyself. First; let it not trouble thee. For all things both good and -evil: come to pass according to the nature and general condition of the -universe, and within a very little while, all things will be at an -end; no man will be remembered: as now of Africanus (for example) and -Augustus it is already come to pass. Then secondly; fix thy mind upon -the thing itself; look into it, and remembering thyself, that thou art -bound nevertheless to be a good man, and what it is that thy nature -requireth of thee as thou art a man, be not diverted from what thou art -about, and speak that which seemeth unto thee most just: only speak it -kindly, modestly, and without hypocrisy. - -V. That which the nature of the universe doth busy herself about, is; -that which is here, to transfer it thither, to change it, and thence -again to take it away, and to carry it to another place. So that thou -needest not fear any new thing. For all things are usual and ordinary; -and all things are disposed by equality. - -VI. Every particular nature hath content, when in its own proper course -it speeds. A reasonable nature doth then speed, when first in matter of -fancies and imaginations, it gives no consent to that which is either -false uncertain. Secondly, when in all its motions and resolutions it -takes its level at the common good only, and that it desireth nothing, -and flieth from nothing, bet what is in its own power to compass or -avoid. And lastly, when it willingly and gladly embraceth, whatsoever is -dealt and appointed unto it by the common nature. For it is part of it; -even as the nature of any one leaf, is part of the common nature of all -plants and trees. But that the nature of a leaf, is part of a nature -both unreasonable and unsensible, and which in its proper end may be -hindered; or, which is servile and slavish: whereas the nature of man is -part of a common nature which cannot be hindered, and which is both -reasonable and just. From whence also it is, that accord ing to the -worth of everything, she doth make such equal distribution of all -things, as of duration, substance form, operation, and of events and -accidents. But herein consider not whether thou shalt find this equality -in everything absolutely and by itself; but whether in all the -particulars of some one thing taken together, and compared with all the -particulars of some other thing, and them together likewise. - -VII. Thou hast no time nor opportunity to read. What then? Hast thou -not time and opportunity to exercise thyself, not to wrong thyself; to -strive against all carnal pleasures and pains, and to aet the upper hand -of them; to contemn honour and vainglory; and not only, not to be angry -with them, whom towards thee thou doest find unsensible and unthankful; -but also to have a care of them still, and of their welfare? - -VIII. Forbear henceforth to complain of the trouble of a courtly life, -either in public before others, or in private by thyself. - -IX. Repentance is an inward and self-reprehension for the neglect or -omission of somewhat that was profitable. Now whatsoever is good, is -also profitable, and it is the part of an honest virtuous man to set by -it, and to make reckoning of it accordingly. But never did any honest -virtuous man repent of the neglect or omission of any carnal pleasure: -no carnal pleasure then is either good or profitable. - -X. This, what is it in itself, and by itself, according to its proper -constitution? What is the substance of it? What is the matter, or proper -use? What is the form or efficient cause? What is it for in this world, -and how long will it abide? Thus must thou examine all things, that -present themselves unto thee. - -XI. When thou art hard to be stirred up and awaked out of thy sleep, -admonish thyself and call to mind, that, to perform actions tending to -the common good is that which thine own proper constitution, and -that which the nature of man do require. But to sleep, is common to -unreasonable creatures also. And what more proper and natural, yea what -more kind and pleasing, than that which is according to nature? - -XII. As every fancy and imagination presents itself unto thee, consider -(if it be possible) the true nature, and the proper qualities of it, and -reason with thyself about it. - -XIII. At thy first encounter with any one, say presently to thyself: -This man, what are his opinions concerning that which is good or evil? -as concerning pain, pleasure, and the causes of both; concerning honour, -and dishonour, concerning life and death? thus and thus. Now if it be -no wonder that a man should have such and such opinions, how can it be -a wonder that he should do such and such things? I will remember then, -that he cannot but do as he doth, holding those opinions that he doth. -Remember, that as it is a shame for any man to wonder that a fig tree -should bear figs, so also to wonder that the world should bear anything, -whatsoever it is which in the ordinary course of nature it may bear. -To a physician also and to a pilot it is a shame either for the one to -wonder, that such and such a one should have an ague; or for the other, -that the winds should prove Contrary. - -XIV. Remember, that to change thy mind upon occasion, and to follow him -that is able to rectify thee, is equally ingenuous, as to find out at -the first, what is right and just, without help. For of thee nothing is -required, ti, is beyond the extent of thine own deliberation and jun. -merit, and of thine own understanding. - -XV. If it were thine act and in thine own power, wouldest thou do -it? If it were not, whom dost tin accuse? the atoms, or the Gods? For to -do either, the part of a mad man. Thou must therefore blame nobody, but -if it be in thy power, redress what is amiss; if it be not, to what end -is it to complain? For nothing should be done but to some certain end. - -XVI. Whatsoever dieth and falleth, however and wheresoever it die -and fall, it cannot fall out of the world, here it have its abode -and change, here also shall it have its dissolution into its proper -elements. The same are the world's elements, and the elements of which -thou dost consist. And they when they are changed, they murmur not; why -shouldest thou? - -XVII. Whatsoever is, was made for something: as a horse, a vine. Why -wonderest thou? The sun itself will say of itself, I was made for -something; and so hath every god its proper function. What then were -then made for? to disport and delight thyself? See how even common sense -and reason cannot brook it. - -XVIII. Nature hath its end as well in the end and final consummation of -anything that is, as in the begin-nine and continuation of it. - -XIX. As one that tosseth up a ball. And what is a ball the better, if -the motion of it be upwards; or the worse if it be downwards; or if it -chance to fall upon the ground? So for the bubble; if it continue, what -it the better? and if it dissolve, what is it the worse And so is it of -a candle too. And so must thou reason with thyself, both in matter of -fame, and in matter of death. For as for the body itself, (the subject -of death) wouldest thou know the vileness of it? Turn it about that -thou mayest behold it the worst sides upwards as well, as in its more -ordinary pleasant shape; how doth it look, when it is old and withered? -when sick and pained? when in the act of lust, and fornication? And -as for fame. This life is short. Both he that praiseth, and he that is -praised; he that remembers, and he that is remembered, will soon be dust -and ashes. Besides, it is but in one corner of this part of the world -that thou art praised; and yet in this corner, thou hast not the joint -praises of all men; no nor scarce of any one constantly. And yet the -whole earth itself, what is it but as one point, in regard of the whole -world? - -XX. That which must be the subject of thy consideration, is either the -matter itself, or the dogma, or the operation, or the true sense and -signification. - -XXI. Most justly have these things happened unto thee: why dost not -thou amend? O but thou hadst rather become good to-morrow, than to be -so to-day. - -XXII. Shall I do it? I will; so the end of my action be to do good unto -men. Doth anything by way of cross or adversity happen unto me? I accept -it, with reference unto the Gods, and their providence; the fountain of -all things, from which whatsoever comes to pass, doth hang and depend. - -XXIII. By one action judge of the rest: this bathing which usually takes -up so much of our time, what is it? Oil, sweat, filth; or the sordes of -the body: an excrementitious viscosity, the excrements of oil and other -ointments used about the body, and mixed with the sordes of the body: -all base and loathsome. And such almost is every part of our life; -and every worldly object. - -XXIV. Lucilla buried Verus; then was Lucilla herself buried by others. -So Secunda Maximus, then Secunda herself. So Epitynchanus, Diotimus; -then Epitynchanus himself. So Antoninus Pius, Faustina his wife; then -Antoninus himself. This is the course of the world. First Celer, -Adrianus; then Adrianus himself. And those austere ones; those that -foretold other men's deaths; those that were so proud and stately, where -are they now? Those austere ones I mean, such as were Charax, and -Demetrius the Platonic, and Eudaemon, and others like unto those. They -were all but for one day; all dead and gone long since. Some of them no -sooner dead, than forgotten. Others soon turned into fables. Of others, -even that which was fabulous, is now long since forgotten. This -thereafter thou must remember, that whatsoever thou art compounded of, -shall soon be dispersed, and that thy life and breath, or thy soul, -shall either be no more or shall ranslated (sp.), and appointed to some -certain place and station. - -XXV. The true joy of a man, is to do that which properly belongs unto a -man. That which is most proper unto a man, is, first, to be kindly -affected towards them that are of the same kind and nature as he is -himself to contemn all sensual motions and appetites, to discern rightly -all plausible fancies and imaginations, to contemplate the nature of the -universe; both it, and things that are done in it. In which kind of -contemplation three several relations are to be observed The first, to -the apparent secondary cause. The Second to the first original cause, -God, from whom originally proceeds whatsoever doth happen in the world. -The third and last, to them that we live and converse with: what use may -be made of it, to their use and benefit. - -XXVI. If pain be an evil, either it is in regard of the body; (and that -cannot be, because the body of itself is altogether insensible:) or in -regard of the soul But it is in the power of the soul, to preserve her -own peace and tranquillity, and not to suppose that pain is evil. For -all judgment and deliberation; all prosecution, or aversation is from -within, whither the sense of evil (except it be let in by opinion) -cannot penetrate. - -XXVII. Wipe off all idle fancies, and say unto thyself incessantly; Now -if I will, it is in my power to keep out of this my soul all wickedness, -all lust, and concupiscences, all trouble and confusion. But on the -contrary to behold and consider all things according to their true -nature, and to carry myself towards everything according to its true -worth. Remember then this thy power that nature hath given thee. - -XXVIII. Whether thou speak in the Senate or whether thou speak to any -particular, let thy speech In always grave and modest. But thou must -not openly and vulgarly observe that sound and exact form of speaking, -concerning that which is truly good and truly civil; the vanity of -the world, and of worldly men: which otherwise truth and reason doth -prescribe. - -XXIX. Augustus his court; his wife, his daughter, his nephews, his -sons-in-law his sister, Agrippa, his kinsmen, his domestics, his -friends; Areus, Maecenas, his slayers of beasts for sacrifice and -divination: there thou hast the death of a whole court together. Proceed -now on to the rest that have been since that of Augustus. Hath death -dwelt with them otherwise, though so many and so stately whilst they -lived, than it doth use to deal with any one particular man? Consider -now the death of a whole kindred and family, as of that of the Pompeys, -as that also that useth to be written upon some monuments, HE WAS THE -LAST OF HIS OWN KINDRED. O what care did his predecessors take, that -they might leave a successor, yet behold at last one or other must of -necessity be THE LAST. Here again therefore consider the death of a -whole kindred. - -XXX. Contract thy whole life to the measure and proportion of one single -action. And if in every particular action thou dost perform what is -fitting to the utmost of thy power, let it suffice thee. And who can -hinder thee, but that thou mayest perform what is fitting? But there may -be some outward let and impediment. Not any, that can hinder thee, but -that whatsoever thou dost, thou may do it, justly, temperately, and -with the praise of God. Yea, but there may be somewhat, whereby some -operation or other of thine may be hindered. And then, with that very -thing that doth hinder, thou mayest he well pleased, and so by this -gentle and equanimious conversion of thy mind unto that which may be, -instead of that which at first thou didst intend, in the room of that -former action there succeedeth another, which agrees as well with this -contraction of thy life, that we now speak of. - -XXXI. Receive temporal blessings without ostentation, when they are sent -and thou shalt be able to part with them with all readiness and facility -when they are taken from thee again. - -XXXII. If ever thou sawest either a hand, or a foot, or a head lying by -itself, in some place or other, as cut off from the rest of the body, -such must thou conceive him to make himself, as much as in him lieth, -that either is offended with anything that is happened, (whatsoever it -be) and as it were divides himself from it: or that commits anything -against the natural law of mutual correspondence, and society among men: -or, he that, commits any act of uncharitableness. Whosoever thou art, -thou art such, thou art cast forth I know not whither out of the general -unity, which is according to nature. Thou went born indeed a part, but -now thou hast cut thyself off. However, herein is matter of joy and -exultation, that thou mayst be united again. God hath not granted -it unto any other part, that once separated and cut off, it might be -reunited, and come together again. But, behold, that GOODNESS how great -and immense it is! which hath so much esteemed MAN. As at first he -was so made, that he needed not, except he would himself, have divided -himself from the whole; so once divided and cut off, IT hath so provided -and ordered it, that if he would himself, he might return, and grow -together again, and be admitted into its former rank and place of a -part, as he was before. - -XXXIII. As almost all her other faculties and properties the nature of -the universe hath imparted unto every reasonable creature, so this in -particular we have received from her, that as whatsoever doth oppose -itself unto her, and doth withstand her in her purposes and intentions, -she doth, though against its will and intention, bring it about to -herself, to serve herself of it in the execution of her own destinated -ends; and so by this though not intended co-operation of it with herself -makes it part of herself whether it will or no. So may every reasonable -creature, what crosses and impediments soever it meets with in the -course of this mortal life, it may use them as fit and proper objects, -to the furtherance of whatsoever it intended and absolutely proposed -unto itself as its natural end and happiness. - -XXXIV. Let not the general representation unto thyself of the -wretchedness of this our mortal life, trouble thee. Let not thy mind -wander up and down, and heap together in her thoughts the many troubles -and grievous calamities which thou art as subject unto as any other. But -as everything in particular doth happen, put this question unto thyself, -and say: What is it that in this present matter, seems unto thee so -intolerable? For thou wilt be ashamed to confess it. Then upon this -presently call to mind, that neither that which is future, nor that -which is past can hurt thee; but that only which is present. (And that -also is much lessened, if thou dost lightly circumscribe it:) and then -check thy mind if for so little a while, (a mere instant), it cannot -hold out with patience. - -XXXV. What? are either Panthea or Pergamus abiding to this day by their -masters' tombs? or either Chabrias or Diotimus by that of Adrianus? O -foolery! For what if they did, would their masters be sensible of It? or -if sensible, would they be glad of it? or if glad, were these immortal? -Was not it appointed unto them also (both men and women,) to become -old in time, and then to die? And these once dead, what would become of -these former? And when all is done, what is all this for, but for a mere -bag of blood and corruption? - -XXXVI. If thou beest quick-sighted, be so in matter of judgment, and -best discretion, saith he. - -XXXVII. In the whole constitution of man, I see not any virtue contrary -to justice, whereby it may be resisted and opposed. But one whereby -pleasure and voluptuousness may be resisted and opposed, I see: -continence. - -XXXVIII. If thou canst but withdraw conceit and opinion concerning that -which may seem hurtful and offensive, thou thyself art as safe, as safe -may be. Thou thyself? and who is that? Thy reason. 'Yea, but I am not -reason.' Well, be it so. However, let not thy reason or understanding -admit of grief, and if there be anything in thee that is grieved, let -that, (whatsoever it be,) conceive its own grief, if it can. - -XXXIX. That which is a hindrance of the senses, is an evil to the -sensitive nature. That which is a hindrance of the appetitive and -prosecutive faculty, is an evil to the sensitive nature. As of the -sensitive, so of the vegetative constitution, whatsoever is a hindrance -unto it, is also in that respect an evil unto the same. And so likewise, -whatsoever is a hindrance unto the mind and understanding, must needs -be the proper evil of the reasonable nature. Now apply all those things -unto thyself. Do either pain or pleasure seize on thee? Let the senses -look to that. Hast thou met with Some obstacle or other in thy purpose -and intention? If thou didst propose without due reservation and -exception now hath thy reasonable part received a blow indeed But if in -general thou didst propose unto thyself what soever might be, thou art -not thereby either hurt, nor properly hindered. For in those things that -properly belong unto the mind, she cannot be hindered by any man. It -is not fire, nor iron; nor the power of a tyrant nor the power of a -slandering tongue; nor anything else that can penetrate into her. - -XL. If once round and solid, there is no fear that ever it will change. - -XLI. Why should I grieve myself; who never did willingly grieve any -other! One thing rejoices one and another thing another. As for me, this -is my joy, if my understanding be right and sound, as neither averse -from any man, nor refusing any of those things which as a man I am -subject unto; if I can look upon all things in the world meekly and -kindly; accept all things and carry myself towards everything according -to to true worth of the thing itself. - -XLII. This time that is now present, bestow thou upon thyself. They that -rather hunt for fame after death, do not consider, that those men that -shall be hereafter, will be even such, as these whom now they can so -hardly bear with. And besides they also will be mortal men. But to -consider the thing in itself, if so many with so many voices, shall make -such and such a sound, or shall have such and such an opinion concerning -thee, what is it to thee? - -XLIII. Take me and throw me where thou wilt: I am indifferent. For there -also I shall have that spirit which is within me propitious; that is -well pleased and fully contented both in that constant disposition, and -with those particular actions, which to its own proper constitution are -suitable and agreeable. - -XLIV. Is this then a thing of that worth, that for it my soul should -suffer, and become worse than it was? as either basely dejected, or -disordinately affected, or confounded within itself, or terrified? What -can there be, that thou shouldest so much esteem? - -XLV. Nothing can happen unto thee, which is not incidental unto thee, as -thou art a man. As nothing can happen either to an ox, a vine, or to -a stone, which is not incidental unto them; unto every one in his own -kind. If therefore nothing can happen unto anything, which is not both -usual and natural; why art thou displeased? Sure the common nature -of all would not bring anything upon any, that were intolerable. If -therefore it be a thing external that causes thy grief, know, that it is -not that properly that doth cause it, but thine own conceit and opinion -concerning the thing: which thou mayest rid thyself of, when thou wilt. -But if it be somewhat that is amiss in thine own disposition, that doth -grieve thee, mayest thou not rectify thy moral tenets and opinions. But -if it grieve thee, that thou doest not perform that which seemeth unto -thee right and just, why doest not thou choose rather to perform it than -to grieve? But somewhat that is stronger than thyself doth hinder thee. -Let it not grieve thee then, if it be not thy fault that the thing is -not performed. 'Yea but it is a thing of that nature, as that thy life -is not worth the while, except it may be performed.' If it be so, upon -condition that thou be kindly and lovingly disposed towards all men, -thou mayest be gone. For even then, as much as at any time, art thou in -a very good estate of performance, when thou doest die in charity with -those, that are an obstacle unto thy performance. - -XLVI. Remember that thy mind is of that nature as that it becometh -altogether unconquerable, when once recollected in herself, she seeks no -other content than this, that she cannot be forced: yea though it so -fall out, that it be even against reason itself, that it cloth bandy. -How much less when by the help of reason she is able to judge of things -with discretion? And therefore let thy chief fort and place of defence -be, a mind free from passions. A stronger place, (whereunto to make his -refuge, and so to become impregnable) and better fortified than this, -hath no man. He that seeth not this is unlearned. He that seeth it, and -betaketh not himself to this place of refuge, is unhappy. - -XLVII. Keep thyself to the first bare and naked apprehensions of things, -as they present themselves unto thee, and add not unto them. It is -reported unto thee, that such a one speaketh ill of thee. Well; that he -speaketh ill of thee, so much is reported. But that thou art hurt -thereby, is not reported: that is the addition of opinion, which thou -must exclude. I see that my child is sick. That he is sick, I see, but -that he is in danger of his life also, I see it not. Thus thou must use -to keep thyself to the first motions and apprehensions of things, as -they present themselves outwardly; and add not unto them from within -thyself through mere conceit and opinion. Or rather add unto them: hut -as one that understandeth the true nature of all things that happen in -the world. - -XLVIII. Is the cucumber bitter? set it away. Brambles are in the way? -avoid them. Let this suffice. Add not presently speaking unto thyself, -What serve these things for in the world? For, this, one that is -acquainted with the mysteries of nature, will laugh at thee for it; as a -carpenter would or a shoemaker, if meeting in either of their shops with -some shavings, or small remnants of their work, thou shouldest blame -them for it. And yet those men, it is not for want of a place where to -throw them that they keep them in their shops for a while: but the -nature of the universe hath no such out-place; but herein doth consist -the wonder of her art and skill, that she having once circumscribed -herself within some certain bounds and limits, whatsoever is within her -that seems either corrupted, or old, or unprofitable, she can change it -into herself, and of these very things can make new things; so that she -needeth not to seek elsewhere out of herself either for a new supply of -matter and substance, or for a place where to throw out whatsoever is -irrecoverably putrid and corrupt. Thus she, as for place, so for matter -and art, is herself sufficient unto herself. - -XLIX. Not to be slack and negligent; or loose, and wanton in thy -actions; nor contentious, and troublesome in thy conversation; nor to -rove and wander in thy fancies and imaginations. Not basely to contract -thy soul; nor boisterously to sally out with it, or furiously to launch -out as it were, nor ever to want employment. - -L. 'They kill me, they cut my flesh; they persecute my person with -curses.' What then? May not thy mind for all this continue pure, -prudent, temperate, just? As a fountain of sweet and clear water, though -she be cursed by some stander by, yet do her springs nevertheless still -run as sweet and clear as before; yea though either dirt or dung be -thrown in, yet is it no sooner thrown, than dispersed, and she cleared. -She cannot be dyed or infected by it. What then must I do, that I -may have within myself an overflowing fountain, and not a well? Beget -thyself by continual pains and endeavours to true liberty with charity, -and true simplicity and modesty. - -LI. He that knoweth not what the world is, knoweth not where he himself -is. And he that knoweth not what the world was made for, cannot possibly -know either what are the qualities, or what is the nature of the world. -Now he that in either of these is to seek, for what he himself was made -is ignorant also. What then dost thou think of that man, who proposeth -unto himself, as a matter of great moment, the noise and applause -of men, who both where they are, and what they are themselves, are -altogether ignorant? Dost thou desire to be commended of that man, who -thrice in one hour perchance, doth himself curse himself? Dost thou -desire to please him, who pleaseth not himself? or dost thou think that -he pleaseth himself, who doth use to repent himself almost of everything -that he doth? - -LII. Not only now henceforth to have a common breath, or to hold -correspondency of breath, with that air, that compasseth us about; but -to have a common mind, or to hold correspondency of mind also with that -rational substance, which compasseth all things. For, that also is of -itself, and of its own nature (if a man can but draw it in as he should) -everywhere diffused; and passeth through all things, no less than the -air doth, if a man can but suck it in. - -LIII. Wickedness in general doth not hurt the world. Particular -wickedness doth not hurt any other: only unto him it is hurtful, -whosoever he be that offends, unto whom in great favour and mercy it is -granted, that whensoever he himself shall but first desire it, he may be -presently delivered of it. Unto my free-will my neighbour's free-will, -whoever he be, (as his life, or his bode), is altogether indifferent. -For though we are all made one for another, yet have our minds and -understandings each of them their own proper and limited jurisdiction. -For else another man's wickedness might be my evil which God would not -have, that it might not be in another man's power to make me unhappy: -which nothing now can do but mine own wickedness. - -LIV. The sun seemeth to be shed abroad. And indeed it is diffused but -not effused. For that diffusion of it is a [-r~Jo-tc] or an extension. -For therefore are the beams of it called [~i-~m'~] from the word -[~KTEIVEO-Oa,,] to be stretched out and extended. Now what a sunbeam is, -thou mayest know if thou observe the light of the sun, when through some -narrow hole it pierceth into some room that is dark. For it is always in -a direct line. And as by any solid body, that it meets with in the -way that is not penetrable by air, it is divided and abrupted, and yet -neither slides off, or falls down, but stayeth there nevertheless: such -must the diffusion in the mind be; not an effusion, but an extension. -What obstacles and impediments soever she meeteth within her way, she -must not violently, and by way of an impetuous onset light upon them; -neither must she fall down; but she must stand, and give light unto that -which doth admit of it. For as for that which doth not, it is its own -fault and loss, if it bereave itself of her light. - -LV. He that feareth death, either feareth that he shall have no sense at -all, or that his senses will not be the same. Whereas, he should rather -comfort himself, that either no sense at all, and so no sense of evil; -or if any sense, then another life, and so no death properly. - -LVI. All men are made one for another: either then teach them better, or -bear with them. - -LVII. The motion of the mind is not as the motion of a dart. For -the mind when it is wary and cautelous, and by way of diligent -circumspection turneth herself many ways, may then as well be said to -go straight on to the object, as when it useth no such circumspection. - - -LVIII. To pierce and penetrate into the estate of every one's -understanding that thou hast to do with: as also to make the estate of -thine own open, and penetrable to any other. - - - - -THE NINTH BOOK - -I. He that is unjust, is also impious. For the nature of the universe, -having made all reasonable creatures one for another, to the end that -they should do one another good; more or less according to the several -persons and occasions but in nowise hurt one another: it is manifest -that he that doth transgress against this her will, is guilty of impiety -towards the most ancient and venerable of all the deities. For the -nature of the universe, is the nature the common parent of all, and -therefore piously to be observed of all things that are, and that which -now is, to whatsoever first was, and gave it its being, hath relation -of blood and kindred. She is also called truth and is the first cause -of all truths. He therefore that willingly and wittingly doth lie, is -impious in that he doth receive, and so commit injustice: but he that -against his will, in that he disagreeth from the nature of the universe, -and in that striving with the nature of the world he doth in his -particular, violate the general order of the world. For he doth no -better than strive and war against it, who contrary to his own nature -applieth himself to that which is contrary to truth. For nature had -before furnished him with instincts and opportunities sufficient for the -attainment of it; which he having hitherto neglected, is not now able -to discern that which is false from that which is true. He also that -pursues after pleasures, as that which is truly good and flies from -pains, as that which is truly evil: is impious. For such a one must of -necessity oftentimes accuse that common nature, as distributing many -things both unto the evil, and unto the good, not according to the -deserts of either: as unto the bad oftentimes pleasures, and the causes -of pleasures; so unto the good, pains, and the occasions of pains. -Again, he that feareth pains and crosses in this world, feareth some of -those things which some time or other must needs happen in the world. -And that we have already showed to be impious. And he that pursueth -after pleasures, will not spare, to compass his desires, to do that -which is unjust, and that is manifestly impious. Now those things which -unto nature are equally indifferent (for she had not created both, both -pain and pleasure, if both had not been unto her equally indifferent): -they that will live according to nature, must in those things (as being -of the same mind and disposition that she is) be as equally indifferent. -Whosoever therefore in either matter of pleasure and pain; death and -life; honour and dishonour, (which things nature in the administration -of the world, indifferently doth make use of), is not as indifferent, -it is apparent that he is impious. When I say that common nature -doth indifferently make use of them, my meaning is, that they happen -indifferently in the ordinary course of things, which by a necessary -consequence, whether as principal or accessory, come to pass in the -world, according to that first and ancient deliberation of Providence, -by which she from some certain beginning, did resolve upon the creation -of such a world, conceiving then in her womb as it were some certain -rational generative seeds and faculties of things future, whether -subjects, changes, successions; both such and such, and just so many. - -II. It were indeed more happy and comfortable, for a man to depart out -of this world, having lived all his life long clear from all falsehood, -dissimulation, voluptuousness, and pride. But if this cannot be, yet it -is some comfort for a man joyfully to depart as weary, and out of love -with those; rather than to desire to live, and to continue long in those -wicked courses. Hath not yet experience taught thee to fly from the -plague? For a far greater plague is the corruption of the mind, than any -certain change and distemper of the common air can be. This is a plague -of creatures, as they are living creatures; but that of men as they are -men or reasonable. - -III. Thou must not in matter of death carry thyself scornfully, but as -one that is well pleased with it, as being one of those things that -nature hath appointed. For what thou dost conceive of these, of a boy to -become a young man, to wax old, to grow, to ripen, to get teeth, or a -beard, or grey hairs to beget, to bear, or to be delivered; or what -other action soever it be, that is natural unto man according to the -several seasons of his life; such a thing is it also to be dissolved. It -is therefore the part of a wise man, in matter of death, not in any wise -to carry himself either violently, or proudly but patiently to wait for -it, as one of nature's operations: that with the same mind as now thou -dost expect when that which yet is but an embryo in thy wife's belly -shall come forth, thou mayst expect also when thy soul shall fall off -from that outward coat or skin: wherein as a child in the belly it lieth -involved and shut up. But thou desirest a more popular, and though not -so direct and philosophical, yet a very powerful and penetrative recipe -against the fear of death, nothing can make they more willing to part -with thy life, than if thou shalt consider, both what the subjects -themselves are that thou shalt part with, and what manner of disposition -thou shalt no more have to do with. True it is, that, offended with them -thou must not be by no means, but take care of them, and meekly bear -with them However, this thou mayst remember, that whensoever it happens -that thou depart, it shall not be from men that held the same opinions -that thou dost. For that indeed, (if it were so) is the only thing that -might make thee averse from death, and willing to continue here, if it -were thy hap to live with men that had obtained the same belief that -thou hast. But now, what a toil it is for thee to live with men of -different opinions, thou seest: so that thou hast rather occasion to -say, Hasten, I thee pray, O Death; lest I also in time forget myself. - -IV. He that sinneth, sinneth unto himself. He that is unjust, hurts -himself, in that he makes himself worse than he was before. Not he only -that committeth, but he also that omitteth something, is oftentimes -unjust. - -V. If my present apprehension of the object be right, and my present -action charitable, and this, towards whatsoever doth proceed from God, -be my present disposition, to be well pleased with it, it sufficeth. - -VI. To wipe away fancy, to use deliberation, to quench concupiscence, to -keep the mind free to herself. - -VII. Of all unreasonable creatures, there is but one unreasonable soul; -and of all that are reasonable, but one reasonable soul, divided betwixt -them all. As of all earthly things there is but one earth, and but one -light that we see by; and but one air that we breathe in, as many as -either breathe or see. Now whatsoever partakes of some common thing, -naturally affects and inclines unto that whereof it is part, being of -one kind and nature with it. Whatsoever is earthly, presseth downwards -to the common earth. Whatsoever is liquid, would flow together. And -whatsoever is airy, would be together likewise. So that without some -obstacle, and some kind of violence, they cannot well be kept asunder. -Whatsoever is fiery, doth not only by reason of the elementary fire tend -upwards; but here also is so ready to join, and to burn together, that -whatsoever doth want sufficient moisture to make resistance, is easily -set on fire. Whatsoever therefore is partaker of that reasonable common -nature, naturally doth as much and more long after his own kind. For by -how much in its own nature it excels all other things, by so much more -is it desirous to be joined and united unto that, which is of its own -nature. As for unreasonable creatures then, they had not long been, but -presently begun among them swarms, and flocks, and broods of young ones, -and a kind of mutual love and affection. For though but unreasonable, -yet a kind of soul these had, and therefore was that natural desire of -union more strong and intense in them, as in creatures of a more -excellent nature, than either in plants, or stones, or trees. But among -reasonable creatures, begun commonwealths, friendships, families, public -meetings, and even in their wars, conventions, and truces. Now among -them that were yet of a more excellent nature, as the stars and planets, -though by their nature far distant one from another, yet even among them -began some mutual correspondency and unity. So proper is it to -excellency in a high degree to affect unity, as that even in things so -far distant, it could operate unto a mutual sympathy. But now behold, -what is now come to pass. Those creatures that are reasonable, are now -the only creatures that have forgotten their natural affection and -inclination of one towards another. Among them alone of all other things -that are of one kind, there is not to be found a general disposition to -flow together. But though they fly from nature, yet are they stopt in -their course, and apprehended. Do they what they can, nature doth -prevail. And so shalt thou confess, if thou dost observe it. For sooner -mayst thou find a thing earthly, where no earthly thing is, than find a -man that naturally can live by himself alone. - -VIII. Man, God, the world, every one in their kind, bear some fruits. -All things have their proper time to bear. Though by custom, the word -itself is in a manner become proper unto the vine, and the like, yet is -it so nevertheless, as we have said. As for reason, that beareth both -common fruit for the use of others; and peculiar, which itself doth -enjoy. Reason is of a diffusive nature, what itself is in itself, it -begets in others, and so doth multiply. - -IX. Either teach them better if it be in thy power; or if it be not, -remember that for this use, to bear with them patiently, was mildness -and goodness granted unto thee. The Gods themselves are good unto such; -yea and in some things, (as in matter of health, of wealth, of honour,) -are content often to further their endeavours: so good and gracious are -they. And mightest thou not be so too? or, tell me, what doth hinder -thee? - -X. Labour not as one to whom it is appointed to be wretched, nor as one -that either would be pitied, or admired; but let this be thine only care -and desire; so always and in all things to prosecute or to forbear, as -the law of charity, or mutual society doth require. - -XI. This day I did come out of all my trouble. Nay I have cast out all -my trouble; it should rather be for that which troubled thee, whatsoever -it was, was not without anywhere that thou shouldest come out of it, but -within in thine own opinions, from whence it must be cast out, before -thou canst truly and constantly be at ease. - -XII. All those things, for matter of experience are usual and ordinary; -for their continuance but for a day; and for their matter, most base and -filthy. As they were in the days of those whom we have buried, so are -they now also, and no otherwise. - -XIII. The things themselves that affect us, they stand without doors, -neither knowing anything themselves nor able to utter anything unto -others concerning themselves. What then is it, that passeth verdict on -them? The understanding. - -XIV. As virtue and wickedness consist not in passion, but in action; so -neither doth the true good or evil of a reasonable charitable man -consist in passion, but in operation and action. - -XV. To the stone that is cast up, when it comes down it is no hurt unto -it; as neither benefit, when it doth ascend. - -XVI. Sift their minds and understandings, and behold what men they be, -whom thou dost stand in fear of what they shall judge of thee, what they -themselves judge of themselves. - -XVII. All things that are in the world, are always in the estate -of alteration. Thou also art in a perpetual change, yea and under -corruption too, in some part: and so is the whole world. - -XVIII. it is not thine, but another man's sin. Why should it trouble -thee? Let him look to it, whose sin it is. - -XIX. Of an operation and of a purpose there is an ending, or of an -action and of a purpose we say commonly, that it is at an end: from -opinion also there is an absolute cessation, which is as it were the -death of it. In all this there is no hurt. Apply this now to a man's -age, as first, a child; then a youth, then a young man, then an old man; -every change from one age to another is a kind of death And all this -while here no matter of grief yet. Pass now unto that life first, that -which thou livedst under thy grandfather, then under thy mother, then -under thy father. And thus when through the whole course of thy life -hitherto thou hast found and observed many alterations, many changes, -many kinds of endings and cessations, put this question to thyself What -matter of grief or sorrow dost thou find in any of these? Or what doest -thou suffer through any of these? If in none of these, then neither -in the ending and consummation of thy whole life, which is also but a -cessation and change. - -XX. As occasion shall require, either to thine own understanding, or to -that of the universe, or to his, whom thou hast now to do with, let thy -refuge be with all speed. To thine own, that it resolve upon nothing -against justice. To that of the universe, that thou mayest remember, -part of whom thou art. Of his, that thou mayest consider whether in the -estate of ignorance, or of knowledge. And then also must thou call to -mind, that he is thy kinsman. - -XXI. As thou thyself, whoever thou art, were made for the perfection and -consummation, being a member of it, of a common society; so must every -action of thine tend to the perfection and consummation of a life that -is truly sociable. What action soever of thine therefore that either -immediately or afar off, hath not reference to the common good, that is -an exorbitant and disorderly action; yea it is seditious; as one among -the people who from such and such a consent and unity, should factiously -divide and separate himself. - -XXII. Children's anger, mere babels; wretched souls bearing up dead -bodies, that they may not have their fall so soon: even as it is in that -common dirge song. - -XXIII. Go to the quality of the cause from which the effect doth -proceed. Behold it by itself bare and naked, separated from all that is -material. Then consider the utmost bounds of time that that cause, thus -and thus qualified, can subsist and abide. - -XXIV. Infinite are the troubles and miseries, that thou hast already -been put to, by reason of this only, because that for all happiness -it did not suffice thee, or, that thou didst not account it sufficient -happiness, that thy understanding did operate according to its natural -constitution. - -XXV. When any shall either impeach thee with false accusations, or -hatefully reproach thee, or shall use any such carriage towards thee, -get thee presently to their minds and understandings, and look in them, -and behold what manner of men they be. Thou shalt see, that there is no -such occasion why it should trouble thee, what such as they are think of -thee. Yet must thou love them still, for by nature they are thy friends. -And the Gods themselves, in those things that they seek from them as -matters of great moment, are well content, all manner of ways, as by -dreams and oracles, to help them as well as others. - -XXVI. Up and down, from one age to another, go the ordinary things of -the world; being still the same. And either of everything in particular -before it come to pass, the mind of the universe doth consider with -itself and deliberate: and if so, then submit for shame unto the -determination of such an excellent understanding: or once for all it did -resolve upon all things in general; and since that whatsoever happens, -happens by a necessary consequence, and all things indivisibly in a -manner and inseparably hold one of another. In sum, either there is a -God, and then all is well; or if all things go by chance and fortune, -yet mayest thou use thine own providence in those things that concern -thee properly; and then art thou well. - -XXVII. Within a while the earth shall cover us all, and then she herself -shall have her change. And then the course will be, from one period of -eternity unto another, and so a perpetual eternity. Now can any man -that shall consider with himself in his mind the several rollings or -successions of so many changes and alterations, and the swiftness of all -these rulings; can he otherwise but contemn in his heart and despise -all worldly things? The cause of the universe is as it were a strong -torrent, it carrieth all away. - -XXVIII. And these your professed politicians, the only true practical -philosophers of the world, (as they think of themselves) so full of -affected gravity, or such professed lovers of virtue and honesty, what -wretches be they in very deed; how vile and contemptible in themselves? -O man! what ado doest thou keep? Do what thy nature doth now require. -Resolve upon it, if thou mayest: and take no thought, whether anybody -shall know it or no. Yea, but sayest thou, I must not expect a Plato's -commonwealth. If they profit though never so little, I must be content; -and think much even of that little progress. Doth then any of them -forsake their former false opinions that I should think they profit? For -without a change of opinions, alas! what is all that ostentation, but -mere wretchedness of slavish minds, that groan privately, and yet would -make a show of obedience to reason, and truth? Go too now and tell me -of Alexander and Philippus, and Demetrius Phalereus. Whether they -understood what the common nature requireth, and could rule themselves -or no, they know best themselves. But if they kept a life, and -swaggered; I (God be thanked) am not bound to imitate them. The effect -of true philosophy is, unaffected simplicity and modesty. Persuade me -not to ostentation and vainglory. - -XXIX. From some high place as it were to look down, and to behold -here flocks, and there sacrifices, without number; and all kind of -navigation; some in a rough and stormy sea, and some in a calm: the -general differences, or different estates of things, some, that are now -first upon being; the several and mutual relations of those things that -are together; and some other things that are at their last. Their lives -also, who were long ago, and theirs who shall be hereafter, and the -present estate and life of those many nations of barbarians that are -now in the world, thou must likewise consider in thy mind. And how many -there be, who never so much as heard of thy name, how many that will -soon forget it; how many who but even now did commend thee, within a -very little while perchance will speak ill of thee. So that neither -fame, nor honour, nor anything else that this world doth afford, is -worth the while. The sum then of all; whatsoever doth happen unto thee, -whereof God is the cause, to accept it contentedly: whatsoever thou -doest, whereof thou thyself art the cause, to do it justly: which will -be, if both in thy resolution and in thy action thou have no further -end, than to do good unto others, as being that, which by thy natural -constitution, as a man, thou art bound unto. - -XXX. Many of those things that trouble and straiten thee, it is in thy -power to cut off, as wholly depending from mere conceit and opinion; and -then thou shalt have room enough. - -XXXI. To comprehend the whole world together in thy mind, and the whole -course of this present age to represent it unto thyself, and to fix thy -thoughts upon the sudden change of every particular object. How short -the time is from the generation of anything, unto the dissolution of -the same; but how immense and infinite both that which was before the -generation, and that which after the generation of it shall be. All -things that thou seest, will soon be perished, and they that see their -corruptions, will soon vanish away themselves. He that dieth a hundred -years old, and he that dieth young, shall come all to one. - -XXXII. What are their minds and understandings; and what the things that -they apply themselves unto: what do they love, and what do they hate -for? Fancy to thyself the estate of their souls openly to be seen. When -they think they hurt them shrewdly, whom they speak ill of; and when -they think they do them a very good turn, whom they commend and extol: O -how full are they then of conceit, and opinion! - -XXXIII. Loss and corruption, is in very deed nothing else but change and -alteration; and that is it, which the nature of the universe doth most -delight in, by which, and according to which, whatsoever is done, is -well done. For that was the estate of worldly things from the beginning, -and so shall it ever be. Or wouldest thou rather say, that all things -in the world have gone ill from the beginning for so many ages, and -shall ever go ill? And then among so many deities, could no divine power -be found all this while, that could rectify the things of the world? Or -is the world, to incessant woes and miseries, for ever condemned? - -XXXIV. How base and putrid, every common matter is! Water, dust, and -from the mixture of these bones, and all that loathsome stuff that our -bodies do consist of: so subject to be infected, and corrupted. And -again those other things that are so much prized and admired, as marble -stones, what are they, but as it were the kernels of the earth? gold and -silver, what are they, but as the more gross faeces of the earth? Thy -most royal apparel, for matter, it is but as it were the hair of a silly -sheep, and for colour, the very blood of a shell-fish; of this nature -are all other things. Thy life itself, is some such thing too; a mere -exhalation of blood: and it also, apt to be changed into some other -common thing. - -XXXV. Will this querulousness, this murmuring, this complaining and -dissembling never be at an end? What then is it, that troubleth thee? -Doth any new thing happen unto thee? What doest thou so wonder at? At -the cause, or the matter? Behold either by itself, is either of that -weight and moment indeed? And besides these, there is not anything. But -thy duty towards the Gods also, it is time thou shouldst acquit thyself -of it with more goodness and simplicity. - -XXXVI. It is all one to see these things for a hundred of years together -or but for three years. - -XXXVII. If he have sinned, his is the harm, not mine. But perchance he -hath not. - -XXXVIII. Either all things by the providence of reason happen unto every -particular, as a part of one general body; and then it is against reason -that a part should complain of anything that happens for the good of the -whole; or if, according to Epicurus, atoms be the cause of all things -and that life be nothing else but an accidentary confusion of things, -and death nothing else, but a mere dispersion and so of all other -things: what doest thou trouble thyself for? - -XXXIX. Sayest thou unto that rational part, Thou art dead; corruption -hath taken hold on thee? Doth it then also void excrements? Doth it like -either oxen, or sheep, graze or feed; that it also should be mortal, as -well as the body? - -XL. Either the Gods can do nothing for us at all, or they can still and -allay all the distractions and distempers of thy mind. If they can do -nothing, why doest thou pray? If they can, why wouldst not thou rather -pray, that they will grant unto thee, that thou mayst neither fear, nor -lust after any of those worldly things which cause these distractions -and distempers of it? Why not rather, that thou mayst not at either -their absence or presence, be grieved and discontented: than either that -thou mayst obtain them, or that thou mayst avoid them? For certainly -it must needs be, that if the Gods can help us in anything, they may in -this kind also. But thou wilt say perchance, 'In those things the Gods -have given me my liberty: and it is in mine own power to do what I -will.' But if thou mayst use this liberty, rather to set thy mind at -true liberty, than wilfully with baseness and servility of mind to -affect those things, which either to compass or to avoid is not in thy -power, wert not thou better? And as for the Gods, who hath told thee, -that they may not help us up even in those things that they have put in -our own power? whether it be so or no, thou shalt soon perceive, if -thou wilt but try thyself and pray. One prayeth that he may compass his -desire, to lie with such or such a one, pray thou that thou mayst not -lust to lie with her. Another how he may be rid of such a one; pray thou -that thou mayst so patiently bear with him, as that thou have no such -need to be rid of him. Another, that he may not lose his child. Pray -thou that thou mayst not fear to lose him. To this end and purpose, let -all thy prayer be, and see what will be the event. - -XLI. 'In my sickness' (saith Epicurus of himself:) 'my discourses were -not concerning the nature of my disease, neither was that, to them that -came to visit me, the subject of my talk; but in the consideration and -contemplation of that, which was of especial weight and moment, was all -my time bestowed and spent, and among others in this very thing, how my -mind, by a natural and unavoidable sympathy partaking in some sort with -the present indisposition of my body, might nevertheless keep herself -free from trouble, and in present possession of her own proper -happiness. Neither did I leave the ordering of my body to the physicians -altogether to do with me what they would, as though I expected any -great matter from them, or as though I thought it a matter of such great -consequence, by their means to recover my health: for my present estate, -methought, liked me very well, and gave me good content.' Whether -therefore in sickness (if thou chance to sicken) or in what other kind -of extremity soever, endeavour thou also to be in thy mind so affected, -as he doth report of himself: not to depart from thy philosophy for -anything that can befall thee, nor to give ear to the discourses of -silly people, and mere naturalists. - -XLII. It is common to all trades and professions to mind and intend that -only, which now they are about, and the instrument whereby they work. - -XLIII. When at any time thou art offended with any one's impudency, put -presently this question to thyself: 'What? Is it then possible, that -there should not be any impudent men in the world! Certainly it is not -possible.' Desire not then that which is impossible. For this one, (thou -must think) whosoever he be, is one of those impudent ones, that -the world cannot be without. So of the subtile and crafty, so of the -perfidious, so of every one that offendeth, must thou ever be ready to -reason with thyself. For whilst in general thou dost thus reason with -thyself, that the kind of them must needs be in the world, thou wilt be -the better able to use meekness towards every particular. This also -thou shalt find of very good use, upon every such occasion, presently -to consider with thyself, what proper virtue nature hath furnished man -with, against such a vice, or to encounter with a disposition vicious -in this kind. As for example, against the unthankful, it hath given -goodness and meekness, as an antidote, and so against another vicious -in another kind some other peculiar faculty. And generally, is it not -in thy power to instruct him better, that is in an error? For whosoever -sinneth, doth in that decline from his purposed end, and is certainly -deceived, And again, what art thou the worse for his sin? For thou shalt -not find that any one of these, against whom thou art incensed, hath in -very deed done anything whereby thy mind (the only true subject of -thy hurt and evil) can be made worse than it was. And what a matter of -either grief or wonder is this, if he that is unlearned, do the deeds of -one that is unlearned? Should not thou rather blame thyself, who, when -upon very good grounds of reason, thou mightst have thought it very -probable, that such a thing would by such a one be committed, didst not -only not foresee it, but moreover dost wonder at it, that such a thing -should be. But then especially, when thou dost find fault with either an -unthankful, or a false man, must thou reflect upon thyself. For without -all question, thou thyself art much in fault, if either of one that were -of such a disposition, thou didst expect that he should be true unto -thee: or when unto any thou didst a good turn, thou didst not there -bound thy thoughts, as one that had obtained his end; nor didst not -think that from the action itself thou hadst received a full reward of -the good that thou hadst done. For what wouldst thou have more? Unto him -that is a man, thou hast done a good turn: doth not that suffice thee? -What thy nature required, that hast thou done. Must thou be rewarded for -it? As if either the eye for that it seeth, or the feet that they go, -should require satisfaction. For as these being by nature appointed for -such an use, can challenge no more, than that they may work according -to their natural constitution: so man being born to do good unto others -whensoever he doth a real good unto any by helping them out of error; or -though but in middle things, as in matter of wealth, life, preferment, -and the like, doth help to further their desires he doth that for which -he was made, and therefore can require no more. - - - - -THE TENTH BOOK - -I. O my soul, the time I trust will be, when thou shalt be good, simple, -single, more open and visible, than that body by which it is enclosed. -Thou wilt one day be sensible of their happiness, whose end is love, and -their affections dead to all worldly things. Thou shalt one day be full, -and in want of no external thing: not seeking pleasure from anything, -either living or insensible, that this world can afford; neither wanting -time for the continuation of thy pleasure, nor place and opportunity, -nor the favour either of the weather or of men. When thou shalt have -content in thy present estate, and all things present shall add to thy -content: when thou shalt persuade thyself, that thou hast all things; -all for thy good, and all by the providence of the Gods: and of things -future also shalt be as confident, that all will do well, as tending to -the maintenance and preservation in some sort, of his perfect welfare -and happiness, who is perfection of life, of goodness, and beauty; who -begets all things, and containeth all things in himself, and in himself -doth recollect all things from all places that are dissolved, that of -them he may beget others again like unto them. Such one day shall be thy -disposition, that thou shalt be able, both in regard of the Gods, and -in regard of men, so to fit and order thy conversation, as neither -to complain of them at any time, for anything that they do; nor to do -anything thyself, for which thou mayest justly be condemned. - -II. As one who is altogether governed by nature, let it be thy care to -observe what it is that thy nature in general doth require. That -done, if thou find not that thy nature, as thou art a living sensible -creature, will be the worse for it, thou mayest proceed. Next then thou -must examine, what thy nature as thou art a living sensible creature, -doth require. And that, whatsoever it be, thou mayest admit of and do -it, if thy nature as thou art a reasonable living creature, will not be -the worse for it. Now whatsoever is reasonable, is also sociable, Keep -thyself to these rules, and trouble not thyself about idle things. - -III. Whatsoever doth happen unto thee, thou art naturally by thy natural -constitution either able, or not able to bear. If thou beest able, be -not offended, but bear it according to thy natural constitution, or as -nature hath enabled thee. If thou beest not able, be not offended. For -it will soon make an end of thee, and itself, (whatsoever it be) at the -same time end with thee. But remember, that whatsoever by the strength -of opinion, grounded upon a certain apprehension of both true profit and -duty, thou canst conceive tolerable; that thou art able to bear that by -thy natural constitution. - -IV. Him that offends, to teach with love and meek ness, and to show him -his error. But if thou canst not, then to blame thyself; or rather not -thyself neither, if thy will and endeavours have not been wanting. - -V. Whatsoever it be that happens unto thee, it is that which from all -time was appointed unto thee. For by the same coherence of causes, by -which thy substance from all eternity was appointed to be, was also -whatsoever should happen unto it, destinated and appointed. - -VI. Either with Epicurus, we must fondly imagine the atoms to be the -cause of all things, or we must needs grant a nature. Let this then be -thy first ground, that thou art part of that universe, which is governed -by nature. Then secondly, that to those parts that are of the same kind -and nature as thou art, thou hast relation of kindred. For of these, -if I shall always be mindful, first as I am a part, I shall never be -displeased with anything, that falls to my particular share of the -common chances of the world. For nothing that is behoveful unto the -whole, can be truly hurtful to that which is part of it. For this -being the common privilege of all natures, that they contain nothing in -themselves that is hurtful unto them; it cannot be that the nature of -the universe (whose privilege beyond other particular natures, is, -that she cannot against her will by any higher external cause be -constrained,) should beget anything and cherish it in her bosom that -should tend to her own hurt and prejudice. As then I bear in mind that -I am a part of such an universe, I shall not be displeased with anything -that happens. And as I have relation of kindred to those parts that -are of the same kind and nature that I am, so I shall be careful to -do nothing that is prejudicial to the community, but in all my -deliberations shall they that are of my kind ever be; and the common -good, that, which all my intentions and resolutions shall drive unto, -as that which is contrary unto it, I shall by all means endeavour to -prevent and avoid. These things once so fixed and concluded, as thou -wouldst think him a happy citizen, whose constant study and practice -were for the good and benefit of his fellow citizens, and the carriage -of the city such towards him, that he were well pleased with it; so must -it needs be with thee, that thou shalt live a happy life. - -VII. All parts of the world, (all things I mean that are contained -within the whole world), must of necessity at some time or other come to -corruption. Alteration I should say, to speak truly and properly; but -that I may be the better understood, I am content at this time to use -that more common word. Now say I, if so be that this be both hurtful -unto them, and yet unavoidable, would not, thinkest thou, the whole -itself be in a sweet case, all the parts of it being subject to -alteration, yea and by their making itself fitted for corruption, as -consisting of things different and contrary? And did nature then either -of herself thus project and purpose the affliction and misery of her -parts, and therefore of purpose so made them, not only that haply they -might, but of necessity that they should fall into evil; or did not she -know what she did, when she made them? For either of these two to say, -is equally absurd. But to let pass nature in general, and to reason of -things particular according to their own particular natures; how absurd -and ridiculous is it, first to say that all parts of the whole are, by -their proper natural constitution, subject to alteration; and then when -any such thing doth happen, as when one doth fall sick and dieth, to -take on and wonder as though some strange thing had happened? Though -this besides might move not so grievously to take on when any such thing -doth happen, that whatsoever is dissolved, it is dissolved into those -things, whereof it was compounded. For every dissolution is either -a mere dispersion, of the elements into those elements again whereof -everything did consist, or a change, of that which is more solid into -earth; and of that which is pure and subtile or spiritual, into air. -So that by this means nothing is lost, but all resumed again into those -rational generative seeds of the universe; and this universe, either -after a certain period of time to lie consumed by fire, or by continual -changes to be renewed, and so for ever to endure. Now that solid and -spiritual that we speak of, thou must not conceive it to be that very -same, which at first was, when thou wert born. For alas! all this that -now thou art in either kind, either for matter of substance, or of life, -hath but two or three days ago partly from meats eaten, and partly from -air breathed in, received all its influx, being the same then in no -other respect, than a running river, maintained by the perpetual influx -and new supply of waters, is the same. That therefore which thou hast -since received, not that which came from thy mother, is that which -comes to change and corruption. But suppose that that for the general -substance, and more solid part of it, should still cleave unto thee -never so close, yet what is that to the proper qualities and affections -of it, by which persons are distinguished, which certainly are quite -different? - -VIII. Now that thou hast taken these names upon thee of good, modest, -true; of emfrwn, sumfrwn, uperfrwn; take heed lest at any times by doing -anything that is contrary, thou be but improperly so called, and lose -thy right to these appellations. Or if thou do, return unto them again -with all possible speed. And remember, that the word emfrwn notes -unto thee an intent and intelligent consideration of every object that -presents itself unto thee, without distraction. And the word emfrwn a -ready and contented acceptation of whatsoever by the appointment of -the common nature, happens unto thee. And the word sumfrwn, a -super-extension, or a transcendent, and outreaching disposition of thy -mind, whereby it passeth by all bodily pains and pleasures, honour -and credit, death and whatsoever is of the same nature, as matters of -absolute indifferency, and in no wise to be stood upon by a wise man. -These then if inviolably thou shalt observe, and shalt not be ambitious -to be so called by others, both thou thyself shalt become a new man, and -thou shalt begin a new life. For to continue such as hitherto thou hast -been, to undergo those distractions and distempers as thou must needs -for such a life as hitherto thou hast lived, is the part of one that is -very foolish, and is overfond of his life. Whom a man might compare to -one of those half-eaten wretches, matched in the amphitheatre with wild -beasts; who as full as they are all the body over with wounds and blood, -desire for a great favour, that they may be reserved till the next day, -then also, and in the same estate to be exposed to the same nails and -teeth as before. Away therefore, ship thyself; and from the troubles and -distractions of thy former life convey thyself as it were unto these few -names; and if thou canst abide in them, or be constant in the practice -and possession of them, continue there as glad and joyful as one that -were translated unto some such place of bliss and happiness as that -which by Hesiod and Plato is called the Islands of the Blessed, by -others called the Elysian Fields. And whensoever thou findest thyself; -that thou art in danger of a relapse, and that thou art not able to -master and overcome those difficulties and temptations that present -themselves in thy present station: get thee into any private corner, -where thou mayst be better able. Or if that will not serve forsake -even thy life rather. But so that it be not in passion but in a plain -voluntary modest way: this being the only commendable action of thy -whole life that thus thou art departed, or this having been the main -work and business of thy whole life, that thou mightest thus depart. Now -for the better remembrance of those names that we have spoken of, thou -shalt find it a very good help, to remember the Gods as often as may be: -and that, the thing which they require at our hands of as many of us, -as are by nature reasonable creation is not that with fair words, and -outward show of piety and devotion we should flatter them, but that we -should become like unto them: and that as all other natural creatures, -the fig tree for example; the dog the bee: both do, all of them, and -apply themselves unto that which by their natural constitution, is -proper unto them; so man likewise should do that, which by his nature, -as he is a man, belongs unto him. - -IX. Toys and fooleries at home, wars abroad: sometimes terror, sometimes -torpor, or stupid sloth: this is thy daily slavery. By little and -little, if thou doest not better look to it, those sacred dogmata will -be blotted out of thy mind. How many things be there, which when as -a mere naturalist, thou hast barely considered of according to their -nature, thou doest let pass without any further use? Whereas thou -shouldst in all things so join action and contemplation, that thou -mightest both at the same time attend all present occasions, to perform -everything duly and carefully and yet so intend the contemplative part -too, that no part of that delight and pleasure, which the contemplative -knowledge of everything according to its true nature doth of itself -afford, might be lost. Or, that the true and contemnplative knowledge -of everything according to its own nature, might of itself, (action -being subject to many lets and impediments) afford unto thee sufficient -pleasure and happiness. Not apparent indeed, but not concealed. And when -shalt thou attain to the happiness of true simplicity, and unaffected -gravity? When shalt thou rejoice in the certain knowledge of every -particular object according to its true nature: as what the matter and -substance of it is; what use it is for in the world: how long it can -subsist: what things it doth consist of: who they be that are capable of -it, and who they that can give it, and take it away? - -X. As the spider, when it hath caught the fly that it hunted after, is -not little proud, nor meanly conceited of herself: as he likewise that -hath caught an hare, or hath taken a fish with his net: as another for -the taking of a boar, and another of a bear: so may they be proud, -and applaud themselves for their valiant acts against the Sarmatai, or -northern nations lately defeated. For these also, these famous soldiers -and warlike men, if thou dost look into their minds and opinions, what -do they for the most part but hunt after prey? - -XI. To find out, and set to thyself some certain way and method of -contemplation, whereby thou mayest clearly discern and represent unto -thyself, the mutual change of all things, the one into the other. Bear -it in thy mind evermore, and see that thou be throughly well exercised -in this particular. For there is not anything more effectual to beget -true magnanimity. - -XII. He hath got loose from the bonds of his body, and perceiving that -within a very little while he must of necessity bid the world farewell, -and leave all these things behind him, he wholly applied himself, as to -righteousness in all his actions, so to the common nature in all things -that should happen unto him. And contenting himself with these two -things, to do all things justly, and whatsoever God doth send to like -well of it: what others shall either say or think of him, or shall do -against him, he doth not so much as trouble his thoughts with it. To go -on straight, whither right and reason directed him, and by so doing to -follow God, was the only thing that he did mind, that, his only business -and occupation. - -XIII. What use is there of suspicion at all? or, why should thoughts -of mistrust, and suspicion concerning that which is future, trouble thy -mind at all? What now is to be done, if thou mayest search and inquiry -into that, what needs thou care for more? And if thou art well able to -perceive it alone, let no man divert thee from it. But if alone thou -doest not so well perceive it, suspend thine action, and take advice -from the best. And if there be anything else that doth hinder thee, go -on with prudence and discretion, according to the present occasion -and opportunity, still proposing that unto thyself, which thou doest -conceive most right and just. For to hit that aright, and to speed in -the prosecution of it, must needs be happiness, since it is that only -which we can truly and properly be said to miss of, or miscarry in. - -XIV. What is that that is slow, and yet quick? merry, and yet grave? He -that in all things doth follow reason for his guide. - -XV. In the morning as soon as thou art awaked, when thy judgment, before -either thy affections, or external objects have wrought upon it, is yet -most free and impartial: put this question to thyself, whether if that -which is right and just be done, the doing of it by thyself, or by -others when thou art not able thyself; be a thing material or no. For -sure it is not. And as for these that keep such a life, and stand so -much upon the praises, or dispraises of other men, hast thou forgotten -what manner of men they be? that such and such upon their beds, and such -at their board: what their ordinary actions are: what they pursue after, -and what they fly from: what thefts and rapines they commit, if not with -their hands and feet, yet with that more precious part of theirs, their -minds: which (would it but admit of them) might enjoy faith, modesty, -truth, justice, a good spirit. - -XVI. Give what thou wilt, and take away what thou wilt, saith he that is -well taught and truly modest, to Him that gives, and takes away. And it -is not out of a stout and peremptory resolution, that he saith it, but -in mere love, and humble submission. - -XVII. So live as indifferent to the world and all worldly objects, as -one who liveth by himself alone upon some desert hill. For whether here, -or there, if the whole world be but as one town, it matters not much for -the place. Let them behold and see a man, that is a man indeed, living -according to the true nature of man. If they cannot bear with me, let -them kill me. For better were it to die, than so to live as they would -have thee. - -XVIII. Make it not any longer a matter of dispute or discourse, what are -the signs and proprieties of a good man, but really and actually to be -such. - -XIX. Ever to represent unto thyself; and to set before thee, both the -general age and time of the world, and the whole substance of it. And -how all things particular in respect of these are for their substance, -as one of the least seeds that is: and for their duration, as the -turning of the pestle in the mortar once about. Then to fix thy mind -upon every particular object of the world, and to conceive it, (as it -is indeed,) as already being in the state of dissolution, and of change; -tending to some kind of either putrefaction or dispersion; or whatsoever -else it is, that is the death as it were of everything in his own kind. - -XX. Consider them through all actions and occupations, of their lives: -as when they eat, and when they sleep: when they are in the act of -necessary exoneration, and when in the act of lust. Again, when they -either are in their greatest exultation; and in the middle of all -their pomp and glory; or being angry and displeased, in great state and -majesty, as from an higher place, they chide and rebuke. How base and -slavish, but a little while ago, they were fain to be, that they might -come to this; and within a very little while what will be their estate, -when death hath once seized upon them. - -XXI. That is best for every one, that the common nature of all doth send -unto every one, and then is it best, when she doth send it. - -XXII. The earth, saith the poet, doth often long after the rain. So is -the glorious sky often as desirous to fall upon the earth, which argues -a mutual kind of love between them. And so (say I) doth the world bear -a certain affection of love to whatsoever shall come to pass With thine -affections shall mine concur, O world. The same (and no other) shall the -object of my longing be which is of thine. Now that the world doth love -it is true indeed so is it as commonly said, and acknowledged ledged, -when, according to the Greek phrase, imitated by the Latins, of things -that used to be, we say commonly, that they love to be. - -XXIII. Either thou dost Continue in this kind of life and that is it, -which so long thou hast been used unto and therefore tolerable: or thou -doest retire, or leave the world, and that of thine own accord, and then -thou hast thy mind: or thy life is cut off; and then mayst thou -rejoice that thou hast ended thy charge. One of these must needs be. -Be therefore of good comfort. - -XXIV Let it always appear and be manifest unto thee that solitariness, -and desert places, by many philosophers so much esteemed of and -affected, are of themselves but thus and thus; and that all things are -them to them that live in towns, and converse with others as they are -the same nature everywhere to be seen and observed: to them that have -retired themselves to the top of mountains, and to desert havens, or -what other desert and inhabited places soever. For anywhere it thou wilt -mayest thou quickly find and apply that to thyself; which Plato saith of -his philosopher, in a place: as private and retired, saith he, as if he -were shut up and enclosed about in some shepherd's lodge, on the top of -a hill. There by thyself to put these questions to thyself or to enter -in these considerations: What is my chief and principal part, which hath -power over the rest? What is now the present estate of it, as I use it; -and what is it, that I employ it about? Is it now void of reason ir no? -Is it free, and separated; or so affixed, so congealed and grown -together as it were with the flesh, that it is swayed by the motions and -inclinations of it? - -XXV. He that runs away from his master is a fugitive. But the law is -every man's master. He therefore that forsakes the law, is a fugitive. -So is he, whosoever he be, that is either sorry, angry, or afraid, or -for anything that either hath been, is, or shall be by his appointment, -who is the Lord and Governor of the universe. For he truly and properly -is Nomoz, or the law, as the only nemwn (sp.), or distributor -and dispenser of all things that happen unto any one in his -lifetime--Whatsoever then is either sorry, angry, or afraid, -is a fugitive. - -XXVI. From man is the seed, that once cast into the womb man hath no -more to do with it. Another cause succeedeth, and undertakes the -work, and in time brings a child (that wonderful effect from such a -beginning!) to perfection. Again, man lets food down through his -throat; and that once down, he hath no more to do with it. Another -cause succeedeth and distributeth this food into the senses, and the -affections: into life, and into strength; and doth with it those other -many and marvellous things, that belong unto man. These things therefore -that are so secretly and invisibly wrought and brought to pass, thou -must use to behold and contemplate; and not the things themselves only, -but the power also by which they are effected; that thou mayst behold -it, though not with the eyes of the body, yet as plainly and visibly as -thou canst see and discern the outward efficient cause of the depression -and elevation of anything. - -XXVII. Ever to mind and consider with thyself; how all things that now -are, have been heretofore much after the same sort, and after the same -fashion that now they are: and so to think of those things which shall -be hereafter also. Moreover, whole dramata, and uniform scenes, or -scenes that comprehend the lives and actions of men of one calling and -profession, as many as either in thine own experience thou hast known, -or by reading of ancient histories; (as the whole court of Adrianus, -the whole court of Antoninus Pius, the whole court of Philippus, that of -Alexander, that of Croesus): to set them all before thine eyes. For thou -shalt find that they are all but after one sort and fashion: only that -the actors were others. - -XXVIII. As a pig that cries and flings when his throat is cut, fancy to -thyself every one to be, that grieves for any worldly thing and takes -on. Such a one is he also, who upon his bed alone, doth bewail -the miseries of this our mortal life. And remember this, that Unto -reasonable creatures only it is granted that they may willingly and -freely submit unto Providence: but absolutely to submit, is a necessity -imposed upon all creatures equally. - -XXIX. Whatsoever it is that thou goest about, consider of it by thyself, -and ask thyself, What? because I shall do this no more when I am dead, -should therefore death seem grievous unto me? - -XXX. When thou art offended with any man's transgression, presently -reflect upon thyself; and consider what thou thyself art guilty of in -the same kind. As that thou also perchance dost think it a happiness -either to be rich, or to live in pleasure, or to be praised and -commended, and so of the rest in particular. For this if thou shalt call -to mind, thou shalt soon forget thine anger; especially when at the same -time this also shall concur in thy thoughts, that he was constrained by -his error and ignorance so to do: for how can he choose as long as he -is of that opinion? Do thou therefore if thou canst, take away that from -him, that forceth him to do as he doth. - -XXXI. When thou seest Satyro, think of Socraticus and Eutyches, or -Hymen, and when Euphrates, think of Eutychio, and Sylvanus, when -Alciphron, of Tropaeophorus, when Xenophon, of Crito, or Severus. And -when thou doest look upon thyself, fancy unto thyself some one or other -of the Caesars; and so for every one, some one or other that hath been -for estate and profession answerable unto him. Then let this come to thy -mind at the same time; and where now are they all? Nowhere or anywhere? -For so shalt thou at all time be able to perceive how all worldly -things are but as the smoke, that vanisheth away: or, indeed, mere -nothing. Especially when thou shalt call to mind this also, that -whatsoever is once changed, shall never be again as long as the world -endureth. And thou then, how long shalt thou endure? And why doth it not -suffice thee, if virtuously, and as becometh thee, thou mayest pass that -portion of time, how little soever it be, that is allotted unto thee? - -XXXII. What a subject, and what a course of life is it, that thou doest -so much desire to be rid of. For all these things, what are they, but -fit objects for an understanding, that beholdeth everything according to -its true nature, to exercise itself upon? Be patient, therefore, until -that (as a strong stomach that turns all things into his own nature; and -as a great fire that turneth in flame and light, whatsoever thou doest -cast into it) thou have made these things also familiar, and as it were -natural unto thee. - -XXXIII. Let it not be in any man's power, to say truly of thee, that -thou art not truly simple, or sincere and open, or not good. Let him be -deceived whosoever he be that shall have any such opinion of thee. For -all this doth depend of thee. For who is it that should hinder thee from -being either truly simple or good? Do thou only resolve rather not to -live, than not to be such. For indeed neither doth it stand with reason -that he should live that is not such. What then is it that may upon this -present occasion according to best reason and discretion, either be said -or done? For whatsoever it be, it is in thy power either to do it, or -to say it, and therefore seek not any pretences, as though thou wert -hindered. Thou wilt never cease groaning and complaining, until such -time as that, what pleasure is unto the voluptuous, be unto thee, to do -in everything that presents itself, whatsoever may be done conformably -and agreeably to the proper constitution of man, or, to man as he is a -man. For thou must account that pleasure, whatsoever it be, that thou -mayest do according to thine own nature. And to do this, every place -will fit thee. Unto the cylindrus, or roller, it is not granted to -move everywhere according to its own proper motion, as neither unto -the water, nor unto the fire, nor unto any other thing, that either is -merely natural, or natural and sensitive; but not rational for many -things there be that can hinder their operations. But of the mind and -understanding this is the proper privilege, that according to its own -nature, and as it will itself, it can pass through every obstacle that -it finds, and keep straight on forwards. Setting therefore before thine -eyes this happiness and felicity of thy mind, whereby it is able to pass -through all things, and is capable of all motions, whether as the fire, -upwards; or as the stone downwards, or as the cylindrus through that -which is sloping: content thyself with it, and seek not after any other -thing. For all other kind of hindrances that are not hindrances of thy -mind either they are proper to the body, or merely proceed from the -opinion, reason not making that resistance that it should, but basely, -and cowardly suffering itself to be foiled; and of themselves can -neither wound, nor do any hurt at all. Else must he of necessity, -whosoever he be that meets with any of them, become worse than he was -before. For so is it in all other subjects, that that is thought hurtful -unto them, whereby they are made worse. But here contrariwise, man (if -he make that good use of them that he should) is rather the better -and the more praiseworthy for any of those kind of hindrances, than -otherwise. But generally remember that nothing can hurt a natural -citizen, that is not hurtful unto the city itself, nor anything hurt -the city, that is not hurtful unto the law itself. But none of these -casualties, or external hindrances, do hurt the law itself; or, are -contrary to that course of justice and equity, by which public societies -are maintained: neither therefore do they hurt either city or citizen. - -XXXIV. As he that is bitten by a mad dog, is afraid of everything almost -that he seeth: so unto him, whom the dogmata have once bitten, or in -whom true knowledge hath made an impression, everything almost that -he sees or reads be it never so short or ordinary, doth afford a good -memento; to put him out of all grief and fear, as that of the poet, 'The -winds blow upon the trees, and their leaves fall upon the ground. Then -do the trees begin to bud again, and by the spring-time they put forth -new branches. So is the generation of men; some come into the world, and -others go out of it.' Of these leaves then thy children are. And they -also that applaud thee so gravely, or, that applaud thy speeches, with -that their usual acclamation, axiopistwz, O wisely spoken I and speak -well of thee, as on the other side, they that stick not to curse thee, -they that privately and secretly dispraise and deride thee, they also -are but leaves. And they also that shall follow, in whose memories -the names of men famous after death, is preserved, they are but leaves -neither. For even so is it of all these worldly things. Their spring -comes, and they are put forth. Then blows the wind, and they go down. -And then in lieu of them grow others out of the wood or common matter -of all things, like unto them. But, to endure but for a while, is common -unto all. Why then shouldest thou so earnestly either seek after these -things, or fly from them, as though they should endure for ever? Yet a -little while, and thine eyes will be closed up, and for him that carries -thee to thy grave shall another mourn within a while after. - -XXXV. A good eye must be good to see whatsoever is to be seen, and not -green things only. For that is proper to sore eyes. So must a good -ear, and a good smell be ready for whatsoever is either to be heard, -or smelt: and a good stomach as indifferent to all kinds of food, as -a millstone is, to whatsoever she was made for to grind. As ready -therefore must a sound understanding be for whatsoever shall happen. But -he that saith, O that my children might live! and, O that all men might -commend me for whatsoever I do! is an eye that seeks after green things; -or as teeth, after that which is tender. - -XXXVI. There is not any man that is so happy in his death, but that some -of those that are by him when he dies, will be ready to rejoice at his -supposed calamity. Is it one that was virtuous and wise indeed? will -there not some one or other be found, who thus will say to himself; -'Well now at last shall I be at rest from this pedagogue. He did not -indeed otherwise trouble us much: but I know well enough that in his -heart, he did much condemn us.' Thus will they speak of the virtuous. -But as for us, alas I how many things be there, for which there be many -that glad would be to be rid of us. This therefore if thou shalt think -of whensoever thou diest, thou shalt die the more willingly, when thou -shalt think with thyself; I am now to depart from that world, wherein -those that have been my nearest friends and acquaintances, they whom I -have so much suffered for, so often prayed for, and for whom I have -taken such care, even they would have me die, hoping that after my death -they shall live happier, than they did before. What then should any man -desire to continue here any longer? Nevertheless, whensoever thou diest, -thou must not be less kind and loving unto them for it; but as before, -see them, continue to be their friend, to wish them well, and meekly, -and gently to carry thyself towards them, but yet so that on the other -side, it make thee not the more unwilling to die. But as it fareth with -them that die an easy quick death, whose soul is soon separated from -their bodies, so must thy separation from them be. To these had nature -joined and annexed me: now she parts us; I am ready to depart, as from -friends and kinsmen, but yet without either reluctancy or compulsion. -For this also is according to Nature. - -XXXVII. Use thyself; as often, as thou seest any man do anything, -presently (if it be possible) to say unto thyself, What is this man's -end in this his action? But begin this course with thyself first of all, -and diligently examine thyself concerning whatsoever thou doest. - -XXXVIII. Remember, that that which sets a man at work, and hath power -over the affections to draw them either one way, or the other way, is -not any external thing properly, but that which is hidden within every -man's dogmata, and opinions: That, that is rhetoric; that is life; that -(to speak true) is man himself. As for thy body, which as a vessel, or -a case, compasseth thee about, and the many and curious instruments -that it hath annexed unto it, let them not trouble thy thoughts. For -of themselves they are but as a carpenter's axe, but that they are born -with us, and naturally sticking unto us. But otherwise, without the -inward cause that hath power to move them, and to restrain them, those -parts are of themselves of no more use unto us, than the shuttle is -of itself to the weaver, or the pen to the writer, or the whip to the -coachman. - - - - -THE ELEVENTH BOOK - -I. The natural properties, and privileges of a reasonable soul are: That -she seeth herself; that she can order, and compose herself: that -she makes herself as she will herself: that she reaps her own fruits -whatsoever, whereas plants, trees, unreasonable creatures, what fruit -soever (be it either fruit properly, or analogically only) they bear, -they bear them unto others, and not to themselves. Again; whensoever, -and wheresoever, sooner or later, her life doth end, she hath her own -end nevertheless. For it is not with her, as with dancers and players, -who if they be interrupted in any part of their action, the whole action -must needs be imperfect: but she in what part of time or action soever -she be surprised, can make that which she hath in her hand whatsoever it -be, complete and full, so that she may depart with that comfort, 'I have -lived; neither want I anything of that which properly did belong unto -me.' Again, she compasseth the whole world, and penetrateth into the -vanity, and mere outside (wanting substance and solidity) of it, and -stretcheth herself unto the infiniteness of eternity; and the revolution -or restoration of all things after a certain period of time, to the same -state and place as before, she fetcheth about, and doth comprehend in -herself; and considers withal, and sees clearly this, that neither they -that shall follow us, shall see any new thing, that we have not seen, -nor they that went before, anything more than we: but that he that is -once come to forty (if he have any wit at all) can in a manner (for -that they are all of one kind) see all things, both past and future. As -proper is it, and natural to the soul of man to love her neighbour, to -be true and modest; and to regard nothing so much as herself: which is -also the property of the law: whereby by the way it appears, that sound -reason and justice comes all to one, and therefore that justice is the -chief thing, that reasonable creatures ought to propose unto themselves -as their end. - -II. A pleasant song or dance; the Pancratiast's exercise, sports that -thou art wont to be much taken with, thou shalt easily contemn; if -the harmonious voice thou shalt divide into so many particular sounds -whereof it doth consist, and of every one in particular shall ask -thyself; whether this or that sound is it, that doth so conquer thee. -For thou wilt be ashamed of it. And so for shame, if accordingly thou -shalt consider it, every particular motion and posture by itself: and -so for the wrestler's exercise too. Generally then, whatsoever it be, -besides virtue, and those things that proceed from virtue that thou art -subject to be much affected with, remember presently thus to divide -it, and by this kind of division, in each particular to attain unto the -contempt of the whole. This thou must transfer and apply to thy whole -life also. - -III. That soul which is ever ready, even now presently (if need be) from -the body, whether by way of extinction, or dispersion, or continuation -in another place and estate to be separated, how blessed and happy is -it! But this readiness of it, it must proceed, not from an obstinate and -peremptory resolution of the mind, violently and passionately set upon -Opposition, as Christians are wont; but from a peculiar judgment; with -discretion and gravity, so that others may be persuaded also and drawn -to the like example, but without any noise and passionate exclamations. - -IV. Have I done anything charitably? then am I benefited by it. See -that this upon all occasions may present itself unto thy mind, and never -cease to think of it. What is thy profession? to be good. And how should -this be well brought to pass, but by certain theorems and doctrines; -some Concerning the nature of the universe, and some Concerning the -proper and particular constitution of man? - -V. Tragedies were at first brought in and instituted, to put men in mind -of worldly chances and casualties: that these things in the ordinary -course of nature did so happen: that men that were much pleased and -delighted by such accidents upon this stage, would not by the same -things in a greater stage be grieved and afflicted: for here you see -what is the end of all such things; and that even they that cry out -so mournfully to Cithaeron, must bear them for all their cries and -exclamations, as well as others. And in very truth many good things are -spoken by these poets; as that (for example) is an excellent passage: -'But if so be that I and my two children be neglected by the Gods, they -have some reason even for that,' &c. And again, 'It will but little -avail thee to storm and rage against the things themselves,' &c. Again, -'To reap one's life, as a ripe ear of corn;' and whatsoever else is -to be found in them, that is of the same kind. After the tragedy, the -ancient comedy was brought in, which had the liberty to inveigh against -personal vices; being therefore through this her freedom and liberty -of speech of very good use and effect, to restrain men from pride -and arrogancy. To which end it was, that Diogenes took also the same -liberty. After these, what were either the Middle, or New Comedy -admitted for, but merely, (Or for the most part at least) for the -delight and pleasure of curious and excellent imitation? 'It will steal -away; look to it,' &c. Why, no man denies, but that these also have some -good things whereof that may be one: but the whole drift and foundation -of that kind of dramatical poetry, what is it else, but as we have said? - -VI. How clearly doth it appear unto thee, that no other course of thy -life could fit a true philosopher's practice better, than this very -course, that thou art now already in? - -VII. A branch cut off from the continuity of that which was next unto -it, must needs be cut off from the whole tree: so a man that is divided -from another man, is divided from the whole society. A branch is cut off -by another, but he that hates and is averse, cuts himself off from his -neighbour, and knows not that at the same time he divides himself from -the whole body, or corporation. But herein is the gift and mercy of God, -the Author of this society, in that, once cut off we may grow together -and become part of the whole again. But if this happen often the misery -is that the further a man is run in this division, the harder he is to -be reunited and restored again: and however the branch which, once cut -of afterwards was graffed in, gardeners can tell you is not like that -which sprouted together at first, and still continued in the unity of -the body. - -VIII. To grow together like fellow branches in matter of good -correspondence and affection; but not in matter of opinions. They that -shall oppose thee in thy right courses, as it is not in their power to -divert thee from thy good action, so neither let it be to divert thee -from thy good affection towards them. But be it thy care to keep thyself -constant in both; both in a right judgment and action, and in true -meekness towards them, that either shall do their endeavour to hinder -thee, or at least will be displeased with thee for what thou hast done. -For to fail in either (either in the one to give over for fear, or in -the other to forsake thy natural affection towards him, who by nature is -both thy friend and thy kinsman) is equally base, and much savouring of -the disposition of a cowardly fugitive soldier. - -IX. It is not possible that any nature should be inferior unto art, -since that all arts imitate nature. If this be so; that the most perfect -and general nature of all natures should in her operation come short of -the skill of arts, is most improbable. Now common is it to all arts, to -make that which is worse for the better's sake. Much more then doth the -common nature do the same. Hence is the first ground of justice. From -justice all other virtues have their existence. For justice cannot be -preserved, if either we settle our minds and affections upon worldly -things; or be apt to be deceived, or rash, and inconstant. - -X. The things themselves (which either to get or to avoid thou art put -to so much trouble) come not unto thee themselves; but thou in a manner -goest unto them. Let then thine own judgment and opinion concerning -those things be at rest; and as for the things themselves, they stand -still and quiet, without any noise or stir at all; and so shall all -pursuing and flying cease. - -XI. Then is the soul as Empedocles doth liken it, like unto a sphere or -globe, when she is all of one form and figure: when she neither greedily -stretcheth out herself unto anything, nor basely contracts herself, or -lies flat and dejected; but shineth all with light, whereby she does see -and behold the true nature, both that of the universe, and her own in -particular. - -XII. Will any contemn me? let him look to that, upon what grounds he -does it: my care shall be that I may never be found either doing or -speaking anything that doth truly deserve contempt. Will any hate me? -let him look to that. I for my part will be kind and loving unto all, -and even unto him that hates me, whom-soever he be, will I be ready to -show his error, not by way of exprobation or ostentation of my patience, -but ingenuously and meekly: such as was that famous Phocion, if so be -that he did not dissemble. For it is inwardly that these things must be: -that the Gods who look inwardly, and not upon the outward appearance, -may behold a man truly free from all indignation and grief. For what -hurt can it be unto thee whatsoever any man else doth, as long as thou -mayest do that which is proper and suitable to thine own nature? Wilt -not thou (a man wholly appointed to be both what, and as the common good -shall require) accept of that which is now seasonable to the nature -of the universe? - -XIII. They contemn one another, and yet they seek to please one another: -and whilest they seek to surpass one another in worldly pomp and -greatness, they most debase and prostitute themselves in their better -part one to another. - -XIV. How rotten and insincere is he, that saith, I am resolved to carry -myself hereafter towards you with all ingenuity and simplicity. O man, -what doest thou mean! what needs this profession of thine? the thing -itself will show it. It ought to be written upon thy forehead. No sooner -thy voice is heard, than thy countenance must be able to show what is in -thy mind: even as he that is loved knows presently by the looks of his -sweetheart what is in her mind. Such must he be for all the world, that -is truly simple and good, as he whose arm-holes are offensive, that -whosoever stands by, as soon as ever he comes near him, may as it were -smell him whether he will or no. But the affectation of simplicity -is nowise laudable. There is nothing more shameful than perfidious -friendship. Above all things, that must be avoided. However true -goodness, simplicity, and kindness cannot so be hidden, but that as -we have already said in the very eyes and countenance they will show -themselves. - -XV. To live happily is an inward power of the soul, when she is affected -with indifferency, towards those things that are by their nature -indifferent. To be thus affected she must consider all worldly objects -both divided and whole: remembering withal that no object can of itself -beget any opinion in us, neither can come to us, but stands without -still and quiet; but that we ourselves beget, and as it were print in -ourselves opinions concerning them. Now it is in our power, not to print -them; and if they creep in and lurk in some corner, it is in our -power to wipe them off. Remembering moreover, that this care and -circumspection of thine, is to continue but for a while, and then thy -life will be at an end. And what should hinder, but that thou mayest do -well with all these things? For if they be according to nature, rejoice -in them, and let them be pleasing and acceptable unto thee. But if -they be against nature, seek thou that which is according to thine own -nature, and whether it be for thy credit or no, use all possible speed -for the attainment of it: for no man ought to be blamed, for seeking his -own good and happiness. - -XVI. Of everything thou must consider from whence it came, of what -things it doth consist, and into what it will be changed: what will be -the nature of it, or what it will be like unto when it is changed; and -that it can suffer no hurt by this change. And as for other men's either -foolishness or wickedness, that it may not trouble and grieve thee; -first generally thus; What reference have I unto these? and that we are -all born for one another's good: then more particularly after another -consideration; as a ram is first in a flock of sheep, and a bull in a -herd of cattle, so am I born to rule over them. Begin yet higher, even -from this: if atoms be not the beginning of all things, than which to -believe nothing can be more absurd, then must we needs grant that there -is a nature, that doth govern the universe. If such a nature, then are -all worse things made for the better's sake; and all better for one -another's sake. Secondly, what manner of men they be, at board, and upon -their beds, and so forth. But above all things, how they are forced by -their opinions that they hold, to do what they do; and even those things -that they do, with what pride and self-conceit they do them. Thirdly, -that if they do these things rightly, thou hast no reason to be grieved. -But if not rightly, it must needs be that they do them against their -wills, and through mere ignorance. For as, according to Plato's opinion, -no soul doth willingly err, so by consequent neither doth it anything -otherwise than it ought, but against her will. Therefore are they -grieved, whensoever they hear themselves charged, either of injustice, -or unconscionableness, or covetousness, or in general, of any injurious -kind of dealing towards their neighbours. Fourthly, that thou thyself -doest transgress in many things, and art even such another as they are. -And though perchance thou doest forbear the very act of some sins, yet -hast thou in thyself an habitual disposition to them, but that either -through fear, or vainglory, or some such other ambitious foolish -respect, thou art restrained. Fifthly, that whether they have sinned or -no, thou doest not understand perfectly. For many things are done by -way of discreet policy; and generally a man must know many things -first, before he be able truly and judiciously to judge of another -man's action. Sixthly, that whensoever thou doest take on grievously, or -makest great woe, little doest thou remember then that a man's life is -but for a moment of time, and that within a while we shall all be in our -graves. Seventhly, that it is not the sins and transgressions themselves -that trouble us properly; for they have their existence in their -minds and understandings only, that commit them; but our own opinions -concerning those sins. Remove then, and be content to part with that -conceit of thine, that it is a grievous thing, and thou hast removed -thine anger. But how should I remove it? How? reasoning with thyself -that it is not shameful. For if that which is shameful, be not the only -true evil that is, thou also wilt be driven whilest thou doest follow -the common instinct of nature, to avoid that which is evil, to commit -many unjust things, and to become a thief, and anything, that will -make to the attainment of thy intended worldly ends. Eighthly, how many -things may and do oftentimes follow upon such fits of anger and grief; -far more grievous in themselves, than those very things which we are so -grieved or angry for. Ninthly, that meekness is a thing unconquerable, -if it be true and natural, and not affected or hypocritical. For how -shall even the most fierce and malicious that thou shalt conceive, be -able to hold on against thee, if thou shalt still continue meek and -loving unto him; and that even at that time, when he is about to do -thee wrong, thou shalt be well disposed, and in good temper, with all -meekness to teach him, and to instruct him better? As for example; My -son, we were not born for this, to hurt and annoy one another; it will -be thy hurt not mine, my son: and so to show him forcibly and fully, -that it is so in very deed: and that neither bees do it one to another, -nor any other creatures that are naturally sociable. But this thou must -do, not scoffingly, not by way of exprobation, but tenderly without -any harshness of words. Neither must thou do it by way of exercise, or -ostentation, that they that are by and hear thee, may admire thee: but -so always that nobody be privy to it, but himself alone: yea, though -there be more present at the same time. These nine particular heads, as -so many gifts from the Muses, see that thou remember well: and begin one -day, whilest thou art yet alive, to be a man indeed. But on the other -side thou must take heed, as much to flatter them, as to be angry with -them: for both are equally uncharitable, and equally hurtful. And in thy -passions, take it presently to thy consideration, that to be angry is -not the part of a man, but that to be meek and gentle, as it savours of -more humanity, so of more manhood. That in this, there is strength -and nerves, or vigour and fortitude: whereof anger and indignation is -altogether void. For the nearer everything is unto unpassionateness, -the nearer it is unto power. And as grief doth proceed from weakness, -so doth anger. For both, both he that is angry and that grieveth, have -received a wound, and cowardly have as it were yielded themselves unto -their affections. If thou wilt have a tenth also, receive this tenth -gift from Hercules the guide and leader of the Muses: that is a mad -man's part, to look that there should be no wicked men in the world, -because it is impossible. Now for a man to brook well enough, that there -should be wicked men in the world, but not to endure that any -should transgress against himself, is against all equity, and indeed -tyrannical. - -XVII. Four several dispositions or inclinations there be of the mind and -understanding, which to be aware of, thou must carefully observe: and -whensoever thou doest discover them, thou must rectify them, saying to -thyself concerning every one of them, This imagination is not necessary; -this is uncharitable: this thou shalt speak as another man's slave, or -instrument; than which nothing can be more senseless and absurd: for -the fourth, thou shalt sharply check and upbraid thyself; for that -thou doest suffer that more divine part in thee, to become subject and -obnoxious to that more ignoble part of thy body, and the gross lusts -and concupiscences thereof. - -XVIII. What portion soever, either of air or fire there be in thee, -although by nature it tend upwards, submitting nevertheless to the -ordinance of the universe, it abides here below in this mixed body. So -whatsoever is in thee, either earthy, or humid, although by nature it -tend downwards, yet is it against its nature both raised upwards, and -standing, or consistent. So obedient are even the elements themselves to -the universe, abiding patiently wheresoever (though against their -nature) they are placed, until the sound as it were of their retreat, -and separation. Is it not a grievous thing then, that thy reasonable -part only should be disobedient, and should not endure to keep its -place: yea though it be nothing enjoined that is contrary unto it, but -that only which is according to its nature? For we cannot say of it when -it is disobedient, as we say of the fire, or air, that it tends upwards -towards its proper element, for then goes it the quite contrary way. For -the motion of the mind to any injustice, or incontinency, or to sorrow, -or to fear, is nothing else but a separation from nature. Also when the -mind is grieved for anything that is happened by the divine providence, -then doth it likewise forsake its own place. For it was ordained unto -holiness and godliness, which specially consist in an humble submission -to God and His providence in all things; as well as unto justice: these -also being part of those duties, which as naturally sociable, we are -bound unto; and without which we cannot happily converse one with -another: yea and the very ground and fountain indeed of all just -actions. - -XIX. He that hath not one and the self-same general end always as long -as he liveth, cannot possibly be one and the self-same man always. But -this will not suffice except thou add also what ought to be this general -end. For as the general conceit and apprehension of all those things -which upon no certain ground are by the greater part of men deemed good, -cannot be uniform and agreeable, but that only which is limited and -restrained by some certain proprieties and conditions, as of community: -that nothing be conceived good, which is not commonly and publicly -good: so must the end also that we propose unto ourselves, be common -and sociable. For he that doth direct all his own private motions and -purposes to that end, all his actions will be agreeable and uniform; and -by that means will be still the same man. - -XX. Remember the fable of the country mouse and the city mouse, and the -great fright and terror that this was put into. - -XXI. Socrates was wont to call the common conceits and opinions of men, -the common bugbears of the world: the proper terror of silly children. - -XXII. The Lacedaemonians at their public spectacles were wont to appoint -seats and forms for their strangers in the shadow, they themselves were -content to sit anywhere. - -XXIII. What Socrates answered unto Perdiccas, why he did not come unto -him, Lest of all deaths I should die the worst kind of death, said he: -that is, not able to requite the good that hath been done unto me. - -XXIV. In the ancient mystical letters of the Ephesians, there was an -item, that a man should always have in his mind some one or other of the -ancient worthies. - -XXV. The Pythagoreans were wont betimes in the morning the first thing -they did, to look up unto the heavens, to put themselves in mind of them -who constantly and invariably did perform their task: as also to put -themselves in mind of orderliness, or good order, and of purity, and of -naked simplicity. For no star or planet hath any cover before it. - -XXVI. How Socrates looked, when he was fain to gird himself with a -skin, Xanthippe his wife having taken away his clothes, and carried them -abroad with her, and what he said to his fellows and friends, who were -ashamed; and out of respect to him, did retire themselves when they saw -him thus decked. - -XXVII. In matter of writing or reading thou must needs be taught before -thou can do either: much more in matter of life. 'For thou art born a -mere slave, to thy senses and brutish affections;' destitute without -teaching of all true knowledge and sound reason. - -XXVIII. 'My heart smiled within me.' 'They will accuse even virtue -herself; with heinous and opprobrious words.' - -XXIX. As they that long after figs in winter when they cannot be had; so -are they that long after children, before they be granted them. - -XXX. 'As often as a father kisseth his child, he should say secretly -with himself' (said Epictetus,) 'tomorrow perchance shall he die.' But -these words be ominous. No words ominous (said he) that signify anything -that is natural: in very truth and deed not more ominous than this, 'to -cut down grapes when they are ripe.' Green grapes, ripe grapes, dried -grapes, or raisins: so many changes and mutations of one thing, not into -that which was not absolutely, but rather so many several changes and -mutations, not into that which hath no being at all, but into that which -is not yet in being. - -XXXI. 'Of the free will there is no thief or robber:' out of Epictetus; -Whose is this also: that we should find a certain art and method of -assenting; and that we should always observe with great care and heed -the inclinations of our minds, that they may always be with their due -restraint and reservation, always charitable, and according to the -true worth of every present object. And as for earnest longing, that we -should altogether avoid it: and to use averseness in those things only, -that wholly depend of our own wills. It is not about ordinary petty -matters, believe it, that all our strife and contention is, but whether, -with the vulgar, we should be mad, or by the help of philosophy wise and -sober, said he. XXXII. Socrates said, 'What will you have? the souls of -reasonable, or unreasonable creatures? Of reasonable. But what? Of those -whose reason is sound and perfect? or of those whose reason is vitiated -and corrupted? Of those whose reason is sound and perfect. Why then -labour ye not for such? Because we have them already. What then do ye so -strive and contend between you?' - - - - -THE TWELFTH BOOK - -I. Whatsoever thou doest hereafter aspire unto, thou mayest even now -enjoy and possess, if thou doest not envy thyself thine own happiness. -And that will be, if thou shalt forget all that is past, and for the -future, refer thyself wholly to the Divine Providence, and shalt bend -and apply all thy present thoughts and intentions to holiness and -righteousness. To holiness, in accepting willingly whatsoever is sent -by the Divine Providence, as being that which the nature of the universe -hath appointed unto thee, which also hath appointed thee for that, -whatsoever it be. To righteousness, in speaking the truth freely, and -without ambiguity; and in doing all things justly and discreetly. Now in -this good course, let not other men's either wickedness, or opinion, or -voice hinder thee: no, nor the sense of this thy pampered mass of flesh: -for let that which suffers, look to itself. If therefore whensoever the -time of thy departing shall come, thou shalt readily leave all things, -and shalt respect thy mind only, and that divine part of thine, and this -shall be thine only fear, not that some time or other thou shalt cease -to live, but thou shalt never begin to live according to nature: then -shalt thou be a man indeed, worthy of that world, from which thou hadst -thy beginning; then shalt thou cease to be a stranger in thy country, -and to wonder at those things that happen daily, as things strange and -unexpected, and anxiously to depend of divers things that are not in thy -power. - -II. God beholds our minds and understandings, bare and naked from these -material vessels, and outsides, and all earthly dross. For with His -simple and pure understanding, He pierceth into our inmost and purest -parts, which from His, as it were by a water pipe and channel, first -flowed and issued. This if thou also shalt use to do, thou shalt -rid thyself of that manifold luggage, wherewith thou art round about -encumbered. For he that does regard neither his body, nor his clothing, -nor his dwelling, nor any such external furniture, must needs gain unto -himself great rest and ease. Three things there be in all, which thou -doest consist of; thy body, thy life, and thy mind. Of these the two -former, are so far forth thine, as that thou art bound to take care for -them. But the third alone is that which is properly thine. If then thou -shalt separate from thyself, that is from thy mind, whatsoever other men -either do or say, or whatsoever thou thyself hast heretofore either -done or said; and all troublesome thoughts concerning the future, and -whatsoever, (as either belonging to thy body or life:) is without the -jurisdiction of thine own will, and whatsoever in the ordinary course -of human chances and accidents doth happen unto thee; so that thy -mind (keeping herself loose and free from all outward coincidental -entanglements; always in a readiness to depart:) shall live by herself, -and to herself, doing that which is just, accepting whatsoever doth -happen, and speaking the truth always; if, I say, thou shalt separate -from thy mind, whatsoever by sympathy might adhere unto it, and all time -both past and future, and shalt make thyself in all points and respects, -like unto Empedocles his allegorical sphere, 'all round and circular,' -&c., and shalt think of no longer life than that which is now present: -then shalt thou be truly able to pass the remainder of thy days without -troubles and distractions; nobly and generously disposed, and in good -favour and correspondency, with that spirit which is within thee. - -III. I have often wondered how it should come to pass, that every man -loving himself best, should more regard other men's opinions concerning -himself than his own. For if any God or grave master standing by, -should command any of us to think nothing by himself but what he should -presently speak out; no man were able to endure it, though but for one -day. Thus do we fear more what our neighbours will think of us, than -what we ourselves. - -IV. how come it to pass that the Gods having ordered all other things -so well and so lovingly, should be overseen in this one only thing, that -whereas then hath been some very good men that have made many covenants -as it were with God and by many holy actions and outward services -contracted a kind of familiarity with Him; that these men when once they -are dead, should never be restored to life, but be extinct for ever. But -this thou mayest be sure of, that this (if it be so indeed) would -never have been so ordered by the Gods, had it been fit otherwise. For -certainly it was possible, had it been more just so and had it been -according to nature, the nature of the universe would easily have borne -it. But now because it is not so, (if so be that it be not so indeed) be -therefore confident that it was not fit it should be so for thou seest -thyself, that now seeking after this matter, how freely thou doest argue -and contest with God. But were not the Gods both just and good in the -highest degree, thou durst not thus reason with them. Now if just and -good, it could not be that in the creation of the world, they should -either unjustly or unreasonably oversee anything. - -V. Use thyself even unto those things that thou doest at first despair -of. For the left hand we see, which for the most part lieth idle because -not used; yet doth it hold the bridle with more strength than the right, -because it hath been used unto it. - -VI. Let these be the objects of thy ordinary meditation: to consider, -what manner of men both for soul and body we ought to be, whensoever -death shall surprise us: the shortness of this our mortal life: the -immense vastness of the time that hath been before, and will he after -us: the frailty of every worldly material object: all these things to -consider, and behold clearly in themselves, all disguisement of external -outside being removed and taken away. Again, to consider the efficient -causes of all things: the proper ends and references of all actions: -what pain is in itself; what pleasure, what death: what fame or -honour, how every man is the true and proper ground of his own rest and -tranquillity, and that no man can truly be hindered by any other: that -all is but conceit and opinion. As for the use of thy dogmata, thou must -carry thyself in the practice of them, rather like unto a pancratiastes, -or one that at the same time both fights and wrestles with hands and -feet, than a gladiator. For this, if he lose his sword that he fights -with, he is gone: whereas the other hath still his hand free, which he -may easily turn and manage at his will. - -VII. All worldly things thou must behold and consider, dividing them -into matter, form, and reference, or their proper end. - -VIII. How happy is man in this his power that hath been granted unto -him: that he needs not do anything but what God shall approve, and -that he may embrace contentedly, whatsoever God doth send unto him? - -IX. Whatsoever doth happen in the ordinary course and consequence of -natural events, neither the Gods, (for it is not possible, that they -either wittingly or unwittingly should do anything amiss) nor men, (for -it is through ignorance, and therefore against their wills that they do -anything amiss) must be accused. None then must be accused. - -X. How ridiculous and strange is he, that wonders at anything that -happens in this life in the ordinary course of nature! - -XI. Either fate, (and that either an absolute necessity, and unavoidable -decree; or a placable and flexible Providence) or all is a mere -casual confusion, void of all order and government. If an absolute and -unavoidable necessity, why doest thou resist? If a placable and exorable -Providence, make thyself worthy of the divine help and assistance. If -all be a mere confusion without any moderator, or governor, then hast -thou reason to congratulate thyself; that in such a general flood of -confusion thou thyself hast obtained a reasonable faculty, whereby thou -mayest govern thine own life and actions. But if thou beest carried -away with the flood, it must be thy body perchance, or thy life, or some -other thing that belongs unto them that is carried away: thy mind and -understanding cannot. Or should it be so, that the light of a candle -indeed is still bright and lightsome until it be put out: and should -truth, and righteousness, and temperance cease to shine in thee whilest -thou thyself hast any being? - -XII. At the conceit and apprehension that such and such a one hath -sinned, thus reason with thyself; What do I know whether this be a sin -indeed, as it seems to be? But if it be, what do I know but that he -himself hath already condemned himself for it? And that is all one as -if a man should scratch and tear his own face, an object of compassion -rather than of anger. Again, that he that would not have a vicious man -to sin, is like unto him that would not have moisture in the fig, nor -children to welp nor a horse to neigh, nor anything else that in the -course of nature is necessary. For what shall he do that hath such an -habit? If thou therefore beest powerful and eloquent, remedy it if thou -canst. - -XIII. If it be not fitting, do it not. If it be not true, speak it not. -Ever maintain thine own purpose and resolution free from all compulsion -and necessity. - -XIV. Of everything that presents itself unto thee, to consider what the -true nature of it is, and to unfold it, as it were, by dividing it into -that which is formal: that which is material: the true use or end of it, -and the just time that it is appointed to last. - -XV. It is high time for thee, to understand that there is somewhat in -thee, better and more divine than either thy passions, or thy sensual -appetites and affections. What is now the object of my mind, is it fear, -or suspicion, or lust, or any such thing? To do nothing rashly without -some certain end; let that be thy first care. The next, to have no other -end than the common good. For, alas! yet a little while, and thou art no -more: no more will any, either of those things that now thou seest, or -of those men that now are living, be any more. For all things are by -nature appointed soon to be changed, turned, and corrupted, that other -things might succeed in their room. - -XVI. Remember that all is but opinion, and all opinion depends of the -mind. Take thine opinion away, and then as a ship that hath stricken -in within the arms and mouth of the harbour, a present calm; all things -safe and steady: a bay, not capable of any storms and tempests: as the -poet hath it. - -XVII. No operation whatsoever it he, ceasing for a while, can be truly -said to suffer any evil, because it is at an end. Neither can he that -is the author of that operation; for this very respect, because his -operation is at an end, be said to suffer any evil. Likewise then, -neither can the whole body of all our actions (which is our life) if in -time it cease, be said to suffer any evil for this very reason, because -it is at an end; nor he truly be said to have been ill affected, that -did put a period to this series of actions. Now this time or certain -period, depends of the determination of nature: sometimes of particular -nature, as when a man dieth old; but of nature in general, however; the -parts whereof thus changing one after another, the whole world still -continues fresh and new. Now that is ever best and most seasonable, -which is for the good of the whole. Thus it appears that death of -itself can neither be hurtful to any in particular, because it is not a -shameful thing (for neither is it a thing that depends of our own will, -nor of itself contrary to the common good) and generally, as it is both -expedient and seasonable to the whole, that in that respect it must -needs be good. It is that also, which is brought unto us by the order -and appointment of the Divine Providence; so that he whose will and -mind in these things runs along with the Divine ordinance, and by this -concurrence of his will and mind with the Divine Providence, is led -and driven along, as it were by God Himself; may truly be termed and -esteemed the *OEo~p7poc*, or divinely led and inspired. - -XVIII. These three things thou must have always in a readiness: first -concerning thine own actions, whether thou doest nothing either idly, -or otherwise, than justice and equity do require: and concerning those -things that happen unto thee externally, that either they happen unto -thee by chance, or by providence; of which two to accuse either, is -equally against reason. Secondly, what like unto our bodies are -whilest yet rude and imperfect, until they be animated: and from their -animation, until their expiration: of what things they are compounded, -and into what things they shall be dissolved. Thirdly, how vain all -things will appear unto thee when, from on high as it were, looking -down thou shalt contemplate all things upon earth, and the wonderful -mutability, that they are subject unto: considering withal, the infinite -both greatness and variety of things aerial and things celestial that -are round about it. And that as often as thou shalt behold them, thou -shalt still see the same: as the same things, so the same shortness of -continuance of all those things. And, behold, these be the things that -we are so proud and puffed up for. - -XIX. Cast away from thee opinion, and thou art safe. And what is it that -hinders thee from casting of it away? When thou art grieved at anything, -hast thou forgotten that all things happen according to the nature -of the universe; and that him only it concerns, who is in fault; and -moreover, that what is now done, is that which from ever hath been done -in the world, and will ever be done, and is now done everywhere: how -nearly all men are allied one to another by a kindred not of blood, nor -of seed, but of the same mind. Thou hast also forgotten that every man's -mind partakes of the Deity, and issueth from thence; and that no man can -properly call anything his own, no not his son, nor his body, nor his -life; for that they all proceed from that One who is the giver of all -things: that all things are but opinion; that no man lives properly, but -that very instant of time which is now present. And therefore that no -man whensoever he dieth can properly be said to lose any more, than an -instant of time. - -XX. Let thy thoughts ever run upon them, who once for some one thing or -other, were moved with extraordinary indignation; who were once in -the highest pitch of either honour, or calamity; or mutual hatred and -enmity; or of any other fortune or condition whatsoever. Then consider -what's now become of all those things. All is turned to smoke; all to -ashes, and a mere fable; and perchance not so much as a fable. As also -whatsoever is of this nature, as Fabius Catulinus in the field; Lucius -Lupus, and Stertinius, at Baiae Tiberius at Caprem: and Velius Rufus, -and all such examples of vehement prosecution in worldly matters; let -these also run in thy mind at the same time; and how vile every object -of such earnest and vehement prosecution is; and how much more agreeable -to true philosophy it is, for a man to carry himself in every matter -that offers itself; justly, and moderately, as one that followeth the -Gods with all simplicity. For, for a man to be proud and high conceited, -that he is not proud and high conceited, is of all kind of pride and -presumption, the most intolerable. - -XXI. To them that ask thee, Where hast thou seen the Gods, or how -knowest thou certainly that there be Gods, that thou art so devout in -their worship? I answer first of all, that even to the very eye, they -are in some manner visible and apparent. Secondly, neither have I ever -seen mine own soul, and yet I respect and honour it. So then for the -Gods, by the daily experience that I have of their power and providence -towards myself and others, I know certainly that they are, and therefore -worship them. - -XXII. Herein doth consist happiness of life, for a man to know -thoroughly the true nature of everything; what is the matter, and what -is the form of it: with all his heart and soul, ever to do that which is -just, and to speak the truth. What then remaineth but to enjoy thy life -in a course and coherence of good actions, one upon another immediately -succeeding, and never interrupted, though for never so little a while? - -XXIII. There is but one light of the sun, though it be intercepted by -walls and mountains, and other thousand objects. There is but one common -substance of the whole world, though it be concluded and restrained into -several different bodies, in number infinite. There is but one common -soul, though divided into innumerable particular essences and natures. -So is there but one common intellectual soul, though it seem to be -divided. And as for all other parts of those generals which we have -mentioned, as either sensitive souls or subjects, these of themselves -(as naturally irrational) have no common mutual reference one unto -another, though many of them contain a mind, or reasonable faculty in -them, whereby they are ruled and governed. But of every reasonable mind, -this the particular nature, that it hath reference to whatsoever is -of her own kind, and desireth to be united: neither can this common -affection, or mutual unity and correspondency, be here intercepted or -divided, or confined to particulars as those other common things are. - -XXIV. What doest thou desire? To live long. What? To enjoy the -operations of a sensitive soul; or of the appetitive faculty? or wouldst -thou grow, and then decrease again? Wouldst thou long be able to talk, -to think and reason with thyself? Which of all these seems unto thee a -worthy object of thy desire? Now if of all these thou doest find that -they be but little worth in themselves, proceed on unto the last, which -is, in all things to follow God and reason. But for a man to grieve that -by death he shall be deprived of any of these things, is both against -God and reason. - -XXV. What a small portion of vast and infinite eternity it is, that is -allowed unto every one of us, and how soon it vanisheth into the general -age of the world: of the common substance, and of the common soul also -what a small portion is allotted unto us: and in what a little clod of -the whole earth (as it were) it is that thou doest crawl. After thou -shalt rightly have considered these things with thyself; fancy not -anything else in the world any more to be of any weight and moment -but this, to do that only which thine own nature doth require; and to -conform thyself to that which the common nature doth afford. - -XXVI. What is the present estate of my understanding? For herein lieth -all indeed. As for all other things, they are without the compass of -mine own will: and if without the compass of my will, then are they as -dead things unto me, and as it were mere smoke. - -XXVII. To stir up a man to the contempt of death this among other -things, is of good power and efficacy, that even they who esteemed -pleasure to be happiness, and pain misery, did nevertheless many of them -contemn death as much as any. And can death be terrible to him, to -whom that only seems good, which in the ordinary course of nature is -seasonable? to him, to whom, whether his actions be many or few, so they -be all good, is all one; and who whether he behold the things of the -world being always the same either for many years, or for few years -only, is altogether indifferent? O man! as a citizen thou hast lived, -and conversed in this great city the world. Whether just for so many -years, or no, what is it unto thee? Thou hast lived (thou mayest be -sure) as long as the laws and orders of the city required; which may be -the common comfort of all. Why then should it be grievous unto thee, if -(not a tyrant, nor an unjust judge, but) the same nature that brought -thee in, doth now send thee out of the world? As if the praetor should -fairly dismiss him from the stage, whom he had taken in to act a while. -Oh, but the play is not yet at an end, there are but three acts yet -acted of it? Thou hast well said: for in matter of life, three acts is -the whole play. Now to set a certain time to every man's acting, belongs -unto him only, who as first he was of thy composition, so is now the -cause of thy dissolution. As for thyself; thou hast to do with -neither. Go thy ways then well pleased and contented: for so is He that -dismisseth thee. - - - - -APPENDIX - -CORRESPONDENCE OF M. AURELIUS ANTONINUS AND M. CORNELIUS FRONTO' - -M. CORNELIUS FRONTO(1) was a Roman by descent, but of provincial birth, -being native to Cirta, in Numidia. Thence he migrated to Rome in the -reign of Hadrian, and became the most famous rhetorician of his day. -As a pleader and orator he was counted by his contemporaries hardly -inferior to Tully himself, and as a teacher his aid was sought for the -noblest youths of Rome. To him was entrusted the education of M. - -Aurelius and of his colleague L. Verus in their boyhood; and he was -rewarded for his efforts by a seat in the Senate and the consular rank -(A.D. 143). By the exercise of his profession he became wealthy; and if -he speaks of his means as not great,(2) he must be comparing his wealth -with the grandees of Rome, not with the ordinary citizen. - -Before the present century nothing was known of the works of Fronto, -except a grammatical treatise; but in 1815 Cardinal Mai published a -number of letters and some short essays of Fronto, which he had -discovered in a palimpsest at Milan. Other parts of the same MS. he -found later in the Vatican, the whole being collected - - 1 References are made to the edition of Naber, Leipzig - (Trübner), 1867. - - 2 Ad Verum imp. Aur. Caes., ii, 7. and edited in the year - 1823. - -We now possess parts of his correspondence with Antoninus Pius, with M. -Aurelius, with L. Verus, and with certain of his friends, and also -several rhetorical and historical fragments. Though none of the more -ambitious works of Fronto have survived, there are enough to give proof -of his powers. Never was a great literary reputation less deserved. It -would be hard to conceive of anything more vapid than the style and -conception of these letters; clearly the man was a pedant without -imagination or taste. Such indeed was the age he lived in, and it is no -marvel that he was like to his age. But there must have been more in him -than mere pedantry; there was indeed a heart in the man, which Marcus -found, and he found also a tongue which could speak the truth. Fronto's -letters are by no means free from exaggeration and laudation, but they -do not show that loathsome flattery which filled the Roman court. He -really admires what he praises, and his way of saying so is not unlike -what often passes for criticism at the present day. He is not afraid to -reprove what he thinks amiss; and the astonishment of Marcus at this -will prove, if proof were needed, that he was not used to plain dealing. -"How happy I am," he writes, "that my friend Marcus Cornelius, so -distinguished as an orator and so noble as a man, thinks me worth -praising and blaming."(1) In another place he deems himself blest -because Pronto had taught him to speak the truth(2) although the context -shows him to be speaking of expression, it is still a point in favour of -Pronto. A sincere heart is better than literary taste; and if Fronto had -not done his duty by the young prince, it is not easy to understand the -friendship which remained between them up to the last. - - 1 Ad M. Caes iii. 17 - - 2 Ad M. Caes iii. 12 - -An example of the frankness which was between them is given by a -difference they had over the case of Herodes Atticus. Herodes was a -Greek rhetorician who had a school at Rome, and Marcus Aurelius was -among his pupils. Both Marcus and the Emperor Antoninus had a high -opinion of Herodes; and all we know goes to prove he was a man of high -character and princely generosity. When quite young he was made -administrator of the free cities in Asia, nor is it surprising to find -that he made bitter enemies there; indeed, a just ruler was sure to make -enemies. The end of it was that an Athenian deputation, headed by the -orators Theodotus and Demostratus, made serious accusations against his -honour. There is no need to discuss the merits of the case here; suffice -it to say, Herodes succeeded in defending himself to the satisfaction of -the emperor. Pronto appears to have taken the delegates' part, and to -have accepted a brief for the prosecution, urged to some extent by -personal considerations; and in this cause Marcus Aurelius writes to -Fronto as follows 'AURELIUS CAESAR to his friend FRONTO, greeting.(1) 'I -know you have often told me you were anxious to find how you might best -please me. Now is the time; now you can increase my love towards you, if -it can be increased. A trial is at hand, in which people seem likely not -only to hear your speech with pleasure, but to see your indignation with -impatience. I see no one who dares give you a hint in the matter; for -those who are less friendly, prefer to see you act with some -inconsistency; and those who are more friendly, fear to seem too -friendly to your opponent if they should dissuade you from your -accusation; then again, in case you have prepared something neat for the -occasion, they cannot endure to rob you of your harangue by silencing -you. Therefore, whether you think me a rash counsellor, or a bold boy, -or too kind to your opponent, not because I think it better, I will -offer my counsel with some caution. But why have I said, offer my -counsel? No, I demand it from you; I demand it boldly, and if I succeed, -I promise to remain under your obligation. What? you will say if I am -attackt, shall I not pay tit for tat? Ah, but you will get greater -glory, if even when attackt you answer nothing. Indeed, if he begins it, -answer as you will and you will have fair excuse; but I have demanded of -him that he shall not begin, and I think I have succeeded. I love each -of you according to your merits and I know that lie was educated in the -house of P. Calvisius, my grandfather, and that I was educated by you; -therefore I am full of anxiety that this most disagreeable business -shall be managed as honourably as possible. I trust you may approve my -advice, for my intention you will approve. At least I prefer to write -unwisely rather than to be silent unkindly.' - - 1 Ad M. Caes ii., 2. - -Fronto replied, thanking the prince for his advice, and promising that -he will confine himself to the facts of the case. But he points out that -the charges brought against Herodes were such, that they can hardly be -made agreeable; amongst them being spoliation, violence, and murder. -However, he is willing even to let some of these drop if it be the -prince's pleasure. To this Marcus returned the following answer:--(1) -'This one thing, my dearest Fronto, is enough to make me truly grateful -to you, that so far from rejecting my counsel, you have even approved -it. As to the question you raise in your kind letter, my opinion is -this: all that concerns the case which you are supporting must be -clearly brought forward; what concerns your own feelings, though you may -have had just provocation, should be left unsaid.' The story does credit -to both. Fronto shows no loss of temper at the interference, nor shrinks -from stating his case with frankness; and Marcus, with forbearance -remarkable in a prince, does not command that his friend be left -unmolested, but merely stipulates for a fair trial on the merits of the -case. - -Another example may be given from a letter of Fronto's (2) Here is -something else quarrelsome and querulous. I have sometimes found fault -with you in your absence somewhat seriously in the company of a few -of my most intimate friends: at times, for example, when you mixt in -society with a more solemn look than was fitting, or would read books -in the theatre or in a banquet; nor did I absent myself from theatre -or banquet when you did (3). Then I used to call you a hard man, no good -company, even disagreeable, sometimes, when anger got the better of me. -But did any one else in the same banquet speak against you, I could -not endure to hear it with equanimity. Thus it was easier for me to say -something to your disadvantage myself, than to hear others do it; just -as I could more easily bear to chastise my daughter Gratia, than to see -her chastised by another.' - - 1. Ad. M. Caes., iii. 5. - - 2. iv. 12. - - 3 The text is obscure - -The affection between them is clear from every page of the -correspondence. A few instances are now given, which were written at -different periods To MY MASTER.(1) 'This is how I have past the last few -days. My sister was suddenly seized with an internal pain, so violent -that I was horrified at her looks; my mother in her trepidation on that -account accidentally bruised her side on a corner of the wall; she and -we were greatly troubled about that blow. For myself; on going to rest -I found a scorpion in my bed; but I did not lie down upon him, I killed -him first. If you are getting on better, that is a consolation. My -mother is easier now, thanks be to God. Good-bye, best and sweetest -master. My lady sends you greeting.' - -(2)'What words can I find to fit my had luck, or how shall I upbraid as -it deserves the hard constraint which is laid upon me? It ties me fast -here, troubled my heart is, and beset by such anxiety; nor does it allow -me to make haste to my Fronto, my life and delight, to be near him at -such a moment of ill-health in particular, to hold his hands, to chafe -gently that identical foot, so far as may be done without discomfort, to -attend him in the bath, to support his steps with my arm.' - -(3)'This morning I did not write to you, because I heard you were -better, and because I was myself engaged in other business, and I -cannot ever endure to write anything to you unless with mind at ease and -untroubled and free. So if we are all right, let me know: what I desire, -you know, and how properly I desire it, I know. Farewell, my master, -always in every chance first in my mind, as you deserve to be. My -master, see I am not asleep, and I compel myself to sleep, that you may -not be angry with me. You gather I am writing this late at night.' - - 1 Ad M. Caes., v. 8. - - 2 i. 2. - - 3 iii. 21. - -(1)'What spirit do you suppose is in me, when I remember how long it -is since I have seen you, and why I have not seen you 1 and it may be -I shall not see you for a few days yet, while you are strengthening -yourself; as you must. So while you lie on the sick-bed, my spirit also -will lie low anti, whenas,(2) by God's mercy you shall stand upright, -my spirit too will stand firm, which is now burning with the strongest -desire for you. Farewell, soul of your prince, your (3)O my dear Fronto, -most distinguished Consul! I yield, you have conquered: all who have -ever loved before, you have conquered out and out in love's contest. -Receive the victor's wreath; and the herald shall proclaim your victory -aloud before your own tribunal: "M. Cornelius Fronto, Consul, wins, and -is crowned victor in the Open International Love-race."(4) But beaten -though I may be, I shall neither slacken nor relax my own zeal. Well, -you shall love me more than any man loves any other man; but I, who -possess a faculty of loving less strong, shall love you more than any -one else loves you; more indeed than you love yourself. Gratia and I -will have to fight for it; I doubt I shall not get the better of her. -For, as Plautus says, her love is like rain, whose big drops not only -penetrate the dress, but drench to the very marrow.' - -Marcus Aurelius seems to have been about eighteen years of age when -the correspondence begins, Fronto being some thirty years older.(5) The -systematic education of the young prince seems to have been finisht, and -Pronto now acts more as his adviser than his tutor. He recommends -the prince to use simplicity in his public speeches, and to avoid -affectation.(6) Marcus devotes his attention to the old authors who then -had a great vogue at Rome: Ennius, Plautus, Nawius, and such orators -as Cato and Gracchus.(7) Pronto urges on him the study of Cicero, whose -letters, he says, are all worth reading. - - 1 Ad M. Caes., iii. 19. - - 2 The writer sometimes uses archaisms such as quom, which I - render 'whenas'. - - 3 Ad M. Caes., ii. 2. - - 4 The writer parodies the proclamation at the Greek games; the - words also are Greek. - - 5 From internal evidence: the letters are not arranged in order - of time. See Naher's Prolegomena, p. xx. foil. - - 6 Ad M. Caes., iii. x. - - 7 Ad M. Caes ii. 10,; iii. 18,; ii. 4. - -When he wishes to compliment Marcus he declares one or other of his -letters has the true Tullian ring. Marcus gives his nights to reading -when he ought to be sleeping. He exercises himself in verse composition -and on rhetorical themes. - -'It is very nice of you,' he writes to Fronto,(1) 'to ask for my -hexameters; I would have sent them at once if I had them by me. The fact -is my secretary, Anicetus-you know who I mean-did not pack up any of my -compositions for me to take away with me. He knows my weakness; he was -afraid that if I got hold of them I might, as usual, make smoke of them. -However, there was no fear for the hexameters. I must confess the truth -to my master: I love them. I study at night, since the day is taken up -with the theatre. I am weary of an evening, and sleepy in the daylight, -and so I don't do much. Yet I have made extracts from sixty books, five -volumes of them, in these latter days. But when you read remember -that the "sixty" includes plays of Novius, and farces, and some little -speeches of Scipio; don't be too much startled at the number. You -remember your Polemon; but I pray you do not remember Horace, who has -died with Pollio as far as I am concerned.(2) Farewell, my dearest -and most affectionate friend, most distinguished consul and my beloved -master, whom I have not seen these two years. Those who say two months, -count the days. Shall I ever see you again?' - -Sometimes Fronto sends him a theme to work up, as thus: 'M. Lucilius -tribune of the people violently throws into prison a free Roman citizen, -against the opinion of his colleagues who demand his release. For this -act he is branded by the censor. Analyse the case, and then take both -sides in turn, attacking and defending.'(3) Or again: 'A Roman consul, -doffing his state robe, dons the gauntlet and kills a lion amongst -the young men at the Quinquatrus in full view of the people of Rome. -Denunciation before the censors.'(4) The prince has a fair knowledge of -Greek, and quotes from Homer, Plato, Euripides, but for some reason -Fronto dissuaded him from this study.(5) His Meditations are written in -Greek. He continued his literary studies throughout his life, and after -he became emperor we still find him asking his adviser for copies of -Cicero's Letters, by which he hopes to improve his vocabulary.(6) Pronto -Helps him with a supply of similes, which, it seems, he did not think of -readily. It is to be feared that the fount of Marcus's eloquence was -pumped up by artificial means. - - 1 Ad M. Caes., ii. 10. - - 2 He implies, as in i. 6, that he has ceased to study Horace. - - 3 Pollio was a grammarian, who taught Marcus. - - 4 Ad M. Caes., v. 27,; V. 22. - - 5 Ep. Gracae, 6. - - 6 Ad Anton. Imp., II. 4. - -Some idea of his literary style may be gathered from the letter which -follows:(1) 'I heard Polemo declaim the other day, to say something of -things sublunary. If you ask what I thought of him, listen. He seems -to me an industrious farmer, endowed with the greatest skill, who has -cultivated a large estate for corn and vines only, and indeed with -a rich return of fine crops. But yet in that land of his there is -no Pompeian fig or Arician vegetable, no Tarentine rose, or pleasing -coppice, or thick grove, or shady plane tree; all is for use rather -than for pleasure, such as one ought rather to commend, but cares not to -love. - -A pretty bold idea, is it not, and rash judgment, to pass censure on a -man of such reputation? But whenas I remember that I am writing to you, -I think I am less bold than you would have me. - -'In that point I am wholly undecided. - -'There's an unpremeditated hendecasyllable for you. So before I begin to -poetize, i'll take an easy with you. Farewell, my heart's desire, your -Verus's best beloved, most distinguisht consul, master most sweet. -Farewell I ever pray, sweetest soul. - -What a letter do you think you have written me I could make bold to -say, that never did she who bore me and nurst me, write anything SO -delightful, so honey-sweet. And this does not come of your fine style -and eloquence: otherwise not my mother only, but all who breathe.' - - 1 Ad M. Caes, ii. 5. - -To the pupil, never was anything on earth so fine as his master's -eloquence; on this theme Marcus fairly bubbles over with enthusiasm. - -(1)'Well, if the ancient Greeks ever wrote anything like this, let those -who know decide it: for me, if I dare say so, I never read any -invective of Cato's so fine as your encomtum. O if my Lord(2) could -be sufficiently praised, sufficiently praised he would have been -undoubtedly by you! This kind of thing is not done nowadays.(3) It were -easier to match Pheidias, easier to match Apelles, easier in a word to -match Demosthenes himself, or Cato himself; than to match this finisht -and perfect work. Never have I read anything more refined, anything more -after the ancient type, anything more delicious, anything more Latin. -O happy you, to be endowed with eloquence so great! O happy I, to be -tinder the charge of such a master! O arguments,(4) O arrangement, O -elegance, O wit, O beauty, O words, O brilliancy, O subtilty, O grace, -O treatment, O everything! Mischief take me, if you ought not to have a -rod put in your hand one day, a diadem on your brow, a tribunal raised -for you; then the herald would summon us all-why do I say "us"? Would -summnon all, those scholars and orators: one by one you would beckon -them forward with your rod and admonish them. Hitherto I have had -no fear of this admonition; many things help me to enter within your -school. I write this in the utmost haste; for whenas I am sending you -so kindly a letter from my Lord, what needs a longer letter of mine? -Farewell then, glory of Roman eloquence, boast of your friends, -magnifico, most delightful man, most distinguished consul, master most -sweet. - -'After this you will take care not to tell so many fibs of me, -especially in the Senate. A monstrous fine speech this is! O if 1 could -kiss your head at every heading of it! You have looked down on all with -a vengeance. This oration once read, in vain shall we study, in vain -shall we toil, in vain strain every nerve. Farewell always, most sweet -master.' - - 1 Ad M. Caes., ii. 3. - - 2 The Emperor Antoninus Pius is spoken of as dominus vieus. - - 3 This sentence is written in Greek. - - 4 Several of these words are Greek, and the meaning is not - quite clear. - -Sometimes Fronto descends from the heights of eloquence to offer -practical advice; as when he suggests how Marcus should deal with his -suite. It is more difficult, he admits, to keep courtiers in harmony -than to tame lions with a lute; but if it is to be done, it must be by -eradicating jealousy. 'Do not let your friends,' says Fronto,'(1) 'envy -each other, or think that what you give to another is filched from them. - -Keep away envy from your suite, and you will find your friends kindly -and harmonious.' - -Here and there we meet with allusions to his daily life, which we could -wish to be more frequent. He goes to the theatre or the law-courts,(2) -or takes part in court ceremony, but his heart is always with his -books. The vintage season, with its religious rites, was always spent by -Antoninus Pius in the country. The following letters give sonic notion -of a day's occupation at that time:(3) 'MY DEAREST MASTER,--I am well. -To-day I studied from the ninth hour of the night to the second hour of -day, after taking food. I then put on my slippers, and from time second -to the third hour had a most enjoyable walk up and down before my -chamber. Then booted and cloaked-for so we were commanded to appear-I -went to wait upon my lord the emperor. We went a-hunting, did doughty -deeds, heard a rumour that boars had been caught, but there was nothing -to see. However, we climbed a pretty steep hill, and in the afternoon -returned home. I went straight to my books. Off with the boots, down -with the cloak; I spent a couple of hours in bed. I read Cato's speech -on the Property of Pulchra, and another in which he impeaches a tribune. -Ho, ho! I hear you cry to your man, Off with you as fast as you can, and -bring me these speeches from the library of Apollo. No use to send: I -have those books with me too. You must get round the Tiberian librarian; -you will have to spend something on the matter; and when I return to -town, I shall expect to go shares with him. Well, after reading these -speeches I wrote a wretched trifle, destined for drowning or burning. -No, indeed my attempt at writing did not come off at all to-day; the -composition of a hunter or a vintager, whose shouts are echoing through -my chamber, hateful and wearisome as the law-courts. What have I said? -Yes, it was rightly said, for my master is an orator. I think I have -caught cold, whether from walking in slippers or from writing badly, -I do not know. I am always annoyed with phlegm, but to-day I seem to -snivel more than usual. Well, I will pour oil on my head and go off to -sleep. I don't mean to put one drop in my lamp to-day, so weary am I -from riding and sneezing. Farewell, dearest and most beloved master, -whom I miss, I may say, more than Rome it~dL' - - 1 Ad M Caes., iv. 1. - - 2 ii. 14 - - 3 iv. 5,6. - -'MY BELOVED MASTER,-I am well. I slept a little more than usual for my -slight cold, which seems to be well again. So I spent the time from the -eleventh hour of the night to the third of the day partly in reading in -Cato's Agriculture, partly in writing, not quite so badly as yesterday -indeed. Then, after waiting upon my father, I soothed my throat with -honey-water, ejecting it without swallowing: I might say gargle, but I -won't, though I think the word is found in Novius and elsewhere. After -attending to my throat I went to my father, and stood by his side as he -sacrificed. Then to luncheon. What do you think I had to eat? A bit of -bread so big, while I watched others gobbling boiled beans, onions, -and fish full of roe. Then we set to work at gathering the grapes, -with plenty of sweat and shouting, and, as the quotation runs, "A few -high-hanging clusters did we leave survivors of the vintage." After the -sixth hour we returned home. I did a little work, and poor work at that. -Then I had a long gossip with my dear mother sitting on the bed. My -conversation was: What do you think my friend Fronto is doing just now? -She said: And what do you think of my friend Gratia?'(1) My turn now: -And what of our little Gratia,(2) the sparrowkin? After this kind of -talk, and an argument as to which of you loved the other most, the gong -sounded, the signal that my father had gone to the bath. We supped, -after ablutions in the oil-cellar-I mean we supped after ablutions, not -after ablutions in the oil-cellar; and listened with enjoyment to the -rustics gibing. After returning, before turning on my side to snore, I -do my task and give an account of the day to my delightful master, whom -if I could long for a little more, I should not mind growing a trifle -thinner. Farewell, Fronto, wherever you are, honey-sweet, my darling, my -delight. Why do I want you? I can love you while far away.' - -One anecdote puts Marcus before us in a new light:(3) - - 1 Fronto's wife. - - 2 Fronto's daughter - - 3 Ad M. Caes ii. 12. - -'When my father returned home from the vineyards, I mounted my horse as -usual, and rode on ahead some little way. Well, there on the road was a -herd of sheep, standing all crowded together as though the place were -a desert, with four dogs and two shepherds, but nothing else. Then one -shepherd said to another shepherd, on seeing a number of horsemen: 'I -say,' says he, 'look you at those horsemen; they do a deal of robbery.' -When I heard this, I clap spurs to my horse, and ride straight for the -sheep. In consternation the sheep scatter; hither and thither they are -fleeting and bleating. A shepherd throws his fork, and the fork falls -on the horseman who came next to me. We make our escape.' We like Marcus -none the worse for this spice of mischief. - -Another letter(1) describes a visit to a country town, and shows the -antiquarian spirit of the writer 'M. CAESAR to his MASTER M. FRONTO, -greeting. - -'After I entered the carriage, after I took leave of you, we made a -journey comfortable enough, but we had a few drops of rain to wet us. -But before coming to the country-house, we broke our journey at Anagnia, -a mile or so from the highroad. Then we inspected that ancient town, a -miniature it is, but has in it many antiquities, temples, and religious -ceremonies quite out of the way. There is not a corner without its -shrine, or fane, or temple; besides, many books written on linen, which -belongs to things sacred. Then on the gate as we came out was written -twice, as follows: "Priest don the fell."(2) I asked one of the -inhabitants what that word was. He said it was the word in the Hernican -dialect for the victim's skin, which the priest puts over his conical -cap when he enters the city. I found out many other things which I -desired to know, but the only thing I do not desire is that you should -be absent from me; that is my chief anxiety. Now for yourself, when you -left that place, did you go to Aurelia or to Campania? Be sure to write -to me, and say whether you have opened the vintage, or carried a host of -books to the country-house; this also, whether you miss me; I am foolish -to ask it, whenas you tell it me of yourself. Now if you miss me and -if you love me, send me your letters often, which is a comfort and -consolation to me. Indeed I should prefer ten times to read your letters -than all the vines of Gaurus or the Marsians; for these Signian vines -have grapes too rank and fruit too sharp in the taste, but I prefer wine -to must for drinking. Besides, those grapes are nicer to eat dried than -fresh-ripe; I vow I would rather tread them under foot than put my teeth -in them. But I pray they may be gracious and forgiving, and grant me -free pardon for these jests of mine. Farewell, best friend, dearest, -most learned, sweetest master. When you see the must ferment in the vat, -remember that just so in my heart the longing for you is gushing and -flowing and bubbling. Good-bye.' - - 1 Ad Verum. Imp ii. 1, s. fin. - - 2 Santentum - -Making all allowances for conventional exaggerations, it is clear from -the correspondence that there was deep love between Marcus and his -preceptor. The letters cover several years in succession, but soon after -the birth of Marcus's daughter, Faustina, there is a large gap. It does -not follow that the letters ceased entirely, because we know part of -the collection is lost; but there was probably less intercourse between -Marcus and Fronto after Marcus took to the study of philosophy under the -guidance of Rusticus. - -When Marcus succeeded to the throne in 161, the letters begin again, -with slightly increased formality on Fronto's part, and they go on for -some four years, when Fronto, who has been continually complaining of -ill-health, appears to have died. One letter of the later period gives -some interesting particulars of the emperor's public life, which are -worth quoting. Fronto speaks of Marcus's victories and eloquence in the -usual strain of high praise, and then continues.(1) 'The army when you -took it in hand was sunk in luxury and revelry, and corrupted with long -inactivity. At Antiochia the soldiers had been Wont to applaud at the -stage plays, knew more of the gardens at the nearest restaurant than -of the battlefield. Horses were hairy from lack of grooming, horsemen -smooth because their hairs had been pulled out by the roots(2) a rare -thing it was to see a soldier with hair on arm or leg. Moreover, they -were better drest than armed; so much so, that Laelianus Pontius, a -strict man of the old discipline, broke the cuirasses of some of them -with his finger-tips, and observed cushions on the horses' backs. At his -direction the tufts were cut through, and out of the horsemen's saddles -came what appeared to be feathers pluckt from geese. Few of the men -could vault on horseback, the rest clambered up with difficulty by aid -of heel and knee and leg not many could throw a lance hurtling, most did -it without force or power, as though they were things of wool-dicing -was common in the camp, sleep lasted all night, or if they kept watch it -was over the winecup. By what regulations to restrain such soldiers as -these, and to turn them to honesty and industry, did you not learn from -Hannibal's sternness, the discipline of Africanus, the acts of Metellus -recorded in history. - - 1 Ad Verum. imp., ii. I, s.fin. - - 2 A common mark of the effeminate at Rome. - -After the preceptorial letters cease the others are concerned with -domestic events, health and sickness, visits or introductions, birth or -death. Thus the empperor writes to his old friend, who had shown some -diffidence in seeking an interview:(1) - -'To MY MASTER. - -'I have a serious grievance against you, my dear master, yet indeed my -grief is more than my grievance, because after so long a time I neither -embraced you nor spoke to you, though you visited the palace, and the -moment after I had left the prince my brother. I reproached my brother -severely for not recalling me; nor durst he deny the fault.' Fronto -again writes on one occasion: 'I have seen your daughter. It was like -seeing you and Faustina in infancy, so much that is charming her face -has taken from each of yours.' Or again, at a later date:(2) I have seen -your chicks, most delightful sight that ever I saw in my life, so like -you that nothing is more like than the likeness.... By the mercy of -Heaven they have a healthy colour and strong lungs. One held a piece of -white bread, like a little prince, the other a common piece, like a true -philosophers son.' - - 1 Ad Verum. Imp. Aur. Caes., i. 3. - - 2 Ad Ant. Imp i., 3. - -Marcus, we know, was devoted to his children. They were delicate in -health, in spite of Fronto's assurance, and only one son survived the -father. We find echoes of this affection now and again in the letters. -'We have summer heat here still,' writes Marcus, 'but since my little -girls are pretty well, if I may say so, it is like the bracing climate -of spring to us.'(1) When little Faustina came back from the valley of -the shadow of death, her father at once writes to inform Fronto.(2) -The sympathy he asks he also gives, and as old age brings more and more -infirmity, Marcus becomes even more solicitous for his beloved teacher. -The poor old man suffered a heavy blow in the death of his grandson, on -which Marcus writes:(3) 'I have just heard of your misfortune. Feeling -grieved as I do when one of your joints gives you pain, what do you -think I feel, dear master, when you have pain of mind?' The old man's -reply, in spite of a certain self-consciousness, is full of pathos. He -recounts with pride the events of a long and upright life, in which he -has wronged no man, and lived in harmony with his friends and family. -His affectations fall away from him, as the cry of pain is forced from -his heart:-- - -(4)'Many such sorrows has fortune visited me with all my life long. To -pass by my other afflictions, I have lost five children under the most -pitiful conditions possible: for the five I lost one by one when each -was my only child, suffering these blows of bereavement in such a manner -that each child was born to one already bereaved. Thus I ever lost my -children without solace, and got them amidst fresh grief.....' - -The letter continues with reflections on the nature of death, 'more to -be rejoiced at than bewailed, the younger one dies,' and an arraignment -of Providence not without dignity, wrung from him as it were by this -last culminating misfortune. It concludes with a summing-up of his life -in protest against the blow which has fallen on his grey head. - - 1 Ad M. Caes., v. 19 - - 2 iv. 11 - - 3 De Nepote Amissa - - 4 De Nepote Amissa 2 - -'Through my long life I have committed nothing which might bring -dishonour, or disgrace, or shame: no deed of avarice or treachery have -I done in all my day's: nay, but much generosity, much kindness, much -truth and faithfulness have I shown, often at the risk of my own life. -I have lived in amity with my good brother, whom I rejoice to see in -possession of the highest office by your father's goodness, and by your -friendship at peace and perfect rest. The offices which I have myself -obtained I never strove for by any underhand means. I have cultivated -my mind rather than my body; the pursuit of learning I have preferred to -increasing my wealth. I preferred to be poor rather than bound by any' -man's obligation, even to want rather than to beg. I have never been -extravagant in spending money, I have earned it sometimes because I -must. I have scrupulously spoken the truth, and have been glad to hear -it spoken to me. I have thought it better to be neglected than to fawn, -to be dumb than to feign, to be seldom a friend than to be often a -flatterer. 1 have sought little, deserved not little. So far as I could, -I have assisted each according to my means. I have given help readily -to the deserving, fearlessly to the undeserving. No one by proving to be -ungrateful has made me more slow to bestow promptly all benefits I could -give, nor have I ever been harsh to ingratitude. (A fragmentary passage -follows, in which he appears to speak of his desire for a peaceful -end, and the desolation of his house.) I have suffered long and painful -sickness, my beloved Marcus. Then I was visited by pitiful misfortunes: -my wife I have lost, my grandson I have lost in Germany:(1) woe is me! -I have lost my Decimanus. If I were made of iron, at this tine I could -write no more.' It is noteworthy that in his meditations Marcus Aurelius -mentions Fronto only once.(2) All his literary studies, his oratory and -criticism (such as it was) is forgotten; and, says he, 'Fronto taught -me not to expect natural affection from the highly-born.' Fronto really -said more than this: that 'affection' is not a Roman quality, nor has it -a Latin name.(3) Roman or not Roman, Marcus found affection in Fronto; -and if he outgrew his master's intellectual training, he never lost -touch with the true heart of the man it is that which Fronto's name -brings up to his remembrance, not dissertations on compound verbs or -fatuous criticisms of style. - - 1 In the war against the Catti. - - 2 Book I., 8. - - 3 Ad Verum, ii. 7 - - - - -NOTES - -THIS being neither a critical edition of the text nor an emended edition -of Casaubon's translation, it has not been thought necessary to add full -notes. Casaubon's own notes have been omitted, because for the most part -they are discursive, and not necessary to an understanding of what is -written. In those which here follow, certain emendations of his -are mentioned, which he proposes in his notes, and follows in the -translation. In addition, one or two corrections are made where he has -mistaken the Greek, and the translation might be misleading. Those which -do not come under these two heads will explain themselves. - -The text itself has been prepared by a comparison of the editions of -1634 and 1635. It should be borne in mind that Casaubon's is often -rather a paraphrase than a close translation; and it did not seem worth -while to notice every variation or amplification of the original. In -the original editions all that Casauhon conceives as understood, but -not expressed, is enclosed in square brackets. These brackets are here -omitted, as they interfere with the comfort of the reader; and so have -some of the alternative renderings suggested by the translator. In a few -cases, Latin words in the text have been replaced by English. - -Numbers in brackets refer to the Teubner text of Stich, but the -divisions of the text are left unaltered. For some of the references -identified I am indebted to Mr. G. H. Rendall's Marcus Aurelius. - -BOOK II "Both to frequent" (4). Gr. to mh, C. conjectures to me. The -text is probably right: "I did not frequent public lectures, and I was -taught at home." - -VI Idiots.... philosophers (9). The reading is doubtful, but the meaning -seems to be: "simple and unlearned men" - -XII "Claudius Maximus" (15). The reading of the Palatine MS. (now lost) -was paraklhsiz Maximon, which C. supposes to conceal the letters kl as -an abbreviation of Claudius. - -XIII "Patient hearing... He would not" (16). C. translates his -conjectural reading epimonon ollan. on proapsth Stich suggests a reading -with much the same sense: .....epimonon all antoi "Strict and rigid -dealing" (16). C. translates tonvn (Pal. MS.) as though from tonoz, -in the sense of "strain." "rigour." The reading of other MSS. tonvn is -preferable. - -XIII "Congiaries" (13). dianomais, "doles." - -XIV "Cajeta" (17). The passage is certainly corrupt. C. spies a -reference to Chryses praying by the sea-shore in the Illiad, and -supposes M. Aurelius to have done the like. None of the emendations -suggested is satisfactory. At § XV. Book II. is usually reckoned to -begin. BOOK II III. "Do, soul" (6). If the received reading be right, -it must be sarcastic; but there are several variants which show how -unsatisfactory it is. C. translates "en gar o bioz ekasty so par eanty", -which I do not understand. The sense required is: "Do not violence to -thyself, for thou hast not long to use self-respect. Life is not (v. 1. -so long for each, and this life for thee is all but done." - -X. "honour and credit do proceed" (12). The verb has dropt out of the -text, but C. has supplied one of the required meaning. - -XI. "Consider," etc. (52). This verb is not in the Greek, which means: -"(And reason also shows) how man, etc." - -BOOK IV XV. "Agathos" (18): This is probably not a proper name, but the -text seems to be unsound. The meaning may be "the good man ought" - -XVI. oikonomian (16) is a "practical benefit," a secondary end. XXXIX. -"For herein lieth all...." (~3). C. translates his conjecture olan for -ola. - -BOOK V XIV. katorqwseiz (15): Acts of "rightness" or "straightness." -XXIII. "Roarer" (28): Gr. "tragedian." Ed. 1 has whoremonger,' ed. -2 corrects to "harlot," but omits to alter' the word at its second -occurrence. - -XXV. "Thou hast... them" (33): A quotation from Homer, Odyssey, iv. 690. - -XXVII. "One of the poets" (33): Hesiod, Op. et Dies, 197. - -XXIX and XXX. (36). The Greek appears to contain quotations from sources -not known, and the translation is a paraphrase. (One or two alterations -are here made on the authority of the second edition.) BOOK VI XIII. -"Affected and qualified" (i4): exis, the power of cohesion shown in -things inanimate; fusiz, power of growth seen in plants and the like. - -XVII. "Wonder at them" (18): i.e. mankind. - -XXXVII. "Chrysippus" (42): C. refers to a passage of Plutarch De -Communibus Notitiis (c. xiv.), where Chrysippus is represented as saying -that a coarse phrase may be vile in itself, yet have due place in a -comedy as contributing to a certain effect. - -XL. "Man or men..." There is no hiatus in the Greek, which means: -"Whatever (is beneficial) for a man is so for other men also." - -XLII. There is no hiatus in the Greek. - -BOOK VII IX. C. translates his conjecture mh for h. The Greek means -"straight, or rectified," with a play on the literal and metaphorical -meaning of ortoz. - -XIV. endaimonia. contains the word daimwn in composition. XXII. The text -is corrupt, but the words "or if it be but few" should be "that is -little enough." - -XXIII. "Plato": Republic, vi. p. 486 A. - -XXV. "It will," etc. Euripides, Belerophon, frag. 287 (Nauck). - -"Lives," etc. Euripides, Hypsipyle, frag. 757 (Nauck). "As long," etc. -Aristophanes, Acharne, 66 i. - -"Plato" Apology, p. 28 B. - -"For thus" Apology, p. 28 F. - -XXVI. "But, O noble sir," etc. Plato, Gorgias, 512 D. XXVII. "And as -for those parts," etc. A quotation from Euripides, Chryssipus, frag. 839 -(Nauck). - -"With meats," etc. From Euripides, Supplices, 1110. XXXIII. "They both," -i.e. life and wrestling. - -"Says he" (63): Plato, quoted by Epictetus, Arr. i. 28, 2 and 22. - -XXXVII. "How know we," etc. The Greek means: "how know we whether -Telauges were not nobler in character than Sophocles?" The allusion is -unknown. - -XXVII. "Frost" The word is written by Casaubon as a proper name, -"Pagus.' - -"The hardihood of Socrates was famous"; see Plato, Siymposium, p. 220. - -BOOK X XXII. The Greek means, "paltry breath bearing up corpses, so that -the tale of Dead Man's Land is clearer." - -XXII. "The poet" (21): Euripides, frag. 898 (Nauck); compare Aeschylus, -Danaides, frag. 44. - -XXIV. "Plato" (23): Theaetetus, p. 174 D. - -XXXIV. "The poet" (34): Homer, Iliad, vi. 147. - -XXXIV. "Wood": A translation of ulh, "matter." - -XXXVIII. "Rhetoric" (38): Rather "the gift of speech"; or perhaps the -"decree" of the reasoning faculty. - -BOOK XI V. "Cithaeron" (6): Oedipus utters this cry after discovering -that he has fulfilled his awful doom, he was exposed on Cithaeron as -an infant to die, and the cry implies that he wishes he had died there. -Sophocles, Oedipus Tyrannus, 1391. - -V. "New Comedy...," etc. C. has here strayed from the Greek rather -widely. Translate: "and understand to what end the New Comedy was -adopted, which by small degrees degenerated into a mere show of skill -in mimicry." C. writes Comedia Vetus, Media, Nova. XII. "Phocion" (13): -When about to be put to death he charged his son to bear no malice -against the Athenians. - -XXVIII. "My heart," etc. (31): From Homer, Odyssey ix. 413. "They will" -From Hesiod, Opera et Dies, 184. - -"Epictetus" Arr. i. II, 37. - -XXX. "Cut down grapes" (35): Correct "ears of corn." "Epictetus"(36): -Arr. 3, 22, 105. - - - - -GLOSSARY - -This Glossary includes all proper names (excepting a few which are -insignificant or unknown) and all obsolete or obscure words. ADRIANUS, -or Hadrian (76-138 A. D.), 14th Roman Emperor. - -Agrippa, M. Vipsanius (63-12 B.C.), a distinguished soldier under -Augustus. - -Alexander the Great, King of Macedonia, and Conqueror of the East, -356-323 B.C. - -Antisthenes of Athens, founder of the sect of Cynic philosophers, and an -opponent of Plato, 5th century B.C Antoninus Pius, 15th Roman Emperor, -138-161 AD. one of the best princes that ever mounted a throne. - -Apathia: the Stoic ideal was calmness in all circumstance an -insensibility to pain, and absence of all exaltation at, pleasure or -good fortune. - -Apelles, a famous painter of antiquity. - -Apollonius of Alexandria, called Dyscolus, or the 'ill-tempered,' -a great grammarian. - -Aposteme, tumour, excrescence. - -Archimedes of Syracuse 287-212 B.C., the most famous mathematician of -antiquity. - -Athos, a mountain promontory at the N. of the Aegean Sea. - -Augustus, first Roman Emperor (ruled 31 B.C.-14 AD.). - -Avoid, void. - -BACCHIUS: there Were several persons of this name, and the one meant is -perhaps the musician. - -Brutus (1) the liberator of the Roman people from their kings, and (2) -the murderer of Caesar. - -Both names were household words. - -Caesar, Caius, Julius, the Dictator and Conqueror. - -Caieta, a town in Latium. - -Camillus, a famous dictator in the early days of the Roman Republic. - -Carnuntum, a town on the Danube in Upper Pannonia. - -Cato, called of Utica, a Stoic who died by his own hand after the battle -of Thapsus, 46 B.C. His name was proverbial for virtue and courage. - -Cautelous, cautious. - -Cecrops, first legendary King of Athens. - -Charax, perhaps the priestly historian of that name, whose date is -unknown, except that it must be later than Nero. - -Chirurgeon, surgeon. - -Chrysippus, 280-207 B.C., a Stoic philosopher, and the founder of -Stoicism as a systematic philosophy. - -Circus, the Circus Maximus at Rome, where games were held. -There were four companies who contracted to provide horses, drivers, -etc. These were called Factiones, and each had its distinguishing -colour: russata (red), albata (white), veneta (blue), prasina (green). -There was high rivalry between them, and riots and bloodshed not -infrequently. - -Cithaeron, a mountain range N. of Attica. - -Comedy, ancient; a term applied to the Attic comedy of Aristophanes and -his time, which criticised persons and politics, like a modern comic -journal, such as Punck. See New Comedy. - -Compendious, short. - -Conceit, opinion. - -Contentation, contentment. - -Crates, a Cynic philosopher of the 4th century B.C. - -Croesus, King of Lydia, proverbial for wealth; he reigned 560-546 B.C. - -Cynics, a school of philosophers, founded by Antisthenes. Their texts -were a kind of caricature of Socraticism. Nothing was good but virtue, -nothing bad but vice. The Cynics repudiated all civil and social claims, -and attempted to return to what they called a state of nature. Many of -them were very disgusting in their manners. - -DEMETRIUS of Phalerum, an Athenian orator, statesman, philosopher, and -poet. Born 345 B.C. - -Democritus of Abdera (460-361 B.C.), celebrated as the 'laughing -philosopher,' whose constant thought was 'What fools these mortals be.' -He invented the Atomic Theory. - -Dio of Syracuse, a disciple of Plato, and afterwards tyrant of Syracuse. -Murdered 353 B.C. - -Diogenes, the Cynic, born about 412 B.C., renowned for his rudeness and -hardihood. - -Diognetus, a painter. - -Dispense with, put up with. - -Dogmata, pithy sayings, or philosophical rules of life. - -EMPEDOCLES of Agrigentum, fl. -5th century B.C., a philosopher, who first laid down that there were -"four elements." He believed in the transmigration of souls, and the -indestructibility of matter. - -Epictetus, a famous Stoic philosopher. He was of Phrygia, at first a -slave, then freedman, lame, poor, and contented. -The work called Encheiridion was compiled by a pupil from his -discourses. - -Epicureans, a sect of philosophers founded by Epicurus, who "combined -the physics of Democritus," i.e. the atomic theory, "with the ethics of -Aristippus." - -They proposed to live for happiness, but the word did not bear that -coarse and vulgar sense originally which it soon took. - -Epicurus of Samos, 342-270 B.C. - -Lived at Athens in his "gardens," an urbane and kindly, if somewhat -useless, life. His character was simple and temperate, and had none of -the vice or indulgence which was afterwards associated with the name of -Epicurean. - -Eudoxus of Cnidus, a famous astronomer and physician of the 4th century -B. C. - -FATAL, fated. - -Fortuit, chance (adj.). - -Fronto, M. Cornelius, a rhetorician and pleader, made consul in 143 A.D. -A number of his letters to M, Aur. and others are extant. - -GRANUA, a tributary of the Danube. - -HELICE, ancient capital city of Achaia, swallowed up by an earthquake, -373 B.C. - -Helvidius Priscus, son-in-law of Thrasea Paetus, a noble man and a lover -of liberty. He was banished by Nero, and put to death by Vespasian. - -Heraclitus of Ephesus, who lived in the 6th century B.C. He wrote on -philosophy and natural science. - -Herculaneum, near Mount Vesuvius, buried by the eruption of 79 AD. - -Hercules, p. 167, should be Apollo. See Muses. - -Hiatus, gap. - -Hipparchus of Bithynia, an astronomer of the 2nd century B.C., "The true -father of astronomy." - -Hippocrates of Cos, about 460-357 B.C. One of the most famous physicians -of antiquity. - -IDIOT, means merely the non-proficient in anything, the "layman," he who -was not technically trained in any art, craft, or calling. - -LEONNATUS, a distinguished general under Alexander the Great. - -Lucilla, daughter of M. Aurelius, and wife of Verus, whom she survived. - -MAECENAS, a trusted adviser of Augustus, and a munificent patron of wits -and literary men. - -Maximus, Claudius, a Stoic philosopher. - -Menippus, a Cynic philosopher. - -Meteores, ta metewrologika, "high philosophy," used specially of -astronomy and natural philosophy, which were bound up with other -speculations. - -Middle Comedy, something midway between the Old and New Comedy. See -Comedy, Ancient, and New Comedy. - -Middle things, Book 7, XXV. The Stoics divided all things into virtue, -vice, and indifferent things; but as "indifferent" they regarded most of -those things which the world regards as good or bad, such as wealth or -poverty. Of these, some were "to be desired," some "to be rejected." - -Muses, the nine deities who presided over various kinds of poesy, music, -etc. Their leader was Apollo, one of whose titles is Musegetes, the -Leader of the Muses. - -NERVES, strings. - -New Comedy, the Attic Comedy of Menander and his school, which -criticised not persons but manners, like a modern comic opera. See -Comedy, Ancient. - -PALESTRA, wrestling school. - -Pancratiast, competitor in the pancratium, a combined contest which -comprised boxing and wrestling. - -Parmularii, gladiators armed with a small round shield (parma). - -Pheidias, the most famous sculptor of antiquity. - -Philippus, founder of the Macedonian supremacy, and father of Alexander -the Great. - -Phocion, an Athenian general and statesman, a noble and high-minded man, -4th century B.C. - -He was called by Demosthenes, "the pruner of my periods." - -He was put to death by the State in 317, on a false suspicion, and left -a message for his son "to bear no grudge against the Athenians." - -Pine, torment. - -Plato of Athens, 429-347 B.C. He used the dialectic method invented by -his master Socrates. - -He was, perhaps, as much poet as philosopher. He is generally identified -with the Theory of Ideas, that things are what they are by participation -with our eternal Idea. His "Commonwealth" was a kind of Utopia. - -Platonics, followers of Plato. - -Pompeii, near Mount Vesuvius, buried in the eruption of 79 A. D. - -Pompeius, C. Pompeius Magnus, a very successful general at the end of -the Roman Republic (106-48 B.C.). - -Prestidigitator, juggler. - -Pythagoras of Samos, a philosopher, scientist, and moralist of the 6th -century B.C. - -QUADI, a tribe of S. Germany. - -M. Aurelius carried on war against them, and part of this book was -written in the field. - -RICTUS, gape, jaws. - -Rusticus, Q. Junius, or Stoic philosopher, twice made consul by M. -Aurelius. - -SACRARY, shrine. - -Salaminius, Book 7, XXXVII. Leon of Sala-mis. Socrates was ordered by -the Thirty Tyrants to fetch him before them, and Socrates, at his own -peril, refused. - -Sarmatae, a tribe dwelling in Poland. - -Sceletum, skeleton. - -Sceptics, a school of philosophy founded by Pyrrho (4th contury B.C.). -He advocated "suspension of judgment," and taught the relativity of -knowledge and impossibility of proof. The school is not unlike the -Agnostic school. - -Scipio, the name of two great soldiers, P. Corn. Scipio Africanus, -conqueror of Hannibal, and P. - -Corn. Sc. Afr. Minor, who came into the family by adoption, who -destroyed Carthage. - -Secutoriani (a word coined by C.), the Sececutores, light-armed -gladiators, who were pitted against others with net and trident. - -Sextus of Chaeronea, a Stoic philosopher, nephew of Plutarch. - -Silly, simple, common. - -Sinuessa, a town in Latium. - -Socrates, an Athenian philosopher (469-399 B.C.), founder of the -dialectic method. Put to death on a trumped-up charge by his countrymen. - -Stint, limit (without implying niggardliness). - -Stoics, a philosophic system founded by Zeno (4th century B.C.), and -systematised by Chrysippus (3rd century B.C.). Their physical theory -was a pantheistic materialism, their summum bonum "to live according -to nature." Their wise man needs nothing, he is sufficient to himself; -virtue is good, vice bad, external things indifferent. - -THEOPHRASTUS, a philosopher, pupil of Aristotle, and his successor as -president of the Lyceum. He wrote a large number of works on philosophy -and natural history. Died 287 B.C. - -Thrasea, P. Thrasea Pactus, a senator and Stoic philosopher, a noble and -courageous man. He was condemned to death by Nero. - -Tiberius, 2nd Roman Emperor (14-31 AD.). He spent the latter part of his -life at Capreae (Capri), off Naples, in luxury or debauchery, neglecting -his imperial duties. - -To-torn, torn to pieces. - -Trajan, 13th Roman Emperor, 52-117 A.D. - -VERUS, Lucius Aurelius, colleague of M. Aurelius in the Empire. - -He married Lucilla, daughter of M. A., and died 169 A.D. - -Vespasian, 9th Roman Emperor XENOCRATES of Chalcedon, 396-314 B.C., a -philosopher, and president of the Academy. - - - - - -End of the Project Gutenberg EBook of Meditations, by Marcus Aurelius - -*** END OF THIS PROJECT GUTENBERG EBOOK MEDITATIONS *** - -***** This file should be named 2680-8.txt or 2680-8.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/2/6/8/2680/ - -Produced by J. 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You may copy it, give it away or -re-use it under the terms of the Project Gutenberg License included -with this eBook or online at www.gutenberg.org - - -Title: Meditations - -Author: Marcus Aurelius - -Posting Date: December 25, 2008 [EBook #2680] -Release Date: June, 2001 - -Language: English - -Character set encoding: ASCII - -*** START OF THIS PROJECT GUTENBERG EBOOK MEDITATIONS *** - - - - -Produced by J. Boulton - - - - - -MEDITATIONS - -By Marcus Aurelius - - - - -CONTENTS - - - NOTES - - INTRODUCTION - - FIRST BOOK - - SECOND BOOK - - THIRD BOOK - - FOURTH BOOK - - FIFTH BOOK - - SIXTH BOOK - - SEVENTH BOOK - - EIGHTH BOOK - - NINTH BOOK - - TENTH BOOK - - ELEVENTH BOOK - - TWELFTH BOOK - - APPENDIX - - GLOSSARY - - - - -Original Transcriber's Notes: - -This text was scanned by J. Boulton using Textbridge OCR. The Greek -portions of the text have been added by hand and they will require the -standard "Symbol" font "symbol.ttf" to be installed in the system fonts -folder. This is a standard Windows font, so should be present on most -systems. To contact the scanner e-mail: magicjon@ic24.net INTRODUCTION -This is the Plain Text version, see medma10h.txt or .zip for the HTML -version with the various symbols mentioned above. - - - - -INTRODUCTION - - -MARCUS AURELIUS ANTONINUS was born on April 26, A.D. 121. His real name -was M. Annius Verus, and he was sprung of a noble family which claimed -descent from Numa, second King of Rome. Thus the most religious of -emperors came of the blood of the most pious of early kings. His father, -Annius Verus, had held high office in Rome, and his grandfather, of -the same name, had been thrice Consul. Both his parents died young, but -Marcus held them in loving remembrance. On his father's death Marcus -was adopted by his grandfather, the consular Annius Verus, and there was -deep love between these two. On the very first page of his book Marcus -gratefully declares how of his grandfather he had learned to be gentle -and meek, and to refrain from all anger and passion. The Emperor Hadrian -divined the fine character of the lad, whom he used to call not Verus -but Verissimus, more Truthful than his own name. He advanced Marcus to -equestrian rank when six years of age, and at the age of eight made him -a member of the ancient Salian priesthood. The boy's aunt, Annia Galeria -Faustina, was married to Antoninus Pius, afterwards emperor. Hence it -came about that Antoninus, having no son, adopted Marcus, changing his -name to that which he is known by, and betrothed him to his daughter -Faustina. His education was conducted with all care. The ablest teachers -were engaged for him, and he was trained in the strict doctrine of the -Stoic philosophy, which was his great delight. He was taught to dress -plainly and to live simply, to avoid all softness and luxury. His body -was trained to hardihood by wrestling, hunting, and outdoor games; and -though his constitution was weak, he showed great personal courage to -encounter the fiercest boars. At the same time he was kept from the -extravagancies of his day. The great excitement in Rome was the strife -of the Factions, as they were called, in the circus. The racing drivers -used to adopt one of four colours--red, blue, white, or green--and their -partisans showed an eagerness in supporting them which nothing could -surpass. Riot and corruption went in the train of the racing chariots; -and from all these things Marcus held severely aloof. - -In 140 Marcus was raised to the consulship, and in 145 his betrothal -was consummated by marriage. Two years later Faustina brought him a -daughter; and soon after the tribunate and other imperial honours were -conferred upon him. - -Antoninus Pius died in 161, and Marcus assumed the imperial state. He -at once associated with himself L. Ceionius Commodus, whom Antoninus had -adopted as a younger son at the same time with Marcus, giving him the -name of Lucius Aurelius Verus. Henceforth the two are colleagues in the -empire, the junior being trained as it were to succeed. No sooner was -Marcus settled upon the throne than wars broke out on all sides. In -the east, Vologeses III. of Parthia began a long-meditated revolt by -destroying a whole Roman Legion and invading Syria (162). Verus was sent -off in hot haste to quell this rising; and he fulfilled his trust by -plunging into drunkenness and debauchery, while the war was left to his -officers. Soon after Marcus had to face a more serious danger at home in -the coalition of several powerful tribes on the northern frontier. Chief -among those were the Marcomanni or Marchmen, the Quadi (mentioned in -this book), the Sarmatians, the Catti, the Jazyges. In Rome itself there -was pestilence and starvation, the one brought from the east by Verus's -legions, the other caused by floods which had destroyed vast quantities -of grain. After all had been done possible to allay famine and to supply -pressing needs--Marcus being forced even to sell the imperial jewels to -find money--both emperors set forth to a struggle which was to continue -more or less during the rest of Marcus's reign. During these wars, in -169, Verus died. We have no means of following the campaigns in detail; -but thus much is certain, that in the end the Romans succeeded in -crushing the barbarian tribes, and effecting a settlement which made the -empire more secure. Marcus was himself commander-in-chief, and victory -was due no less to his own ability than to his wisdom in choice of -lieutenants, shown conspicuously in the case of Pertinax. There were -several important battles fought in these campaigns; and one of them has -become celebrated for the legend of the Thundering Legion. In a battle -against the Quadi in 174, the day seemed to be going in favour of -the foe, when on a sudden arose a great storm of thunder and rain the -lightning struck the barbarians with terror, and they turned to rout. -In later days this storm was said to have been sent in answer to the -prayers of a legion which contained many Christians, and the name -Thundering Legion should be given to it on this account. The title of -Thundering Legion is known at an earlier date, so this part of the story -at least cannot be true; but the aid of the storm is acknowledged by one -of the scenes carved on Antonine's Column at Rome, which commemorates -these wars. - -The settlement made after these troubles might have been more -satisfactory but for an unexpected rising in the east. Avidius Cassius, -an able captain who had won renown in the Parthian wars, was at this -time chief governor of the eastern provinces. By whatever means induced, -he had conceived the project of proclaiming himself emperor as soon as -Marcus, who was then in feeble health, should die; and a report having -been conveyed to him that Marcus was dead, Cassius did as he had -planned. Marcus, on hearing the news, immediately patched up a peace and -returned home to meet this new peril. The emperors great grief was that -he must needs engage in the horrors of civil strife. He praised the -qualities of Cassius, and expressed a heartfelt wish that Cassius might -not be driven to do himself a hurt before he should have the opportunity -to grant a free pardon. But before he could come to the east news had -come to Cassius that the emperor still lived; his followers fell away -from him, and he was assassinated. Marcus now went to the east, and -while there the murderers brought the head of Cassius to him; but the -emperor indignantly refused their gift, nor would he admit the men to -his presence. - -On this journey his wife, Faustina, died. At his return the emperor -celebrated a triumph (176). Immediately afterwards he repaired to -Germany, and took up once more the burden of war. His operations were -followed by complete success; but the troubles of late years had been -too much for his constitution, at no time robust, and on March 17, 180, -he died in Pannonia. - -The good emperor was not spared domestic troubles. Faustina had borne -him several children, of whom he was passionately fond. Their innocent -faces may still be seen in many a sculpture gallery, recalling with odd -effect the dreamy countenance of their father. But they died one by -one, and when Marcus came to his own end only one of his sons still -lived--the weak and worthless Commodus. On his father's death Commodus, -who succeeded him, undid the work of many campaigns by a hasty and -unwise peace; and his reign of twelve years proved him to be a ferocious -and bloodthirsty tyrant. Scandal has made free with the name of Faustina -herself, who is accused not only of unfaithfulness, but of intriguing -with Cassius and egging him on to his fatal rebellion, it must be -admitted that these charges rest on no sure evidence; and the emperor, -at all events, loved her dearly, nor ever felt the slightest qualm of -suspicion. - -As a soldier we have seen that Marcus was both capable and successful; -as an administrator he was prudent and conscientious. Although steeped -in the teachings of philosophy, he did not attempt to remodel the world -on any preconceived plan. He trod the path beaten by his predecessors, -seeking only to do his duty as well as he could, and to keep out -corruption. He did some unwise things, it is true. To create a compeer -in empire, as he did with Verus, was a dangerous innovation which could -only succeed if one of the two effaced himself; and under Diocletian -this very precedent caused the Roman Empire to split into halves. He -erred in his civil administration by too much centralising. But the -strong point of his reign was the administration of justice. Marcus -sought by-laws to protect the weak, to make the lot of the slaves -less hard, to stand in place of father to the fatherless. Charitable -foundations were endowed for rearing and educating poor children. The -provinces were protected against oppression, and public help was given -to cities or districts which might be visited by calamity. The great -blot on his name, and one hard indeed to explain, is his treatment -of the Christians. In his reign Justin at Rome became a martyr to -his faith, and Polycarp at Smyrna, and we know of many outbreaks of -fanaticism in the provinces which caused the death of the faithful. It -is no excuse to plead that he knew nothing about the atrocities done in -his name: it was his duty to know, and if he did not he would have been -the first to confess that he had failed in his duty. But from his own -tone in speaking of the Christians it is clear he knew them only from -calumny; and we hear of no measures taken even to secure that they -should have a fair hearing. In this respect Trajan was better than he. - -To a thoughtful mind such a religion as that of Rome would give small -satisfaction. Its legends were often childish or impossible; its -teaching had little to do with morality. The Roman religion was in fact -of the nature of a bargain: men paid certain sacrifices and rites, and -the gods granted their favour, irrespective of right or wrong. In this -case all devout souls were thrown back upon philosophy, as they had -been, though to a less extent, in Greece. There were under the early -empire two rival schools which practically divided the field between -them, Stoicism and Epicureanism. The ideal set before each was nominally -much the same. The Stoics aspired to the repression of all emotion, and -the Epicureans to freedom from all disturbance; yet in the upshot the -one has become a synonym of stubborn endurance, the other for unbridled -licence. With Epicureanism we have nothing to do now; but it will be -worth while to sketch the history and tenets of the Stoic sect. Zeno, -the founder of Stoicism, was born in Cyprus at some date unknown, but -his life may be said roughly to be between the years 350 and 250 B.C. -Cyprus has been from time immemorial a meeting-place of the East and -West, and although we cannot grant any importance to a possible strain -of Phoenician blood in him (for the Phoenicians were no philosophers), -yet it is quite likely that through Asia Minor he may have come in touch -with the Far East. He studied under the cynic Crates, but he did not -neglect other philosophical systems. After many years' study he opened -his own school in a colonnade in Athens called the Painted Porch, or -Stoa, which gave the Stoics their name. Next to Zeno, the School of the -Porch owes most to Chrysippus (280--207 b.c.), who organised Stoicism -into a system. Of him it was said, 'But for Chrysippus, there had been -no Porch.' - -The Stoics regarded speculation as a means to an end and that end was, -as Zeno put it, to live consistently omologonuenws zhn or as it was -later explained, to live in conformity with nature. This conforming of -the life to nature oralogoumenwz th fusei zhn. was the Stoic idea of -Virtue. - -This dictum might easily be taken to mean that virtue consists in -yielding to each natural impulse; but that was very far from the Stoic -meaning. In order to live in accord with nature, it is necessary to know -what nature is; and to this end a threefold division of philosophy is -made--into Physics, dealing with the universe and its laws, the problems -of divine government and teleology; Logic, which trains the mind to -discern true from false; and Ethics, which applies the knowledge thus -gained and tested to practical life. The Stoic system of physics was -materialism with an infusion of pantheism. In contradiction to Plato's -view that the Ideas, or Prototypes, of phenomena alone really exist, -the Stoics held that material objects alone existed; but immanent in -the material universe was a spiritual force which acted through them, -manifesting itself under many forms, as fire, aether, spirit, soul, -reason, the ruling principle. - -The universe, then, is God, of whom the popular gods are manifestations; -while legends and myths are allegorical. The soul of man is thus an -emanation from the godhead, into whom it will eventually be re-absorbed. -The divine ruling principle makes all things work together for good, -but for the good of the whole. The highest good of man is consciously -to work with God for the common good, and this is the sense in which -the Stoic tried to live in accord with nature. In the individual it -is virtue alone which enables him to do this; as Providence rules the -universe, so virtue in the soul must rule man. - -In Logic, the Stoic system is noteworthy for their theory as to the test -of truth, the Criterion. They compared the new-born soul to a sheet of -paper ready for writing. Upon this the senses write their impressions, -fantasias and by experience of a number of these the soul unconsciously -conceives general notions koinai eunoiai or anticipations. prolhyeis -When the impression was such as to be irresistible it was called -(katalnptikh fantasia) one that holds fast, or as they explained it, -one proceeding from truth. Ideas and inferences artificially produced by -deduction or the like were tested by this 'holding perception.' Of the -Ethical application I have already spoken. The highest good was the -virtuous life. Virtue alone is happiness, and vice is unhappiness. -Carrying this theory to its extreme, the Stoic said that there could -be no gradations between virtue and vice, though of course each has -its special manifestations. Moreover, nothing is good but virtue, and -nothing but vice is bad. Those outside things which are commonly called -good or bad, such as health and sickness, wealth and poverty, pleasure -and pain, are to him indifferent adiofora. All these things are merely -the sphere in which virtue may act. The ideal Wise Man is sufficient -unto himself in all things, autarkhs and knowing these truths, he will -be happy even when stretched upon the rack. It is probable that no Stoic -claimed for himself that he was this Wise Man, but that each strove -after it as an ideal much as the Christian strives after a likeness to -Christ. The exaggeration in this statement was, however, so obvious, -that the later Stoics were driven to make a further subdivision of -things indifferent into what is preferable (prohgmena) and what is -undesirable. They also held that for him who had not attained to the -perfect wisdom, certain actions were proper. (kaqhkonta) These were -neither virtuous nor vicious, but, like the indifferent things, held a -middle place. Two points in the Stoic system deserve special mention. -One is a careful distinction between things which are in our power and -things which are not. Desire and dislike, opinion and affection, are -within the power of the will; whereas health, wealth, honour, and other -such are generally not so. The Stoic was called upon to control his -desires and affections, and to guide his opinion; to bring his whole -being under the sway of the will or leading principle, just as the -universe is guided and governed by divine Providence. This is a special -application of the favourite Greek virtue of moderation, (swfrosuum) and -has also its parallel in Christian ethics. The second point is a strong -insistence on the unity of the universe, and on man's duty as part of a -great whole. Public spirit was the most splendid political virtue of the -ancient world, and it is here made cosmopolitan. It is again instructive -to note that Christian sages insisted on the same thing. Christians -are taught that they are members of a worldwide brotherhood, where is -neither Greek nor Hebrew, bond nor free and that they live their lives -as fellow-workers with God. - -Such is the system which underlies the Meditations of Marcus Aurelius. -Some knowledge of it is necessary to the right understanding of the -book, but for us the chief interest lies elsewhere. We do not come to -Marcus Aurelius for a treatise on Stoicism. He is no head of a school to -lay down a body of doctrine for students; he does not even contemplate -that others should read what he writes. His philosophy is not an eager -intellectual inquiry, but more what we should call religious feeling. -The uncompromising stiffness of Zeno or Chrysippus is softened and -transformed by passing through a nature reverent and tolerant, gentle -and free from guile; the grim resignation which made life possible to -the Stoic sage becomes in him almost a mood of aspiration. His book -records the innermost thoughts of his heart, set down to ease it, with -such moral maxims and reflections as may help him to bear the burden of -duty and the countless annoyances of a busy life. - -It is instructive to compare the Meditations with another famous book, -the Imitation of Christ. There is the same ideal of self-control in -both. It should be a man's task, says the Imitation, 'to overcome -himself, and every day to be stronger than himself.' 'In withstanding of -the passions standeth very peace of heart.' 'Let us set the axe to the -root, that we being purged of our passions may have a peaceable mind.' -To this end there must be continual self-examination. 'If thou may not -continually gather thyself together, namely sometimes do it, at least -once a day, the morning or the evening. In the morning purpose, in the -evening discuss the manner, what thou hast been this day, in word, work, -and thought.' But while the Roman's temper is a modest self-reliance, -the Christian aims at a more passive mood, humbleness and meekness, -and reliance on the presence and personal friendship of God. The Roman -scrutinises his faults with severity, but without the self-contempt -which makes the Christian 'vile in his own sight.' The Christian, like -the Roman, bids 'study to withdraw thine heart from the love of things -visible'; but it is not the busy life of duty he has in mind so much as -the contempt of all worldly things, and the 'cutting away of all -lower delectations.' Both rate men's praise or blame at their real -worthlessness; 'Let not thy peace,' says the Christian, 'be in the -mouths of men.' But it is to God's censure the Christian appeals, the -Roman to his own soul. The petty annoyances of injustice or unkindness -are looked on by each with the same magnanimity. 'Why doth a little -thing said or done against thee make thee sorry? It is no new thing; it -is not the first, nor shall it be the last, if thou live long. At best -suffer patiently, if thou canst not suffer joyously.' The Christian -should sorrow more for other men's malice than for our own wrongs; but -the Roman is inclined to wash his hands of the offender. 'Study to be -patient in suffering and bearing other men's defaults and all manner -infirmities,' says the Christian; but the Roman would never have thought -to add, 'If all men were perfect, what had we then to suffer of other -men for God?' The virtue of suffering in itself is an idea which does -not meet us in the Meditations. Both alike realise that man is one of a -great community. 'No man is sufficient to himself,' says the Christian; -'we must bear together, help together, comfort together.' But while -he sees a chief importance in zeal, in exalted emotion that is, and -avoidance of lukewarmness, the Roman thought mainly of the duty to be -done as well as might be, and less of the feeling which should go with -the doing of it. To the saint as to the emperor, the world is a poor -thing at best. 'Verily it is a misery to live upon the earth,' says the -Christian; few and evil are the days of man's life, which passeth away -suddenly as a shadow. - -But there is one great difference between the two books we are -considering. The Imitation is addressed to others, the Meditations -by the writer to himself. We learn nothing from the Imitation of -the author's own life, except in so far as he may be assumed to have -practised his own preachings; the Meditations reflect mood by mood the -mind of him who wrote them. In their intimacy and frankness lies their -great charm. These notes are not sermons; they are not even confessions. -There is always an air of self-consciousness in confessions; in such -revelations there is always a danger of unctuousness or of vulgarity for -the best of men. St. Augus-tine is not always clear of offence, and John -Bunyan himself exaggerates venial peccadilloes into heinous sins. But -Marcus Aurelius is neither vulgar nor unctuous; he extenuates nothing, -but nothing sets down in malice. He never poses before an audience; he -may not be profound, he is always sincere. And it is a lofty and serene -soul which is here disclosed before us. Vulgar vices seem to have no -temptation for him; this is not one tied and bound with chains which -he strives to break. The faults he detects in himself are often such as -most men would have no eyes to see. To serve the divine spirit which -is implanted within him, a man must 'keep himself pure from all violent -passion and evil affection, from all rashness and vanity, and from all -manner of discontent, either in regard of the gods or men': or, as he -says elsewhere, 'unspotted by pleasure, undaunted by pain.' Unwavering -courtesy and consideration are his aims. 'Whatsoever any man either -doth or saith, thou must be good;' 'doth any man offend? It is against -himself that he doth offend: why should it trouble thee?' The offender -needs pity, not wrath; those who must needs be corrected, should be -treated with tact and gentleness; and one must be always ready to learn -better. 'The best kind of revenge is, not to become like unto them.' -There are so many hints of offence forgiven, that we may believe the -notes followed sharp on the facts. Perhaps he has fallen short of his -aim, and thus seeks to call his principles to mind, and to strengthen -himself for the future. That these sayings are not mere talk is plain -from the story of Avidius Cassius, who would have usurped his imperial -throne. Thus the emperor faithfully carries out his own principle, that -evil must be overcome with good. For each fault in others, Nature (says -he) has given us a counteracting virtue; 'as, for example, against the -unthankful, it hath given goodness and meekness, as an antidote.' - -One so gentle towards a foe was sure to be a good friend; and indeed his -pages are full of generous gratitude to those who had served him. In his -First Book he sets down to account all the debts due to his kinsfolk -and teachers. To his grandfather he owed his own gentle spirit, to -his father shamefastness and courage; he learnt of his mother to be -religious and bountiful and single-minded. Rusticus did not work in -vain, if he showed his pupil that his life needed amending. Apollonius -taught him simplicity, reasonableness, gratitude, a love of true -liberty. So the list runs on; every one he had dealings with seems -to have given him something good, a sure proof of the goodness of his -nature, which thought no evil. - -If his was that honest and true heart which is the Christian ideal, this -is the more wonderful in that he lacked the faith which makes Christians -strong. He could say, it is true, 'either there is a God, and then all -is well; or if all things go by chance and fortune, yet mayest thou use -thine own providence in those things that concern thee properly; and -then art thou well.' Or again, 'We must needs grant that there is a -nature that doth govern the universe.' But his own part in the scheme -of things is so small, that he does not hope for any personal happiness -beyond what a serene soul may win in this mortal life. 'O my soul, the -time I trust will be, when thou shalt be good, simple, more open and -visible, than that body by which it is enclosed;' but this is said of -the calm contentment with human lot which he hopes to attain, not of a -time when the trammels of the body shall be cast off. For the rest, the -world and its fame and wealth, 'all is vanity.' The gods may perhaps -have a particular care for him, but their especial care is for the -universe at large: thus much should suffice. His gods are better than -the Stoic gods, who sit aloof from all human things, untroubled and -uncaring, but his personal hope is hardly stronger. On this point he -says little, though there are many allusions to death as the natural -end; doubtless he expected his soul one day to be absorbed into the -universal soul, since nothing comes out of nothing, and nothing can be -annihilated. His mood is one of strenuous weariness; he does his duty as -a good soldier, waiting for the sound of the trumpet which shall sound -the retreat; he has not that cheerful confidence which led Socrates -through a life no less noble, to a death which was to bring him into the -company of gods he had worshipped and men whom he had revered. - -But although Marcus Aurelius may have held intellectually that his soul -was destined to be absorbed, and to lose consciousness of itself, there -were times when he felt, as all who hold it must sometimes feel, how -unsatisfying is such a creed. Then he gropes blindly after something -less empty and vain. 'Thou hast taken ship,' he says, 'thou hast sailed, -thou art come to land, go out, if to another life, there also shalt -thou find gods, who are everywhere.' There is more in this than the -assumption of a rival theory for argument's sake. If worldly things -'be but as a dream, the thought is not far off that there may be an -awakening to what is real. When he speaks of death as a necessary -change, and points out that nothing useful and profitable can be brought -about without change, did he perhaps think of the change in a corn of -wheat, which is not quickened except it die? Nature's marvellous power -of recreating out of Corruption is surely not confined to bodily things. -Many of his thoughts sound like far-off echoes of St. Paul; and it is -strange indeed that this most Christian of emperors has nothing good -to say of the Christians. To him they are only sectaries 'violently and -passionately set upon opposition. - -Profound as philosophy these Meditations certainly are not; but Marcus -Aurelius was too sincere not to see the essence of such things as -came within his experience. Ancient religions were for the most -part concerned with outward things. Do the necessary rites, and you -propitiate the gods; and these rites were often trivial, sometimes -violated right feeling or even morality. Even when the gods stood on the -side of righteousness, they were concerned with the act more than with -the intent. But Marcus Aurelius knows that what the heart is full of, -the man will do. 'Such as thy thoughts and ordinary cogitations are,' he -says, 'such will thy mind be in time.' And every page of the book shows -us that he knew thought was sure to issue in act. He drills his soul, as -it were, in right principles, that when the time comes, it may be guided -by them. To wait until the emergency is to be too late. He sees also the -true essence of happiness. 'If happiness did consist in pleasure, -how came notorious robbers, impure abominable livers, parricides, and -tyrants, in so large a measure to have their part of pleasures?' He who -had all the world's pleasures at command can write thus 'A happy lot and -portion is, good inclinations of the soul, good desires, good actions.' - -By the irony of fate this man, so gentle and good, so desirous of quiet -joys and a mind free from care, was set at the head of the Roman Empire -when great dangers threatened from east and west. For several years he -himself commanded his armies in chief. In camp before the Quadi he dates -the first book of his Meditations, and shows how he could retire within -himself amid the coarse clangour of arms. The pomps and glories which -he despised were all his; what to most men is an ambition or a dream, to -him was a round of weary tasks which nothing but the stern sense of duty -could carry him through. And he did his work well. His wars were slow -and tedious, but successful. With a statesman's wisdom he foresaw the -danger to Rome of the barbarian hordes from the north, and took measures -to meet it. As it was, his settlement gave two centuries of respite -to the Roman Empire; had he fulfilled the plan of pushing the imperial -frontiers to the Elbe, which seems to have been in his mind, much more -might have been accomplished. But death cut short his designs. - -Truly a rare opportunity was given to Marcus Aurelius of showing what -the mind can do in despite of circumstances. Most peaceful of warriors, -a magnificent monarch whose ideal was quiet happiness in home life, bent -to obscurity yet born to greatness, the loving father of children who -died young or turned out hateful, his life was one paradox. That nothing -might lack, it was in camp before the face of the enemy that he passed -away and went to his own place. - -Translations THE following is a list of the chief English translations -of Marcus Aurelius: (1) By Meric Casaubon, 1634; (2) Jeremy Collier, -1701; (3) James Thomson, 1747; (4) R. Graves, 1792; (5) H. McCormac, -1844; (6) George Long, 1862; (7) G. H. Rendall, 1898; and (8) J. -Jackson, 1906. Renan's "Marc-Aurele"--in his "History of the Origins of -Christianity," which appeared in 1882--is the most vital and original -book to be had relating to the time of Marcus Aurelius. Pater's "Marius -the Epicurean" forms another outside commentary, which is of service in -the imaginative attempt to create again the period. - - - - -MARCUS AURELIUS ANTONINUS THE ROMAN EMPEROR - - - - -HIS FIRST BOOK - -concerning HIMSELF: - -Wherein Antoninus recordeth, What and of whom, whether Parents, Friends, -or Masters; by their good examples, or good advice and counsel, he had -learned: - -Divided into Numbers or Sections. - -ANTONINUS Book vi. Num. xlviii. Whensoever thou wilt rejoice thyself, -think and meditate upon those good parts and especial gifts, which thou -hast observed in any of them that live with thee: - -as industry in one, in another modesty, in another bountifulness, in -another some other thing. For nothing can so much rejoice thee, as -the resemblances and parallels of several virtues, eminent in the -dispositions of them that live with thee, especially when all at once, -as it were, they represent themselves unto thee. See therefore, that -thou have them always in a readiness. - - -THE FIRST BOOK - -I. Of my grandfather Verus I have learned to be gentle and meek, and to -refrain from all anger and passion. From the fame and memory of him that -begot me I have learned both shamefastness and manlike behaviour. Of my -mother I have learned to be religious, and bountiful; and to forbear, -not only to do, but to intend any evil; to content myself with a spare -diet, and to fly all such excess as is incidental to great wealth. Of my -great-grandfather, both to frequent public schools and auditories, and -to get me good and able teachers at home; and that I ought not to think -much, if upon such occasions, I were at excessive charges. - -II. Of him that brought me up, not to be fondly addicted to either of -the two great factions of the coursers in the circus, called Prasini, -and Veneti: nor in the amphitheatre partially to favour any of the -gladiators, or fencers, as either the Parmularii, or the Secutores. -Moreover, to endure labour; nor to need many things; when I have -anything to do, to do it myself rather than by others; not to meddle -with many businesses; and not easily to admit of any slander. - -III. Of Diognetus, not to busy myself about vain things, and not easily -to believe those things, which are commonly spoken, by such as take upon -them to work wonders, and by sorcerers, or prestidigitators, and -impostors; concerning the power of charms, and their driving out of -demons, or evil spirits; and the like. Not to keep quails for the game; -nor to be mad after such things. Not to be offended with other men's -liberty of speech, and to apply myself unto philosophy. Him also I must -thank, that ever I heard first Bacchius, then Tandasis and Marcianus, -and that I did write dialogues in my youth; and that I took liking to -the philosophers' little couch and skins, and such other things, which -by the Grecian discipline are proper to those who profess philosophy. - -IV. To Rusticus I am beholding, that I first entered into the conceit -that my life wanted some redress and cure. And then, that I did not -fall into the ambition of ordinary sophists, either to write tracts -concerning the common theorems, or to exhort men unto virtue and the -study of philosophy by public orations; as also that I never by way of -ostentation did affect to show myself an active able man, for any kind -of bodily exercises. And that I gave over the study of rhetoric and -poetry, and of elegant neat language. That I did not use to walk about -the house in my long robe, nor to do any such things. Moreover I learned -of him to write letters without any affectation, or curiosity; such as -that was, which by him was written to my mother from Sinuessa: and to be -easy and ready to be reconciled, and well pleased again with them that -had offended me, as soon as any of them would be content to seek unto -me again. To read with diligence; not to rest satisfied with a light and -superficial knowledge, nor quickly to assent to things commonly spoken -of: whom also I must thank that ever I lighted upon Epictetus his -Hypomnemata, or moral commentaries and common-factions: which also he -gave me of his own. - -V. From Apollonius, true liberty, and unvariable steadfastness, and not -to regard anything at all, though never so little, but right and reason: -and always, whether in the sharpest pains, or after the loss of a child, -or in long diseases, to be still the same man; who also was a present -and visible example unto me, that it was possible for the same man to -be both vehement and remiss: a man not subject to be vexed, and offended -with the incapacity of his scholars and auditors in his lectures and -expositions; and a true pattern of a man who of all his good gifts -and faculties, least esteemed in himself, that his excellent skill and -ability to teach and persuade others the common theorems and maxims of -the Stoic philosophy. Of him also I learned how to receive favours and -kindnesses (as commonly they are accounted:) from friends, so that I -might not become obnoxious unto them, for them, nor more yielding upon -occasion, than in right I ought; and yet so that I should not pass them -neither, as an unsensible and unthankful man. - -VI. Of Sextus, mildness and the pattern of a family governed with -paternal affection; and a purpose to live according to nature: to be -grave without affectation: to observe carefully the several dispositions -of my friends, not to be offended with idiots, nor unseasonably to set -upon those that are carried with the vulgar opinions, with the theorems, -and tenets of philosophers: his conversation being an example how a man -might accommodate himself to all men and companies; so that though his -company were sweeter and more pleasing than any flatterer's cogging and -fawning; yet was it at the same time most respected and reverenced: who -also had a proper happiness and faculty, rationally and methodically to -find out, and set in order all necessary determinations and instructions -for a man's life. A man without ever the least appearance of anger, or -any other passion; able at the same time most exactly to observe the -Stoic Apathia, or unpassionateness, and yet to be most tender-hearted: -ever of good credit; and yet almost without any noise, or rumour: very -learned, and yet making little show. - -VII. From Alexander the Grammarian, to be un-reprovable myself, and not -reproachfully to reprehend any man for a barbarism, or a solecism, or -any false pronunciation, but dextrously by way of answer, or testimony, -or confirmation of the same matter (taking no notice of the word) to -utter it as it should have been spoken; or by some other such close and -indirect admonition, handsomely and civilly to tell him of it. - -VIII. Of Fronto, to how much envy and fraud and hypocrisy the state of a -tyrannous king is subject unto, and how they who are commonly called -[Eupatridas Gk.], i.e. nobly born, are in some sort incapable, or void -of natural affection. - -IX. Of Alexander the Platonic, not often nor without great necessity to -say, or to write to any man in a letter, 'I am not at leisure'; nor in -this manner still to put off those duties, which we owe to our friends -and acquaintances (to every one in his kind) under pretence of urgent -affairs. - -X. Of Catulus, not to contemn any friend's expostulation, though unjust, -but to strive to reduce him to his former disposition: freely and -heartily to speak well of all my masters upon any occasion, as it is -reported of Domitius, and Athenodotus: and to love my children with true -affection. - -XI. From my brother Severus, to be kind and loving to all them of my -house and family; by whom also I came to the knowledge of Thrasea and -Helvidius, and Cato, and Dio, and Brutus. He it was also that did put me -in the first conceit and desire of an equal commonwealth, administered -by justice and equality; and of a kingdom wherein should be regarded -nothing more than the good and welfare of the subjects. Of him also, -to observe a constant tenor, (not interrupted, with any other cares and -distractions,) in the study and esteem of philosophy: to be bountiful -and liberal in the largest measure; always to hope the best; and to -be confident that my friends love me. In whom I moreover observed open -dealing towards those whom he reproved at any time, and that his friends -might without all doubt or much observation know what he would, or would -not, so open and plain was he. - -XII. From Claudius Maximus, in all things to endeavour to have power -of myself, and in nothing to be carried about; to be cheerful and -courageous in all sudden chances and accidents, as in sicknesses: to -love mildness, and moderation, and gravity: and to do my business, -whatsoever it be, thoroughly, and without querulousness. Whatsoever -he said, all men believed him that as he spake, so he thought, and -whatsoever he did, that he did it with a good intent. His manner was, -never to wonder at anything; never to be in haste, and yet never -slow: nor to be perplexed, or dejected, or at any time unseemly, or -excessively to laugh: nor to be angry, or suspicious, but ever ready to -do good, and to forgive, and to speak truth; and all this, as one that -seemed rather of himself to have been straight and right, than ever to -have been rectified or redressed; neither was there any man that ever -thought himself undervalued by him, or that could find in his heart, to -think himself a better man than he. He would also be very pleasant and -gracious. - -XIII. In my father, I observed his meekness; his constancy without -wavering in those things, which after a due examination and -deliberation, he had determined. How free from all vanity he carried -himself in matter of honour and dignity, (as they are esteemed:) his -laboriousness and assiduity, his readiness to hear any man, that had -aught to say tending to any common good: how generally and impartially -he would give every man his due; his skill and knowledge, when rigour -or extremity, or when remissness or moderation was in season; how he did -abstain from all unchaste love of youths; his moderate condescending to -other men's occasions as an ordinary man, neither absolutely requiring -of his friends, that they should wait upon him at his ordinary meals, -nor that they should of necessity accompany him in his journeys; and -that whensoever any business upon some necessary occasions was to be put -off and omitted before it could be ended, he was ever found when he -went about it again, the same man that he was before. His accurate -examination of things in consultations, and patient hearing of others. -He would not hastily give over the search of the matter, as one easy to -be satisfied with sudden notions and apprehensions. His care to preserve -his friends; how neither at any time he would carry himself towards them -with disdainful neglect, and grow weary of them; nor yet at any time -be madly fond of them. His contented mind in all things, his cheerful -countenance, his care to foresee things afar off, and to take order for -the least, without any noise or clamour. Moreover how all acclamations -and flattery were repressed by him: how carefully he observed all things -necessary to the government, and kept an account of the common expenses, -and how patiently he did abide that he was reprehended by some for this -his strict and rigid kind of dealing. How he was neither a superstitious -worshipper of the gods, nor an ambitious pleaser of men, or studious of -popular applause; but sober in all things, and everywhere observant of -that which was fitting; no affecter of novelties: in those things which -conduced to his ease and convenience, (plenty whereof his fortune -did afford him,) without pride and bragging, yet with all freedom and -liberty: so that as he did freely enjoy them without any anxiety or -affectation when they were present; so when absent, he found no want -of them. Moreover, that he was never commended by any man, as either a -learned acute man, or an obsequious officious man, or a fine orator; but -as a ripe mature man, a perfect sound man; one that could not endure to -be flattered; able to govern both himself and others. Moreover, how much -he did honour all true philosophers, without upbraiding those that were -not so; his sociableness, his gracious and delightful conversation, but -never unto satiety; his care of his body within bounds and measure, -not as one that desired to live long, or over-studious of neatness, and -elegancy; and yet not as one that did not regard it: so that through his -own care and providence, he seldom needed any inward physic, or outward -applications: but especially how ingeniously he would yield to any that -had obtained any peculiar faculty, as either eloquence, or the knowledge -of the laws, or of ancient customs, or the like; and how he concurred -with them, in his best care and endeavour that every one of them might -in his kind, for that wherein he excelled, be regarded and esteemed: and -although he did all things carefully after the ancient customs of his -forefathers, yet even of this was he not desirous that men should take -notice, that he did imitate ancient customs. Again, how he was not -easily moved and tossed up and down, but loved to be constant, both in -the same places and businesses; and how after his great fits of headache -he would return fresh and vigorous to his wonted affairs. Again, that -secrets he neither had many, nor often, and such only as concerned -public matters: his discretion and moderation, in exhibiting of the -public sights and shows for the pleasure and pastime of the people: in -public buildings. congiaries, and the like. In all these things, -having a respect unto men only as men, and to the equity of the things -themselves, and not unto the glory that might follow. Never wont to -use the baths at unseasonable hours; no builder; never curious, or -solicitous, either about his meat, or about the workmanship, or colour -of his clothes, or about anything that belonged to external beauty. -In all his conversation, far from all inhumanity, all boldness, and -incivility, all greediness and impetuosity; never doing anything with -such earnestness, and intention, that a man could say of him, that -he did sweat about it: but contrariwise, all things distinctly, as at -leisure; without trouble; orderly, soundly, and agreeably. A man might -have applied that to him, which is recorded of Socrates, that he knew -how to want, and to enjoy those things, in the want whereof, most men -show themselves weak; and in the fruition, intemperate: but to hold out -firm and constant, and to keep within the compass of true moderation and -sobriety in either estate, is proper to a man, who hath a perfect and -invincible soul; such as he showed himself in the sickness of Maximus. - -XIV. From the gods I received that I had good grandfathers, and parents, -a good sister, good masters, good domestics, loving kinsmen, almost all -that I have; and that I never through haste and rashness transgressed -against any of them, notwithstanding that my disposition was such, -as that such a thing (if occasion had been) might very well have been -committed by me, but that It was the mercy of the gods, to prevent such -a concurring of matters and occasions, as might make me to incur this -blame. That I was not long brought up by the concubine of my father; -that I preserved the flower of my youth. That I took not upon me to be -a man before my time, but rather put it off longer than I needed. That -I lived under the government of my lord and father, who would take -away from me all pride and vainglory, and reduce me to that conceit and -opinion that it was not impossible for a prince to live in the court -without a troop of guards and followers, extraordinary apparel, such -and such torches and statues, and other like particulars of state and -magnificence; but that a man may reduce and contract himself almost to -the state of a private man, and yet for all that not to become the more -base and remiss in those public matters and affairs, wherein power and -authority is requisite. That I have had such a brother, who by his own -example might stir me up to think of myself; and by his respect and -love, delight and please me. That I have got ingenuous children, and -that they were not born distorted, nor with any other natural deformity. -That I was no great proficient in the study of rhetoric and poetry, and -of other faculties, which perchance I might have dwelt upon, if I had -found myself to go on in them with success. That I did by times prefer -those, by whom I was brought up, to such places and dignities, which -they seemed unto me most to desire; and that I did not put them off with -hope and expectation, that (since that they were yet but young) I would -do the same hereafter. That I ever knew Apollonius and Rusticus, and -Maximus. That I have had occasion often and effectually to consider and -meditate with myself, concerning that life which is according to nature, -what the nature and manner of it is: so that as for the gods and such -suggestions, helps and inspirations, as might be expected from them, -nothing did hinder, but that I might have begun long before to live -according to nature; or that even now that I was not yet partaker and -in present possession of that life, that I myself (in that I did not -observe those inward motions, and suggestions, yea and almost plain and -apparent instructions and admonitions of the gods,) was the only cause -of it. That my body in such a life, hath been able to hold out so long. -That I never had to do with Benedicta and Theodotus, yea and afterwards -when I fell into some fits of love, I was soon cured. That having been -often displeased with Rusticus, I never did him anything for which -afterwards I had occasion to repent. That it being so that my mother was -to die young, yet she lived with me all her latter years. That as often -as I had a purpose to help and succour any that either were poor, or -fallen into some present necessity, I never was answered by my officers -that there was not ready money enough to do it; and that I myself never -had occasion to require the like succour from any other. That I have -such a wife, so obedient, so loving, so ingenuous. That I had choice of -fit and able men, to whom I might commit the bringing up of my children. -That by dreams I have received help, as for other things, so in -particular, how I might stay my casting of blood, and cure my dizziness, -as that also that happened to thee in Cajeta, as unto Chryses when he -prayed by the seashore. And when I did first apply myself to philosophy, -that I did not fall into the hands of some sophists, or spent my time -either in reading the manifold volumes of ordinary philosophers, nor in -practising myself in the solution of arguments and fallacies, nor dwelt -upon the studies of the meteors, and other natural curiosities. All -these things without the assistance of the gods, and fortune, could not -have been. - -XV. In the country of the Quadi at Granua, these. Betimes in the morning -say to thyself, This day I shalt have to do with an idle curious man, -with an unthankful man, a railer, a crafty, false, or an envious man; an -unsociable uncharitable man. All these ill qualities have happened unto -them, through ignorance of that which is truly good and truly bad. But I -that understand the nature of that which is good, that it only is to -be desired, and of that which is bad, that it only is truly odious and -shameful: who know moreover, that this transgressor, whosoever he be, is -my kinsman, not by the same blood and seed, but by participation of the -same reason, and of the same divine particle; How can I either be -hurt by any of those, since it is not in their power to make me incur -anything that is truly reproachful? or angry, and ill affected towards -him, who by nature is so near unto me? for we are all born to be -fellow-workers, as the feet, the hands, and the eyelids; as the rows of -the upper and under teeth: for such therefore to be in opposition, is -against nature; and what is it to chafe at, and to be averse from, but -to be in opposition? - -XVI. Whatsoever I am, is either flesh, or life, or that which we -commonly call the mistress and overruling part of man; reason. Away with -thy books, suffer not thy mind any more to be distracted, and carried to -and fro; for it will not be; but as even now ready to die, think little -of thy flesh: blood, bones, and a skin; a pretty piece of knit and -twisted work, consisting of nerves, veins and arteries; think no more of -it, than so. And as for thy life, consider what it is; a wind; not one -constant wind neither, but every moment of an hour let out, and sucked -in again. The third, is thy ruling part; and here consider; Thou art an -old man; suffer not that excellent part to be brought in subjection, and -to become slavish: suffer it not to be drawn up and down with -unreasonable and unsociable lusts and motions, as it were with wires and -nerves; suffer it not any more, either to repine at anything now -present, or to fear and fly anything to come, which the destiny hath -appointed thee. - -XVII. Whatsoever proceeds from the gods immediately, that any man will -grant totally depends from their divine providence. As for those -things that are commonly said to happen by fortune, even those must be -conceived to have dependence from nature, or from that first and general -connection, and concatenation of all those things, which more apparently -by the divine providence are administered and brought to pass. -All things flow from thence: and whatsoever it is that is, is both -necessary, and conducing to the whole (part of which thou art), and -whatsoever it is that is requisite and necessary for the preservation of -the general, must of necessity for every particular nature, be good and -behoveful. And as for the whole, it is preserved, as by the perpetual -mutation and conversion of the simple elements one into another, so -also by the mutation, and alteration of things mixed and compounded. Let -these things suffice thee; let them be always unto thee, as thy general -rules and precepts. As for thy thirst after books, away with it with all -speed, that thou die not murmuring and complaining, but truly meek and -well satisfied, and from thy heart thankful unto the gods. - - - - -THE SECOND BOOK - -I. Remember how long thou hast already put off these things, and how -often a certain day and hour as it were, having been set unto thee by -the gods, thou hast neglected it. It is high time for thee to understand -the true nature both of the world, whereof thou art a part; and of that -Lord and Governor of the world, from whom, as a channel from the spring, -thou thyself didst flow: and that there is but a certain limit of time -appointed unto thee, which if thou shalt not make use of to calm and -allay the many distempers of thy soul, it will pass away and thou with -it, and never after return. - -II. Let it be thy earnest and incessant care as a Roman and a man to -perform whatsoever it is that thou art about, with true and unfeigned -gravity, natural affection, freedom and justice: and as for all other -cares, and imaginations, how thou mayest ease thy mind of them. Which -thou shalt do; if thou shalt go about every action as thy last action, -free from all vanity, all passionate and wilful aberration from reason, -and from all hypocrisy, and self-love, and dislike of those things, -which by the fates or appointment of God have happened unto thee. Thou -seest that those things, which for a man to hold on in a prosperous -course, and to live a divine life, are requisite and necessary, are not -many, for the gods will require no more of any man, that shall but keep -and observe these things. - -III. Do, soul, do; abuse and contemn thyself; yet a while and the time -for thee to respect thyself, will be at an end. Every man's happiness -depends from himself, but behold thy life is almost at an end, whiles -affording thyself no respect, thou dost make thy happiness to consist in -the souls, and conceits of other men. - -IV. Why should any of these things that happen externally, so much -distract thee? Give thyself leisure to learn some good thing, and cease -roving and wandering to and fro. Thou must also take heed of another -kind of wandering, for they are idle in their actions, who toil and -labour in this life, and have no certain scope to which to direct all -their motions, and desires. V. For not observing the state of another -man's soul, scarce was ever any man known to be unhappy. Tell whosoever -they be that intend not, and guide not by reason and discretion the -motions of their own souls, they must of necessity be unhappy. - -VI. These things thou must always have in mind: What is the nature -of the universe, and what is mine--in particular: This unto that what -relation it hath: what kind of part, of what kind of universe it is: And -that there is nobody that can hinder thee, but that thou mayest always -both do and speak those things which are agreeable to that nature, -whereof thou art a part. - -VII. Theophrastus, where he compares sin with sin (as after a vulgar -sense such things I grant may be compared:) says well and like a -philosopher, that those sins are greater which are committed through -lust, than those which are committed through anger. For he that is angry -seems with a kind of grief and close contraction of himself, to turn -away from reason; but he that sins through lust, being overcome by -pleasure, doth in his very sin bewray a more impotent, and unmanlike -disposition. Well then and like a philosopher doth he say, that he of -the two is the more to be condemned, that sins with pleasure, than he -that sins with grief. For indeed this latter may seem first to have been -wronged, and so in some manner through grief thereof to have been forced -to be angry, whereas he who through lust doth commit anything, did of -himself merely resolve upon that action. - -VIII. Whatsoever thou dost affect, whatsoever thou dost project, so do, -and so project all, as one who, for aught thou knowest, may at this very -present depart out of this life. And as for death, if there be any gods, -it is no grievous thing to leave the society of men. The gods will do -thee no hurt, thou mayest be sure. But if it be so that there be no -gods, or that they take no care of the world, why should I desire to -live in a world void of gods, and of all divine providence? But gods -there be certainly, and they take care for the world; and as for those -things which be truly evil, as vice and wickedness, such things they -have put in a man's own power, that he might avoid them if he would: and -had there been anything besides that had been truly bad and evil, they -would have had a care of that also, that a man might have avoided it. -But why should that be thought to hurt and prejudice a man's life in -this world, which cannot any ways make man himself the better, or the -worse in his own person? Neither must we think that the nature of the -universe did either through ignorance pass these things, or if not as -ignorant of them, yet as unable either to prevent, or better to order -and dispose them. It cannot be that she through want either of power or -skill, should have committed such a thing, so as to suffer all things -both good and bad, equally and promiscuously, to happen unto all both -good and bad. As for life therefore, and death, honour and dishonour, -labour and pleasure, riches and poverty, all these things happen -unto men indeed, both good and bad, equally; but as things which of -themselves are neither good nor bad; because of themselves, neither -shameful nor praiseworthy. - -IX. Consider how quickly all things are dissolved and resolved: the -bodies and substances themselves, into the matter and substance of the -world: and their memories into the general age and time of the world. -Consider the nature of all worldly sensible things; of those especially, -which either ensnare by pleasure, or for their irksomeness are dreadful, -or for their outward lustre and show are in great esteem and request, -how vile and contemptible, how base and corruptible, how destitute of -all true life and being they are. - -X. It is the part of a man endowed with a good understanding faculty, to -consider what they themselves are in very deed, from whose bare conceits -and voices, honour and credit do proceed: as also what it is to die, and -how if a man shall consider this by itself alone, to die, and separate -from it in his mind all those things which with it usually represent -themselves unto us, he can conceive of it no otherwise, than as of a -work of nature, and he that fears any work of nature, is a very child. -Now death, it is not only a work of nature, but also conducing to -nature. - -XI. Consider with thyself how man, and by what part of his, is joined -unto God, and how that part of man is affected, when it is said to be -diffused. There is nothing more wretched than that soul, which in a kind -of circuit compasseth all things, searching (as he saith) even the very -depths of the earth; and by all signs and conjectures prying into the -very thoughts of other men's souls; and yet of this, is not sensible, -that it is sufficient for a man to apply himself wholly, and to confine -all his thoughts and cares to the tendance of that spirit which is -within him, and truly and really to serve him. His service doth consist -in this, that a man keep himself pure from all violent passion and -evil affection, from all rashness and vanity, and from all manner of -discontent, either in regard of the gods or men. For indeed whatsoever -proceeds from the gods, deserves respect for their worth and excellency; -and whatsoever proceeds from men, as they are our kinsmen, should by us -be entertained, with love, always; sometimes, as proceeding from their -ignorance, of that which is truly good and bad, (a blindness no less, -than that by which we are not able to discern between white and black:) -with a kind of pity and compassion also. - -XII. If thou shouldst live three thousand, or as many as ten thousands -of years, yet remember this, that man can part with no life properly, -save with that little part of life, which he now lives: and that which -he lives, is no other, than that which at every instant he parts with. -That then which is longest of duration, and that which is shortest, come -both to one effect. For although in regard of that which is already past -there may be some inequality, yet that time which is now present and -in being, is equal unto all men. And that being it which we part with -whensoever we die, it doth manifestly appear, that it can be but a -moment of time, that we then part with. For as for that which is either -past or to come, a man cannot be said properly to part with it. For -how should a man part with that which he hath not? These two things -therefore thou must remember. First, that all things in the world from -all eternity, by a perpetual revolution of the same times and things -ever continued and renewed, are of one kind and nature; so that whether -for a hundred or two hundred years only, or for an infinite space of -time, a man see those things which are still the same, it can be no -matter of great moment. And secondly, that that life which any the -longest liver, or the shortest liver parts with, is for length and -duration the very same, for that only which is present, is that, which -either of them can lose, as being that only which they have; for that -which he hath not, no man can truly be said to lose. - -XIII. Remember that all is but opinion and conceit, for those things -are plain and apparent, which were spoken unto Monimus the Cynic; and as -plain and apparent is the use that may be made of those things, if that -which is true and serious in them, be received as well as that which is -sweet and pleasing. - -XIV. A man's soul doth wrong and disrespect itself first and especially, -when as much as in itself lies it becomes an aposteme, and as it were an -excrescency of the world, for to be grieved and displeased with anything -that happens in the world, is direct apostacy from the nature of the -universe; part of which, all particular natures of the world, are. -Secondly, when she either is averse from any man, or led by contrary -desires or affections, tending to his hurt and prejudice; such as are -the souls of them that are angry. Thirdly, when she is overcome by any -pleasure or pain. Fourthly, when she doth dissemble, and covertly and -falsely either doth or saith anything. Fifthly, when she doth either -affect or endeavour anything to no certain end, but rashly and without -due ratiocination and consideration, how consequent or inconsequent it -is to the common end. For even the least things ought not to be done, -without relation unto the end; and the end of the reasonable creatures -is, to follow and obey him, who is the reason as it were, and the law of -this great city, and ancient commonwealth. - -XV. The time of a man's life is as a point; the substance of it ever -flowing, the sense obscure; and the whole composition of the body -tending to corruption. His soul is restless, fortune uncertain, and fame -doubtful; to be brief, as a stream so are all things belonging to the -body; as a dream, or as a smoke, so are all that belong unto the soul. -Our life is a warfare, and a mere pilgrimage. Fame after life is no -better than oblivion. What is it then that will adhere and follow? Only -one thing, philosophy. And philosophy doth consist in this, for a man to -preserve that spirit which is within him, from all manner of contumelies -and injuries, and above all pains or pleasures; never to do anything -either rashly, or feignedly, or hypocritically: wholly to depend from -himself and his own proper actions: all things that happen unto him to -embrace contentedly, as coming from Him from whom he himself also came; -and above all things, with all meekness and a calm cheerfulness, to -expect death, as being nothing else but the resolution of those -elements, of which every creature is composed. And if the elements -themselves suffer nothing by this their perpetual conversion of one into -another, that dissolution, and alteration, which is so common unto all, -why should it be feared by any? Is not this according to nature? But -nothing that is according to nature can be evil, whilst I was at -Carnuntzim. - - - - -THE THIRD BOOK - -I. A man must not only consider how daily his life wasteth and -decreaseth, but this also, that if he live long, he cannot be certain, -whether his understanding shall continue so able and sufficient, -for either discreet consideration, in matter of businesses; or for -contemplation: it being the thing, whereon true knowledge of things both -divine and human, doth depend. For if once he shall begin to dote, -his respiration, nutrition, his imaginative, and appetitive, and other -natural faculties, may still continue the same: he shall find no want of -them. But how to make that right use of himself that he should, how -to observe exactly in all things that which is right and just, how to -redress and rectify all wrong, or sudden apprehensions and imaginations, -and even of this particular, whether he should live any longer or no, to -consider duly; for all such things, wherein the best strength and vigour -of the mind is most requisite; his power and ability will be past and -gone. Thou must hasten therefore; not only because thou art every day -nearer unto death than other, but also because that intellective faculty -in thee, whereby thou art enabled to know the true nature of things, and -to order all thy actions by that knowledge, doth daily waste and decay: -or, may fail thee before thou die. - -II. This also thou must observe, that whatsoever it is that naturally -doth happen to things natural, hath somewhat in itself that is pleasing -and delightful: as a great loaf when it is baked, some parts of it -cleave as it were, and part asunder, and make the crust of it rugged and -unequal, and yet those parts of it, though in some sort it be against -the art and intention of baking itself, that they are thus cleft and -parted, which should have been and were first made all even and uniform, -they become it well nevertheless, and have a certain peculiar property, -to stir the appetite. So figs are accounted fairest and ripest then, -when they begin to shrink, and wither as it were. So ripe olives, when -they are next to putrefaction, then are they in their proper beauty. The -hanging down of grapes--the brow of a lion, the froth of a foaming wild -boar, and many other like things, though by themselves considered, they -are far from any beauty, yet because they happen naturally, they both -are comely, and delightful; so that if a man shall with a profound mind -and apprehension, consider all things in the world, even among all those -things which are but mere accessories and natural appendices as it were, -there will scarce appear anything unto him, wherein he will not find -matter of pleasure and delight. So will he behold with as much pleasure -the true rictus of wild beasts, as those which by skilful painters and -other artificers are imitated. So will he be able to perceive the proper -ripeness and beauty of old age, whether in man or woman: and whatsoever -else it is that is beautiful and alluring in whatsoever is, with chaste -and continent eyes he will soon find out and discern. Those and many -other things will he discern, not credible unto every one, but unto them -only who are truly and familiarly acquainted, both with nature itself, -and all natural things. - -III. Hippocrates having cured many sicknesses, fell sick himself and -died. The Chaldeans and Astrologians having foretold the deaths of -divers, were afterwards themselves surprised by the fates. Alexander and -Pompeius, and Caius Caesar, having destroyed so many towns, and cut -off in the field so many thousands both of horse and foot, yet they -themselves at last were fain to part with their own lives. Heraclitus -having written so many natural tracts concerning the last and general -conflagration of the world, died afterwards all filled with water -within, and all bedaubed with dirt and dung without. Lice killed -Democritus; and Socrates, another sort of vermin, wicked ungodly men. -How then stands the case? Thou hast taken ship, thou hast sailed, thou -art come to land, go out, if to another life, there also shalt thou find -gods, who are everywhere. If all life and sense shall cease, then shalt -thou cease also to be subject to either pains or pleasures; and to serve -and tend this vile cottage; so much the viler, by how much that which -ministers unto it doth excel; the one being a rational substance, and a -spirit, the other nothing but earth and blood. - -IV. Spend not the remnant of thy days in thoughts and fancies concerning -other men, when it is not in relation to some common good, when by it -thou art hindered from some other better work. That is, spend not thy -time in thinking, what such a man doth, and to what end: what he saith, -and what he thinks, and what he is about, and such other things or -curiosities, which make a man to rove and wander from the care and -observation of that part of himself, which is rational, and overruling. -See therefore in the whole series and connection of thy thoughts, that -thou be careful to prevent whatsoever is idle and impertinent: but -especially, whatsoever is curious and malicious: and thou must use -thyself to think only of such things, of which if a man upon a sudden -should ask thee, what it is that thou art now thinking, thou mayest -answer This, and That, freely and boldly, that so by thy thoughts it may -presently appear that in all thee is sincere, and peaceable; as becometh -one that is made for society, and regards not pleasures, nor gives way -to any voluptuous imaginations at all: free from all contentiousness, -envy, and suspicion, and from whatsoever else thou wouldest blush to -confess thy thoughts were set upon. He that is such, is he surely that -doth not put off to lay hold on that which is best indeed, a very priest -and minister of the gods, well acquainted and in good correspondence -with him especially that is seated and placed within himself, as in -a temple and sacrary: to whom also he keeps and preserves himself -unspotted by pleasure, undaunted by pain; free from any manner of wrong, -or contumely, by himself offered unto himself: not capable of any evil -from others: a wrestler of the best sort, and for the highest prize, -that he may not be cast down by any passion or affection of his own; -deeply dyed and drenched in righteousness, embracing and accepting with -his whole heart whatsoever either happeneth or is allotted unto him. One -who not often, nor without some great necessity tending to some public -good, mindeth what any other, either speaks, or doth, or purposeth: for -those things only that are in his own power, or that are truly his own, -are the objects of his employments, and his thoughts are ever taken -up with those things, which of the whole universe are by the fates or -Providence destinated and appropriated unto himself. Those things that -are his own, and in his own power, he himself takes order, for that they -be good: and as for those that happen unto him, he believes them to be -so. For that lot and portion which is assigned to every one, as it is -unavoidable and necessary, so is it always profitable. He remembers -besides that whatsoever partakes of reason, is akin unto him, and that -to care for all men generally, is agreeing to the nature of a man: but -as for honour and praise, that they ought not generally to be admitted -and accepted of from all, but from such only, who live according to -nature. As for them that do not, what manner of men they be at home, -or abroad; day or night, how conditioned themselves with what manner of -conditions, or with men of what conditions they moil and pass away -the time together, he knoweth, and remembers right well, he therefore -regards not such praise and approbation, as proceeding from them, who -cannot like and approve themselves. - -V. Do nothing against thy will, nor contrary to the community, nor -without due examination, nor with reluctancy. Affect not to set out thy -thoughts with curious neat language. Be neither a great talker, nor a -great undertaker. Moreover, let thy God that is in thee to rule over -thee, find by thee, that he hath to do with a man; an aged man; a -sociable man; a Roman; a prince; one that hath ordered his life, as -one that expecteth, as it were, nothing but the sound of the trumpet, -sounding a retreat to depart out of this life with all expedition. One -who for his word or actions neither needs an oath, nor any man to be a -witness. - -VI. To be cheerful, and to stand in no need, either of other men's help -or attendance, or of that rest and tranquillity, which thou must be -beholding to others for. Rather like one that is straight of himself, or -hath ever been straight, than one that hath been rectified. - -VII. If thou shalt find anything in this mortal life better than -righteousness, than truth, temperance, fortitude, and in general better -than a mind contented both with those things which according to right -and reason she doth, and in those, which without her will and knowledge -happen unto thee by the providence; if I say, thou canst find out -anything better than this, apply thyself unto it with thy whole heart, -and that which is best wheresoever thou dost find it, enjoy freely. But -if nothing thou shalt find worthy to be preferred to that spirit which -is within thee; if nothing better than to subject unto thee thine own -lusts and desires, and not to give way to any fancies or imaginations -before thou hast duly considered of them, nothing better than to -withdraw thyself (to use Socrates his words) from all sensuality, and -submit thyself unto the gods, and to have care of all men in general: if -thou shalt find that all other things in comparison of this, are but -vile, and of little moment; then give not way to any other thing, which -being once though but affected and inclined unto, it will no more be in -thy power without all distraction as thou oughtest to prefer and to -pursue after that good, which is thine own and thy proper good. For it -is not lawful, that anything that is of another and inferior kind and -nature, be it what it will, as either popular applause, or honour, or -riches, or pleasures; should be suffered to confront and contest as it -were, with that which is rational, and operatively good. For all these -things, if once though but for a while, they begin to please, they -presently prevail, and pervert a man's mind, or turn a man from the -right way. Do thou therefore I say absolutely and freely make choice of -that which is best, and stick unto it. Now, that they say is best, which -is most profitable. If they mean profitable to man as he is a rational -man, stand thou to it, and maintain it; but if they mean profitable, as -he is a creature, only reject it; and from this thy tenet and conclusion -keep off carefully all plausible shows and colours of external -appearance, that thou mayest be able to discern things rightly. - -VIII. Never esteem of anything as profitable, which shall ever constrain -thee either to break thy faith, or to lose thy modesty; to hate any man, -to suspect, to curse, to dissemble, to lust after anything, that -requireth the secret of walls or veils. But he that preferreth before -all things his rational part and spirit, and the sacred mysteries of -virtue which issueth from it, he shall never lament and exclaim, never -sigh; he shall never want either solitude or company: and which is -chiefest of all, he shall live without either desire or fear. And as for -life, whether for a long or short time he shall enjoy his soul thus -compassed about with a body, he is altogether indifferent. For if even -now he were to depart, he is as ready for it, as for any other action, -which may be performed with modesty and decency. For all his life long, -this is his only care, that his mind may always be occupied in such -intentions and objects, as are proper to a rational sociable creature. - -IX. In the mind that is once truly disciplined and purged, thou canst -not find anything, either foul or impure, or as it were festered: -nothing that is either servile, or affected: no partial tie; no -malicious averseness; nothing obnoxious; nothing concealed. The life of -such an one, death can never surprise as imperfect; as of an actor, that -should die before he had ended, or the play itself were at an end, a man -might speak. - -X. Use thine opinative faculty with all honour and respect, for in -her indeed is all: that thy opinion do not beget in thy understanding -anything contrary to either nature, or the proper constitution of a -rational creature. The end and object of a rational constitution is, to -do nothing rashly, to be kindly affected towards men, and in all things -willingly to submit unto the gods. Casting therefore all other things -aside, keep thyself to these few, and remember withal that no man -properly can be said to live more than that which is now present, which -is but a moment of time. Whatsoever is besides either is already past, -or uncertain. The time therefore that any man doth live, is but a -little, and the place where he liveth, is but a very little corner of -the earth, and the greatest fame that can remain of a man after his -death, even that is but little, and that too, such as it is whilst it -is, is by the succession of silly mortal men preserved, who likewise -shall shortly die, and even whiles they live know not what in very deed -they themselves are: and much less can know one, who long before is dead -and gone. - -XI. To these ever-present helps and mementoes, let one more be added, -ever to make a particular description and delineation as it were of -every object that presents itself to thy mind, that thou mayest wholly -and throughly contemplate it, in its own proper nature, bare and naked; -wholly, and severally; divided into its several parts and quarters: and -then by thyself in thy mind, to call both it, and those things of which -it doth consist, and in which it shall be resolved, by their own proper -true names, and appellations. For there is nothing so effectual to beget -true magnanimity, as to be able truly and methodically to examine and -consider all things that happen in this life, and so to penetrate -into their natures, that at the same time, this also may concur in our -apprehensions: what is the true use of it? and what is the true nature -of this universe, to which it is useful? how much in regard of the -universe may it be esteemed? how much in regard of man, a citizen of the -supreme city, of which all other cities in the world are as it were but -houses and families? - -XII. What is this, that now my fancy is set upon? of what things doth -it consist? how long can it last? which of all the virtues is the proper -virtue for this present use? as whether meekness, fortitude, truth, -faith, sincerity, contentation, or any of the rest? Of everything -therefore thou must use thyself to say, This immediately comes from God, -this by that fatal connection, and concatenation of things, or (which -almost comes to one) by some coincidental casualty. And as for this, it -proceeds from my neighbour, my kinsman, my fellow: through his ignorance -indeed, because he knows not what is truly natural unto him: but I know -it, and therefore carry myself towards him according to the natural law -of fellowship; that is kindly, and justly. As for those things that of -themselves are altogether indifferent, as in my best judgment I conceive -everything to deserve more or less, so I carry myself towards it. - -XIII. If thou shalt intend that which is present, following the rule of -right and reason carefully, solidly, meekly, and shalt not intermix -any other businesses, but shall study this only to preserve thy spirit -unpolluted, and pure, and shall cleave unto him without either hope -or fear of anything, in all things that thou shalt either do or speak, -contenting thyself with heroical truth, thou shalt live happily; and -from this, there is no man that can hinder thee. - -XIV. As physicians and chirurgeons have always their instruments ready -at hand for all sudden cures; so have thou always thy dogmata in a -readiness for the knowledge of things, both divine and human: and -whatsoever thou dost, even in the smallest things that thou dost, thou -must ever remember that mutual relation, and connection that is between -these two things divine, and things human. For without relation unto -God, thou shalt never speed in any worldly actions; nor on the other -side in any divine, without some respect had to things human. - -XV. Be not deceived; for thou shalt never live to read thy moral -commentaries, nor the acts of the famous Romans and Grecians; nor those -excerpta from several books; all which thou hadst provided and laid -up for thyself against thine old age. Hasten therefore to an end, and -giving over all vain hopes, help thyself in time if thou carest for -thyself, as thou oughtest to do. - -XVI. To steal, to sow, to buy, to be at rest, to see what is to be done -(which is not seen by the eyes, but by another kind of sight:) what -these words mean, and how many ways to be understood, they do not -understand. The body, the soul, the understanding. As the senses -naturally belong to the body, and the desires and affections to the -soul, so do the dogmata to the understanding. - -XVII. To be capable of fancies and imaginations, is common to man and -beast. To be violently drawn and moved by the lusts and desires of the -soul, is proper to wild beasts and monsters, such as Phalaris and Nero -were. To follow reason for ordinary duties and actions is common to them -also, who believe not that there be any gods, and for their advantage -would make no conscience to betray their own country; and who when once -the doors be shut upon them, dare do anything. If therefore all things -else be common to these likewise, it follows, that for a man to like and -embrace all things that happen and are destinated unto him, and not to -trouble and molest that spirit which is seated in the temple of his own -breast, with a multitude of vain fancies and imaginations, but to keep -him propitious and to obey him as a god, never either speaking anything -contrary to truth, or doing anything contrary to justice, is the only -true property of a good man. And such a one, though no man should -believe that he liveth as he doth, either sincerely and conscionably, -or cheerful and contentedly; yet is he neither with any man at all angry -for it, nor diverted by it from the way that leadeth to the end of his -life, through which a man must pass pure, ever ready to depart, and -willing of himself without any compulsion to fit and accommodate himself -to his proper lot and portion. - - - - -THE FOURTH BOOK - -I. That inward mistress part of man if it be in its own true natural -temper, is towards all worldly chances and events ever so disposed and -affected, that it will easily turn and apply itself to that which may -be, and is within its own power to compass, when that cannot be which at -first it intended. For it never doth absolutely addict and apply itself -to any one object, but whatsoever it is that it doth now intend and -prosecute, it doth prosecute it with exception and reservation; so that -whatsoever it is that falls out contrary to its first intentions, even -that afterwards it makes its proper object. Even as the fire when it -prevails upon those things that are in his way; by which things indeed a -little fire would have been quenched, but a great fire doth soon turn to -its own nature, and so consume whatsoever comes in his way: yea by those -very things it is made greater and greater. - -II. Let nothing be done rashly, and at random, but all things according -to the most exact and perfect rules of art. - -III. They seek for themselves private retiring -places, as country villages, the sea-shore, mountains; yea thou thyself -art wont to long much after such places. But all this thou must know -proceeds from simplicity in the highest degree. At what time soever thou -wilt, it is in thy power to retire into thyself, and to be at rest, and -free from all businesses. A man cannot any whither retire better than -to his own soul; he especially who is beforehand provided of such -things within, which whensoever he doth withdraw himself to look in, may -presently afford unto him perfect ease and tranquillity. By tranquillity -I understand a decent orderly disposition and carriage, free from -all confusion and tumultuousness. Afford then thyself this retiring -continually, and thereby refresh and renew thyself. Let these precepts -be brief and fundamental, which as soon as thou dost call them to mind, -may suffice thee to purge thy soul throughly, and to send thee away well -pleased with those things whatsoever they be, which now again after this -short withdrawing of thy soul into herself thou dost return unto. For -what is it that thou art offended at? Can it be at the wickedness of -men, when thou dost call to mind this conclusion, that all reasonable -creatures are made one for another? and that it is part of justice to -bear with them? and that it is against their wills that they offend? -and how many already, who once likewise prosecuted their enmities, -suspected, hated, and fiercely contended, are now long ago stretched -out, and reduced unto ashes? It is time for thee to make an end. As for -those things which among the common chances of the world happen unto -thee as thy particular lot and portion, canst thou be displeased with -any of them, when thou dost call that our ordinary dilemma to mind, -either a providence, or Democritus his atoms; and with it, whatsoever we -brought to prove that the whole world is as it were one city? And as for -thy body, what canst thou fear, if thou dost consider that thy mind and -understanding, when once it hath recollected itself, and knows its own -power, hath in this life and breath (whether it run smoothly and gently, -or whether harshly and rudely), no interest at all, but is altogether -indifferent: and whatsoever else thou hast heard and assented unto -concerning either pain or pleasure? But the care of thine honour and -reputation will perchance distract thee? How can that be, if thou -dost look back, and consider both how quickly all things that are, are -forgotten, and what an immense chaos of eternity was before, and will -follow after all things: and the vanity of praise, and the inconstancy -and variableness of human judgments and opinions, and the narrowness of -the place, wherein it is limited and circumscribed? For the whole earth -is but as one point; and of it, this inhabited part of it, is but a very -little part; and of this part, how many in number, and what manner of -men are they, that will commend thee? What remains then, but that thou -often put in practice this kind of retiring of thyself, to this little -part of thyself; and above all things, keep thyself from distraction, -and intend not anything vehemently, but be free and consider all things, -as a man whose proper object is Virtue, as a man whose true nature is -to be kind and sociable, as a citizen, as a mortal creature. Among -other things, which to consider, and look into thou must use to withdraw -thyself, let those two be among the most obvious and at hand. One, that -the things or objects themselves reach not unto the soul, but stand -without still and quiet, and that it is from the opinion only which is -within, that all the tumult and all the trouble doth proceed. The next, -that all these things, which now thou seest, shall within a very little -while be changed, and be no more: and ever call to mind, how many -changes and alterations in the world thou thyself hast already been an -eyewitness of in thy time. This world is mere change, and this life, -opinion. - -IV. If to understand and to be reasonable be common unto all men, then -is that reason, for which we are termed reasonable, common unto all. If -reason is general, then is that reason also, which prescribeth what is -to be done and what not, common unto all. If that, then law. If law, -then are we fellow-citizens. If so, then are we partners in some one -commonweal. If so, then the world is as it were a city. For which other -commonweal is it, that all men can be said to be members of? From this -common city it is, that understanding, reason, and law is derived unto -us, for from whence else? For as that which in me is earthly I have from -some common earth; and that which is moist from some other element is -imparted; as my breath and life hath its proper fountain; and that -likewise which is dry and fiery in me: (for there is nothing which doth -not proceed from something; as also there is nothing that can be reduced -unto mere nothing:) so also is there some common beginning from whence -my understanding hath proceeded. - -V. As generation is, so also death, a secret of nature's wisdom: a -mixture of elements, resolved into the same elements again, a thing -surely which no man ought to be ashamed of: in a series of other fatal -events and consequences, which a rational creature is subject unto, -not improper or incongruous, nor contrary to the natural and proper -constitution of man himself. - -VI. Such and such things, from such and such causes, must of necessity -proceed. He that would not have such things to happen, is as he that -would have the fig-tree grow without any sap or moisture. In sum, -remember this, that within a very little while, both thou and he shall -both be dead, and after a little while more, not so much as your names -and memories shall be remaining. - -VII. Let opinion be taken away, and no man will think himself wronged. -If no man shall think himself wronged, then is there no more any such -thing as wrong. That which makes not man himself the worse, cannot -make his life the worse, neither can it hurt him either inwardly -or outwardly. It was expedient in nature that it should be so, and -therefore necessary. - -VIII. Whatsoever doth happen in the world, doth happen justly, and so if -thou dost well take heed, thou shalt find it. I say not only in right -order by a series of inevitable consequences, but according to justice -and as it were by way of equal distribution, according to the true worth -of everything. Continue then to take notice of it, as thou hast begun, -and whatsoever thou dost, do it not without this proviso, that it be a -thing of that nature that a good man (as the word good is properly -taken) may do it. This observe carefully in every action. - -IX. Conceit no such things, as he that wrongeth thee conceiveth, -or would have thee to conceive, but look into the matter itself, and see -what it is in very truth. - -X. These two rules, thou must have always in a readiness. First, do -nothing at all, but what reason proceeding from that regal and supreme -part, shall for the good and benefit of men, suggest unto thee. And -secondly, if any man that is present shall be able to rectify thee or to -turn thee from some erroneous persuasion, that thou be always ready to -change thy mind, and this change to proceed, not from any respect of any -pleasure or credit thereon depending, but always from some probable -apparent ground of justice, or of some public good thereby to be -furthered; or from some other such inducement. - -XI. Hast thou reason? I have. Why then makest thou not use of it? For if -thy reason do her part, what more canst thou require? - -XII. As a part hitherto thou hast had a particular subsistence: and now -shalt thou vanish away into the common substance of Him, who first begot -thee, or rather thou shalt be resumed again into that original rational -substance, out of which all others have issued, and are propagated. -Many small pieces of frankincense are set upon the same altar, one drops -first and is consumed, another after; and it comes all to one. - -XIII. Within ten days, if so happen, thou shalt be esteemed a god of -them, who now if thou shalt return to the dogmata and to the honouring -of reason, will esteem of thee no better than of a mere brute, and of an -ape. - -XIV. Not as though thou hadst thousands of years to live. Death hangs -over thee: whilst yet thou livest, whilst thou mayest, be good. - -XV. Now much time and leisure doth he gain, who is not curious to know -what his neighbour hath said, or hath done, or hath attempted, but only -what he doth himself, that it may be just and holy? or to express it in -Agathos' words, Not to look about upon the evil conditions of others, -but to run on straight in the line, without any loose and extravagant -agitation. - -XVI. He who is greedy of credit and reputation after his death, doth -not consider, that they themselves by whom he is remembered, shall soon -after every one of them be dead; and they likewise that succeed those; -until at last all memory, which hitherto by the succession of men -admiring and soon after dying hath had its course, be quite extinct. -But suppose that both they that shall remember thee, and thy memory with -them should be immortal, what is that to thee? I will not say to thee -after thou art dead; but even to thee living, what is thy praise? But -only for a secret and politic consideration, which we call oikonomian or -dispensation. For as for that, that it is the gift of nature, whatsoever -is commended in thee, what might be objected from thence, let that now -that we are upon another consideration be omitted as unseasonable. That -which is fair and goodly, whatsoever it be, and in what respect soever -it be, that it is fair and goodly, it is so of itself, and terminates in -itself, not admitting praise as a part or member: that therefore -which is praised, is not thereby made either better or worse. This I -understand even of those things, that are commonly called fair and -good, as those which are commended either for the matter itself, or for -curious workmanship. As for that which is truly good, what can it -stand in need of more than either justice or truth; or more than either -kindness and modesty? Which of all those, either becomes good or fair, -because commended; or dispraised suffers any damage? Doth the emerald -become worse in itself, or more vile if it be not commended? Doth gold, -or ivory, or purple? Is there anything that doth though never so common, -as a knife, a flower, or a tree? - -XVII. If so be that the souls remain after death (say they that will not -believe it); how is the air from all eternity able to contain them? How -is the earth (say I) ever from that time able to Contain the bodies -of them that are buried? For as here the change and resolution of dead -bodies into another kind of subsistence (whatsoever it be;) makes place -for other dead bodies: so the souls after death transferred into the -air, after they have conversed there a while, are either by way of -transmutation, or transfusion, or conflagration, received again into -that original rational substance, from which all others do proceed: -and so give way to those souls, who before coupled and associated unto -bodies, now begin to subsist single. This, upon a supposition that the -souls after death do for a while subsist single, may be answered. And -here, (besides the number of bodies, so buried and contained by the -earth), we may further consider the number of several beasts, eaten -by us men, and by other creatures. For notwithstanding that such a -multitude of them is daily consumed, and as it were buried in the bodies -of the eaters, yet is the same place and body able to contain them, by -reason of their conversion, partly into blood, partly into air and fire. -What in these things is the speculation of truth? to divide things into -that which is passive and material; and that which is active and formal. - -XVIII. Not to wander out of the way, but upon every motion and desire, -to perform that which is just: and ever to be careful to attain to the -true natural apprehension of every fancy, that presents itself. - -XIX. Whatsoever is expedient unto thee, O World, is expedient unto me; -nothing can either be 'unseasonable unto me, or out of date, which unto -thee is seasonable. Whatsoever thy seasons bear, shall ever by me be -esteemed as happy fruit, and increase. O Nature! from thee are all -things, in thee all things subsist, and to thee all tend. Could he say -of Athens, Thou lovely city of Cecrops; and shalt not thou say of the -world, Thou lovely city of God? - -XX. They will say commonly, Meddle not with many things, if thou wilt -live cheerfully. Certainly there is nothing better, than for a man -to confine himself to necessary actions; to such and so many only, as -reason in a creature that knows itself born for society, will command -and enjoin. This will not only procure that cheerfulness, which from the -goodness, but that also, which from the paucity of actions doth usually -proceed. For since it is so, that most of those things, which we either -speak or do, are unnecessary; if a man shall cut them off, it must needs -follow that he shall thereby gain much leisure, and save much trouble, -and therefore at every action a man must privately by way of admonition -suggest unto himself, What? may not this that now I go about, be of the -number of unnecessary actions? Neither must he use himself to cut off -actions only, but thoughts and imaginations also, that are unnecessary -for so will unnecessary consequent actions the better be prevented and -cut off. - -XXI. Try also how a good man's life; (of one, who is well pleased with -those things whatsoever, which among the common changes and chances of -this world fall to his own lot and share; and can live well contented -and fully satisfied in the justice of his own proper present action, -and in the goodness of his disposition for the future:) will agree with -thee. Thou hast had experience of that other kind of life: make now -trial of this also. Trouble not thyself any more henceforth, reduce -thyself unto perfect simplicity. Doth any man offend? It is against -himself that he doth offend: why should it trouble thee? Hath anything -happened unto thee? It is well, whatsoever it be, it is that which -of all the common chances of the world from the very beginning in the -series of all other things that have, or shall happen, was destinated -and appointed unto thee. To comprehend all in a few words, our life is -short; we must endeavour to gain the present time with best discretion -and justice. Use recreation with sobriety. - -XXII. Either this world is a kosmoz or comely piece, because all -disposed and governed by certain order: or if it be a mixture, though -confused, yet still it is a comely piece. For is it possible that in -thee there should be any beauty at all, and that in the whole world -there should be nothing but disorder and confusion? and all things in it -too, by natural different properties one from another differenced and -distinguished; and yet all through diffused, and by natural sympathy, -one to another united, as they are? - -XXIII. A black or malign disposition, an effeminate disposition; an -hard inexorable disposition, a wild inhuman disposition, a sheepish -disposition, a childish disposition; a blockish, a false, a scurril, a -fraudulent, a tyrannical: what then? If he be a stranger in the world, -that knows not the things that are in it; why not be a stranger as well, -that wonders at the things that are done in it? - -XXIV. He is a true fugitive, that flies from reason, by which men are -sociable. He blind, who cannot see with the eyes of his understanding. -He poor, that stands in need of another, and hath not in himself all -things needful for this life. He an aposteme of the world, who by being -discontented with those things that happen unto him in the world, -doth as it were apostatise, and separate himself from common nature's -rational administration. For the same nature it is that brings this -unto thee, whatsoever it be, that first brought thee into the world. He -raises sedition in the city, who by irrational actions withdraws his own -soul from that one and common soul of all rational creatures. - -XXV. There is, who without so much as a coat; and there is, who without -so much as a book, doth put philosophy in practice. I am half naked, -neither have I bread to eat, and yet I depart not from reason, saith -one. But I say; I want the food of good teaching, and instructions, and -yet I depart not from reason. - -XXVI. What art and profession soever thou hast learned, endeavour to -affect it, and comfort thyself in it; and pass the remainder of thy life -as one who from his whole heart commits himself and whatsoever belongs -unto him, unto the gods: and as for men, carry not thyself either -tyrannically or servilely towards any. - -XXVII. Consider in my mind, for example's sake, the times of Vespasian: -thou shalt see but the same things: some marrying, some bringing up -children, some sick, some dying, some fighting, some feasting, some -merchandising, some tilling, some flattering, some boasting, some -suspecting, some undermining, some wishing to die, some fretting and -murmuring at their present estate, some wooing, some hoarding, some -seeking after magistracies, and some after kingdoms. And is not that -their age quite over, and ended? Again, consider now the times of -Trajan. There likewise thou seest the very self-same things, and that -age also is now over and ended. In the like manner consider other -periods, both of times and of whole nations, and see how many men, after -they had with all their might and main intended and prosecuted some one -worldly thing or other did soon after drop away, and were resolved into -the elements. But especially thou must call to mind them, whom thou -thyself in thy lifetime hast known much distracted about vain things, -and in the meantime neglecting to do that, and closely and unseparably -(as fully satisfied with it) to adhere unto it, which their own proper -constitution did require. And here thou must remember, that thy carriage -in every business must be according to the worth and due proportion of -it, for so shalt thou not easily be tired out and vexed, if thou shalt -not dwell upon small matters longer than is fitting. - -XXVIII. Those words which once were common and ordinary, are now become -obscure and obsolete; and so the names of men once commonly known and -famous, are now become in a manner obscure and obsolete names. Camillus, -Cieso, Volesius, Leonnatus; not long after, Scipio, Cato, then Augustus, -then Adrianus, then Antoninus Pius: all these in a short time will -be out of date, and, as things of another world as it were, become -fabulous. And this I say of them, who once shined as the wonders of -their ages, for as for the rest, no sooner are they expired, than with -them all their fame and memory. And what is it then that shall always be -remembered? all is vanity. What is it that we must bestow our care and -diligence upon? even upon this only: that our minds and wills be just; -that our actions be charitable; that our speech be never deceitful, or -that our understanding be not subject to error; that our inclination be -always set to embrace whatsoever shall happen unto us, as necessary, -as usual, as ordinary, as flowing from such a beginning, and such a -fountain, from which both thou thyself and all things are. -Willingly therefore, and wholly surrender up thyself unto that fatal -concatenation, yielding up thyself unto the fates, to be disposed of at -their pleasure. - -XXIX. Whatsoever is now present, and from day to day hath its existence; -all objects of memories, and the minds and memories themselves, -incessantly consider, all things that are, have their being by change -and alteration. Use thyself therefore often to meditate upon this, that -the nature of the universe delights in nothing more, than in altering -those things that are, and in making others like unto them. So that we -may say, that whatsoever is, is but as it were the seed of that which -shall be. For if thou think that that only is seed, which either the -earth or the womb receiveth, thou art very simple. - -XXX. Thou art now ready to die, and yet hast thou not attained to -that perfect simplicity: thou art yet subject to many troubles and -perturbations; not yet free from all fear and suspicion of external -accidents; nor yet either so meekly disposed towards all men, as thou -shouldest; or so affected as one, whose only study and only wisdom is, -to be just in all his actions. - -XXXI. Behold and observe, what is the state of their rational part; and -those that the world doth account wise, see what things they fly and are -afraid of; and what things they hunt after. - -XXXII. In another man's mind and understanding thy evil Cannot subsist, -nor in any proper temper or distemper of the natural constitution of thy -body, which is but as it were the coat or cottage of thy soul. Wherein -then, but in that part of thee, wherein the conceit, and apprehension -of any misery can subsist? Let not that part therefore admit any such -conceit, and then all is well. Though thy body which is so near it -should either be cut or burnt, or suffer any corruption or putrefaction, -yet let that part to which it belongs to judge of these, be still at -rest; that is, let her judge this, that whatsoever it is, that equally -may happen to a wicked man, and to a good man, is neither good nor evil. -For that which happens equally to him that lives according to nature, -and to him that doth not, is neither according to nature, nor against -it; and by consequent, neither good nor bad. - -XXXIII. Ever consider and think upon the world as being but one living -substance, and having but one soul, and how all things in the world, are -terminated into one sensitive power; and are done by one general motion -as it were, and deliberation of that one soul; and how all things that -are, concur in the cause of one another's being, and by what manner of -connection and concatenation all things happen. - -XXXIV. What art thou, that better and divine part excepted, but as -Epictetus said well, a wretched soul, appointed to carry a carcass up -and down? - -XXXV. To suffer change can be no hurt; as no benefit it is, by change to -attain to being. The age and time of the world is as it were a flood and -swift current, consisting of the things that are brought to pass in -the world. For as soon as anything hath appeared, and is passed away, -another succeeds, and that also will presently out of sight. - -XXXVI. Whatsoever doth happen in the world, is, in the course of nature, -as usual and ordinary as a rose in the spring, and fruit in summer. Of -the same nature is sickness and death; slander, and lying in wait, and -whatsoever else ordinarily doth unto fools use to be occasion either -of joy or sorrow. That, whatsoever it is, that comes after, doth always -very naturally, and as it were familiarly, follow upon that which was -before. For thou must consider the things of the world, not as a loose -independent number, consisting merely of necessary events; but as a -discreet connection of things orderly and harmoniously disposed. There -is then to be seen in the things of the world, not a bare succession, -but an admirable correspondence and affinity. - -XXXVII. Let that of Heraclitus never be out of thy mind, that the death -of earth, is water, and the death of water, is air; and the death of -air, is fire; and so on the contrary. Remember him also who was ignorant -whither the way did lead, and how that reason being the thing by which -all things in the world are administered, and which men are continually -and most inwardly conversant with: yet is the thing, which ordinarily -they are most in opposition with, and how those things which daily -happen among them, cease not daily to be strange unto them, and that -we should not either speak, or do anything as men in their sleep, by -opinion and bare imagination: for then we think we speak and do, and -that we must not be as children, who follow their father's example; -for best reason alleging their bare successive tradition from our -forefathers we have received it. - -XXXVIII. Even as if any of the gods should tell thee, Thou shalt -certainly die to-morrow, or next day, thou wouldst not, except thou wert -extremely base and pusillanimous, take it for a great benefit, rather -to die the next day after, than to-morrow; (for alas, what is the -difference!) so, for the same reason, think it no great matter to die -rather many years after, than the very next day. - -XXXIX. Let it be thy perpetual meditation, how many physicians who -once looked so grim, and so theatrically shrunk their brows upon their -patients, are dead and gone themselves. How many astrologers, after that -in great ostentation they had foretold the death of some others, how -many philosophers after so many elaborate tracts and volumes concerning -either mortality or immortality; how many brave captains and commanders, -after the death and slaughter of so many; how many kings and tyrants, -after they had with such horror and insolency abused their power upon -men's lives, as though themselves had been immortal; how many, that -I may so speak, whole cities both men and towns: Helice, Pompeii, -Herculaneum, and others innumerable are dead and gone. Run them over -also, whom thou thyself, one after another, hast known in thy time -to drop away. Such and such a one took care of such and such a one's -burial, and soon after was buried himself. So one, so another: and all -things in a short time. For herein lieth all indeed, ever to look upon -all worldly things, as things for their continuance, that are but for a -day: and for their worth, most vile, and contemptible, as for example, -What is man? That which but the other day when he was conceived was vile -snivel; and within few days shall be either an embalmed carcass, or mere -ashes. Thus must thou according to truth and nature, throughly consider -how man's life is but for a very moment of time, and so depart meek and -contented: even as if a ripe olive falling should praise the ground that -bare her, and give thanks to the tree that begat her. - -XL. Thou must be like a promontory of the sea, against which though -the waves beat continually, yet it both itself stands, and about it are -those swelling waves stilled and quieted. - -XLI. Oh, wretched I, to whom this mischance is happened! nay, happy I, -to whom this thing being happened, I can continue without grief; neither -wounded by that which is present, nor in fear of that which is to come. -For as for this, it might have happened unto any man, but any man having -such a thing befallen him, could not have continued without grief. Why -then should that rather be an unhappiness, than this a happiness? But -however, canst thou, O man! term that unhappiness, which is no mischance -to the nature of man I Canst thou think that a mischance to the nature -of man, which is not contrary to the end and will of his nature? What -then hast thou learned is the will of man's nature? Doth that then which -hath happened unto thee, hinder thee from being just? or magnanimous? or -temperate? or wise? or circumspect? or true? or modest? or free? or from -anything else of all those things in the present enjoying and possession -whereof the nature of man, (as then enjoying all that is proper unto -her,) is fully satisfied? Now to conclude; upon all occasion of sorrow -remember henceforth to make use of this dogma, that whatsoever it is -that hath happened unto thee, is in very deed no such thing of itself, -as a misfortune; but that to bear it generously, is certainly great -happiness. - -XLII. It is but an ordinary coarse one, yet it is a good effectual -remedy against the fear of death, for a man to consider in his mind the -examples of such, who greedily and covetously (as it were) did for a -long time enjoy their lives. What have they got more, than they whose -deaths have been untimely? Are not they themselves dead at the last? -as Cadiciant's, Fabius, Julianus Lepidus, or any other who in their -lifetime having buried many, were at the last buried themselves. The -whole space of any man's life, is but little; and as little as it is, -with what troubles, with what manner of dispositions, and in the society -of how wretched a body must it be passed! Let it be therefore unto thee -altogether as a matter of indifferency. For if thou shalt look backward; -behold, what an infinite chaos of time doth present itself unto thee; -and as infinite a chaos, if thou shalt look forward. In that which is -so infinite, what difference can there be between that which liveth but -three days, and that which liveth three ages? - -XLIII. Let thy course ever be the most compendious way. The most -compendious, is that which is according to nature: that is, in all both -words and deeds, ever to follow that which is most sound and perfect. -For such a resolution will free a man from all trouble, strife, -dissembling, and ostentation. - - - - -THE FIFTH BOOK - -I. In the morning when thou findest thyself unwilling to rise, consider -with thyself presently, it is to go about a man's work that I am stirred -up. Am I then yet unwilling to go about that, for which I myself was -born and brought forth into this world? Or was I made for this, to -lay me down, and make much of myself in a warm bed? 'O but this is -pleasing.' And was it then for this that thou wert born, that thou -mightest enjoy pleasure? Was it not in very truth for this, that thou -mightest always be busy and in action? Seest thou not how all things -in the world besides, how every tree md plant, how sparrows and ants, -spiders and bees: how all in their kind are intent as it were orderly to -perform whatsoever (towards the preservation of this orderly universe) -naturally doth become and belong unto thin? And wilt not thou do that, -which belongs unto a man to do? Wilt not thou run to do that, which thy -nature doth require? 'But thou must have some rest.' Yes, thou must. -Nature hath of that also, as well as of eating and drinking, allowed -thee a certain stint. But thou guest beyond thy stint, and beyond that -which would suffice, and in matter of action, there thou comest short of -that which thou mayest. It must needs be therefore, that thou dost not -love thyself, for if thou didst, thou wouldst also love thy nature, and -that which thy nature doth propose unto herself as her end. Others, -as many as take pleasure in their trade and profession, can even pine -themselves at their works, and neglect their bodies and their food for -it; and doest thou less honour thy nature, than an ordinary mechanic -his trade; or a good dancer his art? than a covetous man his silver, and -vainglorious man applause? These to whatsoever they take an affection, -can be content to want their meat and sleep, to further that every one -which he affects: and shall actions tending to the common good of -human society, seem more vile unto thee, or worthy of less respect and -intention? - -II. How easy a thing is it for a man to put off from him all turbulent -adventitious imaginations, and presently to be in perfect rest and -tranquillity! - -III. Think thyself fit and worthy to speak, or to do anything that is -according to nature, and let not the reproach, or report of some that -may ensue upon it, ever deter thee. If it be right and honest to be -spoken or done, undervalue not thyself so much, as to be discouraged -from it. As for them, they have their own rational over-ruling part, and -their own proper inclination: which thou must not stand and look -about to take notice of, but go on straight, whither both thine own -particular, and the common nature do lead thee; and the way of both -these, is but one. - -IV. I continue my course by actions according to nature, until I -fall and cease, breathing out my last breath into that air, by which -continually breathed in I did live; and falling upon that earth, out of -whose gifts and fruits my father gathered his seed, my mother her -blood, and my nurse her milk, out of which for so many years I have -been provided, both of meat and drink. And lastly, which beareth me that -tread upon it, and beareth with me that so many ways do abuse it, or -so freely make use of it, so many ways to so many ends. - -V. No man can admire thee for thy sharp acute language, such is thy -natural disability that way. Be it so: yet there be many other good -things, for the want of which thou canst not plead the want or natural -ability. Let them be seen in thee, which depend wholly from thee; -sincerity, gravity, laboriousness, contempt of pleasures; be not -querulous, be Content with little, be kind, be free; avoid all -superfluity, all vain prattling; be magnanimous. Doest not thou -perceive, how many things there be, which notwithstanding any pretence -of natural indisposition and unfitness, thou mightest have performed and -exhibited, and yet still thou doest voluntarily continue drooping -downwards? Or wilt thou say that it is through defect of thy natural -constitution, that thou art constrained to murmur, to be base and -wretched to flatter; now to accuse, and now to please, and pacify thy -body: to be vainglorious, to be so giddy-headed., and unsettled in thy -thoughts? nay (witnesses be the Gods) of all these thou mightest have -been rid long ago: only, this thou must have been contented with, to -have borne the blame of one that is somewhat slow and dull, wherein thou -must so exercise thyself, as one who neither doth much take to heart -this his natural defect, nor yet pleaseth himself in it. - -VI. Such there be, who when they have done a good turn to any, are ready -to set them on the score for it, and to require retaliation. Others -there be, who though they stand not upon retaliation, to require any, -yet they think with themselves nevertheless, that such a one is their -debtor, and they know as their word is what they have done. Others again -there be, who when they have done any such thing, do not so much as -know what they have done; but are like unto the vine, which beareth her -grapes, and when once she hath borne her own proper fruit, is contented -and seeks for no further recompense. As a horse after a race, and a -hunting dog when he hath hunted, and a bee when she hath made her honey, -look not for applause and commendation; so neither doth that man that -rightly doth understand his own nature when he hath done a good turn: -but from one doth proceed to do another, even as the vine after she hath -once borne fruit in her own proper season, is ready for another time. -Thou therefore must be one of them, who what they do, barely do it -without any further thought, and are in a manner insensible of what they -do. 'Nay but,' will some reply perchance, 'this very thing a rational -man is bound unto, to understand what it is, that he doeth.' For it -is the property, say they, of one that is naturally sociable, to be -sensible, that he doth operate sociably: nay, and to desire, that the -party him self that is sociably dealt with, should be sensible of it -too. I answer, That which thou sayest is true indeed, but the true -meaning of that which is said, thou dost not understand. And therefore -art thou one of those first, whom I mentioned. For they also are led by -a probable appearance of reason. But if thou dost desire to understand -truly what it is that is said, fear not that thou shalt therefore give -over any sociable action. - -VII. The form of the Athenians' prayer did run thus: 'O rain, rain, good -Jupiter, upon all the grounds and fields that belong to the Athenians.' -Either we should not pray at all, or thus absolutely and freely; and not -every one for himself in particular alone. - -VIII. As we say commonly, The physician hath prescribed unto this man, -riding; unto another, cold baths; unto a third, to go barefoot: so it is -alike to say, The nature of the universe hath prescribed unto this man -sickness, or blindness, or some loss, or damage or some such thing. For -as there, when we say of a physician, that he hath prescribed anything, -our meaning is, that he hath appointed this for that, as subordinate -and conducing to health: so here, whatsoever doth happen unto any, is -ordained unto him as a thing subordinate unto the fates, and therefore -do we say of such things, that they do happen, or fall together; as of -square stones, when either in walls, or pyramids in a certain position -they fit one another, and agree as it were in an harmony, the masons -say, that they do (sumbainein) as if thou shouldest say, fall together: -so that in the general, though the things be divers that make it, yet -the consent or harmony itself is but one. And as the whole world is made -up of all the particular bodies of the world, one perfect and complete -body, of the same nature that particular bodies; so is the destiny of -particular causes and events one general one, of the same nature that -particular causes are. What I now say, even they that are mere idiots -are not ignorant of: for they say commonly (touto eferen autw) that is, -This his destiny hath brought upon him. This therefore is by the fates -properly and particularly brought upon this, as that unto this in -particular is by the physician prescribed. These therefore let us -accept of in like manner, as we do those that are prescribed unto us our -physicians. For them also in themselves shall We find to contain many -harsh things, but we nevertheless, in hope of health, and recovery, -accept of them. Let the fulfilling and accomplishment of those things -which the common nature hath determined, be unto thee as thy health. -Accept then, and be pleased with whatsoever doth happen, though -otherwise harsh and un-pleasing, as tending to that end, to the health -and welfare of the universe, and to Jove's happiness and prosperity. -For this whatsoever it be, should not have been produced, had it not -conduced to the good of the universe. For neither doth any ordinary -particular nature bring anything to pass, that is not to whatsoever -is within the sphere of its own proper administration and government -agreeable and subordinate. For these two considerations then thou must -be well pleased with anything that doth happen unto thee. First, because -that for thee properly it was brought to pass, and unto thee it -was prescribed; and that from the very beginning by the series and -connection of the first causes, it hath ever had a reference unto thee. -And secondly, because the good success and perfect welfare, and indeed -the very continuance of Him, that is the Administrator of the whole, -doth in a manner depend on it. For the whole (because whole, therefore -entire and perfect) is maimed, and mutilated, if thou shalt cut off -anything at all, whereby the coherence, and contiguity as of parts, so -of causes, is maintained and preserved. Of which certain it is, -that thou doest (as much as lieth in thee) cut off, and in some sort -violently take somewhat away, as often as thou art displeased with -anything that happeneth. - -IX. Be not discontented, be not disheartened, be not out of hope, if -often it succeed not so well with thee punctually and precisely to do -all things according to the right dogmata, but being once cast off, -return unto them again: and as for those many and more frequent -occurrences, either of worldly distractions, or human infirmities, which -as a man thou canst not but in some measure be subject unto, be not thou -discontented with them; but however, love and affect that only which -thou dust return unto: a philosopher's life, and proper occupation after -the most exact manner. And when thou dust return to thy philosophy, -return not unto it as the manner of some is, after play and liberty as -it were, to their schoolmasters and pedagogues; but as they that have -sore eyes to their sponge and egg: or as another to his cataplasm; or -as others to their fomentations: so shalt not thou make it a matter of -ostentation at all to obey reason but of ease and comfort. And -remember that philosophy requireth nothing of thee, but what thy -nature requireth, and wouldest thou thyself desire anything that is -not according to nature? for which of these sayest thou; that which is -according to nature or against it, is of itself more kind and pleasing? -Is it not for that respect especially, that pleasure itself is to so -many men's hurt and overthrow, most prevalent, because esteemed commonly -most kind, and natural? But consider well whether magnanimity rather, -and true liberty, and true simplicity, and equanimity, and holiness; -whether these be not most kind and natural? And prudency itself, what -more kind and amiable than it, when thou shalt truly consider with -thyself, what it is through all the proper objects of thy rational -intellectual faculty currently to go on without any fall or stumble? -As for the things of the world, their true nature is in a manner so -involved with obscurity, that unto many philosophers, and those no -mean ones, they seemed altogether incomprehensible, and the Stoics -themselves, though they judge them not altogether incomprehensible, -yet scarce and not without much difficulty, comprehensible, so that -all assent of ours is fallible, for who is he that is infallible in his -conclusions? From the nature of things, pass now unto their subjects -and matter: how temporary, how vile are they I such as may be in the -power and possession of some abominable loose liver, of some common -strumpet, of some notorious oppressor and extortioner. Pass from thence -to the dispositions of them that thou doest ordinarily converse with, -how hardly do we bear, even with the most loving and amiable! that I may -not say, how hard it is for us to bear even with our own selves, in such -obscurity, and impurity of things: in such and so continual a flux both -of the substances and time; both of the motions themselves, and things -moved; what it is that we can fasten upon; either to honour, and respect -especially; or seriously, and studiously to seek after; I cannot so much -as conceive For indeed they are things contrary. - -X. Thou must comfort thyself in the expectation of thy natural -dissolution, and in the meantime not grieve at the delay; but rest -contented in those two things. First, that nothing shall happen unto -thee, which is not according to the nature of the universe. Secondly, -that it is in thy power, to do nothing against thine own proper God, and -inward spirit. For it is not in any man's power to constrain thee to -transgress against him. - -XI. What is the use that now at this present I make of my soul? Thus -from time to time and upon all occasions thou must put this question to -thyself; what is now that part of mine which they call the rational -mistress part, employed about? Whose soul do I now properly possess? a -child's? or a youth's? a woman's? or a tyrant's? some brute, or some -wild beast's soul? - -XII. What those things are in themselves, which by the greatest part are -esteemed good, thou mayest gather even from this. For if a man shall -hear things mentioned as good, which are really good indeed, such as are -prudence, temperance, justice, fortitude, after so much heard and -conceived, he cannot endure to hear of any more, for the word good is -properly spoken of them. But as for those which by the vulgar are -esteemed good, if he shall hear them mentioned as good, he doth hearken -for more. He is well contented to hear, that what is spoken by the -comedian, is but familiarly and popularly spoken, so that even the -vulgar apprehend the difference. For why is it else, that this offends -not and needs not to be excused, when virtues are styled good: but that -which is spoken in commendation of wealth, pleasure, or honour, we -entertain it only as merrily and pleasantly spoken? Proceed therefore, -and inquire further, whether it may not be that those things also which -being mentioned upon the stage were merrily, and with great applause of -the multitude, scoffed at with this jest, that they that possessed them -had not in all the world of their own, (such was their affluence and -plenty) so much as a place where to avoid their excrements. Whether, I -say, those ought not also in very deed to be much respected, and -esteemed of, as the only things that are truly good. - -XIII. All that I consist of, is either form or matter. No corruption can -reduce either of these unto nothing: for neither did I of nothing become -a subsistent creature. Every part of mine then will by mutation be -disposed into a certain part of the whole world, and that in time into -another part; and so in infinitum; by which kind of mutation, I also -became what I am, and so did they that begot me, and they before them, -and so upwards in infinitum. For so we may be allowed to speak, though -the age and government of the world, be to some certain periods of time -limited, and confined. - -XIV. Reason, and rational power, are faculties which content themselves -with themselves, and their own proper operations. And as for their first -inclination and motion, that they take from themselves. But their -progress is right to the end and object, which is in their way, as it -were, and lieth just before them: that is, which is feasible and -possible, whether it be that which at the first they proposed to -themselves, or no. For which reason also such actions are termed -katorqwseiz to intimate the directness of the way, by which they are -achieved. Nothing must be thought to belong to a man, which doth not -belong unto him as he is a man. These, the event of purposes, are not -things required in a man. The nature of man doth not profess any such -things. The final ends and consummations of actions are nothing at all -to a man's nature. The end therefore of a man, or the summum bonum -whereby that end is fulfilled, cannot consist in the consummation of -actions purposed and intended. Again, concerning these outward worldly -things, were it so that any of them did properly belong unto man, then -would it not belong unto man, to condemn them and to stand in opposition -with them. Neither would he be praiseworthy that can live without them; -or he good, (if these were good indeed) who of his own accord doth -deprive himself of any of them. But we see contrariwise, that the more a -man doth withdraw himself from these wherein external pomp and greatness -doth consist, or any other like these; or the better he doth bear with -the loss of these, the better he is accounted. - -XV. Such as thy thoughts and ordinary cogitations are, such will thy -mind be in time. For the soul doth as it were receive its tincture from -the fancies, and imaginations. Dye it therefore and thoroughly soak it -with the assiduity of these cogitations. As for example. Wheresoever -thou mayest live, there it is in thy power to live well and happy. But -thou mayest live at the Court, there then also mayest thou live well and -happy. Again, that which everything is made for, he is also made unto -that, and cannot but naturally incline unto it. That which anything -doth naturally incline unto, therein is his end. Wherein the end of -everything doth consist, therein also doth his good and benefit consist. -Society therefore is the proper good of a rational creature. For that we -are made for society, it hath long since been demonstrated. Or can any -man make any question of this, that whatsoever is naturally worse and -inferior, is ordinarily subordinated to that which is better? and that -those things that are best, are made one for another? And those things -that have souls, are better than those that have none? and of those that -have, those best that have rational souls? - -XVI. To desire things impossible is the part of a mad man. But it is a -thing impossible, that wicked man should not commit some such things. -Neither doth anything happen to any man, which in the ordinary course -of nature as natural unto him doth not happen. Again, the same things -happen unto others also. And truly, if either he that is ignorant that -such a thing hath happened unto him, or he that is ambitious to be -commended for his magnanimity, can be patient, and is not grieved: is it -not a grievous thing, that either ignorance, or a vain desire to please -and to be commended, should be more powerful and effectual than true -prudence? As for the things themselves, they touch not the soul, neither -can they have any access unto it: neither can they of themselves any -ways either affect it, or move it. For she herself alone can affect and -move herself, and according as the dogmata and opinions are, which she -doth vouchsafe herself; so are those things which, as accessories, have -any co-existence with her. - -XVII. After one consideration, man is nearest unto us; as we are bound -to do them good, and to bear with them. But as he may oppose any of our -true proper actions, so man is unto me but as a thing indifferent: even -as the sun, or the wind, or some wild beast. By some of these it may be, -that some operation or other of mine, may be hindered; however, of my -mind and resolution itself, there can be no let or impediment, by reason -of that ordinary constant both exception (or reservation wherewith it -inclineth) and ready conversion of objects; from that which may not be, -to that which may be, which in the prosecution of its inclinations, as -occasion serves, it doth observe. For by these the mind doth turn and -convert any impediment whatsoever, to be her aim and purpose. So that -what before was the impediment, is now the principal object of her -working; and that which before was in her way, is now her readiest way. - -XVIII. Honour that which is chiefest and most powerful in the world, and -that is it, which makes use of all things, and governs all things. So -also in thyself; honour that which is chiefest, and most powerful; and -is of one kind and nature with that which we now spake of. For it is the -very same, which being in thee, turneth all other things to its own use, -and by whom also thy life is governed. - -XIX. That which doth not hurt the city itself; cannot hurt any citizen. -This rule thou must remember to apply and make use of upon every conceit -and apprehension of wrong. If the whole city be not hurt by this, -neither am I certainly. And if the whole be not, why should I make it -my private grievance? consider rather what it is wherein he is overseen -that is thought to have done the wrong. Again, often meditate how -swiftly all things that subsist, and all things that are done in the -world, are carried away, and as it were conveyed out of sight: for both -the substance themselves, we see as a flood, are in a continual flux; -and all actions in a perpetual change; and the causes themselves, -subject to a thousand alterations, neither is there anything almost, -that may ever be said to be now settled and constant. Next unto this, -and which follows upon it, consider both the infiniteness of the time -already past, and the immense vastness of that which is to come, wherein -all things are to be resolved and annihilated. Art not thou then a -very fool, who for these things, art either puffed up with pride, or -distracted with cares, or canst find in thy heart to make such moans as -for a thing that would trouble thee for a very long time? Consider the -whole universe whereof thou art but a very little part, and the whole -age of the world together, whereof but a short and very momentary -portion is allotted unto thee, and all the fates and destinies together, -of which how much is it that comes to thy part and share! Again: another -doth trespass against me. Let him look to that. He is master of his own -disposition, and of his own operation. I for my part am in the meantime -in possession of as much, as the common nature would have me to possess: -and that which mine own nature would have me do, I do. - -XX. Let not that chief commanding part of thy soul be ever subject to -any variation through any corporal either pain or pleasure, neither -suffer it to be mixed with these, but let it both circumscribe itself, -and confine those affections to their own proper parts and members. -But if at any time they do reflect and rebound upon the mind and -understanding (as in an united and compacted body it must needs;) then -must thou not go about to resist sense and feeling, it being natural. -However let not thy understanding to this natural sense and feeling, -which whether unto our flesh pleasant or painful, is unto us nothing -properly, add an opinion of either good or bad and all is well. - -XXI. To live with the Gods. He liveth with the Gods, who at all times -affords unto them the spectacle of a soul, both contented and well -pleased with whatsoever is afforded, or allotted unto her; and -performing whatsoever is pleasing to that Spirit, whom (being part of -himself) Jove hath appointed to every man as his overseer and governor. - -XXII. Be not angry neither with him whose breath, neither with him whose -arm holes, are offensive. What can he do? such is his breath naturally, -and such are his arm holes; and from such, such an effect, and such -a smell must of necessity proceed. 'O, but the man (sayest thou) hath -understanding in him, and might of himself know, that he by standing -near, cannot choose but offend.' And thou also (God bless thee!) hast -understanding. Let thy reasonable faculty, work upon his reasonable -faculty; show him his fault, admonish him. If he hearken unto thee, thou -hast cured him, and there will be no more occasion of anger. - -XXIII. 'Where there shall neither roarer be, nor harlot.' Why so? As -thou dost purpose to live, when thou hast retired thyself to some such -place, where neither roarer nor harlot is: so mayest thou here. And if -they will not suffer thee, then mayest thou leave thy life rather than -thy calling, but so as one that doth not think himself anyways wronged. -Only as one would say, Here is a smoke; I will out of it. And what a -great matter is this! Now till some such thing force me out, I will -continue free; neither shall any man hinder me to do what I will, and -my will shall ever be by the proper nature of a reasonable and sociable -creature, regulated and directed. - -XXIV. That rational essence by which the universe is governed, is for -community and society; and therefore hath it both made the things that -are worse, for the best, and hath allied and knit together those -which are best, as it were in an harmony. Seest thou not how it hath -sub-ordinated, and co-ordinated? and how it hath distributed unto -everything according to its worth? and those which have the pre-eminency -and superiority above all, hath it united together, into a mutual -consent and agreement. - -XXV. How hast thou carried thyself hitherto towards the Gods? towards -thy parents? towards thy brethren? towards thy wife? towards thy -children? towards thy masters? thy foster-fathers? thy friends? thy -domestics? thy servants? Is it so with thee, that hitherto thou hast -neither by word or deed wronged any of them? Remember withal through how -many things thou hast already passed, and how many thou hast been able -to endure; so that now the legend of thy life is full, and thy charge is -accomplished. Again, how many truly good things have certainly by thee -been discerned? how many pleasures, how many pains hast thou passed over -with contempt? how many things eternally glorious hast thou despised? -towards how many perverse unreasonable men hast thou carried thyself -kindly, and discreetly? - -XXVI. Why should imprudent unlearned souls trouble that which is -both learned, and prudent? And which is that that is so? she that -understandeth the beginning and the end, and hath the true knowledge of -that rational essence, that passeth through all things subsisting, and -through all ages being ever the same, disposing and dispensing as it -were this universe by certain periods of time. - -XXVII. Within a very little while, thou wilt be either ashes, or a -sceletum; and a name perchance; and perchance, not so much as a name. -And what is that but an empty sound, and a rebounding echo? Those things -which in this life are dearest unto us, and of most account, they are in -themselves but vain, putrid, contemptible. The most weighty and serious, -if rightly esteemed, but as puppies, biting one another: or untoward -children, now laughing and then crying. As for faith, and modesty, and -justice, and truth, they long since, as one of the poets hath it, have -abandoned this spacious earth, and retired themselves unto heaven. What -is it then that doth keep thee here, if things sensible be so mutable -and unsettled? and the senses so obscure, and so fallible? and our souls -nothing but an exhalation of blood? and to be in credit among such, -be but vanity? What is it that thou dost stay for? an extinction, or a -translation; either of them with a propitious and contented mind. But -still that time come, what will content thee? what else, but to worship -and praise the Gods; and to do good unto men. To bear with them, and -to forbear to do them any wrong. And for all external things belonging -either to this thy wretched body, or life, to remember that they are -neither thine, nor in thy power. - -XXVIII. Thou mayest always speed, if thou wilt but make choice of the -right way; if in the course both of thine opinions and actions, thou -wilt observe a true method. These two things be common to the souls, as -of God, so of men, and of every reasonable creature, first that in their -own proper work they cannot be hindered by anything: and secondly, that -their happiness doth consist in a disposition to, and in the practice of -righteousness; and that in these their desire is terminated. - -XXIX. If this neither be my wicked act, nor an act anyways depending -from any wickedness of mine, and that by it the public is not hurt; what -doth it concern me? And wherein can the public be hurt? For thou must -not altogether be carried by conceit and common opinion: as for help -thou must afford that unto them after thy best ability, and as occasion -shall require, though they sustain damage, but in these middle or -worldly things; but however do not thou conceive that they are truly -hurt thereby: for that is not right. But as that old foster-father -in the comedy, being now to take his leave doth with a great deal of -ceremony, require his foster-child's rhombus, or rattle-top, remembering -nevertheless that it is but a rhombus; so here also do thou likewise. -For indeed what is all this pleading and public bawling for at the -courts? O man, hast thou forgotten what those things are! yea but they -are things that others much care for, and highly esteem of. Wilt thou -therefore be a fool too? Once I was; let that suffice. - -XXX. Let death surprise rue when it will, and where it will, I may be a -happy man, nevertheless. - -For he is a happy man, who in his lifetime dealeth unto himself a happy -lot and portion. A happy lot and portion is, good inclinations of the -soul, good desires, good actions. - - - - -THE SIXTH BOOK - -I. The matter itself, of which the universe doth consist, is of itself -very tractable and pliable. That rational essence that doth govern it, -hath in itself no cause to do evil. It hath no evil in itself; neither -can it do anything that is evil: neither can anything be hurt by it. And -all things are done and determined according to its will and prescript. - -II. Be it all one unto thee, whether half frozen or well warm; whether -only slumbering, or after a full sleep; whether discommended or -commended thou do thy duty: or whether dying or doing somewhat else; for -that also 'to die,' must among the rest be reckoned as one of the duties -and actions of our lives. - -III. Look in, let not either the proper quality, or the true worth of -anything pass thee, before thou hast fully apprehended it. - -IV. All substances come soon to their change, and either they shall -be resolved by way of exhalation (if so be that all things shall be -reunited into one substance), or as others maintain, they shall be -scattered and dispersed. As for that Rational Essence by which all -things are governed, as it best understandeth itself, both its own -disposition, and what it doth, and what matter it hath to do with and -accordingly doth all things; so we that do not, no wonder, if we wonder -at many things, the reasons whereof we cannot comprehend. - -V. The best kind of revenge is, not to become like unto them. - -VI. Let this be thy only joy, and thy only comfort, from one sociable -kind action without intermission to pass unto another, God being ever in -thy mind. - -VII. The rational commanding part, as it alone can stir up and turn -itself; so it maketh both itself to be, and everything that happeneth, -to appear unto itself, as it will itself. - -VIII. According to the nature of the universe all things particular are -determined, not according to any other nature, either about compassing -and containing; or within, dispersed and contained; or without, -depending. Either this universe is a mere confused mass, and an -intricate context of things, which shall in time be scattered and -dispersed again: or it is an union consisting of order, and administered -by Providence. If the first, why should I desire to continue any longer -in this fortuit confusion and commixtion? or why should I take care for -anything else, but that as soon as may be I may be earth again? And -why should I trouble myself any more whilst I seek to please the Gods? -Whatsoever I do, dispersion is my end, and will come upon me whether I -will or no. But if the latter be, then am not I religious in vain; -then will I be quiet and patient, and put my trust in Him, who is the -Governor of all. - -IX. Whensoever by some present hard occurrences thou art constrained to -be in some sort troubled and vexed, return unto thyself as soon as may -be, and be not out of tune longer than thou must needs. For so shalt -thou be the better able to keep thy part another time, and to maintain -the harmony, if thou dost use thyself to this continually; once out, -presently to have recourse unto it, and to begin again. - -X. If it were that thou hadst at one time both a stepmother, and -a natural mother living, thou wouldst honour and respect her also; -nevertheless to thine own natural mother would thy refuge, and recourse -be continually. So let the court and thy philosophy be unto thee. Have -recourse unto it often, and comfort thyself in her, by whom it is that -those other things are made tolerable unto thee, and thou also in those -things not intolerable unto others. - -XI. How marvellous useful it is for a man to represent unto himself -meats, and all such things that are for the mouth, under a right -apprehension and imagination! as for example: This is the carcass of a -fish; this of a bird; and this of a hog. And again more generally; This -phalernum, this excellent highly commended wine, is but the bare juice -of an ordinary grape. This purple robe, but sheep's hairs, dyed with -the blood of a shellfish. So for coitus, it is but the attrition of an -ordinary base entrail, and the excretion of a little vile snivel, with -a certain kind of convulsion: according to Hippocrates his opinion. How -excellent useful are these lively fancies and representations of things, -thus penetrating and passing through the objects, to make their true -nature known and apparent! This must thou use all thy life long, and -upon all occasions: and then especially, when matters are apprehended -as of great worth and respect, thy art and care must be to uncover -them, and to behold their vileness, and to take away from them all those -serious circumstances and expressions, under which they made so grave -a show. For outward pomp and appearance is a great juggler; and then -especially art thou most in danger to be beguiled by it, when (to -a man's thinking) thou most seemest to be employed about matters of -moment. - -XII. See what Crates pronounceth concerning Xenocrates himself. - -XIII. Those things which the common sort of people do admire, are most -of them such things as are very general, and may be comprehended under -things merely natural, or naturally affected and qualified: as stones, -wood, figs, vines, olives. Those that be admired by them that are more -moderate and restrained, are comprehended under things animated: as -flocks and herds. Those that are yet more gentle and curious, their -admiration is commonly confined to reasonable creatures only; not in -general as they are reasonable, but as they are capable of art, or of -some craft and subtile invention: or perchance barely to reasonable -creatures; as they that delight in the possession of many slaves. But -he that honours a reasonable soul in general, as it is reasonable and -naturally sociable, doth little regard anything else: and above all -things is careful to preserve his own, in the continual habit and -exercise both of reason and sociableness: and thereby doth co-operate -with him, of whose nature he doth also participate; God. - -XIV. Some things hasten to be, and others to be no more. And even -whatsoever now is, some part thereof hath already perished. Perpetual -fluxes and alterations renew the world, as the perpetual course of time -doth make the age of the world (of itself infinite) to appear always -fresh and new. In such a flux and course of all things, what of these -things that hasten so fast away should any man regard, since among all -there is not any that a man may fasten and fix upon? as if a man would -settle his affection upon some ordinary sparrow living by him, who is no -sooner seen, than out of sight. For we must not think otherwise of our -lives, than as a mere exhalation of blood, or of an ordinary respiration -of air. For what in our common apprehension is, to breathe in the air -and to breathe it out again, which we do daily: so much is it and no -more, at once to breathe out all thy respirative faculty into that -common air from whence but lately (as being but from yesterday, and -to-day), thou didst first breathe it in, and with it, life. - -XV. Not vegetative spiration, it is not surely (which plants have) that -in this life should be so dear unto us; nor sensitive respiration, the -proper life of beasts, both tame and wild; nor this our imaginative -faculty; nor that we are subject to be led and carried up and down by -the strength of our sensual appetites; or that we can gather, and live -together; or that we can feed: for that in effect is no better, than -that we can void the excrements of our food. What is it then that should -be dear unto us? to hear a clattering noise? if not that, then neither -to be applauded by the tongues of men. For the praises of many tongues, -is in effect no better than the clattering of so many tongues. If then -neither applause, what is there remaining that should be dear unto thee? -This I think: that in all thy motions and actions thou be moved, -and restrained according to thine own true natural constitution and -Construction only. And to this even ordinary arts and professions do -lead us. For it is that which every art doth aim at, that whatsoever it -is, that is by art effected and prepared, may be fit for that work that -it is prepared for. This is the end that he that dresseth the vine, and -he that takes upon him either to tame colts, or to train up dogs, -doth aim at. What else doth the education of children, and all learned -professions tend unto? Certainly then it is that, which should be dear -unto us also. If in this particular it go well with thee, care not for -the obtaining of other things. But is it so, that thou canst not but -respect other things also? Then canst not thou truly be free? then canst -thou not have self-content: then wilt thou ever be subject to passions. -For it is not possible, but that thou must be envious, and jealous, and -suspicious of them whom thou knowest can bereave thee of such things; -and again, a secret underminer of them, whom thou seest in present -possession of that which is dear unto thee. To be short, he must of -necessity be full of confusion within himself, and often accuse the -Gods, whosoever stands in need of these things. But if thou shalt -honour and respect thy mind only, that will make thee acceptable -towards thyself, towards thy friends very tractable; and conformable -and concordant with the Gods; that is, accepting with praises whatsoever -they shall think good to appoint and allot unto thee. - -XVI. Under, above, and about, are the motions of the elements; but -the motion of virtue, is none of those motions, but is somewhat more -excellent and divine. Whose way (to speed and prosper in it) must be -through a way, that is not easily comprehended. - -XVII. Who can choose but wonder at them? They will not speak well of -them that are at the same time with them, and live with them; yet they -themselves are very ambitious, that they that shall follow, whom they -have never seen, nor shall ever see, should speak well of them. As if -a man should grieve that he hath not been commended by them, that lived -before him. - -XVIII. Do not ever conceive anything impossible to man, which by thee -cannot, or not without much difficulty be effected; but whatsoever in -general thou canst Conceive possible and proper unto any man, think that -very possible unto thee also. - -XIX. Suppose that at the palestra somebody hath all to-torn thee with -his nails, and hath broken thy head. Well, thou art wounded. Yet thou -dost not exclaim; thou art not offended with him. Thou dost not suspect -him for it afterwards, as one that watcheth to do thee a mischief. Yea -even then, though thou dost thy best to save thyself from him, yet not -from him as an enemy. It is not by way of any suspicious indignation, -but by way of gentle and friendly declination. Keep the same mind and -disposition in other parts of thy life also. For many things there be, -which we must conceit and apprehend, as though we had had to do with an -antagonist at the palestra. For as I said, it is very possible for us to -avoid and decline, though we neither suspect, nor hate. - -XX. If anybody shall reprove me, and shall make it apparent unto me, -that in any either opinion or action of mine I do err, I will most -gladly retract. For it is the truth that I seek after, by which I am -sure that never any man was hurt; and as sure, that he is hurt that -continueth in any error, or ignorance whatsoever. - -XXI. I for my part will do what belongs unto me; as for other things, -whether things unsensible or things irrational; or if rational, yet -deceived and ignorant of the true way, they shall not trouble or -distract me. For as for those creatures which are not endued with reason -and all other things and-matters of the world whatsoever I freely, and -generously, as one endued with reason, of things that have none, make -use of them. And as for men, towards them as naturally partakers of the -same reason, my care is to carry myself sociably. But whatsoever it is -that thou art about, remember to call upon the Gods. And as for the time -how long thou shalt live to do these things, let it be altogether -indifferent unto thee, for even three such hours are sufficient. - -XXII. Alexander of Macedon, and he that dressed his mules, when once -dead both came to one. For either they were both resumed into those -original rational essences from whence all things in the world are -propagated; or both after one fashion were scattered into atoms. - -XXIII Consider how many different things, whether they concern our -bodies, or our souls, in a moment of time come to pass in every one of -us, and so thou wilt not wonder if many more things or rather all things -that are done, can at one time subsist, and coexist in that both one and -general, which we call the world. - -XXIV. if any should put this question unto thee, how this word Antoninus -is written, wouldst thou not presently fix thine intention upon it, and -utter out in order every letter of it? And if any shall begin to gainsay -thee, and quarrel with thee about it; wilt thou quarrel with him again, -or rather go on meekly as thou hast begun, until thou hast numbered out -every letter? Here then likewise remember, that every duty that belongs -unto a man doth consist of some certain letters or numbers as it were, -to which without any noise or tumult keeping thyself thou must orderly -proceed to thy proposed end, forbearing to quarrel with him that would -quarrel and fall out with thee. - -XXV. Is it not a cruel thing to forbid men to affect those things, which -they conceive to agree best with their own natures, and to tend most -to their own proper good and behoof? But thou after a sort deniest them -this liberty, as often as thou art angry with them for their sins. For -surely they are led unto those sins whatsoever they be, as to -their proper good and commodity. But it is not so (thou wilt object -perchance). Thou therefore teach them better, and make it appear unto -them: but be not thou angry with them. - -XXVI. Death is a cessation from the impression of the senses, the -tyranny of the passions, the errors of the mind, and the servitude of -the body. - -XXVII. If in this kind of life thy body be able to hold out, it is a -shame that thy soul should faint first, and give over, take heed, lest -of a philosopher thou become a mere Caesar in time, and receive a new -tincture from the court. For it may happen if thou dost not take heed. -Keep thyself therefore, truly simple, good, sincere, grave, free -from all ostentation, a lover of that which is just, religious, kind, -tender-hearted, strong and vigorous to undergo anything that becomes -thee. Endeavour to continue such, as philosophy (hadst thou wholly and -constantly applied thyself unto it) would have made, and secured thee. -Worship the Gods, procure the welfare of men, this life is short. -Charitable actions, and a holy disposition, is the only fruit of this -earthly life. - -XXVIII. Do all things as becometh the disciple of Antoninus Pius. -Remember his resolute constancy in things that were done by him -according to reason, his equability in all things, his sanctity; the -cheerfulness of his countenance, his sweetness, and how free he was from -all vainglory; how careful to come to the true and exact knowledge of -matters in hand, and how he would by no means give over till he did -fully, and plainly understand the whole state of the business; and how -patiently, and without any contestation he would bear with them, that -did unjustly condemn him: how he would never be over-hasty in anything, -nor give ear to slanders and false accusations, but examine and observe -with best diligence the several actions and dispositions of men. Again, -how he was no backbiter, nor easily frightened, nor suspicious, and in -his language free from all affectation and curiosity: and how easily he -would content himself with few things, as lodging, bedding, clothing, -and ordinary nourishment, and attendance. How able to endure labour, how -patient; able through his spare diet to continue from morning to evening -without any necessity of withdrawing before his accustomed hours to -the necessities of nature: his uniformity and constancy in matter of -friendship. How he would bear with them that with all boldness and -liberty opposed his opinions; and even rejoice if any man could better -advise him: and lastly, how religious he was without superstition. All -these things of him remember, that whensoever thy last hour shall -come upon thee, it may find thee, as it did him, ready for it in the -possession of a good conscience. - -XXIX. Stir up thy mind, and recall thy wits again from thy natural -dreams, and visions, and when thou art perfectly awoken, and canst -perceive that they were but dreams that troubled thee, as one newly -awakened out of another kind of sleep look upon these worldly things -with the same mind as thou didst upon those, that thou sawest in thy -sleep. - -XXX. I consist of body and soul. Unto my body all things are -indifferent, for of itself it cannot affect one thing more than another -with apprehension of any difference; as for my mind, all things which -are not within the verge of her own operation, are indifferent unto her, -and for her own operations, those altogether depend of her; neither -does she busy herself about any, but those that are present; for as -for future and past operations, those also are now at this present -indifferent unto her. - -XXXI. As long as the foot doth that which belongeth unto it to do, and -the hand that which belongs unto it, their labour, whatsoever it be, is -not unnatural. So a man as long as he doth that which is proper unto -a man, his labour cannot be against nature; and if it be not against -nature, then neither is it hurtful unto him. But if it were so that -happiness did consist in pleasure: how came notorious robbers, impure -abominable livers, parricides, and tyrants, in so large a measure to -have their part of pleasures? - -XXXII. Dost thou not see, how even those that profess mechanic arts, -though in some respect they be no better than mere idiots, yet they -stick close to the course of their trade, neither can they find in -their heart to decline from it: and is it not a grievous thing that -an architect, or a physician shall respect the course and mysteries of -their profession, more than a man the proper course and condition of his -own nature, reason, which is common to him and to the Gods? - -XXXIII. Asia, Europe; what are they, but as corners of the whole world; -of which the whole sea, is but as one drop; and the great Mount Athos, -but as a clod, as all present time is but as one point of eternity. All, -petty things; all things that are soon altered, soon perished. And all -things come from one beginning; either all severally and particularly -deliberated and resolved upon, by the general ruler and governor of all; -or all by necessary consequence. So that the dreadful hiatus of a gaping -lion, and all poison, and all hurtful things, are but (as the thorn and -the mire) the necessary consequences of goodly fair things. Think not -of these therefore, as things contrary to those which thou dost much -honour, and respect; but consider in thy mind the true fountain of all. - -XXXIV He that seeth the things that are now, hath Seen all that either -was ever, or ever shall be, for all things are of one kind; and all like -one unto another. Meditate often upon the connection of all things in -the world; and upon the mutual relation that they have one unto another. -For all things are after a sort folded and involved one within another, -and by these means all agree well together. For one thing is consequent -unto another, by local motion, by natural conspiration and agreement, -and by substantial union, or, reduction of all substances into one. - -XXXV. Fit and accommodate thyself to that estate and to those -occurrences, which by the destinies have been annexed unto thee; and -love those men whom thy fate it is to live with; but love them truly. An -instrument, a tool, an utensil, whatsoever it be, if it be fit for the -purpose it was made for, it is as it should be though he perchance that -made and fitted it, be out of sight and gone. But in things natural, -that power which hath framed and fitted them, is and abideth within them -still: for which reason she ought also the more to be respected, and we -are the more obliged (if we may live and pass our time according to her -purpose and intention) to think that all is well with us, and according -to our own minds. After this manner also, and in this respect it is, -that he that is all in all doth enjoy his happiness. - -XXXVI. What things soever are not within the proper power and -jurisdiction of thine own will either to compass or avoid, if thou shalt -propose unto thyself any of those things as either good, or evil; it -must needs be that according as thou shalt either fall into that which -thou dost think evil, or miss of that which thou dost think good, so -wilt thou be ready both to complain of the Gods, and to hate those men, -who either shall be so indeed, or shall by thee be suspected as the -cause either of thy missing of the one, or falling into the other. And -indeed we must needs commit many evils, if we incline to any of these -things, more or less, with an opinion of any difference. But if we mind -and fancy those things only, as good and bad, which wholly depend of our -own wills, there is no more occasion why we should either murmur against -the Gods, or be at enmity with any man. - -XXXVII. We all work to one effect, some willingly, and with a rational -apprehension of what we do: others without any such knowledge. As I -think Heraclitus in a place speaketh of them that sleep, that even they -do work in their kind, and do confer to the general operations of the -world. One man therefore doth co-operate after one sort, and another -after another sort; but even he that doth murmur, and to his power doth -resist and hinder; even he as much as any doth co-operate. For of such -also did the world stand in need. Now do thou consider among which of -these thou wilt rank thyself. For as for him who is the Administrator -of all, he will make good use of thee whether thou wilt or no, and make -thee (as a part and member of the whole) so to co-operate with him, -that whatsoever thou doest, shall turn to the furtherance of his own -counsels, and resolutions. But be not thou for shame such a part of the -whole, as that vile and ridiculous verse (which Chrysippus in a place -doth mention) is a part of the comedy. XXXVIII. Doth either the sun take -upon him to do that which belongs to the rain? or his son Aesculapius -that, which unto the earth doth properly belong? How is it with every -one of the stars in particular? Though they all differ one from another, -and have their several charges and functions by themselves, do they not -all nevertheless concur and co-operate to one end? - -XXXIX. If so be that the Gods have deliberated in particular of those -things that should happen unto me, I must stand to their deliberation, -as discrete and wise. For that a God should be an imprudent God, is a -thing hard even to conceive: and why should they resolve to do me hurt? -for what profit either unto them or the universe (which they specially -take care for) could arise from it? But if so be that they have not -deliberated of me in particular, certainly they have of the whole in -general, and those things which in consequence and coherence of this -general deliberation happen unto me in particular, I am bound to embrace -and accept of. But if so be that they have not deliberated at all (which -indeed is very irreligious for any man to believe: for then let us -neither sacrifice, nor pray, nor respect our oaths, neither let us any -more use any of those things, which we persuaded of the presence and -secret conversation of the Gods among us, daily use and practise:) -but, I say, if so be that they have not indeed either in general, or -particular deliberated of any of those things, that happen unto us -in this world; yet God be thanked, that of those things that -concern myself, it is lawful for me to deliberate myself, and all my -deliberation is but concerning that which may be to me most profitable. -Now that unto every one is most profitable, which is according to his -own constitution and nature. And my nature is, to be rational in all my -actions and as a good, and natural member of a city and commonwealth, -towards my fellow members ever to be sociably and kindly disposed and -affected. My city and country as I am Antoninus, is Rome; as a man, the -whole world. Those things therefore that are expedient and profitable to -those cities, are the only things that are good and expedient for me. - -XL. Whatsoever in any kind doth happen to any one, is expedient to the -whole. And thus much to content us might suffice, that it is expedient -for the whole in general. But yet this also shalt thou generally -perceive, if thou dost diligently take heed, that whatsoever doth happen -to any one man or men.... And now I am content that the word expedient, -should more generally be understood of those things which we otherwise -call middle things, or things indifferent; as health, wealth, and the -like. - -XLI. As the ordinary shows of the theatre and of other such places, -when thou art presented with them, affect thee; as the same things still -seen, and in the same fashion, make the sight ingrateful and tedious; -so must all the things that we see all our life long affect us. For all -things, above and below, are still the same, and from the same causes. -When then will there be an end? - -XLII. Let the several deaths of men of all sorts, and of all sorts of -professions, and of all sort of nations, be a perpetual object of thy -thoughts,... so that thou mayst even come down to Philistio, Phoebus, -and Origanion. Pass now to other generations. Thither shall we after -many changes, where so many brave orators are; where so many grave -philosophers; Heraclitus, Pythagoras, Socrates. Where so many heroes of -the old times; and then so many brave captains of the latter times; and -so many kings. After all these, where Eudoxus, Hipparchus, Archimedes; -where so many other sharp, generous, industrious, subtile, peremptory -dispositions; and among others, even they, that have been the greatest -scoffers and deriders of the frailty and brevity of this our human life; -as Menippus, and others, as many as there have been such as he. Of all -these consider, that they long since are all dead, and gone. And what do -they suffer by it! Nay they that have not so much as a name remaining, -what are they the worse for it? One thing there is, and that only, which -is worth our while in this world, and ought by us much to be esteemed; -and that is, according to truth and righteousness, meekly and lovingly -to converse with false, and unrighteous men. - -XLIII. When thou wilt comfort and cheer thyself, call to mind the -several gifts and virtues of them, whom thou dost daily converse with; -as for example, the industry of the one; the modesty of another; the -liberality of a third; of another some other thing. For nothing can so -much rejoice thee, as the resemblances and parallels of several virtues, -visible and eminent in the dispositions of those who live with thee; -especially when, all at once, as near as may be, they represent -themselves unto thee. And therefore thou must have them always in a -readiness. - -XLIV. Dost thou grieve that thou dost weigh but so many pounds, and not -three hundred rather? Just as much reason hast thou to grieve that -thou must live but so many years, and not longer. For as for bulk and -substance thou dost content thyself with that proportion of it that is -allotted unto thee, so shouldst thou for time. - -XLV. Let us do our best endeavours to persuade them; but however, if -reason and justice lead thee to it, do it, though they be never so much -against it. But if any shall by force withstand thee, and hinder thee in -it, convert thy virtuous inclination from one object unto another, from -justice to contented equanimity, and cheerful patience: so that what in -the one is thy hindrance, thou mayst make use of it for the exercise of -another virtue: and remember that it was with due exception, and -reservation, that thou didst at first incline and desire. For thou didst -not set thy mind upon things impossible. Upon what then? that all thy -desires might ever be moderated with this due kind of reservation. And -this thou hast, and mayst always obtain, whether the thing desired be in -thy power or no. And what do I care for more, if that for which I was -born and brought forth into the world (to rule all my desires with -reason and discretion) may be? - -XLVI. The ambitious supposeth another man's act, praise and applause, to -be his own happiness; the voluptuous his own sense and feeling; but he -that is wise, his own action. - -XLVII. It is in thy power absolutely to exclude all manner of conceit -and opinion, as concerning this matter; and by the same means, to -exclude all grief and sorrow from thy soul. For as for the things and -objects themselves, they of themselves have no such power, whereby to -beget and force upon us any opinion at all. - -XLVIII. Use thyself when any man speaks unto thee, so to hearken unto -him, as that in the interim thou give not way to any other thoughts; -that so thou mayst (as far as is possible) seem fixed and fastened to -his very soul, whosoever he be that speaks unto thee. - -XLIX. That which is not good for the bee-hive, cannot be good for the -bee. - -L. Will either passengers, or patients, find fault and complain, either -the one if they be well carried, or the others if well cured? Do they -take care for any more than this; the one, that their shipmaster may -bring them safe to land, and the other, that their physician may effect -their recovery? - -LI. How many of them who came into the world at the same time when I -did, are already gone out of it? - -LII. To them that are sick of the jaundice, honey seems bitter; and to -them that are bitten by a mad dog, the water terrible; and to children, -a little ball seems a fine thing. And why then should I be angry? or -do I think that error and false opinion is less powerful to make men -transgress, than either choler, being immoderate and excessive, to cause -the jaundice; or poison, to cause rage? - -LIII. No man can hinder thee to live as thy nature doth require. Nothing -can happen unto thee, but what the common good of nature doth require. - -LIV. What manner of men they be whom they seek to please, and what to -get, and by what actions: how soon time will cover and bury all things, -and how many it hath already buried! - - - - -THE SEVENTH BOOK - -I. What is wickedness? It is that which many time and often thou hast -already seen and known in the world. And so oft as anything doth happen -that might otherwise trouble thee, let this memento presently come to -thy mind, that it is that which thou hast already often Seen and known. -Generally, above and below, thou shalt find but the same things. The -very same things whereof ancient stories, middle age stories, and fresh -stories are full whereof towns are full, and houses full. There is -nothing that is new. All things that are, are both usual and of little -continuance. - -II. What fear is there that thy dogmata, or philosophical resolutions -and conclusions, should become dead in thee, and lose their proper -power and efficacy to make thee live happy, as long as those proper -and correlative fancies, and representations of things on which they -mutually depend (which continually to stir up and revive is in thy -power,) are still kept fresh and alive? It is in my power concerning -this thing that is happened, what soever it be, to conceit that which is -right and true. If it be, why then am I troubled? Those things that are -without my understanding, are nothing to it at all: and that is it only, -which doth properly concern me. Be always in this mind, and thou wilt be -right. - -III. That which most men would think themselves most happy for, and -would prefer before all things, if the Gods would grant it unto them -after their deaths, thou mayst whilst thou livest grant unto thyself; to -live again. See the things of the world again, as thou hast already seen -them. For what is it else to live again? Public shows and solemnities -with much pomp and vanity, stage plays, flocks and herds; conflicts -and contentions: a bone thrown to a company of hungry curs; a bait for -greedy fishes; the painfulness, and continual burden-bearing of wretched -ants, the running to and fro of terrified mice: little puppets drawn up -and down with wires and nerves: these be the objects of the world among -all these thou must stand steadfast, meekly affected, and free from all -manner of indignation; with this right ratiocination and apprehension; -that as the worth is of those things which a man doth affect, so is in -very deed every man's worth more or less. - -IV. Word after word, every one by itself, must the things that are -spoken be conceived and understood; and so the things that are done, -purpose after purpose, every one by itself likewise. And as in matter of -purposes and actions, we must presently see what is the proper use and -relation of every one; so of words must we be as ready, to consider of -every one what is the true meaning, and signification of it according to -truth and nature, however it be taken in common use. - -V. Is my reason, and understanding sufficient for this, or no? If it be -sufficient, without any private applause, or public ostentation as of an -instrument, which by nature I am provided of, I will make use of it for -the work in hand, as of an instrument, which by nature I am provided of. -if it be not, and that otherwise it belong not unto me particularly as -a private duty, I will either give it over, and leave it to some other -that can better effect it: or I will endeavour it; but with the help -of some other, who with the joint help of my reason, is able to bring -somewhat to pass, that will now be seasonable and useful for the common -good. For whatsoever I do either by myself, or with some other, the -only thing that I must intend, is, that it be good and expedient for -the public. For as for praise, consider how many who once were much -commended, are now already quite forgotten, yea they that commended -them, how even they themselves are long since dead and gone. Be not -therefore ashamed, whensoever thou must use the help of others. For -whatsoever it be that lieth upon thee to effect, thou must propose it -unto thyself, as the scaling of walls is unto a soldier. And what if -thou through either lameness or some other impediment art not able to -reach unto the top of the battlements alone, which with the help of -another thou mayst; wilt thou therefore give it over, or go about it -with less courage and alacrity, because thou canst not effect it all -alone? - -VI. Let not things future trouble thee. For if necessity so require that -they come to pass, thou shalt (whensoever that is) be provided for them -with the same reason, by which whatsoever is now present, is made both -tolerable and acceptable unto thee. All things are linked and knitted -together, and the knot is sacred, neither is there anything in the -world, that is not kind and natural in regard of any other thing, or, -that hath not some kind of reference and natural correspondence with -whatsoever is in the world besides. For all things are ranked together, -and by that decency of its due place and order that each particular -doth observe, they all concur together to the making of one and the same -["Kosmos" ed] or world: as if you said, a comely piece, or an orderly -composition. For all things throughout, there is but one and the same -order; and through all things, one and the same God, the same substance -and the same law. There is one common reason, and one common truth, that -belongs unto all reasonable creatures, for neither is there save one -perfection of all creatures that are of the same kind, and partakers of -the same reason. - -VII. Whatsoever is material, doth soon vanish away into the common -substance of the whole; and whatsoever is formal, or, whatsoever doth -animate that which is material, is soon resumed into the common reason -of the whole; and the fame and memory of anything, is soon swallowed up -by the general age and duration of the whole. - -VIII. To a reasonable creature, the same action is both according -to nature, and according to reason. - -IX. Straight of itself, not made straight. - -X. As several members in one body united, so are reasonable creatures -in a body divided and dispersed, all made and prepared for one common -operation. And this thou shalt apprehend the better, if thou shalt use -thyself often to say to thyself, I am meloz, or a member of the mass and -body of reasonable substances. But if thou shalt say I am meroz, or -a part, thou dost not yet love men from thy heart. The joy that thou -takest in the exercise of bounty, is not yet grounded upon a due -ratiocination and right apprehension of the nature of things. Thou dost -exercise it as yet upon this ground barely, as a thing convenient and -fitting; not, as doing good to thyself, when thou dost good unto others. - -XI. Of things that are external, happen what will to that which can -suffer by external accidents. Those things that suffer let them complain -themselves, if they will; as for me, as long as I conceive no such -thing, that that which is happened is evil, I have no hurt; and it is in -my power not to conceive any such thing. - -XII. Whatsoever any man either doth or saith, thou must be good; not for -any man's sake, but for thine own nature's sake; as if either gold, or -the emerald, or purple, should ever be saying to themselves, Whatsoever -any man either doth or saith, I must still be an emerald, and I must -keep my colour. - -XIII. This may ever be my comfort and security: my understanding, that -ruleth over all, will not of itself bring trouble and vexation upon -itself. This I say; it will not put itself in any fear, it will not lead -itself into any concupiscence. If it be in the power of any other to -compel it to fear, or to grieve, it is free for him to use his power. -But sure if itself do not of itself, through some false opinion or -supposition incline itself to any such disposition; there is no fear. -For as for the body, why should I make the grief of my body, to be the -grief of my mind? If that itself can either fear or complain, let it. -But as for the soul, which indeed, can only be truly sensible of either -fear or grief; to which only it belongs according to its different -imaginations and opinions, to admit of either of these, or of their -contraries; thou mayst look to that thyself, that it suffer nothing. -Induce her not to any such opinion or persuasion. The understanding -is of itself sufficient unto itself, and needs not (if itself doth not -bring itself to need) any other thing besides itself, and by consequent -as it needs nothing, so neither can it be troubled or hindered by -anything, if itself doth not trouble and hinder itself. - -XIV. What is rv&nfLovia, or happiness: but a7~o~ &d~wv, or, a good -da~rnon, or spirit? What then dost thou do here, O opinion? By the Gods -I adjure thee, that thou get thee gone, as thou earnest: for I need thee -not. Thou earnest indeed unto me according to thy ancient wonted manner. -It is that, that all men have ever been subject unto. That thou camest -therefore I am not angry with thee, only begone, now that I have found -thee what thou art. - -XV. Is any man so foolish as to fear change, to which all things that -once were not owe their being? And what is it, that is more pleasing and -more familiar to the nature of the universe? How couldst thou thyself -use thy ordinary hot baths, should not the wood that heateth them first -be changed? How couldst thou receive any nourishment from those things -that thou hast eaten, if they should not be changed? Can anything -else almost (that is useful and profitable) be brought to pass without -change? How then dost not thou perceive, that for thee also, by death, -to come to change, is a thing of the very same nature, and as necessary -for the nature of the universe? - -XVI. Through the substance of the universe, as through a torrent pass -all particular bodies, being all of the same nature, and all joint -workers with the universe itself as in one of our bodies so many -members among themselves. How many such as Chrysippus, how many such -as Socrates, how many such as Epictetus, hath the age of the world -long since swallowed up and devoured? Let this, be it either men or -businesses, that thou hast occasion to think of, to the end that thy -thoughts be not distracted and thy mind too earnestly set upon anything, -upon every such occasion presently come to thy mind. Of all my thoughts -and cares, one only thing shall be the object, that I myself do nothing -which to the proper constitution of man, (either in regard of the -thing itself, or in regard of the manner, or of the time of doing,) -is contrary. The time when thou shalt have forgotten all things, is -at hand. And that time also is at hand, when thou thyself shalt be -forgotten by all. Whilst thou art, apply thyself to that especially -which unto man as he is a mart, is most proper and agreeable, and that -is, for a man even to love them that transgress against him. This shall -be, if at the same time that any such thing doth happen, thou call -to mind, that they are thy kinsmen; that it is through ignorance and -against their wills that they sin; and that within a very short while -after, both thou and he shall be no more. But above all things, that he -hath not done thee any hurt; for that by him thy mind and understanding -is not made worse or more vile than it was before. - -XVII. The nature of the universe, of the common substance of all things -as it were of so much wax hath now perchance formed a horse; and then, -destroying that figure, hath new tempered and fashioned the matter of it -into the form and substance of a tree: then that again into the form and -substance of a man: and then that again into some other. Now every one -of these doth subsist but for a very little while. As for dissolution, -if it be no grievous thing to the chest or trunk, to be joined together; -why should it be more grievous to be put asunder? - -XVIII. An angry countenance is much against nature, and it is oftentimes -the proper countenance of them that are at the point of death. But were -it so, that all anger and passion were so thoroughly quenched in thee, -that it were altogether impossible to kindle it any more, yet herein -must not thou rest satisfied, but further endeavour by good consequence -of true ratiocination, perfectly to conceive and understand, that all -anger and passion is against reason. For if thou shalt not be sensible -of thine innocence; if that also shall be gone from thee, the comfort of -a good conscience, that thou doest all things according to reason: what -shouldest thou live any longer for? All things that now thou seest, -are but for a moment. That nature, by which all things in the world are -administered, will soon bring change and alteration upon them, and then -of their substances make other things like unto them: and then soon -after others again of the matter and substance of these: that so by -these means, the world may still appear fresh and new. - -XIX. Whensoever any man doth trespass against other, presently consider -with thyself what it was that he did suppose to be good, what to be -evil, when he did trespass. For this when thou knowest, thou wilt pity -him thou wilt have no occasion either to wonder, or to be angry. For -either thou thyself dust yet live in that error and ignorance, as that -thou dust suppose either that very thing that he doth, or some other -like worldly thing, to be good; and so thou art bound to pardon him if -he have done that which thou in the like case wouldst have done thyself. -Or if so be that thou dost not any more suppose the same things to be -good or evil, that he doth; how canst thou but be gentle unto him that -is in an error? - -XX. Fancy not to thyself things future, as though they were present -but of those that are present, take some aside, that thou takest most -benefit of, and consider of them particularly, how wonderfully thou -wouldst want them, if they were not present. But take heed withal, lest -that whilst thou dust settle thy contentment in things present, thou -grow in time so to overprize them, as that the want of them (whensoever -it shall so fall out) should be a trouble and a vexation unto thee. Wind -up thyself into thyself. Such is the nature of thy reasonable -commanding part, as that if it exercise justice, and have by that means -tranquillity within itself, it doth rest fully satisfied with itself -without any other thing. - -XXI. Wipe off all opinion stay the force and violence of unreasonable -lusts and affections: circumscribe the present time examine whatsoever -it be that is happened, either to thyself or to another: divide all -present objects, either in that which is formal or material think of the -last hour. That which thy neighbour hath committed, where the guilt of -it lieth, there let it rest. Examine in order whatsoever is spoken. Let -thy mind penetrate both into the effects, and into the causes. Rejoice -thyself with true simplicity, and modesty; and that all middle things -between virtue and vice are indifferent unto thee. Finally, love -mankind; obey God. - -XXII. All things (saith he) are by certain order and appointment. And -what if the elements only. - -It will suffice to remember, that all things in general are by certain -order and appointment: or if it be but few. And as concerning death, -that either dispersion, or the atoms, or annihilation, or extinction, -or translation will ensue. And as concerning pain, that that which is -intolerable is soon ended by death; and that which holds long must needs -be tolerable; and that the mind in the meantime (which is all in all) -may by way of interclusion, or interception, by stopping all manner of -commerce and sympathy with the body, still retain its own tranquillity. -Thy understanding is not made worse by it. As for those parts that -suffer, let them, if they can, declare their grief themselves. As for -praise and commendation, view their mind and understanding, what estate -they are in; what kind of things they fly, and what things they seek -after: and that as in the seaside, whatsoever was before to be seen, -is by the continual succession of new heaps of sand cast up one upon -another, soon hid and covered; so in this life, all former things by -those which immediately succeed. - -XXIII. Out of Plato. 'He then whose mind is endowed with true -magnanimity, who hath accustomed himself to the contemplation both of -all times, and of all things in general; can this mortal life (thinkest -thou) seem any great matter unto him? It is not possible, answered he. -Then neither will such a one account death a grievous thing? By no -means.' - -XXIV. Out of Antisthenes. 'It is a princely thing to do well, and to be -ill-spoken of. It is a shameful thing that the face should be subject -unto the mind, to be put into what shape it will, and to be dressed by -it as it will; and that the mind should not bestow so much care upon -herself, as to fashion herself, and to dress herself as best becometh -her.' - -XXV. Out of several poets and comics. 'It will but little avail thee, -to turn thine anger and indignation upon the things themselves that have -fallen across unto thee. For as for them, they are not sensible of it, -&c. Thou shalt but make thyself a laughing-stock; both unto the Gods and -men, &c. Our life is reaped like a ripe ear of corn; one is yet -standing and another is down, &c. But if so be that I and my children be -neglected by the gods, there is some reason even for that, &c. As long -as right and equity is of my side, &c. Not to lament with them, not to -tremble, &c.' - -XXVI. Out of Plato. 'My answer, full of justice and equity, should be -this: Thy speech is not right, O man! if thou supposest that he that is -of any worth at all, should apprehend either life or death, as a matter -of great hazard and danger; and should not make this rather his only -care, to examine his own actions, whether just or unjust: whether -actions of a good, or of a wicked man, &c. For thus in very truth stands -the case, O ye men of Athens. What place or station soever a man either -hath chosen to himself, judging it best for himself; or is by lawful -authority put and settled in, therein do I think (all appearance of -danger notwithstanding) that he should continue, as one who feareth -neither death, nor anything else, so much as he feareth to commit -anything that is vicious and shameful, &c. But, O noble sir, consider -I pray, whether true generosity and true happiness, do not consist in -somewhat else rather, than in the preservation either of our, or other -men's lives. For it is not the part of a man that is a man indeed, to -desire to live long or to make much of his life whilst he liveth: but -rather (he that is such) will in these things wholly refer himself unto -the Gods, and believing that which every woman can tell him, that no man -can escape death; the only thing that he takes thought and care for is -this, that what time he liveth, he may live as well and as virtuously -as he can possibly, &c. To look about, and with the eyes to follow the -course of the stars and planets as though thou wouldst run with them; -and to mind perpetually the several changes of the elements one into -another. For such fancies and imaginations, help much to purge away -the dross and filth of this our earthly life,' &c. That also is a fine -passage of Plato's, where he speaketh of worldly things in these words: -'Thou must also as from some higher place look down, as it were, upon -the things of this world, as flocks, armies, husbandmen's labours, -marriages, divorces, generations, deaths: the tumults of courts and -places of judicatures; desert places; the several nations of barbarians, -public festivals, mournings, fairs, markets.' How all things upon earth -are pell-mell; and how miraculously things contrary one to another, -concur to the beauty and perfection of this universe. - -XXVII. To look back upon things of former ages, as upon the manifold -changes and conversions of several monarchies and commonwealths. We -may also foresee things future, for they shall all be of the same kind; -neither is it possible that they should leave the tune, or break the -concert that is now begun, as it were, by these things that are now done -and brought to pass in the world. It comes all to one therefore, whether -a man be a spectator of the things of this life but forty years, or -whether he see them ten thousand years together: for what shall he -see more? 'And as for those parts that came from the earth, they shall -return unto the earth again; and those that came from heaven, they -also shall return unto those heavenly places.' Whether it be a mere -dissolution and unbinding of the manifold intricacies and entanglements -of the confused atoms; or some such dispersion of the simple and -incorruptible elements... 'With meats and drinks and divers charms, they -seek to divert the channel, that they might not die. Yet must we needs -endure that blast of wind that cometh from above, though we toil and -labour never so much.' - -XXVIII. He hath a stronger body, and is a better wrestler than I. What -then? Is he more bountiful? is he more modest? Doth he bear all adverse -chances with more equanimity: or with his neighbour's offences with more -meekness and gentleness than I? - -XXIX. Where the matter may be effected agreeably to that reason, which -both unto the Gods and men is common, there can be no just cause of -grief or sorrow. For where the fruit and benefit of an action well begun -and prosecuted according to the proper constitution of man may be reaped -and obtained, or is sure and certain, it is against reason that any -damage should there be suspected. In all places, and at all times, it is -in thy power religiously to embrace whatsoever by God's appointment is -happened unto thee, and justly to converse with those men, whom thou -hast to do with, and accurately to examine every fancy that presents -itself, that nothing may slip and steal in, before thou hast rightly -apprehended the true nature of it. - -XXX. Look not about upon other men's minds and understandings; but look -right on forwards whither nature, both that of the universe, in those -things that happen unto thee; and thine in particular, in those things -that are done by thee: doth lead, and direct thee. Now every one is -bound to do that, which is consequent and agreeable to that end which -by his true natural constitution he was ordained unto. As for all other -things, they are ordained for the use of reasonable creatures: as in all -things we see that that which is worse and inferior, is made for -that which is better. Reasonable creatures, they are ordained one for -another. That therefore which is chief in every man's constitution, is, -that he intend the common good. The second is, that he yield not to any -lusts and motions of the flesh. For it is the part and privilege of the -reasonable and intellective faculty, that she can so bound herself, -as that neither the sensitive, nor the appetitive faculties, may not -anyways prevail upon her. For both these are brutish. And therefore over -both she challengeth mastery, and cannot anyways endure, if in her right -temper, to be subject unto either. And this indeed most justly. For -by nature she was ordained to command all in the body. The third -thing proper to man by his constitution, is, to avoid all rashness and -precipitancy; and not to be subject to error. To these things then, let -the mind apply herself and go straight on, without any distraction about -other things, and she hath her end, and by consequent her happiness. - -XXXI. As one who had lived, and were now to die by right, whatsoever is -yet remaining, bestow that wholly as a gracious overplus upon a virtuous -life. Love and affect that only, whatsoever it be that happeneth, and is -by the fates appointed unto thee. For what can be more reasonable? And -as anything doth happen unto thee by way of cross, or calamity, call -to mind presently and set before thine eyes, the examples of some other -men, to whom the self-same thing did once happen likewise. Well, what -did they? They grieved; they wondered; they complained. And where are -they now? All dead and gone. Wilt thou also be like one of them? -Or rather leaving to men of the world (whose life both in regard of -themselves, and them that they converse with, is nothing but mere -mutability; or men of as fickle minds, as fickle bodies; ever changing -and soon changed themselves) let it be thine only care and study, how to -make a right use of all such accidents. For there is good use to be made -of them, and they will prove fit matter for thee to work upon, if it -shall be both thy care and thy desire, that whatsoever thou doest, thou -thyself mayst like and approve thyself for it. And both these, see, -that thou remember well, according as the diversity of the matter of -the action that thou art about shall require. Look within; within is the -fountain of all good. Such a fountain, where springing waters can never -fail, so thou dig still deeper and deeper. - -XXXII. Thou must use thyself also to keep thy body fixed and steady; -free from all loose fluctuant either motion, or posture. And as upon thy -face and looks, thy mind hath easily power over them to keep them to -that which is grave and decent; so let it challenge the same power over -the whole body also. But so observe all things in this kind, as that it -be without any manner of affectation. - -XXXIII. The art of true living in this world is more like a wrestler's, -than a dancer's practice. For in this they both agree, to teach a man -whatsoever falls upon him, that he may be ready for it, and that nothing -may cast him down. - -XXXIV. Thou must continually ponder and consider with thyself, what -manner of men they be, and for their minds and understandings what is -their present estate, whose good word and testimony thou dost desire. -For then neither wilt thou see cause to complain of them that offend -against their wills; or find any want of their applause, if once -thou dost but penetrate into the true force and ground both of their -opinions, and of their desires. 'No soul (saith he) is willingly bereft -of the truth,' and by consequent, neither of justice, or temperance, or -kindness, and mildness; nor of anything that is of the same kind. It is -most needful that thou shouldst always remember this. For so shalt thou -be far more gentle and moderate towards all men. - -XXXV. What pain soever thou art in, let this presently come to thy mind, -that it is not a thing whereof thou needest to be ashamed, neither is it -a thing whereby thy understanding, that hath the government of all, -can be made worse. For neither in regard of the substance of it, nor -in regard of the end of it (which is, to intend the common good) can -it alter and corrupt it. This also of Epicurus mayst thou in most pains -find some help of, that it is 'neither intolerable, nor eternal;' so -thou keep thyself to the true bounds and limits of reason and give not -way to opinion. This also thou must consider, that many things there be, -which oftentimes unsensibly trouble and vex thee, as not armed against -them with patience, because they go not ordinarily under the name of -pains, which in very deed are of the same nature as pain; as to slumber -unquietly, to suffer heat, to want appetite: when therefore any of these -things make thee discontented, check thyself with these words: Now hath -pain given thee the foil; thy courage hath failed thee. - -XXXVI. Take heed lest at any time thou stand so affected, though towards -unnatural evil men, as ordinary men are commonly one towards another. - -XXXVII. How know we whether Socrates were so eminent indeed, and of so -extraordinary a disposition? For that he died more gloriously, that he -disputed with the Sophists more subtilty; that he watched in the frost -more assiduously; that being commanded to fetch innocent Salaminius, he -refused to do it more generously; all this will not serve. Nor that he -walked in the streets, with much gravity and majesty, as was objected -unto him by his adversaries: which nevertheless a man may well doubt of, -whether it were so or no, or, which above all the rest, if so be that -it were true, a man would well consider of, whether commendable, or -dis-commendable. The thing therefore that we must inquire into, is this; -what manner of soul Socrates had: whether his disposition was such; as -that all that he stood upon, and sought after in this world, was barely -this, that he might ever carry himself justly towards men, and holily -towards the Gods. Neither vexing himself to no purpose at the wickedness -of others, nor yet ever condescending to any man's evil fact, or evil -intentions, through either fear, or engagement of friendship. Whether of -those things that happened unto him by God's appointment, he neither did -wonder at any when it did happen, or thought it intolerable in the trial -of it. And lastly, whether he never did suffer his mind to sympathise -with the senses, and affections of the body. For we must not think that -Nature hath so mixed and tempered it with the body, as that she hath not -power to circumscribe herself, and by herself to intend her own ends and -occasions. - -XXXVIII. For it is a thing very possible, that a man should be a very -divine man, and yet be altogether unknown. This thou must ever be -mindful of, as of this also, that a man's true happiness doth consist -in very few things. And that although thou dost despair, that thou shalt -ever be a good either logician, or naturalist, yet thou art never the -further off by it from being either liberal, or modest, or charitable, -or obedient unto God. - -XXXIX. Free from all compulsion in all cheerfulness and alacrity thou -mayst run out thy time, though men should exclaim against thee never so -much, and the wild beasts should pull in sunder the poor members of thy -pampered mass of flesh. For what in either of these or the like cases -should hinder the mind to retain her own rest and tranquillity, -consisting both in the right judgment of those things that happen unto -her, and in the ready use of all present matters and occasions? So that -her judgment may say, to that which is befallen her by way of cross: -this thou art in very deed, and according to thy true nature: -notwithstanding that in the judgment of opinion thou dust appear -otherwise: and her discretion to the present object; thou art that, -which I sought for. For whatsoever it be, that is now present, shall -ever be embraced by me as a fit and seasonable object, both for my -reasonable faculty, and for my sociable, or charitable inclination to -work upon. And that which is principal in this matter, is that it may be -referred either unto the praise of God, or to the good of men. For -either unto God or man, whatsoever it is that doth happen in the world -hath in the ordinary course of nature its proper reference; neither is -there anything, that in regard of nature is either new, or reluctant and -intractable, but all things both usual and easy. - -XL. Then hath a man attained to the estate of perfection in his life and -conversation, when he so spends every day, as if it were his last day: -never hot and vehement in his affections, nor yet so cold and stupid as -one that had no sense; and free from all manner of dissimulation. - -XLI. Can the Gods, who are immortal, for the continuance of so many ages -bear without indignation with such and so many sinners, as have ever -been, yea not only so, but also take such care for them, that they want -nothing; and dust thou so grievously take on, as one that could bear -with them no longer; thou that art but for a moment of time? yea thou -that art one of those sinners thyself? A very ridiculous thing it is, -that any man should dispense with vice and wickedness in himself, which -is in his power to restrain; and should go about to suppress it in -others, which is altogether impossible. - -XLII. What object soever, our reasonable and sociable faculty doth meet -with, that affords nothing either for the satisfaction of reason, or for -the practice of charity, she worthily doth think unworthy of herself. - -XLIII. When thou hast done well, and another is benefited by thy action, -must thou like a very fool look for a third thing besides, as that -it may appear unto others also that thou hast done well, or that thou -mayest in time, receive one good turn for another? No man useth to be -weary of that which is beneficial unto him. But every action according -to nature, is beneficial. Be not weary then of doing that which is -beneficial unto thee, whilst it is so unto others. - -XLIV. The nature of the universe did once certainly before it was -created, whatsoever it hath done since, deliberate and so resolve upon -the creation of the world. Now since that time, whatsoever it is, that -is and happens in the world, is either but a consequent of that one and -first deliberation: or if so be that this ruling rational part of the -world, takes any thought and care of things particular, they are surely -his reasonable and principal creatures, that are the proper object of -his particular care and providence. This often thought upon, will much -conduce to thy tranquillity. - - - - -THE EIGHTH BOOK - -I. This also, among other things, may serve to keep thee from vainglory; -if thou shalt consider, that thou art now altogether incapable of the -commendation of one, who all his life long, or from his youth at least, -hath lived a philosopher's life. For both unto others, and to thyself -especially, it is well known, that thou hast done many things contrary -to that perfection of life. Thou hast therefore been confounded in thy -course, and henceforth it will be hard for thee to recover the title and -credit of a philosopher. And to it also is thy calling and profession -repugnant. If therefore thou dost truly understand, what it is that is -of moment indeed; as for thy fame and credit, take no thought or care -for that: let it suffice thee if all the rest of thy life, be it more or -less, thou shalt live as thy nature requireth, or according to the true -and natural end of thy making. Take pains therefore to know what it is -that thy nature requireth, and let nothing else distract thee. Thou -hast already had sufficient experience, that of those many things that -hitherto thou hast erred and wandered about, thou couldst not find -happiness in any of them. Not in syllogisms, and logical subtilties, not -in wealth, not in honour and reputation, not in pleasure. In none of all -these. Wherein then is it to be found? In the practice of those things, -which the nature of man, as he is a man, doth require. How then shall -he do those things? if his dogmata, or moral tenets and opinions (from -which all motions and actions do proceed), be right and true. Which be -those dogmata? Those that concern that which is good or evil, as that -there is nothing truly good and beneficial unto man, but that which -makes him just, temperate, courageous, liberal; and that there is -nothing truly evil and hurtful unto man, but that which causeth the -contrary effects. - -II. Upon every action that thou art about, put this question to thyself; -How will this when it is done agree with me? Shall I have no occasion -to repent of it? Yet a very little while and I am dead and gone; and -all things are at end. What then do I care for more than this, that my -present action whatsoever it be, may be the proper action of one that -is reasonable; whose end is, the common good; who in all things is ruled -and governed by the same law of right and reason, by which God Himself -is. - -III. Alexander, Caius, Pompeius; what are these to Diogenes, Heraclitus, -and Socrates? These penetrated into the true nature of things; into all -causes, and all subjects: and upon these did they exercise their power -and authority. But as for those, as the extent of their error was, so -far did their slavery extend. - -IV. What they have done, they will still do, although thou shouldst hang -thyself. First; let it not trouble thee. For all things both good and -evil: come to pass according to the nature and general condition of the -universe, and within a very little while, all things will be at an -end; no man will be remembered: as now of Africanus (for example) and -Augustus it is already come to pass. Then secondly; fix thy mind upon -the thing itself; look into it, and remembering thyself, that thou art -bound nevertheless to be a good man, and what it is that thy nature -requireth of thee as thou art a man, be not diverted from what thou art -about, and speak that which seemeth unto thee most just: only speak it -kindly, modestly, and without hypocrisy. - -V. That which the nature of the universe doth busy herself about, is; -that which is here, to transfer it thither, to change it, and thence -again to take it away, and to carry it to another place. So that thou -needest not fear any new thing. For all things are usual and ordinary; -and all things are disposed by equality. - -VI. Every particular nature hath content, when in its own proper course -it speeds. A reasonable nature doth then speed, when first in matter of -fancies and imaginations, it gives no consent to that which is either -false uncertain. Secondly, when in all its motions and resolutions it -takes its level at the common good only, and that it desireth nothing, -and flieth from nothing, bet what is in its own power to compass or -avoid. And lastly, when it willingly and gladly embraceth, whatsoever is -dealt and appointed unto it by the common nature. For it is part of it; -even as the nature of any one leaf, is part of the common nature of all -plants and trees. But that the nature of a leaf, is part of a nature -both unreasonable and unsensible, and which in its proper end may be -hindered; or, which is servile and slavish: whereas the nature of man is -part of a common nature which cannot be hindered, and which is both -reasonable and just. From whence also it is, that accord ing to the -worth of everything, she doth make such equal distribution of all -things, as of duration, substance form, operation, and of events and -accidents. But herein consider not whether thou shalt find this equality -in everything absolutely and by itself; but whether in all the -particulars of some one thing taken together, and compared with all the -particulars of some other thing, and them together likewise. - -VII. Thou hast no time nor opportunity to read. What then? Hast thou -not time and opportunity to exercise thyself, not to wrong thyself; to -strive against all carnal pleasures and pains, and to aet the upper hand -of them; to contemn honour and vainglory; and not only, not to be angry -with them, whom towards thee thou doest find unsensible and unthankful; -but also to have a care of them still, and of their welfare? - -VIII. Forbear henceforth to complain of the trouble of a courtly life, -either in public before others, or in private by thyself. - -IX. Repentance is an inward and self-reprehension for the neglect or -omission of somewhat that was profitable. Now whatsoever is good, is -also profitable, and it is the part of an honest virtuous man to set by -it, and to make reckoning of it accordingly. But never did any honest -virtuous man repent of the neglect or omission of any carnal pleasure: -no carnal pleasure then is either good or profitable. - -X. This, what is it in itself, and by itself, according to its proper -constitution? What is the substance of it? What is the matter, or proper -use? What is the form or efficient cause? What is it for in this world, -and how long will it abide? Thus must thou examine all things, that -present themselves unto thee. - -XI. When thou art hard to be stirred up and awaked out of thy sleep, -admonish thyself and call to mind, that, to perform actions tending to -the common good is that which thine own proper constitution, and -that which the nature of man do require. But to sleep, is common to -unreasonable creatures also. And what more proper and natural, yea what -more kind and pleasing, than that which is according to nature? - -XII. As every fancy and imagination presents itself unto thee, consider -(if it be possible) the true nature, and the proper qualities of it, and -reason with thyself about it. - -XIII. At thy first encounter with any one, say presently to thyself: -This man, what are his opinions concerning that which is good or evil? -as concerning pain, pleasure, and the causes of both; concerning honour, -and dishonour, concerning life and death? thus and thus. Now if it be -no wonder that a man should have such and such opinions, how can it be -a wonder that he should do such and such things? I will remember then, -that he cannot but do as he doth, holding those opinions that he doth. -Remember, that as it is a shame for any man to wonder that a fig tree -should bear figs, so also to wonder that the world should bear anything, -whatsoever it is which in the ordinary course of nature it may bear. -To a physician also and to a pilot it is a shame either for the one to -wonder, that such and such a one should have an ague; or for the other, -that the winds should prove Contrary. - -XIV. Remember, that to change thy mind upon occasion, and to follow him -that is able to rectify thee, is equally ingenuous, as to find out at -the first, what is right and just, without help. For of thee nothing is -required, ti, is beyond the extent of thine own deliberation and jun. -merit, and of thine own understanding. - -XV. If it were thine act and in thine own power, wouldest thou do -it? If it were not, whom dost tin accuse? the atoms, or the Gods? For to -do either, the part of a mad man. Thou must therefore blame nobody, but -if it be in thy power, redress what is amiss; if it be not, to what end -is it to complain? For nothing should be done but to some certain end. - -XVI. Whatsoever dieth and falleth, however and wheresoever it die -and fall, it cannot fall out of the world, here it have its abode -and change, here also shall it have its dissolution into its proper -elements. The same are the world's elements, and the elements of which -thou dost consist. And they when they are changed, they murmur not; why -shouldest thou? - -XVII. Whatsoever is, was made for something: as a horse, a vine. Why -wonderest thou? The sun itself will say of itself, I was made for -something; and so hath every god its proper function. What then were -then made for? to disport and delight thyself? See how even common sense -and reason cannot brook it. - -XVIII. Nature hath its end as well in the end and final consummation of -anything that is, as in the begin-nine and continuation of it. - -XIX. As one that tosseth up a ball. And what is a ball the better, if -the motion of it be upwards; or the worse if it be downwards; or if it -chance to fall upon the ground? So for the bubble; if it continue, what -it the better? and if it dissolve, what is it the worse And so is it of -a candle too. And so must thou reason with thyself, both in matter of -fame, and in matter of death. For as for the body itself, (the subject -of death) wouldest thou know the vileness of it? Turn it about that -thou mayest behold it the worst sides upwards as well, as in its more -ordinary pleasant shape; how doth it look, when it is old and withered? -when sick and pained? when in the act of lust, and fornication? And -as for fame. This life is short. Both he that praiseth, and he that is -praised; he that remembers, and he that is remembered, will soon be dust -and ashes. Besides, it is but in one corner of this part of the world -that thou art praised; and yet in this corner, thou hast not the joint -praises of all men; no nor scarce of any one constantly. And yet the -whole earth itself, what is it but as one point, in regard of the whole -world? - -XX. That which must be the subject of thy consideration, is either the -matter itself, or the dogma, or the operation, or the true sense and -signification. - -XXI. Most justly have these things happened unto thee: why dost not -thou amend? O but thou hadst rather become good to-morrow, than to be -so to-day. - -XXII. Shall I do it? I will; so the end of my action be to do good unto -men. Doth anything by way of cross or adversity happen unto me? I accept -it, with reference unto the Gods, and their providence; the fountain of -all things, from which whatsoever comes to pass, doth hang and depend. - -XXIII. By one action judge of the rest: this bathing which usually takes -up so much of our time, what is it? Oil, sweat, filth; or the sordes of -the body: an excrementitious viscosity, the excrements of oil and other -ointments used about the body, and mixed with the sordes of the body: -all base and loathsome. And such almost is every part of our life; -and every worldly object. - -XXIV. Lucilla buried Verus; then was Lucilla herself buried by others. -So Secunda Maximus, then Secunda herself. So Epitynchanus, Diotimus; -then Epitynchanus himself. So Antoninus Pius, Faustina his wife; then -Antoninus himself. This is the course of the world. First Celer, -Adrianus; then Adrianus himself. And those austere ones; those that -foretold other men's deaths; those that were so proud and stately, where -are they now? Those austere ones I mean, such as were Charax, and -Demetrius the Platonic, and Eudaemon, and others like unto those. They -were all but for one day; all dead and gone long since. Some of them no -sooner dead, than forgotten. Others soon turned into fables. Of others, -even that which was fabulous, is now long since forgotten. This -thereafter thou must remember, that whatsoever thou art compounded of, -shall soon be dispersed, and that thy life and breath, or thy soul, -shall either be no more or shall ranslated (sp.), and appointed to some -certain place and station. - -XXV. The true joy of a man, is to do that which properly belongs unto a -man. That which is most proper unto a man, is, first, to be kindly -affected towards them that are of the same kind and nature as he is -himself to contemn all sensual motions and appetites, to discern rightly -all plausible fancies and imaginations, to contemplate the nature of the -universe; both it, and things that are done in it. In which kind of -contemplation three several relations are to be observed The first, to -the apparent secondary cause. The Second to the first original cause, -God, from whom originally proceeds whatsoever doth happen in the world. -The third and last, to them that we live and converse with: what use may -be made of it, to their use and benefit. - -XXVI. If pain be an evil, either it is in regard of the body; (and that -cannot be, because the body of itself is altogether insensible:) or in -regard of the soul But it is in the power of the soul, to preserve her -own peace and tranquillity, and not to suppose that pain is evil. For -all judgment and deliberation; all prosecution, or aversation is from -within, whither the sense of evil (except it be let in by opinion) -cannot penetrate. - -XXVII. Wipe off all idle fancies, and say unto thyself incessantly; Now -if I will, it is in my power to keep out of this my soul all wickedness, -all lust, and concupiscences, all trouble and confusion. But on the -contrary to behold and consider all things according to their true -nature, and to carry myself towards everything according to its true -worth. Remember then this thy power that nature hath given thee. - -XXVIII. Whether thou speak in the Senate or whether thou speak to any -particular, let thy speech In always grave and modest. But thou must -not openly and vulgarly observe that sound and exact form of speaking, -concerning that which is truly good and truly civil; the vanity of -the world, and of worldly men: which otherwise truth and reason doth -prescribe. - -XXIX. Augustus his court; his wife, his daughter, his nephews, his -sons-in-law his sister, Agrippa, his kinsmen, his domestics, his -friends; Areus, Maecenas, his slayers of beasts for sacrifice and -divination: there thou hast the death of a whole court together. Proceed -now on to the rest that have been since that of Augustus. Hath death -dwelt with them otherwise, though so many and so stately whilst they -lived, than it doth use to deal with any one particular man? Consider -now the death of a whole kindred and family, as of that of the Pompeys, -as that also that useth to be written upon some monuments, HE WAS THE -LAST OF HIS OWN KINDRED. O what care did his predecessors take, that -they might leave a successor, yet behold at last one or other must of -necessity be THE LAST. Here again therefore consider the death of a -whole kindred. - -XXX. Contract thy whole life to the measure and proportion of one single -action. And if in every particular action thou dost perform what is -fitting to the utmost of thy power, let it suffice thee. And who can -hinder thee, but that thou mayest perform what is fitting? But there may -be some outward let and impediment. Not any, that can hinder thee, but -that whatsoever thou dost, thou may do it, justly, temperately, and -with the praise of God. Yea, but there may be somewhat, whereby some -operation or other of thine may be hindered. And then, with that very -thing that doth hinder, thou mayest he well pleased, and so by this -gentle and equanimious conversion of thy mind unto that which may be, -instead of that which at first thou didst intend, in the room of that -former action there succeedeth another, which agrees as well with this -contraction of thy life, that we now speak of. - -XXXI. Receive temporal blessings without ostentation, when they are sent -and thou shalt be able to part with them with all readiness and facility -when they are taken from thee again. - -XXXII. If ever thou sawest either a hand, or a foot, or a head lying by -itself, in some place or other, as cut off from the rest of the body, -such must thou conceive him to make himself, as much as in him lieth, -that either is offended with anything that is happened, (whatsoever it -be) and as it were divides himself from it: or that commits anything -against the natural law of mutual correspondence, and society among men: -or, he that, commits any act of uncharitableness. Whosoever thou art, -thou art such, thou art cast forth I know not whither out of the general -unity, which is according to nature. Thou went born indeed a part, but -now thou hast cut thyself off. However, herein is matter of joy and -exultation, that thou mayst be united again. God hath not granted -it unto any other part, that once separated and cut off, it might be -reunited, and come together again. But, behold, that GOODNESS how great -and immense it is! which hath so much esteemed MAN. As at first he -was so made, that he needed not, except he would himself, have divided -himself from the whole; so once divided and cut off, IT hath so provided -and ordered it, that if he would himself, he might return, and grow -together again, and be admitted into its former rank and place of a -part, as he was before. - -XXXIII. As almost all her other faculties and properties the nature of -the universe hath imparted unto every reasonable creature, so this in -particular we have received from her, that as whatsoever doth oppose -itself unto her, and doth withstand her in her purposes and intentions, -she doth, though against its will and intention, bring it about to -herself, to serve herself of it in the execution of her own destinated -ends; and so by this though not intended co-operation of it with herself -makes it part of herself whether it will or no. So may every reasonable -creature, what crosses and impediments soever it meets with in the -course of this mortal life, it may use them as fit and proper objects, -to the furtherance of whatsoever it intended and absolutely proposed -unto itself as its natural end and happiness. - -XXXIV. Let not the general representation unto thyself of the -wretchedness of this our mortal life, trouble thee. Let not thy mind -wander up and down, and heap together in her thoughts the many troubles -and grievous calamities which thou art as subject unto as any other. But -as everything in particular doth happen, put this question unto thyself, -and say: What is it that in this present matter, seems unto thee so -intolerable? For thou wilt be ashamed to confess it. Then upon this -presently call to mind, that neither that which is future, nor that -which is past can hurt thee; but that only which is present. (And that -also is much lessened, if thou dost lightly circumscribe it:) and then -check thy mind if for so little a while, (a mere instant), it cannot -hold out with patience. - -XXXV. What? are either Panthea or Pergamus abiding to this day by their -masters' tombs? or either Chabrias or Diotimus by that of Adrianus? O -foolery! For what if they did, would their masters be sensible of It? or -if sensible, would they be glad of it? or if glad, were these immortal? -Was not it appointed unto them also (both men and women,) to become -old in time, and then to die? And these once dead, what would become of -these former? And when all is done, what is all this for, but for a mere -bag of blood and corruption? - -XXXVI. If thou beest quick-sighted, be so in matter of judgment, and -best discretion, saith he. - -XXXVII. In the whole constitution of man, I see not any virtue contrary -to justice, whereby it may be resisted and opposed. But one whereby -pleasure and voluptuousness may be resisted and opposed, I see: -continence. - -XXXVIII. If thou canst but withdraw conceit and opinion concerning that -which may seem hurtful and offensive, thou thyself art as safe, as safe -may be. Thou thyself? and who is that? Thy reason. 'Yea, but I am not -reason.' Well, be it so. However, let not thy reason or understanding -admit of grief, and if there be anything in thee that is grieved, let -that, (whatsoever it be,) conceive its own grief, if it can. - -XXXIX. That which is a hindrance of the senses, is an evil to the -sensitive nature. That which is a hindrance of the appetitive and -prosecutive faculty, is an evil to the sensitive nature. As of the -sensitive, so of the vegetative constitution, whatsoever is a hindrance -unto it, is also in that respect an evil unto the same. And so likewise, -whatsoever is a hindrance unto the mind and understanding, must needs -be the proper evil of the reasonable nature. Now apply all those things -unto thyself. Do either pain or pleasure seize on thee? Let the senses -look to that. Hast thou met with Some obstacle or other in thy purpose -and intention? If thou didst propose without due reservation and -exception now hath thy reasonable part received a blow indeed But if in -general thou didst propose unto thyself what soever might be, thou art -not thereby either hurt, nor properly hindered. For in those things that -properly belong unto the mind, she cannot be hindered by any man. It -is not fire, nor iron; nor the power of a tyrant nor the power of a -slandering tongue; nor anything else that can penetrate into her. - -XL. If once round and solid, there is no fear that ever it will change. - -XLI. Why should I grieve myself; who never did willingly grieve any -other! One thing rejoices one and another thing another. As for me, this -is my joy, if my understanding be right and sound, as neither averse -from any man, nor refusing any of those things which as a man I am -subject unto; if I can look upon all things in the world meekly and -kindly; accept all things and carry myself towards everything according -to to true worth of the thing itself. - -XLII. This time that is now present, bestow thou upon thyself. They that -rather hunt for fame after death, do not consider, that those men that -shall be hereafter, will be even such, as these whom now they can so -hardly bear with. And besides they also will be mortal men. But to -consider the thing in itself, if so many with so many voices, shall make -such and such a sound, or shall have such and such an opinion concerning -thee, what is it to thee? - -XLIII. Take me and throw me where thou wilt: I am indifferent. For there -also I shall have that spirit which is within me propitious; that is -well pleased and fully contented both in that constant disposition, and -with those particular actions, which to its own proper constitution are -suitable and agreeable. - -XLIV. Is this then a thing of that worth, that for it my soul should -suffer, and become worse than it was? as either basely dejected, or -disordinately affected, or confounded within itself, or terrified? What -can there be, that thou shouldest so much esteem? - -XLV. Nothing can happen unto thee, which is not incidental unto thee, as -thou art a man. As nothing can happen either to an ox, a vine, or to -a stone, which is not incidental unto them; unto every one in his own -kind. If therefore nothing can happen unto anything, which is not both -usual and natural; why art thou displeased? Sure the common nature -of all would not bring anything upon any, that were intolerable. If -therefore it be a thing external that causes thy grief, know, that it is -not that properly that doth cause it, but thine own conceit and opinion -concerning the thing: which thou mayest rid thyself of, when thou wilt. -But if it be somewhat that is amiss in thine own disposition, that doth -grieve thee, mayest thou not rectify thy moral tenets and opinions. But -if it grieve thee, that thou doest not perform that which seemeth unto -thee right and just, why doest not thou choose rather to perform it than -to grieve? But somewhat that is stronger than thyself doth hinder thee. -Let it not grieve thee then, if it be not thy fault that the thing is -not performed. 'Yea but it is a thing of that nature, as that thy life -is not worth the while, except it may be performed.' If it be so, upon -condition that thou be kindly and lovingly disposed towards all men, -thou mayest be gone. For even then, as much as at any time, art thou in -a very good estate of performance, when thou doest die in charity with -those, that are an obstacle unto thy performance. - -XLVI. Remember that thy mind is of that nature as that it becometh -altogether unconquerable, when once recollected in herself, she seeks no -other content than this, that she cannot be forced: yea though it so -fall out, that it be even against reason itself, that it cloth bandy. -How much less when by the help of reason she is able to judge of things -with discretion? And therefore let thy chief fort and place of defence -be, a mind free from passions. A stronger place, (whereunto to make his -refuge, and so to become impregnable) and better fortified than this, -hath no man. He that seeth not this is unlearned. He that seeth it, and -betaketh not himself to this place of refuge, is unhappy. - -XLVII. Keep thyself to the first bare and naked apprehensions of things, -as they present themselves unto thee, and add not unto them. It is -reported unto thee, that such a one speaketh ill of thee. Well; that he -speaketh ill of thee, so much is reported. But that thou art hurt -thereby, is not reported: that is the addition of opinion, which thou -must exclude. I see that my child is sick. That he is sick, I see, but -that he is in danger of his life also, I see it not. Thus thou must use -to keep thyself to the first motions and apprehensions of things, as -they present themselves outwardly; and add not unto them from within -thyself through mere conceit and opinion. Or rather add unto them: hut -as one that understandeth the true nature of all things that happen in -the world. - -XLVIII. Is the cucumber bitter? set it away. Brambles are in the way? -avoid them. Let this suffice. Add not presently speaking unto thyself, -What serve these things for in the world? For, this, one that is -acquainted with the mysteries of nature, will laugh at thee for it; as a -carpenter would or a shoemaker, if meeting in either of their shops with -some shavings, or small remnants of their work, thou shouldest blame -them for it. And yet those men, it is not for want of a place where to -throw them that they keep them in their shops for a while: but the -nature of the universe hath no such out-place; but herein doth consist -the wonder of her art and skill, that she having once circumscribed -herself within some certain bounds and limits, whatsoever is within her -that seems either corrupted, or old, or unprofitable, she can change it -into herself, and of these very things can make new things; so that she -needeth not to seek elsewhere out of herself either for a new supply of -matter and substance, or for a place where to throw out whatsoever is -irrecoverably putrid and corrupt. Thus she, as for place, so for matter -and art, is herself sufficient unto herself. - -XLIX. Not to be slack and negligent; or loose, and wanton in thy -actions; nor contentious, and troublesome in thy conversation; nor to -rove and wander in thy fancies and imaginations. Not basely to contract -thy soul; nor boisterously to sally out with it, or furiously to launch -out as it were, nor ever to want employment. - -L. 'They kill me, they cut my flesh; they persecute my person with -curses.' What then? May not thy mind for all this continue pure, -prudent, temperate, just? As a fountain of sweet and clear water, though -she be cursed by some stander by, yet do her springs nevertheless still -run as sweet and clear as before; yea though either dirt or dung be -thrown in, yet is it no sooner thrown, than dispersed, and she cleared. -She cannot be dyed or infected by it. What then must I do, that I -may have within myself an overflowing fountain, and not a well? Beget -thyself by continual pains and endeavours to true liberty with charity, -and true simplicity and modesty. - -LI. He that knoweth not what the world is, knoweth not where he himself -is. And he that knoweth not what the world was made for, cannot possibly -know either what are the qualities, or what is the nature of the world. -Now he that in either of these is to seek, for what he himself was made -is ignorant also. What then dost thou think of that man, who proposeth -unto himself, as a matter of great moment, the noise and applause -of men, who both where they are, and what they are themselves, are -altogether ignorant? Dost thou desire to be commended of that man, who -thrice in one hour perchance, doth himself curse himself? Dost thou -desire to please him, who pleaseth not himself? or dost thou think that -he pleaseth himself, who doth use to repent himself almost of everything -that he doth? - -LII. Not only now henceforth to have a common breath, or to hold -correspondency of breath, with that air, that compasseth us about; but -to have a common mind, or to hold correspondency of mind also with that -rational substance, which compasseth all things. For, that also is of -itself, and of its own nature (if a man can but draw it in as he should) -everywhere diffused; and passeth through all things, no less than the -air doth, if a man can but suck it in. - -LIII. Wickedness in general doth not hurt the world. Particular -wickedness doth not hurt any other: only unto him it is hurtful, -whosoever he be that offends, unto whom in great favour and mercy it is -granted, that whensoever he himself shall but first desire it, he may be -presently delivered of it. Unto my free-will my neighbour's free-will, -whoever he be, (as his life, or his bode), is altogether indifferent. -For though we are all made one for another, yet have our minds and -understandings each of them their own proper and limited jurisdiction. -For else another man's wickedness might be my evil which God would not -have, that it might not be in another man's power to make me unhappy: -which nothing now can do but mine own wickedness. - -LIV. The sun seemeth to be shed abroad. And indeed it is diffused but -not effused. For that diffusion of it is a [-r~Jo-tc] or an extension. -For therefore are the beams of it called [~i-~m'~] from the word -[~KTEIVEO-Oa,,] to be stretched out and extended. Now what a sunbeam is, -thou mayest know if thou observe the light of the sun, when through some -narrow hole it pierceth into some room that is dark. For it is always in -a direct line. And as by any solid body, that it meets with in the -way that is not penetrable by air, it is divided and abrupted, and yet -neither slides off, or falls down, but stayeth there nevertheless: such -must the diffusion in the mind be; not an effusion, but an extension. -What obstacles and impediments soever she meeteth within her way, she -must not violently, and by way of an impetuous onset light upon them; -neither must she fall down; but she must stand, and give light unto that -which doth admit of it. For as for that which doth not, it is its own -fault and loss, if it bereave itself of her light. - -LV. He that feareth death, either feareth that he shall have no sense at -all, or that his senses will not be the same. Whereas, he should rather -comfort himself, that either no sense at all, and so no sense of evil; -or if any sense, then another life, and so no death properly. - -LVI. All men are made one for another: either then teach them better, or -bear with them. - -LVII. The motion of the mind is not as the motion of a dart. For -the mind when it is wary and cautelous, and by way of diligent -circumspection turneth herself many ways, may then as well be said to -go straight on to the object, as when it useth no such circumspection. - - -LVIII. To pierce and penetrate into the estate of every one's -understanding that thou hast to do with: as also to make the estate of -thine own open, and penetrable to any other. - - - - -THE NINTH BOOK - -I. He that is unjust, is also impious. For the nature of the universe, -having made all reasonable creatures one for another, to the end that -they should do one another good; more or less according to the several -persons and occasions but in nowise hurt one another: it is manifest -that he that doth transgress against this her will, is guilty of impiety -towards the most ancient and venerable of all the deities. For the -nature of the universe, is the nature the common parent of all, and -therefore piously to be observed of all things that are, and that which -now is, to whatsoever first was, and gave it its being, hath relation -of blood and kindred. She is also called truth and is the first cause -of all truths. He therefore that willingly and wittingly doth lie, is -impious in that he doth receive, and so commit injustice: but he that -against his will, in that he disagreeth from the nature of the universe, -and in that striving with the nature of the world he doth in his -particular, violate the general order of the world. For he doth no -better than strive and war against it, who contrary to his own nature -applieth himself to that which is contrary to truth. For nature had -before furnished him with instincts and opportunities sufficient for the -attainment of it; which he having hitherto neglected, is not now able -to discern that which is false from that which is true. He also that -pursues after pleasures, as that which is truly good and flies from -pains, as that which is truly evil: is impious. For such a one must of -necessity oftentimes accuse that common nature, as distributing many -things both unto the evil, and unto the good, not according to the -deserts of either: as unto the bad oftentimes pleasures, and the causes -of pleasures; so unto the good, pains, and the occasions of pains. -Again, he that feareth pains and crosses in this world, feareth some of -those things which some time or other must needs happen in the world. -And that we have already showed to be impious. And he that pursueth -after pleasures, will not spare, to compass his desires, to do that -which is unjust, and that is manifestly impious. Now those things which -unto nature are equally indifferent (for she had not created both, both -pain and pleasure, if both had not been unto her equally indifferent): -they that will live according to nature, must in those things (as being -of the same mind and disposition that she is) be as equally indifferent. -Whosoever therefore in either matter of pleasure and pain; death and -life; honour and dishonour, (which things nature in the administration -of the world, indifferently doth make use of), is not as indifferent, -it is apparent that he is impious. When I say that common nature -doth indifferently make use of them, my meaning is, that they happen -indifferently in the ordinary course of things, which by a necessary -consequence, whether as principal or accessory, come to pass in the -world, according to that first and ancient deliberation of Providence, -by which she from some certain beginning, did resolve upon the creation -of such a world, conceiving then in her womb as it were some certain -rational generative seeds and faculties of things future, whether -subjects, changes, successions; both such and such, and just so many. - -II. It were indeed more happy and comfortable, for a man to depart out -of this world, having lived all his life long clear from all falsehood, -dissimulation, voluptuousness, and pride. But if this cannot be, yet it -is some comfort for a man joyfully to depart as weary, and out of love -with those; rather than to desire to live, and to continue long in those -wicked courses. Hath not yet experience taught thee to fly from the -plague? For a far greater plague is the corruption of the mind, than any -certain change and distemper of the common air can be. This is a plague -of creatures, as they are living creatures; but that of men as they are -men or reasonable. - -III. Thou must not in matter of death carry thyself scornfully, but as -one that is well pleased with it, as being one of those things that -nature hath appointed. For what thou dost conceive of these, of a boy to -become a young man, to wax old, to grow, to ripen, to get teeth, or a -beard, or grey hairs to beget, to bear, or to be delivered; or what -other action soever it be, that is natural unto man according to the -several seasons of his life; such a thing is it also to be dissolved. It -is therefore the part of a wise man, in matter of death, not in any wise -to carry himself either violently, or proudly but patiently to wait for -it, as one of nature's operations: that with the same mind as now thou -dost expect when that which yet is but an embryo in thy wife's belly -shall come forth, thou mayst expect also when thy soul shall fall off -from that outward coat or skin: wherein as a child in the belly it lieth -involved and shut up. But thou desirest a more popular, and though not -so direct and philosophical, yet a very powerful and penetrative recipe -against the fear of death, nothing can make they more willing to part -with thy life, than if thou shalt consider, both what the subjects -themselves are that thou shalt part with, and what manner of disposition -thou shalt no more have to do with. True it is, that, offended with them -thou must not be by no means, but take care of them, and meekly bear -with them However, this thou mayst remember, that whensoever it happens -that thou depart, it shall not be from men that held the same opinions -that thou dost. For that indeed, (if it were so) is the only thing that -might make thee averse from death, and willing to continue here, if it -were thy hap to live with men that had obtained the same belief that -thou hast. But now, what a toil it is for thee to live with men of -different opinions, thou seest: so that thou hast rather occasion to -say, Hasten, I thee pray, O Death; lest I also in time forget myself. - -IV. He that sinneth, sinneth unto himself. He that is unjust, hurts -himself, in that he makes himself worse than he was before. Not he only -that committeth, but he also that omitteth something, is oftentimes -unjust. - -V. If my present apprehension of the object be right, and my present -action charitable, and this, towards whatsoever doth proceed from God, -be my present disposition, to be well pleased with it, it sufficeth. - -VI. To wipe away fancy, to use deliberation, to quench concupiscence, to -keep the mind free to herself. - -VII. Of all unreasonable creatures, there is but one unreasonable soul; -and of all that are reasonable, but one reasonable soul, divided betwixt -them all. As of all earthly things there is but one earth, and but one -light that we see by; and but one air that we breathe in, as many as -either breathe or see. Now whatsoever partakes of some common thing, -naturally affects and inclines unto that whereof it is part, being of -one kind and nature with it. Whatsoever is earthly, presseth downwards -to the common earth. Whatsoever is liquid, would flow together. And -whatsoever is airy, would be together likewise. So that without some -obstacle, and some kind of violence, they cannot well be kept asunder. -Whatsoever is fiery, doth not only by reason of the elementary fire tend -upwards; but here also is so ready to join, and to burn together, that -whatsoever doth want sufficient moisture to make resistance, is easily -set on fire. Whatsoever therefore is partaker of that reasonable common -nature, naturally doth as much and more long after his own kind. For by -how much in its own nature it excels all other things, by so much more -is it desirous to be joined and united unto that, which is of its own -nature. As for unreasonable creatures then, they had not long been, but -presently begun among them swarms, and flocks, and broods of young ones, -and a kind of mutual love and affection. For though but unreasonable, -yet a kind of soul these had, and therefore was that natural desire of -union more strong and intense in them, as in creatures of a more -excellent nature, than either in plants, or stones, or trees. But among -reasonable creatures, begun commonwealths, friendships, families, public -meetings, and even in their wars, conventions, and truces. Now among -them that were yet of a more excellent nature, as the stars and planets, -though by their nature far distant one from another, yet even among them -began some mutual correspondency and unity. So proper is it to -excellency in a high degree to affect unity, as that even in things so -far distant, it could operate unto a mutual sympathy. But now behold, -what is now come to pass. Those creatures that are reasonable, are now -the only creatures that have forgotten their natural affection and -inclination of one towards another. Among them alone of all other things -that are of one kind, there is not to be found a general disposition to -flow together. But though they fly from nature, yet are they stopt in -their course, and apprehended. Do they what they can, nature doth -prevail. And so shalt thou confess, if thou dost observe it. For sooner -mayst thou find a thing earthly, where no earthly thing is, than find a -man that naturally can live by himself alone. - -VIII. Man, God, the world, every one in their kind, bear some fruits. -All things have their proper time to bear. Though by custom, the word -itself is in a manner become proper unto the vine, and the like, yet is -it so nevertheless, as we have said. As for reason, that beareth both -common fruit for the use of others; and peculiar, which itself doth -enjoy. Reason is of a diffusive nature, what itself is in itself, it -begets in others, and so doth multiply. - -IX. Either teach them better if it be in thy power; or if it be not, -remember that for this use, to bear with them patiently, was mildness -and goodness granted unto thee. The Gods themselves are good unto such; -yea and in some things, (as in matter of health, of wealth, of honour,) -are content often to further their endeavours: so good and gracious are -they. And mightest thou not be so too? or, tell me, what doth hinder -thee? - -X. Labour not as one to whom it is appointed to be wretched, nor as one -that either would be pitied, or admired; but let this be thine only care -and desire; so always and in all things to prosecute or to forbear, as -the law of charity, or mutual society doth require. - -XI. This day I did come out of all my trouble. Nay I have cast out all -my trouble; it should rather be for that which troubled thee, whatsoever -it was, was not without anywhere that thou shouldest come out of it, but -within in thine own opinions, from whence it must be cast out, before -thou canst truly and constantly be at ease. - -XII. All those things, for matter of experience are usual and ordinary; -for their continuance but for a day; and for their matter, most base and -filthy. As they were in the days of those whom we have buried, so are -they now also, and no otherwise. - -XIII. The things themselves that affect us, they stand without doors, -neither knowing anything themselves nor able to utter anything unto -others concerning themselves. What then is it, that passeth verdict on -them? The understanding. - -XIV. As virtue and wickedness consist not in passion, but in action; so -neither doth the true good or evil of a reasonable charitable man -consist in passion, but in operation and action. - -XV. To the stone that is cast up, when it comes down it is no hurt unto -it; as neither benefit, when it doth ascend. - -XVI. Sift their minds and understandings, and behold what men they be, -whom thou dost stand in fear of what they shall judge of thee, what they -themselves judge of themselves. - -XVII. All things that are in the world, are always in the estate -of alteration. Thou also art in a perpetual change, yea and under -corruption too, in some part: and so is the whole world. - -XVIII. it is not thine, but another man's sin. Why should it trouble -thee? Let him look to it, whose sin it is. - -XIX. Of an operation and of a purpose there is an ending, or of an -action and of a purpose we say commonly, that it is at an end: from -opinion also there is an absolute cessation, which is as it were the -death of it. In all this there is no hurt. Apply this now to a man's -age, as first, a child; then a youth, then a young man, then an old man; -every change from one age to another is a kind of death And all this -while here no matter of grief yet. Pass now unto that life first, that -which thou livedst under thy grandfather, then under thy mother, then -under thy father. And thus when through the whole course of thy life -hitherto thou hast found and observed many alterations, many changes, -many kinds of endings and cessations, put this question to thyself What -matter of grief or sorrow dost thou find in any of these? Or what doest -thou suffer through any of these? If in none of these, then neither -in the ending and consummation of thy whole life, which is also but a -cessation and change. - -XX. As occasion shall require, either to thine own understanding, or to -that of the universe, or to his, whom thou hast now to do with, let thy -refuge be with all speed. To thine own, that it resolve upon nothing -against justice. To that of the universe, that thou mayest remember, -part of whom thou art. Of his, that thou mayest consider whether in the -estate of ignorance, or of knowledge. And then also must thou call to -mind, that he is thy kinsman. - -XXI. As thou thyself, whoever thou art, were made for the perfection and -consummation, being a member of it, of a common society; so must every -action of thine tend to the perfection and consummation of a life that -is truly sociable. What action soever of thine therefore that either -immediately or afar off, hath not reference to the common good, that is -an exorbitant and disorderly action; yea it is seditious; as one among -the people who from such and such a consent and unity, should factiously -divide and separate himself. - -XXII. Children's anger, mere babels; wretched souls bearing up dead -bodies, that they may not have their fall so soon: even as it is in that -common dirge song. - -XXIII. Go to the quality of the cause from which the effect doth -proceed. Behold it by itself bare and naked, separated from all that is -material. Then consider the utmost bounds of time that that cause, thus -and thus qualified, can subsist and abide. - -XXIV. Infinite are the troubles and miseries, that thou hast already -been put to, by reason of this only, because that for all happiness -it did not suffice thee, or, that thou didst not account it sufficient -happiness, that thy understanding did operate according to its natural -constitution. - -XXV. When any shall either impeach thee with false accusations, or -hatefully reproach thee, or shall use any such carriage towards thee, -get thee presently to their minds and understandings, and look in them, -and behold what manner of men they be. Thou shalt see, that there is no -such occasion why it should trouble thee, what such as they are think of -thee. Yet must thou love them still, for by nature they are thy friends. -And the Gods themselves, in those things that they seek from them as -matters of great moment, are well content, all manner of ways, as by -dreams and oracles, to help them as well as others. - -XXVI. Up and down, from one age to another, go the ordinary things of -the world; being still the same. And either of everything in particular -before it come to pass, the mind of the universe doth consider with -itself and deliberate: and if so, then submit for shame unto the -determination of such an excellent understanding: or once for all it did -resolve upon all things in general; and since that whatsoever happens, -happens by a necessary consequence, and all things indivisibly in a -manner and inseparably hold one of another. In sum, either there is a -God, and then all is well; or if all things go by chance and fortune, -yet mayest thou use thine own providence in those things that concern -thee properly; and then art thou well. - -XXVII. Within a while the earth shall cover us all, and then she herself -shall have her change. And then the course will be, from one period of -eternity unto another, and so a perpetual eternity. Now can any man -that shall consider with himself in his mind the several rollings or -successions of so many changes and alterations, and the swiftness of all -these rulings; can he otherwise but contemn in his heart and despise -all worldly things? The cause of the universe is as it were a strong -torrent, it carrieth all away. - -XXVIII. And these your professed politicians, the only true practical -philosophers of the world, (as they think of themselves) so full of -affected gravity, or such professed lovers of virtue and honesty, what -wretches be they in very deed; how vile and contemptible in themselves? -O man! what ado doest thou keep? Do what thy nature doth now require. -Resolve upon it, if thou mayest: and take no thought, whether anybody -shall know it or no. Yea, but sayest thou, I must not expect a Plato's -commonwealth. If they profit though never so little, I must be content; -and think much even of that little progress. Doth then any of them -forsake their former false opinions that I should think they profit? For -without a change of opinions, alas! what is all that ostentation, but -mere wretchedness of slavish minds, that groan privately, and yet would -make a show of obedience to reason, and truth? Go too now and tell me -of Alexander and Philippus, and Demetrius Phalereus. Whether they -understood what the common nature requireth, and could rule themselves -or no, they know best themselves. But if they kept a life, and -swaggered; I (God be thanked) am not bound to imitate them. The effect -of true philosophy is, unaffected simplicity and modesty. Persuade me -not to ostentation and vainglory. - -XXIX. From some high place as it were to look down, and to behold -here flocks, and there sacrifices, without number; and all kind of -navigation; some in a rough and stormy sea, and some in a calm: the -general differences, or different estates of things, some, that are now -first upon being; the several and mutual relations of those things that -are together; and some other things that are at their last. Their lives -also, who were long ago, and theirs who shall be hereafter, and the -present estate and life of those many nations of barbarians that are -now in the world, thou must likewise consider in thy mind. And how many -there be, who never so much as heard of thy name, how many that will -soon forget it; how many who but even now did commend thee, within a -very little while perchance will speak ill of thee. So that neither -fame, nor honour, nor anything else that this world doth afford, is -worth the while. The sum then of all; whatsoever doth happen unto thee, -whereof God is the cause, to accept it contentedly: whatsoever thou -doest, whereof thou thyself art the cause, to do it justly: which will -be, if both in thy resolution and in thy action thou have no further -end, than to do good unto others, as being that, which by thy natural -constitution, as a man, thou art bound unto. - -XXX. Many of those things that trouble and straiten thee, it is in thy -power to cut off, as wholly depending from mere conceit and opinion; and -then thou shalt have room enough. - -XXXI. To comprehend the whole world together in thy mind, and the whole -course of this present age to represent it unto thyself, and to fix thy -thoughts upon the sudden change of every particular object. How short -the time is from the generation of anything, unto the dissolution of -the same; but how immense and infinite both that which was before the -generation, and that which after the generation of it shall be. All -things that thou seest, will soon be perished, and they that see their -corruptions, will soon vanish away themselves. He that dieth a hundred -years old, and he that dieth young, shall come all to one. - -XXXII. What are their minds and understandings; and what the things that -they apply themselves unto: what do they love, and what do they hate -for? Fancy to thyself the estate of their souls openly to be seen. When -they think they hurt them shrewdly, whom they speak ill of; and when -they think they do them a very good turn, whom they commend and extol: O -how full are they then of conceit, and opinion! - -XXXIII. Loss and corruption, is in very deed nothing else but change and -alteration; and that is it, which the nature of the universe doth most -delight in, by which, and according to which, whatsoever is done, is -well done. For that was the estate of worldly things from the beginning, -and so shall it ever be. Or wouldest thou rather say, that all things -in the world have gone ill from the beginning for so many ages, and -shall ever go ill? And then among so many deities, could no divine power -be found all this while, that could rectify the things of the world? Or -is the world, to incessant woes and miseries, for ever condemned? - -XXXIV. How base and putrid, every common matter is! Water, dust, and -from the mixture of these bones, and all that loathsome stuff that our -bodies do consist of: so subject to be infected, and corrupted. And -again those other things that are so much prized and admired, as marble -stones, what are they, but as it were the kernels of the earth? gold and -silver, what are they, but as the more gross faeces of the earth? Thy -most royal apparel, for matter, it is but as it were the hair of a silly -sheep, and for colour, the very blood of a shell-fish; of this nature -are all other things. Thy life itself, is some such thing too; a mere -exhalation of blood: and it also, apt to be changed into some other -common thing. - -XXXV. Will this querulousness, this murmuring, this complaining and -dissembling never be at an end? What then is it, that troubleth thee? -Doth any new thing happen unto thee? What doest thou so wonder at? At -the cause, or the matter? Behold either by itself, is either of that -weight and moment indeed? And besides these, there is not anything. But -thy duty towards the Gods also, it is time thou shouldst acquit thyself -of it with more goodness and simplicity. - -XXXVI. It is all one to see these things for a hundred of years together -or but for three years. - -XXXVII. If he have sinned, his is the harm, not mine. But perchance he -hath not. - -XXXVIII. Either all things by the providence of reason happen unto every -particular, as a part of one general body; and then it is against reason -that a part should complain of anything that happens for the good of the -whole; or if, according to Epicurus, atoms be the cause of all things -and that life be nothing else but an accidentary confusion of things, -and death nothing else, but a mere dispersion and so of all other -things: what doest thou trouble thyself for? - -XXXIX. Sayest thou unto that rational part, Thou art dead; corruption -hath taken hold on thee? Doth it then also void excrements? Doth it like -either oxen, or sheep, graze or feed; that it also should be mortal, as -well as the body? - -XL. Either the Gods can do nothing for us at all, or they can still and -allay all the distractions and distempers of thy mind. If they can do -nothing, why doest thou pray? If they can, why wouldst not thou rather -pray, that they will grant unto thee, that thou mayst neither fear, nor -lust after any of those worldly things which cause these distractions -and distempers of it? Why not rather, that thou mayst not at either -their absence or presence, be grieved and discontented: than either that -thou mayst obtain them, or that thou mayst avoid them? For certainly -it must needs be, that if the Gods can help us in anything, they may in -this kind also. But thou wilt say perchance, 'In those things the Gods -have given me my liberty: and it is in mine own power to do what I -will.' But if thou mayst use this liberty, rather to set thy mind at -true liberty, than wilfully with baseness and servility of mind to -affect those things, which either to compass or to avoid is not in thy -power, wert not thou better? And as for the Gods, who hath told thee, -that they may not help us up even in those things that they have put in -our own power? whether it be so or no, thou shalt soon perceive, if -thou wilt but try thyself and pray. One prayeth that he may compass his -desire, to lie with such or such a one, pray thou that thou mayst not -lust to lie with her. Another how he may be rid of such a one; pray thou -that thou mayst so patiently bear with him, as that thou have no such -need to be rid of him. Another, that he may not lose his child. Pray -thou that thou mayst not fear to lose him. To this end and purpose, let -all thy prayer be, and see what will be the event. - -XLI. 'In my sickness' (saith Epicurus of himself:) 'my discourses were -not concerning the nature of my disease, neither was that, to them that -came to visit me, the subject of my talk; but in the consideration and -contemplation of that, which was of especial weight and moment, was all -my time bestowed and spent, and among others in this very thing, how my -mind, by a natural and unavoidable sympathy partaking in some sort with -the present indisposition of my body, might nevertheless keep herself -free from trouble, and in present possession of her own proper -happiness. Neither did I leave the ordering of my body to the physicians -altogether to do with me what they would, as though I expected any -great matter from them, or as though I thought it a matter of such great -consequence, by their means to recover my health: for my present estate, -methought, liked me very well, and gave me good content.' Whether -therefore in sickness (if thou chance to sicken) or in what other kind -of extremity soever, endeavour thou also to be in thy mind so affected, -as he doth report of himself: not to depart from thy philosophy for -anything that can befall thee, nor to give ear to the discourses of -silly people, and mere naturalists. - -XLII. It is common to all trades and professions to mind and intend that -only, which now they are about, and the instrument whereby they work. - -XLIII. When at any time thou art offended with any one's impudency, put -presently this question to thyself: 'What? Is it then possible, that -there should not be any impudent men in the world! Certainly it is not -possible.' Desire not then that which is impossible. For this one, (thou -must think) whosoever he be, is one of those impudent ones, that -the world cannot be without. So of the subtile and crafty, so of the -perfidious, so of every one that offendeth, must thou ever be ready to -reason with thyself. For whilst in general thou dost thus reason with -thyself, that the kind of them must needs be in the world, thou wilt be -the better able to use meekness towards every particular. This also -thou shalt find of very good use, upon every such occasion, presently -to consider with thyself, what proper virtue nature hath furnished man -with, against such a vice, or to encounter with a disposition vicious -in this kind. As for example, against the unthankful, it hath given -goodness and meekness, as an antidote, and so against another vicious -in another kind some other peculiar faculty. And generally, is it not -in thy power to instruct him better, that is in an error? For whosoever -sinneth, doth in that decline from his purposed end, and is certainly -deceived, And again, what art thou the worse for his sin? For thou shalt -not find that any one of these, against whom thou art incensed, hath in -very deed done anything whereby thy mind (the only true subject of -thy hurt and evil) can be made worse than it was. And what a matter of -either grief or wonder is this, if he that is unlearned, do the deeds of -one that is unlearned? Should not thou rather blame thyself, who, when -upon very good grounds of reason, thou mightst have thought it very -probable, that such a thing would by such a one be committed, didst not -only not foresee it, but moreover dost wonder at it, that such a thing -should be. But then especially, when thou dost find fault with either an -unthankful, or a false man, must thou reflect upon thyself. For without -all question, thou thyself art much in fault, if either of one that were -of such a disposition, thou didst expect that he should be true unto -thee: or when unto any thou didst a good turn, thou didst not there -bound thy thoughts, as one that had obtained his end; nor didst not -think that from the action itself thou hadst received a full reward of -the good that thou hadst done. For what wouldst thou have more? Unto him -that is a man, thou hast done a good turn: doth not that suffice thee? -What thy nature required, that hast thou done. Must thou be rewarded for -it? As if either the eye for that it seeth, or the feet that they go, -should require satisfaction. For as these being by nature appointed for -such an use, can challenge no more, than that they may work according -to their natural constitution: so man being born to do good unto others -whensoever he doth a real good unto any by helping them out of error; or -though but in middle things, as in matter of wealth, life, preferment, -and the like, doth help to further their desires he doth that for which -he was made, and therefore can require no more. - - - - -THE TENTH BOOK - -I. O my soul, the time I trust will be, when thou shalt be good, simple, -single, more open and visible, than that body by which it is enclosed. -Thou wilt one day be sensible of their happiness, whose end is love, and -their affections dead to all worldly things. Thou shalt one day be full, -and in want of no external thing: not seeking pleasure from anything, -either living or insensible, that this world can afford; neither wanting -time for the continuation of thy pleasure, nor place and opportunity, -nor the favour either of the weather or of men. When thou shalt have -content in thy present estate, and all things present shall add to thy -content: when thou shalt persuade thyself, that thou hast all things; -all for thy good, and all by the providence of the Gods: and of things -future also shalt be as confident, that all will do well, as tending to -the maintenance and preservation in some sort, of his perfect welfare -and happiness, who is perfection of life, of goodness, and beauty; who -begets all things, and containeth all things in himself, and in himself -doth recollect all things from all places that are dissolved, that of -them he may beget others again like unto them. Such one day shall be thy -disposition, that thou shalt be able, both in regard of the Gods, and -in regard of men, so to fit and order thy conversation, as neither -to complain of them at any time, for anything that they do; nor to do -anything thyself, for which thou mayest justly be condemned. - -II. As one who is altogether governed by nature, let it be thy care to -observe what it is that thy nature in general doth require. That -done, if thou find not that thy nature, as thou art a living sensible -creature, will be the worse for it, thou mayest proceed. Next then thou -must examine, what thy nature as thou art a living sensible creature, -doth require. And that, whatsoever it be, thou mayest admit of and do -it, if thy nature as thou art a reasonable living creature, will not be -the worse for it. Now whatsoever is reasonable, is also sociable, Keep -thyself to these rules, and trouble not thyself about idle things. - -III. Whatsoever doth happen unto thee, thou art naturally by thy natural -constitution either able, or not able to bear. If thou beest able, be -not offended, but bear it according to thy natural constitution, or as -nature hath enabled thee. If thou beest not able, be not offended. For -it will soon make an end of thee, and itself, (whatsoever it be) at the -same time end with thee. But remember, that whatsoever by the strength -of opinion, grounded upon a certain apprehension of both true profit and -duty, thou canst conceive tolerable; that thou art able to bear that by -thy natural constitution. - -IV. Him that offends, to teach with love and meek ness, and to show him -his error. But if thou canst not, then to blame thyself; or rather not -thyself neither, if thy will and endeavours have not been wanting. - -V. Whatsoever it be that happens unto thee, it is that which from all -time was appointed unto thee. For by the same coherence of causes, by -which thy substance from all eternity was appointed to be, was also -whatsoever should happen unto it, destinated and appointed. - -VI. Either with Epicurus, we must fondly imagine the atoms to be the -cause of all things, or we must needs grant a nature. Let this then be -thy first ground, that thou art part of that universe, which is governed -by nature. Then secondly, that to those parts that are of the same kind -and nature as thou art, thou hast relation of kindred. For of these, -if I shall always be mindful, first as I am a part, I shall never be -displeased with anything, that falls to my particular share of the -common chances of the world. For nothing that is behoveful unto the -whole, can be truly hurtful to that which is part of it. For this -being the common privilege of all natures, that they contain nothing in -themselves that is hurtful unto them; it cannot be that the nature of -the universe (whose privilege beyond other particular natures, is, -that she cannot against her will by any higher external cause be -constrained,) should beget anything and cherish it in her bosom that -should tend to her own hurt and prejudice. As then I bear in mind that -I am a part of such an universe, I shall not be displeased with anything -that happens. And as I have relation of kindred to those parts that -are of the same kind and nature that I am, so I shall be careful to -do nothing that is prejudicial to the community, but in all my -deliberations shall they that are of my kind ever be; and the common -good, that, which all my intentions and resolutions shall drive unto, -as that which is contrary unto it, I shall by all means endeavour to -prevent and avoid. These things once so fixed and concluded, as thou -wouldst think him a happy citizen, whose constant study and practice -were for the good and benefit of his fellow citizens, and the carriage -of the city such towards him, that he were well pleased with it; so must -it needs be with thee, that thou shalt live a happy life. - -VII. All parts of the world, (all things I mean that are contained -within the whole world), must of necessity at some time or other come to -corruption. Alteration I should say, to speak truly and properly; but -that I may be the better understood, I am content at this time to use -that more common word. Now say I, if so be that this be both hurtful -unto them, and yet unavoidable, would not, thinkest thou, the whole -itself be in a sweet case, all the parts of it being subject to -alteration, yea and by their making itself fitted for corruption, as -consisting of things different and contrary? And did nature then either -of herself thus project and purpose the affliction and misery of her -parts, and therefore of purpose so made them, not only that haply they -might, but of necessity that they should fall into evil; or did not she -know what she did, when she made them? For either of these two to say, -is equally absurd. But to let pass nature in general, and to reason of -things particular according to their own particular natures; how absurd -and ridiculous is it, first to say that all parts of the whole are, by -their proper natural constitution, subject to alteration; and then when -any such thing doth happen, as when one doth fall sick and dieth, to -take on and wonder as though some strange thing had happened? Though -this besides might move not so grievously to take on when any such thing -doth happen, that whatsoever is dissolved, it is dissolved into those -things, whereof it was compounded. For every dissolution is either -a mere dispersion, of the elements into those elements again whereof -everything did consist, or a change, of that which is more solid into -earth; and of that which is pure and subtile or spiritual, into air. -So that by this means nothing is lost, but all resumed again into those -rational generative seeds of the universe; and this universe, either -after a certain period of time to lie consumed by fire, or by continual -changes to be renewed, and so for ever to endure. Now that solid and -spiritual that we speak of, thou must not conceive it to be that very -same, which at first was, when thou wert born. For alas! all this that -now thou art in either kind, either for matter of substance, or of life, -hath but two or three days ago partly from meats eaten, and partly from -air breathed in, received all its influx, being the same then in no -other respect, than a running river, maintained by the perpetual influx -and new supply of waters, is the same. That therefore which thou hast -since received, not that which came from thy mother, is that which -comes to change and corruption. But suppose that that for the general -substance, and more solid part of it, should still cleave unto thee -never so close, yet what is that to the proper qualities and affections -of it, by which persons are distinguished, which certainly are quite -different? - -VIII. Now that thou hast taken these names upon thee of good, modest, -true; of emfrwn, sumfrwn, uperfrwn; take heed lest at any times by doing -anything that is contrary, thou be but improperly so called, and lose -thy right to these appellations. Or if thou do, return unto them again -with all possible speed. And remember, that the word emfrwn notes -unto thee an intent and intelligent consideration of every object that -presents itself unto thee, without distraction. And the word emfrwn a -ready and contented acceptation of whatsoever by the appointment of -the common nature, happens unto thee. And the word sumfrwn, a -super-extension, or a transcendent, and outreaching disposition of thy -mind, whereby it passeth by all bodily pains and pleasures, honour -and credit, death and whatsoever is of the same nature, as matters of -absolute indifferency, and in no wise to be stood upon by a wise man. -These then if inviolably thou shalt observe, and shalt not be ambitious -to be so called by others, both thou thyself shalt become a new man, and -thou shalt begin a new life. For to continue such as hitherto thou hast -been, to undergo those distractions and distempers as thou must needs -for such a life as hitherto thou hast lived, is the part of one that is -very foolish, and is overfond of his life. Whom a man might compare to -one of those half-eaten wretches, matched in the amphitheatre with wild -beasts; who as full as they are all the body over with wounds and blood, -desire for a great favour, that they may be reserved till the next day, -then also, and in the same estate to be exposed to the same nails and -teeth as before. Away therefore, ship thyself; and from the troubles and -distractions of thy former life convey thyself as it were unto these few -names; and if thou canst abide in them, or be constant in the practice -and possession of them, continue there as glad and joyful as one that -were translated unto some such place of bliss and happiness as that -which by Hesiod and Plato is called the Islands of the Blessed, by -others called the Elysian Fields. And whensoever thou findest thyself; -that thou art in danger of a relapse, and that thou art not able to -master and overcome those difficulties and temptations that present -themselves in thy present station: get thee into any private corner, -where thou mayst be better able. Or if that will not serve forsake -even thy life rather. But so that it be not in passion but in a plain -voluntary modest way: this being the only commendable action of thy -whole life that thus thou art departed, or this having been the main -work and business of thy whole life, that thou mightest thus depart. Now -for the better remembrance of those names that we have spoken of, thou -shalt find it a very good help, to remember the Gods as often as may be: -and that, the thing which they require at our hands of as many of us, -as are by nature reasonable creation is not that with fair words, and -outward show of piety and devotion we should flatter them, but that we -should become like unto them: and that as all other natural creatures, -the fig tree for example; the dog the bee: both do, all of them, and -apply themselves unto that which by their natural constitution, is -proper unto them; so man likewise should do that, which by his nature, -as he is a man, belongs unto him. - -IX. Toys and fooleries at home, wars abroad: sometimes terror, sometimes -torpor, or stupid sloth: this is thy daily slavery. By little and -little, if thou doest not better look to it, those sacred dogmata will -be blotted out of thy mind. How many things be there, which when as -a mere naturalist, thou hast barely considered of according to their -nature, thou doest let pass without any further use? Whereas thou -shouldst in all things so join action and contemplation, that thou -mightest both at the same time attend all present occasions, to perform -everything duly and carefully and yet so intend the contemplative part -too, that no part of that delight and pleasure, which the contemplative -knowledge of everything according to its true nature doth of itself -afford, might be lost. Or, that the true and contemnplative knowledge -of everything according to its own nature, might of itself, (action -being subject to many lets and impediments) afford unto thee sufficient -pleasure and happiness. Not apparent indeed, but not concealed. And when -shalt thou attain to the happiness of true simplicity, and unaffected -gravity? When shalt thou rejoice in the certain knowledge of every -particular object according to its true nature: as what the matter and -substance of it is; what use it is for in the world: how long it can -subsist: what things it doth consist of: who they be that are capable of -it, and who they that can give it, and take it away? - -X. As the spider, when it hath caught the fly that it hunted after, is -not little proud, nor meanly conceited of herself: as he likewise that -hath caught an hare, or hath taken a fish with his net: as another for -the taking of a boar, and another of a bear: so may they be proud, -and applaud themselves for their valiant acts against the Sarmatai, or -northern nations lately defeated. For these also, these famous soldiers -and warlike men, if thou dost look into their minds and opinions, what -do they for the most part but hunt after prey? - -XI. To find out, and set to thyself some certain way and method of -contemplation, whereby thou mayest clearly discern and represent unto -thyself, the mutual change of all things, the one into the other. Bear -it in thy mind evermore, and see that thou be throughly well exercised -in this particular. For there is not anything more effectual to beget -true magnanimity. - -XII. He hath got loose from the bonds of his body, and perceiving that -within a very little while he must of necessity bid the world farewell, -and leave all these things behind him, he wholly applied himself, as to -righteousness in all his actions, so to the common nature in all things -that should happen unto him. And contenting himself with these two -things, to do all things justly, and whatsoever God doth send to like -well of it: what others shall either say or think of him, or shall do -against him, he doth not so much as trouble his thoughts with it. To go -on straight, whither right and reason directed him, and by so doing to -follow God, was the only thing that he did mind, that, his only business -and occupation. - -XIII. What use is there of suspicion at all? or, why should thoughts -of mistrust, and suspicion concerning that which is future, trouble thy -mind at all? What now is to be done, if thou mayest search and inquiry -into that, what needs thou care for more? And if thou art well able to -perceive it alone, let no man divert thee from it. But if alone thou -doest not so well perceive it, suspend thine action, and take advice -from the best. And if there be anything else that doth hinder thee, go -on with prudence and discretion, according to the present occasion -and opportunity, still proposing that unto thyself, which thou doest -conceive most right and just. For to hit that aright, and to speed in -the prosecution of it, must needs be happiness, since it is that only -which we can truly and properly be said to miss of, or miscarry in. - -XIV. What is that that is slow, and yet quick? merry, and yet grave? He -that in all things doth follow reason for his guide. - -XV. In the morning as soon as thou art awaked, when thy judgment, before -either thy affections, or external objects have wrought upon it, is yet -most free and impartial: put this question to thyself, whether if that -which is right and just be done, the doing of it by thyself, or by -others when thou art not able thyself; be a thing material or no. For -sure it is not. And as for these that keep such a life, and stand so -much upon the praises, or dispraises of other men, hast thou forgotten -what manner of men they be? that such and such upon their beds, and such -at their board: what their ordinary actions are: what they pursue after, -and what they fly from: what thefts and rapines they commit, if not with -their hands and feet, yet with that more precious part of theirs, their -minds: which (would it but admit of them) might enjoy faith, modesty, -truth, justice, a good spirit. - -XVI. Give what thou wilt, and take away what thou wilt, saith he that is -well taught and truly modest, to Him that gives, and takes away. And it -is not out of a stout and peremptory resolution, that he saith it, but -in mere love, and humble submission. - -XVII. So live as indifferent to the world and all worldly objects, as -one who liveth by himself alone upon some desert hill. For whether here, -or there, if the whole world be but as one town, it matters not much for -the place. Let them behold and see a man, that is a man indeed, living -according to the true nature of man. If they cannot bear with me, let -them kill me. For better were it to die, than so to live as they would -have thee. - -XVIII. Make it not any longer a matter of dispute or discourse, what are -the signs and proprieties of a good man, but really and actually to be -such. - -XIX. Ever to represent unto thyself; and to set before thee, both the -general age and time of the world, and the whole substance of it. And -how all things particular in respect of these are for their substance, -as one of the least seeds that is: and for their duration, as the -turning of the pestle in the mortar once about. Then to fix thy mind -upon every particular object of the world, and to conceive it, (as it -is indeed,) as already being in the state of dissolution, and of change; -tending to some kind of either putrefaction or dispersion; or whatsoever -else it is, that is the death as it were of everything in his own kind. - -XX. Consider them through all actions and occupations, of their lives: -as when they eat, and when they sleep: when they are in the act of -necessary exoneration, and when in the act of lust. Again, when they -either are in their greatest exultation; and in the middle of all -their pomp and glory; or being angry and displeased, in great state and -majesty, as from an higher place, they chide and rebuke. How base and -slavish, but a little while ago, they were fain to be, that they might -come to this; and within a very little while what will be their estate, -when death hath once seized upon them. - -XXI. That is best for every one, that the common nature of all doth send -unto every one, and then is it best, when she doth send it. - -XXII. The earth, saith the poet, doth often long after the rain. So is -the glorious sky often as desirous to fall upon the earth, which argues -a mutual kind of love between them. And so (say I) doth the world bear -a certain affection of love to whatsoever shall come to pass With thine -affections shall mine concur, O world. The same (and no other) shall the -object of my longing be which is of thine. Now that the world doth love -it is true indeed so is it as commonly said, and acknowledged ledged, -when, according to the Greek phrase, imitated by the Latins, of things -that used to be, we say commonly, that they love to be. - -XXIII. Either thou dost Continue in this kind of life and that is it, -which so long thou hast been used unto and therefore tolerable: or thou -doest retire, or leave the world, and that of thine own accord, and then -thou hast thy mind: or thy life is cut off; and then mayst thou -rejoice that thou hast ended thy charge. One of these must needs be. -Be therefore of good comfort. - -XXIV Let it always appear and be manifest unto thee that solitariness, -and desert places, by many philosophers so much esteemed of and -affected, are of themselves but thus and thus; and that all things are -them to them that live in towns, and converse with others as they are -the same nature everywhere to be seen and observed: to them that have -retired themselves to the top of mountains, and to desert havens, or -what other desert and inhabited places soever. For anywhere it thou wilt -mayest thou quickly find and apply that to thyself; which Plato saith of -his philosopher, in a place: as private and retired, saith he, as if he -were shut up and enclosed about in some shepherd's lodge, on the top of -a hill. There by thyself to put these questions to thyself or to enter -in these considerations: What is my chief and principal part, which hath -power over the rest? What is now the present estate of it, as I use it; -and what is it, that I employ it about? Is it now void of reason ir no? -Is it free, and separated; or so affixed, so congealed and grown -together as it were with the flesh, that it is swayed by the motions and -inclinations of it? - -XXV. He that runs away from his master is a fugitive. But the law is -every man's master. He therefore that forsakes the law, is a fugitive. -So is he, whosoever he be, that is either sorry, angry, or afraid, or -for anything that either hath been, is, or shall be by his appointment, -who is the Lord and Governor of the universe. For he truly and properly -is Nomoz, or the law, as the only nemwn (sp.), or distributor -and dispenser of all things that happen unto any one in his -lifetime--Whatsoever then is either sorry, angry, or afraid, -is a fugitive. - -XXVI. From man is the seed, that once cast into the womb man hath no -more to do with it. Another cause succeedeth, and undertakes the -work, and in time brings a child (that wonderful effect from such a -beginning!) to perfection. Again, man lets food down through his -throat; and that once down, he hath no more to do with it. Another -cause succeedeth and distributeth this food into the senses, and the -affections: into life, and into strength; and doth with it those other -many and marvellous things, that belong unto man. These things therefore -that are so secretly and invisibly wrought and brought to pass, thou -must use to behold and contemplate; and not the things themselves only, -but the power also by which they are effected; that thou mayst behold -it, though not with the eyes of the body, yet as plainly and visibly as -thou canst see and discern the outward efficient cause of the depression -and elevation of anything. - -XXVII. Ever to mind and consider with thyself; how all things that now -are, have been heretofore much after the same sort, and after the same -fashion that now they are: and so to think of those things which shall -be hereafter also. Moreover, whole dramata, and uniform scenes, or -scenes that comprehend the lives and actions of men of one calling and -profession, as many as either in thine own experience thou hast known, -or by reading of ancient histories; (as the whole court of Adrianus, -the whole court of Antoninus Pius, the whole court of Philippus, that of -Alexander, that of Croesus): to set them all before thine eyes. For thou -shalt find that they are all but after one sort and fashion: only that -the actors were others. - -XXVIII. As a pig that cries and flings when his throat is cut, fancy to -thyself every one to be, that grieves for any worldly thing and takes -on. Such a one is he also, who upon his bed alone, doth bewail -the miseries of this our mortal life. And remember this, that Unto -reasonable creatures only it is granted that they may willingly and -freely submit unto Providence: but absolutely to submit, is a necessity -imposed upon all creatures equally. - -XXIX. Whatsoever it is that thou goest about, consider of it by thyself, -and ask thyself, What? because I shall do this no more when I am dead, -should therefore death seem grievous unto me? - -XXX. When thou art offended with any man's transgression, presently -reflect upon thyself; and consider what thou thyself art guilty of in -the same kind. As that thou also perchance dost think it a happiness -either to be rich, or to live in pleasure, or to be praised and -commended, and so of the rest in particular. For this if thou shalt call -to mind, thou shalt soon forget thine anger; especially when at the same -time this also shall concur in thy thoughts, that he was constrained by -his error and ignorance so to do: for how can he choose as long as he -is of that opinion? Do thou therefore if thou canst, take away that from -him, that forceth him to do as he doth. - -XXXI. When thou seest Satyro, think of Socraticus and Eutyches, or -Hymen, and when Euphrates, think of Eutychio, and Sylvanus, when -Alciphron, of Tropaeophorus, when Xenophon, of Crito, or Severus. And -when thou doest look upon thyself, fancy unto thyself some one or other -of the Caesars; and so for every one, some one or other that hath been -for estate and profession answerable unto him. Then let this come to thy -mind at the same time; and where now are they all? Nowhere or anywhere? -For so shalt thou at all time be able to perceive how all worldly -things are but as the smoke, that vanisheth away: or, indeed, mere -nothing. Especially when thou shalt call to mind this also, that -whatsoever is once changed, shall never be again as long as the world -endureth. And thou then, how long shalt thou endure? And why doth it not -suffice thee, if virtuously, and as becometh thee, thou mayest pass that -portion of time, how little soever it be, that is allotted unto thee? - -XXXII. What a subject, and what a course of life is it, that thou doest -so much desire to be rid of. For all these things, what are they, but -fit objects for an understanding, that beholdeth everything according to -its true nature, to exercise itself upon? Be patient, therefore, until -that (as a strong stomach that turns all things into his own nature; and -as a great fire that turneth in flame and light, whatsoever thou doest -cast into it) thou have made these things also familiar, and as it were -natural unto thee. - -XXXIII. Let it not be in any man's power, to say truly of thee, that -thou art not truly simple, or sincere and open, or not good. Let him be -deceived whosoever he be that shall have any such opinion of thee. For -all this doth depend of thee. For who is it that should hinder thee from -being either truly simple or good? Do thou only resolve rather not to -live, than not to be such. For indeed neither doth it stand with reason -that he should live that is not such. What then is it that may upon this -present occasion according to best reason and discretion, either be said -or done? For whatsoever it be, it is in thy power either to do it, or -to say it, and therefore seek not any pretences, as though thou wert -hindered. Thou wilt never cease groaning and complaining, until such -time as that, what pleasure is unto the voluptuous, be unto thee, to do -in everything that presents itself, whatsoever may be done conformably -and agreeably to the proper constitution of man, or, to man as he is a -man. For thou must account that pleasure, whatsoever it be, that thou -mayest do according to thine own nature. And to do this, every place -will fit thee. Unto the cylindrus, or roller, it is not granted to -move everywhere according to its own proper motion, as neither unto -the water, nor unto the fire, nor unto any other thing, that either is -merely natural, or natural and sensitive; but not rational for many -things there be that can hinder their operations. But of the mind and -understanding this is the proper privilege, that according to its own -nature, and as it will itself, it can pass through every obstacle that -it finds, and keep straight on forwards. Setting therefore before thine -eyes this happiness and felicity of thy mind, whereby it is able to pass -through all things, and is capable of all motions, whether as the fire, -upwards; or as the stone downwards, or as the cylindrus through that -which is sloping: content thyself with it, and seek not after any other -thing. For all other kind of hindrances that are not hindrances of thy -mind either they are proper to the body, or merely proceed from the -opinion, reason not making that resistance that it should, but basely, -and cowardly suffering itself to be foiled; and of themselves can -neither wound, nor do any hurt at all. Else must he of necessity, -whosoever he be that meets with any of them, become worse than he was -before. For so is it in all other subjects, that that is thought hurtful -unto them, whereby they are made worse. But here contrariwise, man (if -he make that good use of them that he should) is rather the better -and the more praiseworthy for any of those kind of hindrances, than -otherwise. But generally remember that nothing can hurt a natural -citizen, that is not hurtful unto the city itself, nor anything hurt -the city, that is not hurtful unto the law itself. But none of these -casualties, or external hindrances, do hurt the law itself; or, are -contrary to that course of justice and equity, by which public societies -are maintained: neither therefore do they hurt either city or citizen. - -XXXIV. As he that is bitten by a mad dog, is afraid of everything almost -that he seeth: so unto him, whom the dogmata have once bitten, or in -whom true knowledge hath made an impression, everything almost that -he sees or reads be it never so short or ordinary, doth afford a good -memento; to put him out of all grief and fear, as that of the poet, 'The -winds blow upon the trees, and their leaves fall upon the ground. Then -do the trees begin to bud again, and by the spring-time they put forth -new branches. So is the generation of men; some come into the world, and -others go out of it.' Of these leaves then thy children are. And they -also that applaud thee so gravely, or, that applaud thy speeches, with -that their usual acclamation, axiopistwz, O wisely spoken I and speak -well of thee, as on the other side, they that stick not to curse thee, -they that privately and secretly dispraise and deride thee, they also -are but leaves. And they also that shall follow, in whose memories -the names of men famous after death, is preserved, they are but leaves -neither. For even so is it of all these worldly things. Their spring -comes, and they are put forth. Then blows the wind, and they go down. -And then in lieu of them grow others out of the wood or common matter -of all things, like unto them. But, to endure but for a while, is common -unto all. Why then shouldest thou so earnestly either seek after these -things, or fly from them, as though they should endure for ever? Yet a -little while, and thine eyes will be closed up, and for him that carries -thee to thy grave shall another mourn within a while after. - -XXXV. A good eye must be good to see whatsoever is to be seen, and not -green things only. For that is proper to sore eyes. So must a good -ear, and a good smell be ready for whatsoever is either to be heard, -or smelt: and a good stomach as indifferent to all kinds of food, as -a millstone is, to whatsoever she was made for to grind. As ready -therefore must a sound understanding be for whatsoever shall happen. But -he that saith, O that my children might live! and, O that all men might -commend me for whatsoever I do! is an eye that seeks after green things; -or as teeth, after that which is tender. - -XXXVI. There is not any man that is so happy in his death, but that some -of those that are by him when he dies, will be ready to rejoice at his -supposed calamity. Is it one that was virtuous and wise indeed? will -there not some one or other be found, who thus will say to himself; -'Well now at last shall I be at rest from this pedagogue. He did not -indeed otherwise trouble us much: but I know well enough that in his -heart, he did much condemn us.' Thus will they speak of the virtuous. -But as for us, alas I how many things be there, for which there be many -that glad would be to be rid of us. This therefore if thou shalt think -of whensoever thou diest, thou shalt die the more willingly, when thou -shalt think with thyself; I am now to depart from that world, wherein -those that have been my nearest friends and acquaintances, they whom I -have so much suffered for, so often prayed for, and for whom I have -taken such care, even they would have me die, hoping that after my death -they shall live happier, than they did before. What then should any man -desire to continue here any longer? Nevertheless, whensoever thou diest, -thou must not be less kind and loving unto them for it; but as before, -see them, continue to be their friend, to wish them well, and meekly, -and gently to carry thyself towards them, but yet so that on the other -side, it make thee not the more unwilling to die. But as it fareth with -them that die an easy quick death, whose soul is soon separated from -their bodies, so must thy separation from them be. To these had nature -joined and annexed me: now she parts us; I am ready to depart, as from -friends and kinsmen, but yet without either reluctancy or compulsion. -For this also is according to Nature. - -XXXVII. Use thyself; as often, as thou seest any man do anything, -presently (if it be possible) to say unto thyself, What is this man's -end in this his action? But begin this course with thyself first of all, -and diligently examine thyself concerning whatsoever thou doest. - -XXXVIII. Remember, that that which sets a man at work, and hath power -over the affections to draw them either one way, or the other way, is -not any external thing properly, but that which is hidden within every -man's dogmata, and opinions: That, that is rhetoric; that is life; that -(to speak true) is man himself. As for thy body, which as a vessel, or -a case, compasseth thee about, and the many and curious instruments -that it hath annexed unto it, let them not trouble thy thoughts. For -of themselves they are but as a carpenter's axe, but that they are born -with us, and naturally sticking unto us. But otherwise, without the -inward cause that hath power to move them, and to restrain them, those -parts are of themselves of no more use unto us, than the shuttle is -of itself to the weaver, or the pen to the writer, or the whip to the -coachman. - - - - -THE ELEVENTH BOOK - -I. The natural properties, and privileges of a reasonable soul are: That -she seeth herself; that she can order, and compose herself: that -she makes herself as she will herself: that she reaps her own fruits -whatsoever, whereas plants, trees, unreasonable creatures, what fruit -soever (be it either fruit properly, or analogically only) they bear, -they bear them unto others, and not to themselves. Again; whensoever, -and wheresoever, sooner or later, her life doth end, she hath her own -end nevertheless. For it is not with her, as with dancers and players, -who if they be interrupted in any part of their action, the whole action -must needs be imperfect: but she in what part of time or action soever -she be surprised, can make that which she hath in her hand whatsoever it -be, complete and full, so that she may depart with that comfort, 'I have -lived; neither want I anything of that which properly did belong unto -me.' Again, she compasseth the whole world, and penetrateth into the -vanity, and mere outside (wanting substance and solidity) of it, and -stretcheth herself unto the infiniteness of eternity; and the revolution -or restoration of all things after a certain period of time, to the same -state and place as before, she fetcheth about, and doth comprehend in -herself; and considers withal, and sees clearly this, that neither they -that shall follow us, shall see any new thing, that we have not seen, -nor they that went before, anything more than we: but that he that is -once come to forty (if he have any wit at all) can in a manner (for -that they are all of one kind) see all things, both past and future. As -proper is it, and natural to the soul of man to love her neighbour, to -be true and modest; and to regard nothing so much as herself: which is -also the property of the law: whereby by the way it appears, that sound -reason and justice comes all to one, and therefore that justice is the -chief thing, that reasonable creatures ought to propose unto themselves -as their end. - -II. A pleasant song or dance; the Pancratiast's exercise, sports that -thou art wont to be much taken with, thou shalt easily contemn; if -the harmonious voice thou shalt divide into so many particular sounds -whereof it doth consist, and of every one in particular shall ask -thyself; whether this or that sound is it, that doth so conquer thee. -For thou wilt be ashamed of it. And so for shame, if accordingly thou -shalt consider it, every particular motion and posture by itself: and -so for the wrestler's exercise too. Generally then, whatsoever it be, -besides virtue, and those things that proceed from virtue that thou art -subject to be much affected with, remember presently thus to divide -it, and by this kind of division, in each particular to attain unto the -contempt of the whole. This thou must transfer and apply to thy whole -life also. - -III. That soul which is ever ready, even now presently (if need be) from -the body, whether by way of extinction, or dispersion, or continuation -in another place and estate to be separated, how blessed and happy is -it! But this readiness of it, it must proceed, not from an obstinate and -peremptory resolution of the mind, violently and passionately set upon -Opposition, as Christians are wont; but from a peculiar judgment; with -discretion and gravity, so that others may be persuaded also and drawn -to the like example, but without any noise and passionate exclamations. - -IV. Have I done anything charitably? then am I benefited by it. See -that this upon all occasions may present itself unto thy mind, and never -cease to think of it. What is thy profession? to be good. And how should -this be well brought to pass, but by certain theorems and doctrines; -some Concerning the nature of the universe, and some Concerning the -proper and particular constitution of man? - -V. Tragedies were at first brought in and instituted, to put men in mind -of worldly chances and casualties: that these things in the ordinary -course of nature did so happen: that men that were much pleased and -delighted by such accidents upon this stage, would not by the same -things in a greater stage be grieved and afflicted: for here you see -what is the end of all such things; and that even they that cry out -so mournfully to Cithaeron, must bear them for all their cries and -exclamations, as well as others. And in very truth many good things are -spoken by these poets; as that (for example) is an excellent passage: -'But if so be that I and my two children be neglected by the Gods, they -have some reason even for that,' &c. And again, 'It will but little -avail thee to storm and rage against the things themselves,' &c. Again, -'To reap one's life, as a ripe ear of corn;' and whatsoever else is -to be found in them, that is of the same kind. After the tragedy, the -ancient comedy was brought in, which had the liberty to inveigh against -personal vices; being therefore through this her freedom and liberty -of speech of very good use and effect, to restrain men from pride -and arrogancy. To which end it was, that Diogenes took also the same -liberty. After these, what were either the Middle, or New Comedy -admitted for, but merely, (Or for the most part at least) for the -delight and pleasure of curious and excellent imitation? 'It will steal -away; look to it,' &c. Why, no man denies, but that these also have some -good things whereof that may be one: but the whole drift and foundation -of that kind of dramatical poetry, what is it else, but as we have said? - -VI. How clearly doth it appear unto thee, that no other course of thy -life could fit a true philosopher's practice better, than this very -course, that thou art now already in? - -VII. A branch cut off from the continuity of that which was next unto -it, must needs be cut off from the whole tree: so a man that is divided -from another man, is divided from the whole society. A branch is cut off -by another, but he that hates and is averse, cuts himself off from his -neighbour, and knows not that at the same time he divides himself from -the whole body, or corporation. But herein is the gift and mercy of God, -the Author of this society, in that, once cut off we may grow together -and become part of the whole again. But if this happen often the misery -is that the further a man is run in this division, the harder he is to -be reunited and restored again: and however the branch which, once cut -of afterwards was graffed in, gardeners can tell you is not like that -which sprouted together at first, and still continued in the unity of -the body. - -VIII. To grow together like fellow branches in matter of good -correspondence and affection; but not in matter of opinions. They that -shall oppose thee in thy right courses, as it is not in their power to -divert thee from thy good action, so neither let it be to divert thee -from thy good affection towards them. But be it thy care to keep thyself -constant in both; both in a right judgment and action, and in true -meekness towards them, that either shall do their endeavour to hinder -thee, or at least will be displeased with thee for what thou hast done. -For to fail in either (either in the one to give over for fear, or in -the other to forsake thy natural affection towards him, who by nature is -both thy friend and thy kinsman) is equally base, and much savouring of -the disposition of a cowardly fugitive soldier. - -IX. It is not possible that any nature should be inferior unto art, -since that all arts imitate nature. If this be so; that the most perfect -and general nature of all natures should in her operation come short of -the skill of arts, is most improbable. Now common is it to all arts, to -make that which is worse for the better's sake. Much more then doth the -common nature do the same. Hence is the first ground of justice. From -justice all other virtues have their existence. For justice cannot be -preserved, if either we settle our minds and affections upon worldly -things; or be apt to be deceived, or rash, and inconstant. - -X. The things themselves (which either to get or to avoid thou art put -to so much trouble) come not unto thee themselves; but thou in a manner -goest unto them. Let then thine own judgment and opinion concerning -those things be at rest; and as for the things themselves, they stand -still and quiet, without any noise or stir at all; and so shall all -pursuing and flying cease. - -XI. Then is the soul as Empedocles doth liken it, like unto a sphere or -globe, when she is all of one form and figure: when she neither greedily -stretcheth out herself unto anything, nor basely contracts herself, or -lies flat and dejected; but shineth all with light, whereby she does see -and behold the true nature, both that of the universe, and her own in -particular. - -XII. Will any contemn me? let him look to that, upon what grounds he -does it: my care shall be that I may never be found either doing or -speaking anything that doth truly deserve contempt. Will any hate me? -let him look to that. I for my part will be kind and loving unto all, -and even unto him that hates me, whom-soever he be, will I be ready to -show his error, not by way of exprobation or ostentation of my patience, -but ingenuously and meekly: such as was that famous Phocion, if so be -that he did not dissemble. For it is inwardly that these things must be: -that the Gods who look inwardly, and not upon the outward appearance, -may behold a man truly free from all indignation and grief. For what -hurt can it be unto thee whatsoever any man else doth, as long as thou -mayest do that which is proper and suitable to thine own nature? Wilt -not thou (a man wholly appointed to be both what, and as the common good -shall require) accept of that which is now seasonable to the nature -of the universe? - -XIII. They contemn one another, and yet they seek to please one another: -and whilest they seek to surpass one another in worldly pomp and -greatness, they most debase and prostitute themselves in their better -part one to another. - -XIV. How rotten and insincere is he, that saith, I am resolved to carry -myself hereafter towards you with all ingenuity and simplicity. O man, -what doest thou mean! what needs this profession of thine? the thing -itself will show it. It ought to be written upon thy forehead. No sooner -thy voice is heard, than thy countenance must be able to show what is in -thy mind: even as he that is loved knows presently by the looks of his -sweetheart what is in her mind. Such must he be for all the world, that -is truly simple and good, as he whose arm-holes are offensive, that -whosoever stands by, as soon as ever he comes near him, may as it were -smell him whether he will or no. But the affectation of simplicity -is nowise laudable. There is nothing more shameful than perfidious -friendship. Above all things, that must be avoided. However true -goodness, simplicity, and kindness cannot so be hidden, but that as -we have already said in the very eyes and countenance they will show -themselves. - -XV. To live happily is an inward power of the soul, when she is affected -with indifferency, towards those things that are by their nature -indifferent. To be thus affected she must consider all worldly objects -both divided and whole: remembering withal that no object can of itself -beget any opinion in us, neither can come to us, but stands without -still and quiet; but that we ourselves beget, and as it were print in -ourselves opinions concerning them. Now it is in our power, not to print -them; and if they creep in and lurk in some corner, it is in our -power to wipe them off. Remembering moreover, that this care and -circumspection of thine, is to continue but for a while, and then thy -life will be at an end. And what should hinder, but that thou mayest do -well with all these things? For if they be according to nature, rejoice -in them, and let them be pleasing and acceptable unto thee. But if -they be against nature, seek thou that which is according to thine own -nature, and whether it be for thy credit or no, use all possible speed -for the attainment of it: for no man ought to be blamed, for seeking his -own good and happiness. - -XVI. Of everything thou must consider from whence it came, of what -things it doth consist, and into what it will be changed: what will be -the nature of it, or what it will be like unto when it is changed; and -that it can suffer no hurt by this change. And as for other men's either -foolishness or wickedness, that it may not trouble and grieve thee; -first generally thus; What reference have I unto these? and that we are -all born for one another's good: then more particularly after another -consideration; as a ram is first in a flock of sheep, and a bull in a -herd of cattle, so am I born to rule over them. Begin yet higher, even -from this: if atoms be not the beginning of all things, than which to -believe nothing can be more absurd, then must we needs grant that there -is a nature, that doth govern the universe. If such a nature, then are -all worse things made for the better's sake; and all better for one -another's sake. Secondly, what manner of men they be, at board, and upon -their beds, and so forth. But above all things, how they are forced by -their opinions that they hold, to do what they do; and even those things -that they do, with what pride and self-conceit they do them. Thirdly, -that if they do these things rightly, thou hast no reason to be grieved. -But if not rightly, it must needs be that they do them against their -wills, and through mere ignorance. For as, according to Plato's opinion, -no soul doth willingly err, so by consequent neither doth it anything -otherwise than it ought, but against her will. Therefore are they -grieved, whensoever they hear themselves charged, either of injustice, -or unconscionableness, or covetousness, or in general, of any injurious -kind of dealing towards their neighbours. Fourthly, that thou thyself -doest transgress in many things, and art even such another as they are. -And though perchance thou doest forbear the very act of some sins, yet -hast thou in thyself an habitual disposition to them, but that either -through fear, or vainglory, or some such other ambitious foolish -respect, thou art restrained. Fifthly, that whether they have sinned or -no, thou doest not understand perfectly. For many things are done by -way of discreet policy; and generally a man must know many things -first, before he be able truly and judiciously to judge of another -man's action. Sixthly, that whensoever thou doest take on grievously, or -makest great woe, little doest thou remember then that a man's life is -but for a moment of time, and that within a while we shall all be in our -graves. Seventhly, that it is not the sins and transgressions themselves -that trouble us properly; for they have their existence in their -minds and understandings only, that commit them; but our own opinions -concerning those sins. Remove then, and be content to part with that -conceit of thine, that it is a grievous thing, and thou hast removed -thine anger. But how should I remove it? How? reasoning with thyself -that it is not shameful. For if that which is shameful, be not the only -true evil that is, thou also wilt be driven whilest thou doest follow -the common instinct of nature, to avoid that which is evil, to commit -many unjust things, and to become a thief, and anything, that will -make to the attainment of thy intended worldly ends. Eighthly, how many -things may and do oftentimes follow upon such fits of anger and grief; -far more grievous in themselves, than those very things which we are so -grieved or angry for. Ninthly, that meekness is a thing unconquerable, -if it be true and natural, and not affected or hypocritical. For how -shall even the most fierce and malicious that thou shalt conceive, be -able to hold on against thee, if thou shalt still continue meek and -loving unto him; and that even at that time, when he is about to do -thee wrong, thou shalt be well disposed, and in good temper, with all -meekness to teach him, and to instruct him better? As for example; My -son, we were not born for this, to hurt and annoy one another; it will -be thy hurt not mine, my son: and so to show him forcibly and fully, -that it is so in very deed: and that neither bees do it one to another, -nor any other creatures that are naturally sociable. But this thou must -do, not scoffingly, not by way of exprobation, but tenderly without -any harshness of words. Neither must thou do it by way of exercise, or -ostentation, that they that are by and hear thee, may admire thee: but -so always that nobody be privy to it, but himself alone: yea, though -there be more present at the same time. These nine particular heads, as -so many gifts from the Muses, see that thou remember well: and begin one -day, whilest thou art yet alive, to be a man indeed. But on the other -side thou must take heed, as much to flatter them, as to be angry with -them: for both are equally uncharitable, and equally hurtful. And in thy -passions, take it presently to thy consideration, that to be angry is -not the part of a man, but that to be meek and gentle, as it savours of -more humanity, so of more manhood. That in this, there is strength -and nerves, or vigour and fortitude: whereof anger and indignation is -altogether void. For the nearer everything is unto unpassionateness, -the nearer it is unto power. And as grief doth proceed from weakness, -so doth anger. For both, both he that is angry and that grieveth, have -received a wound, and cowardly have as it were yielded themselves unto -their affections. If thou wilt have a tenth also, receive this tenth -gift from Hercules the guide and leader of the Muses: that is a mad -man's part, to look that there should be no wicked men in the world, -because it is impossible. Now for a man to brook well enough, that there -should be wicked men in the world, but not to endure that any -should transgress against himself, is against all equity, and indeed -tyrannical. - -XVII. Four several dispositions or inclinations there be of the mind and -understanding, which to be aware of, thou must carefully observe: and -whensoever thou doest discover them, thou must rectify them, saying to -thyself concerning every one of them, This imagination is not necessary; -this is uncharitable: this thou shalt speak as another man's slave, or -instrument; than which nothing can be more senseless and absurd: for -the fourth, thou shalt sharply check and upbraid thyself; for that -thou doest suffer that more divine part in thee, to become subject and -obnoxious to that more ignoble part of thy body, and the gross lusts -and concupiscences thereof. - -XVIII. What portion soever, either of air or fire there be in thee, -although by nature it tend upwards, submitting nevertheless to the -ordinance of the universe, it abides here below in this mixed body. So -whatsoever is in thee, either earthy, or humid, although by nature it -tend downwards, yet is it against its nature both raised upwards, and -standing, or consistent. So obedient are even the elements themselves to -the universe, abiding patiently wheresoever (though against their -nature) they are placed, until the sound as it were of their retreat, -and separation. Is it not a grievous thing then, that thy reasonable -part only should be disobedient, and should not endure to keep its -place: yea though it be nothing enjoined that is contrary unto it, but -that only which is according to its nature? For we cannot say of it when -it is disobedient, as we say of the fire, or air, that it tends upwards -towards its proper element, for then goes it the quite contrary way. For -the motion of the mind to any injustice, or incontinency, or to sorrow, -or to fear, is nothing else but a separation from nature. Also when the -mind is grieved for anything that is happened by the divine providence, -then doth it likewise forsake its own place. For it was ordained unto -holiness and godliness, which specially consist in an humble submission -to God and His providence in all things; as well as unto justice: these -also being part of those duties, which as naturally sociable, we are -bound unto; and without which we cannot happily converse one with -another: yea and the very ground and fountain indeed of all just -actions. - -XIX. He that hath not one and the self-same general end always as long -as he liveth, cannot possibly be one and the self-same man always. But -this will not suffice except thou add also what ought to be this general -end. For as the general conceit and apprehension of all those things -which upon no certain ground are by the greater part of men deemed good, -cannot be uniform and agreeable, but that only which is limited and -restrained by some certain proprieties and conditions, as of community: -that nothing be conceived good, which is not commonly and publicly -good: so must the end also that we propose unto ourselves, be common -and sociable. For he that doth direct all his own private motions and -purposes to that end, all his actions will be agreeable and uniform; and -by that means will be still the same man. - -XX. Remember the fable of the country mouse and the city mouse, and the -great fright and terror that this was put into. - -XXI. Socrates was wont to call the common conceits and opinions of men, -the common bugbears of the world: the proper terror of silly children. - -XXII. The Lacedaemonians at their public spectacles were wont to appoint -seats and forms for their strangers in the shadow, they themselves were -content to sit anywhere. - -XXIII. What Socrates answered unto Perdiccas, why he did not come unto -him, Lest of all deaths I should die the worst kind of death, said he: -that is, not able to requite the good that hath been done unto me. - -XXIV. In the ancient mystical letters of the Ephesians, there was an -item, that a man should always have in his mind some one or other of the -ancient worthies. - -XXV. The Pythagoreans were wont betimes in the morning the first thing -they did, to look up unto the heavens, to put themselves in mind of them -who constantly and invariably did perform their task: as also to put -themselves in mind of orderliness, or good order, and of purity, and of -naked simplicity. For no star or planet hath any cover before it. - -XXVI. How Socrates looked, when he was fain to gird himself with a -skin, Xanthippe his wife having taken away his clothes, and carried them -abroad with her, and what he said to his fellows and friends, who were -ashamed; and out of respect to him, did retire themselves when they saw -him thus decked. - -XXVII. In matter of writing or reading thou must needs be taught before -thou can do either: much more in matter of life. 'For thou art born a -mere slave, to thy senses and brutish affections;' destitute without -teaching of all true knowledge and sound reason. - -XXVIII. 'My heart smiled within me.' 'They will accuse even virtue -herself; with heinous and opprobrious words.' - -XXIX. As they that long after figs in winter when they cannot be had; so -are they that long after children, before they be granted them. - -XXX. 'As often as a father kisseth his child, he should say secretly -with himself' (said Epictetus,) 'tomorrow perchance shall he die.' But -these words be ominous. No words ominous (said he) that signify anything -that is natural: in very truth and deed not more ominous than this, 'to -cut down grapes when they are ripe.' Green grapes, ripe grapes, dried -grapes, or raisins: so many changes and mutations of one thing, not into -that which was not absolutely, but rather so many several changes and -mutations, not into that which hath no being at all, but into that which -is not yet in being. - -XXXI. 'Of the free will there is no thief or robber:' out of Epictetus; -Whose is this also: that we should find a certain art and method of -assenting; and that we should always observe with great care and heed -the inclinations of our minds, that they may always be with their due -restraint and reservation, always charitable, and according to the -true worth of every present object. And as for earnest longing, that we -should altogether avoid it: and to use averseness in those things only, -that wholly depend of our own wills. It is not about ordinary petty -matters, believe it, that all our strife and contention is, but whether, -with the vulgar, we should be mad, or by the help of philosophy wise and -sober, said he. XXXII. Socrates said, 'What will you have? the souls of -reasonable, or unreasonable creatures? Of reasonable. But what? Of those -whose reason is sound and perfect? or of those whose reason is vitiated -and corrupted? Of those whose reason is sound and perfect. Why then -labour ye not for such? Because we have them already. What then do ye so -strive and contend between you?' - - - - -THE TWELFTH BOOK - -I. Whatsoever thou doest hereafter aspire unto, thou mayest even now -enjoy and possess, if thou doest not envy thyself thine own happiness. -And that will be, if thou shalt forget all that is past, and for the -future, refer thyself wholly to the Divine Providence, and shalt bend -and apply all thy present thoughts and intentions to holiness and -righteousness. To holiness, in accepting willingly whatsoever is sent -by the Divine Providence, as being that which the nature of the universe -hath appointed unto thee, which also hath appointed thee for that, -whatsoever it be. To righteousness, in speaking the truth freely, and -without ambiguity; and in doing all things justly and discreetly. Now in -this good course, let not other men's either wickedness, or opinion, or -voice hinder thee: no, nor the sense of this thy pampered mass of flesh: -for let that which suffers, look to itself. If therefore whensoever the -time of thy departing shall come, thou shalt readily leave all things, -and shalt respect thy mind only, and that divine part of thine, and this -shall be thine only fear, not that some time or other thou shalt cease -to live, but thou shalt never begin to live according to nature: then -shalt thou be a man indeed, worthy of that world, from which thou hadst -thy beginning; then shalt thou cease to be a stranger in thy country, -and to wonder at those things that happen daily, as things strange and -unexpected, and anxiously to depend of divers things that are not in thy -power. - -II. God beholds our minds and understandings, bare and naked from these -material vessels, and outsides, and all earthly dross. For with His -simple and pure understanding, He pierceth into our inmost and purest -parts, which from His, as it were by a water pipe and channel, first -flowed and issued. This if thou also shalt use to do, thou shalt -rid thyself of that manifold luggage, wherewith thou art round about -encumbered. For he that does regard neither his body, nor his clothing, -nor his dwelling, nor any such external furniture, must needs gain unto -himself great rest and ease. Three things there be in all, which thou -doest consist of; thy body, thy life, and thy mind. Of these the two -former, are so far forth thine, as that thou art bound to take care for -them. But the third alone is that which is properly thine. If then thou -shalt separate from thyself, that is from thy mind, whatsoever other men -either do or say, or whatsoever thou thyself hast heretofore either -done or said; and all troublesome thoughts concerning the future, and -whatsoever, (as either belonging to thy body or life:) is without the -jurisdiction of thine own will, and whatsoever in the ordinary course -of human chances and accidents doth happen unto thee; so that thy -mind (keeping herself loose and free from all outward coincidental -entanglements; always in a readiness to depart:) shall live by herself, -and to herself, doing that which is just, accepting whatsoever doth -happen, and speaking the truth always; if, I say, thou shalt separate -from thy mind, whatsoever by sympathy might adhere unto it, and all time -both past and future, and shalt make thyself in all points and respects, -like unto Empedocles his allegorical sphere, 'all round and circular,' -&c., and shalt think of no longer life than that which is now present: -then shalt thou be truly able to pass the remainder of thy days without -troubles and distractions; nobly and generously disposed, and in good -favour and correspondency, with that spirit which is within thee. - -III. I have often wondered how it should come to pass, that every man -loving himself best, should more regard other men's opinions concerning -himself than his own. For if any God or grave master standing by, -should command any of us to think nothing by himself but what he should -presently speak out; no man were able to endure it, though but for one -day. Thus do we fear more what our neighbours will think of us, than -what we ourselves. - -IV. how come it to pass that the Gods having ordered all other things -so well and so lovingly, should be overseen in this one only thing, that -whereas then hath been some very good men that have made many covenants -as it were with God and by many holy actions and outward services -contracted a kind of familiarity with Him; that these men when once they -are dead, should never be restored to life, but be extinct for ever. But -this thou mayest be sure of, that this (if it be so indeed) would -never have been so ordered by the Gods, had it been fit otherwise. For -certainly it was possible, had it been more just so and had it been -according to nature, the nature of the universe would easily have borne -it. But now because it is not so, (if so be that it be not so indeed) be -therefore confident that it was not fit it should be so for thou seest -thyself, that now seeking after this matter, how freely thou doest argue -and contest with God. But were not the Gods both just and good in the -highest degree, thou durst not thus reason with them. Now if just and -good, it could not be that in the creation of the world, they should -either unjustly or unreasonably oversee anything. - -V. Use thyself even unto those things that thou doest at first despair -of. For the left hand we see, which for the most part lieth idle because -not used; yet doth it hold the bridle with more strength than the right, -because it hath been used unto it. - -VI. Let these be the objects of thy ordinary meditation: to consider, -what manner of men both for soul and body we ought to be, whensoever -death shall surprise us: the shortness of this our mortal life: the -immense vastness of the time that hath been before, and will he after -us: the frailty of every worldly material object: all these things to -consider, and behold clearly in themselves, all disguisement of external -outside being removed and taken away. Again, to consider the efficient -causes of all things: the proper ends and references of all actions: -what pain is in itself; what pleasure, what death: what fame or -honour, how every man is the true and proper ground of his own rest and -tranquillity, and that no man can truly be hindered by any other: that -all is but conceit and opinion. As for the use of thy dogmata, thou must -carry thyself in the practice of them, rather like unto a pancratiastes, -or one that at the same time both fights and wrestles with hands and -feet, than a gladiator. For this, if he lose his sword that he fights -with, he is gone: whereas the other hath still his hand free, which he -may easily turn and manage at his will. - -VII. All worldly things thou must behold and consider, dividing them -into matter, form, and reference, or their proper end. - -VIII. How happy is man in this his power that hath been granted unto -him: that he needs not do anything but what God shall approve, and -that he may embrace contentedly, whatsoever God doth send unto him? - -IX. Whatsoever doth happen in the ordinary course and consequence of -natural events, neither the Gods, (for it is not possible, that they -either wittingly or unwittingly should do anything amiss) nor men, (for -it is through ignorance, and therefore against their wills that they do -anything amiss) must be accused. None then must be accused. - -X. How ridiculous and strange is he, that wonders at anything that -happens in this life in the ordinary course of nature! - -XI. Either fate, (and that either an absolute necessity, and unavoidable -decree; or a placable and flexible Providence) or all is a mere -casual confusion, void of all order and government. If an absolute and -unavoidable necessity, why doest thou resist? If a placable and exorable -Providence, make thyself worthy of the divine help and assistance. If -all be a mere confusion without any moderator, or governor, then hast -thou reason to congratulate thyself; that in such a general flood of -confusion thou thyself hast obtained a reasonable faculty, whereby thou -mayest govern thine own life and actions. But if thou beest carried -away with the flood, it must be thy body perchance, or thy life, or some -other thing that belongs unto them that is carried away: thy mind and -understanding cannot. Or should it be so, that the light of a candle -indeed is still bright and lightsome until it be put out: and should -truth, and righteousness, and temperance cease to shine in thee whilest -thou thyself hast any being? - -XII. At the conceit and apprehension that such and such a one hath -sinned, thus reason with thyself; What do I know whether this be a sin -indeed, as it seems to be? But if it be, what do I know but that he -himself hath already condemned himself for it? And that is all one as -if a man should scratch and tear his own face, an object of compassion -rather than of anger. Again, that he that would not have a vicious man -to sin, is like unto him that would not have moisture in the fig, nor -children to welp nor a horse to neigh, nor anything else that in the -course of nature is necessary. For what shall he do that hath such an -habit? If thou therefore beest powerful and eloquent, remedy it if thou -canst. - -XIII. If it be not fitting, do it not. If it be not true, speak it not. -Ever maintain thine own purpose and resolution free from all compulsion -and necessity. - -XIV. Of everything that presents itself unto thee, to consider what the -true nature of it is, and to unfold it, as it were, by dividing it into -that which is formal: that which is material: the true use or end of it, -and the just time that it is appointed to last. - -XV. It is high time for thee, to understand that there is somewhat in -thee, better and more divine than either thy passions, or thy sensual -appetites and affections. What is now the object of my mind, is it fear, -or suspicion, or lust, or any such thing? To do nothing rashly without -some certain end; let that be thy first care. The next, to have no other -end than the common good. For, alas! yet a little while, and thou art no -more: no more will any, either of those things that now thou seest, or -of those men that now are living, be any more. For all things are by -nature appointed soon to be changed, turned, and corrupted, that other -things might succeed in their room. - -XVI. Remember that all is but opinion, and all opinion depends of the -mind. Take thine opinion away, and then as a ship that hath stricken -in within the arms and mouth of the harbour, a present calm; all things -safe and steady: a bay, not capable of any storms and tempests: as the -poet hath it. - -XVII. No operation whatsoever it he, ceasing for a while, can be truly -said to suffer any evil, because it is at an end. Neither can he that -is the author of that operation; for this very respect, because his -operation is at an end, be said to suffer any evil. Likewise then, -neither can the whole body of all our actions (which is our life) if in -time it cease, be said to suffer any evil for this very reason, because -it is at an end; nor he truly be said to have been ill affected, that -did put a period to this series of actions. Now this time or certain -period, depends of the determination of nature: sometimes of particular -nature, as when a man dieth old; but of nature in general, however; the -parts whereof thus changing one after another, the whole world still -continues fresh and new. Now that is ever best and most seasonable, -which is for the good of the whole. Thus it appears that death of -itself can neither be hurtful to any in particular, because it is not a -shameful thing (for neither is it a thing that depends of our own will, -nor of itself contrary to the common good) and generally, as it is both -expedient and seasonable to the whole, that in that respect it must -needs be good. It is that also, which is brought unto us by the order -and appointment of the Divine Providence; so that he whose will and -mind in these things runs along with the Divine ordinance, and by this -concurrence of his will and mind with the Divine Providence, is led -and driven along, as it were by God Himself; may truly be termed and -esteemed the *OEo~p7poc*, or divinely led and inspired. - -XVIII. These three things thou must have always in a readiness: first -concerning thine own actions, whether thou doest nothing either idly, -or otherwise, than justice and equity do require: and concerning those -things that happen unto thee externally, that either they happen unto -thee by chance, or by providence; of which two to accuse either, is -equally against reason. Secondly, what like unto our bodies are -whilest yet rude and imperfect, until they be animated: and from their -animation, until their expiration: of what things they are compounded, -and into what things they shall be dissolved. Thirdly, how vain all -things will appear unto thee when, from on high as it were, looking -down thou shalt contemplate all things upon earth, and the wonderful -mutability, that they are subject unto: considering withal, the infinite -both greatness and variety of things aerial and things celestial that -are round about it. And that as often as thou shalt behold them, thou -shalt still see the same: as the same things, so the same shortness of -continuance of all those things. And, behold, these be the things that -we are so proud and puffed up for. - -XIX. Cast away from thee opinion, and thou art safe. And what is it that -hinders thee from casting of it away? When thou art grieved at anything, -hast thou forgotten that all things happen according to the nature -of the universe; and that him only it concerns, who is in fault; and -moreover, that what is now done, is that which from ever hath been done -in the world, and will ever be done, and is now done everywhere: how -nearly all men are allied one to another by a kindred not of blood, nor -of seed, but of the same mind. Thou hast also forgotten that every man's -mind partakes of the Deity, and issueth from thence; and that no man can -properly call anything his own, no not his son, nor his body, nor his -life; for that they all proceed from that One who is the giver of all -things: that all things are but opinion; that no man lives properly, but -that very instant of time which is now present. And therefore that no -man whensoever he dieth can properly be said to lose any more, than an -instant of time. - -XX. Let thy thoughts ever run upon them, who once for some one thing or -other, were moved with extraordinary indignation; who were once in -the highest pitch of either honour, or calamity; or mutual hatred and -enmity; or of any other fortune or condition whatsoever. Then consider -what's now become of all those things. All is turned to smoke; all to -ashes, and a mere fable; and perchance not so much as a fable. As also -whatsoever is of this nature, as Fabius Catulinus in the field; Lucius -Lupus, and Stertinius, at Baiae Tiberius at Caprem: and Velius Rufus, -and all such examples of vehement prosecution in worldly matters; let -these also run in thy mind at the same time; and how vile every object -of such earnest and vehement prosecution is; and how much more agreeable -to true philosophy it is, for a man to carry himself in every matter -that offers itself; justly, and moderately, as one that followeth the -Gods with all simplicity. For, for a man to be proud and high conceited, -that he is not proud and high conceited, is of all kind of pride and -presumption, the most intolerable. - -XXI. To them that ask thee, Where hast thou seen the Gods, or how -knowest thou certainly that there be Gods, that thou art so devout in -their worship? I answer first of all, that even to the very eye, they -are in some manner visible and apparent. Secondly, neither have I ever -seen mine own soul, and yet I respect and honour it. So then for the -Gods, by the daily experience that I have of their power and providence -towards myself and others, I know certainly that they are, and therefore -worship them. - -XXII. Herein doth consist happiness of life, for a man to know -thoroughly the true nature of everything; what is the matter, and what -is the form of it: with all his heart and soul, ever to do that which is -just, and to speak the truth. What then remaineth but to enjoy thy life -in a course and coherence of good actions, one upon another immediately -succeeding, and never interrupted, though for never so little a while? - -XXIII. There is but one light of the sun, though it be intercepted by -walls and mountains, and other thousand objects. There is but one common -substance of the whole world, though it be concluded and restrained into -several different bodies, in number infinite. There is but one common -soul, though divided into innumerable particular essences and natures. -So is there but one common intellectual soul, though it seem to be -divided. And as for all other parts of those generals which we have -mentioned, as either sensitive souls or subjects, these of themselves -(as naturally irrational) have no common mutual reference one unto -another, though many of them contain a mind, or reasonable faculty in -them, whereby they are ruled and governed. But of every reasonable mind, -this the particular nature, that it hath reference to whatsoever is -of her own kind, and desireth to be united: neither can this common -affection, or mutual unity and correspondency, be here intercepted or -divided, or confined to particulars as those other common things are. - -XXIV. What doest thou desire? To live long. What? To enjoy the -operations of a sensitive soul; or of the appetitive faculty? or wouldst -thou grow, and then decrease again? Wouldst thou long be able to talk, -to think and reason with thyself? Which of all these seems unto thee a -worthy object of thy desire? Now if of all these thou doest find that -they be but little worth in themselves, proceed on unto the last, which -is, in all things to follow God and reason. But for a man to grieve that -by death he shall be deprived of any of these things, is both against -God and reason. - -XXV. What a small portion of vast and infinite eternity it is, that is -allowed unto every one of us, and how soon it vanisheth into the general -age of the world: of the common substance, and of the common soul also -what a small portion is allotted unto us: and in what a little clod of -the whole earth (as it were) it is that thou doest crawl. After thou -shalt rightly have considered these things with thyself; fancy not -anything else in the world any more to be of any weight and moment -but this, to do that only which thine own nature doth require; and to -conform thyself to that which the common nature doth afford. - -XXVI. What is the present estate of my understanding? For herein lieth -all indeed. As for all other things, they are without the compass of -mine own will: and if without the compass of my will, then are they as -dead things unto me, and as it were mere smoke. - -XXVII. To stir up a man to the contempt of death this among other -things, is of good power and efficacy, that even they who esteemed -pleasure to be happiness, and pain misery, did nevertheless many of them -contemn death as much as any. And can death be terrible to him, to -whom that only seems good, which in the ordinary course of nature is -seasonable? to him, to whom, whether his actions be many or few, so they -be all good, is all one; and who whether he behold the things of the -world being always the same either for many years, or for few years -only, is altogether indifferent? O man! as a citizen thou hast lived, -and conversed in this great city the world. Whether just for so many -years, or no, what is it unto thee? Thou hast lived (thou mayest be -sure) as long as the laws and orders of the city required; which may be -the common comfort of all. Why then should it be grievous unto thee, if -(not a tyrant, nor an unjust judge, but) the same nature that brought -thee in, doth now send thee out of the world? As if the praetor should -fairly dismiss him from the stage, whom he had taken in to act a while. -Oh, but the play is not yet at an end, there are but three acts yet -acted of it? Thou hast well said: for in matter of life, three acts is -the whole play. Now to set a certain time to every man's acting, belongs -unto him only, who as first he was of thy composition, so is now the -cause of thy dissolution. As for thyself; thou hast to do with -neither. Go thy ways then well pleased and contented: for so is He that -dismisseth thee. - - - - -APPENDIX - -CORRESPONDENCE OF M. AURELIUS ANTONINUS AND M. CORNELIUS FRONTO' - -M. CORNELIUS FRONTO(1) was a Roman by descent, but of provincial birth, -being native to Cirta, in Numidia. Thence he migrated to Rome in the -reign of Hadrian, and became the most famous rhetorician of his day. -As a pleader and orator he was counted by his contemporaries hardly -inferior to Tully himself, and as a teacher his aid was sought for the -noblest youths of Rome. To him was entrusted the education of M. - -Aurelius and of his colleague L. Verus in their boyhood; and he was -rewarded for his efforts by a seat in the Senate and the consular rank -(A.D. 143). By the exercise of his profession he became wealthy; and if -he speaks of his means as not great,(2) he must be comparing his wealth -with the grandees of Rome, not with the ordinary citizen. - -Before the present century nothing was known of the works of Fronto, -except a grammatical treatise; but in 1815 Cardinal Mai published a -number of letters and some short essays of Fronto, which he had -discovered in a palimpsest at Milan. Other parts of the same MS. he -found later in the Vatican, the whole being collected - - 1 References are made to the edition of Naber, Leipzig - (Truebner), 1867. - - 2 Ad Verum imp. Aur. Caes., ii, 7. and edited in the year - 1823. - -We now possess parts of his correspondence with Antoninus Pius, with M. -Aurelius, with L. Verus, and with certain of his friends, and also -several rhetorical and historical fragments. Though none of the more -ambitious works of Fronto have survived, there are enough to give proof -of his powers. Never was a great literary reputation less deserved. It -would be hard to conceive of anything more vapid than the style and -conception of these letters; clearly the man was a pedant without -imagination or taste. Such indeed was the age he lived in, and it is no -marvel that he was like to his age. But there must have been more in him -than mere pedantry; there was indeed a heart in the man, which Marcus -found, and he found also a tongue which could speak the truth. Fronto's -letters are by no means free from exaggeration and laudation, but they -do not show that loathsome flattery which filled the Roman court. He -really admires what he praises, and his way of saying so is not unlike -what often passes for criticism at the present day. He is not afraid to -reprove what he thinks amiss; and the astonishment of Marcus at this -will prove, if proof were needed, that he was not used to plain dealing. -"How happy I am," he writes, "that my friend Marcus Cornelius, so -distinguished as an orator and so noble as a man, thinks me worth -praising and blaming."(1) In another place he deems himself blest -because Pronto had taught him to speak the truth(2) although the context -shows him to be speaking of expression, it is still a point in favour of -Pronto. A sincere heart is better than literary taste; and if Fronto had -not done his duty by the young prince, it is not easy to understand the -friendship which remained between them up to the last. - - 1 Ad M. Caes iii. 17 - - 2 Ad M. Caes iii. 12 - -An example of the frankness which was between them is given by a -difference they had over the case of Herodes Atticus. Herodes was a -Greek rhetorician who had a school at Rome, and Marcus Aurelius was -among his pupils. Both Marcus and the Emperor Antoninus had a high -opinion of Herodes; and all we know goes to prove he was a man of high -character and princely generosity. When quite young he was made -administrator of the free cities in Asia, nor is it surprising to find -that he made bitter enemies there; indeed, a just ruler was sure to make -enemies. The end of it was that an Athenian deputation, headed by the -orators Theodotus and Demostratus, made serious accusations against his -honour. There is no need to discuss the merits of the case here; suffice -it to say, Herodes succeeded in defending himself to the satisfaction of -the emperor. Pronto appears to have taken the delegates' part, and to -have accepted a brief for the prosecution, urged to some extent by -personal considerations; and in this cause Marcus Aurelius writes to -Fronto as follows 'AURELIUS CAESAR to his friend FRONTO, greeting.(1) 'I -know you have often told me you were anxious to find how you might best -please me. Now is the time; now you can increase my love towards you, if -it can be increased. A trial is at hand, in which people seem likely not -only to hear your speech with pleasure, but to see your indignation with -impatience. I see no one who dares give you a hint in the matter; for -those who are less friendly, prefer to see you act with some -inconsistency; and those who are more friendly, fear to seem too -friendly to your opponent if they should dissuade you from your -accusation; then again, in case you have prepared something neat for the -occasion, they cannot endure to rob you of your harangue by silencing -you. Therefore, whether you think me a rash counsellor, or a bold boy, -or too kind to your opponent, not because I think it better, I will -offer my counsel with some caution. But why have I said, offer my -counsel? No, I demand it from you; I demand it boldly, and if I succeed, -I promise to remain under your obligation. What? you will say if I am -attackt, shall I not pay tit for tat? Ah, but you will get greater -glory, if even when attackt you answer nothing. Indeed, if he begins it, -answer as you will and you will have fair excuse; but I have demanded of -him that he shall not begin, and I think I have succeeded. I love each -of you according to your merits and I know that lie was educated in the -house of P. Calvisius, my grandfather, and that I was educated by you; -therefore I am full of anxiety that this most disagreeable business -shall be managed as honourably as possible. I trust you may approve my -advice, for my intention you will approve. At least I prefer to write -unwisely rather than to be silent unkindly.' - - 1 Ad M. Caes ii., 2. - -Fronto replied, thanking the prince for his advice, and promising that -he will confine himself to the facts of the case. But he points out that -the charges brought against Herodes were such, that they can hardly be -made agreeable; amongst them being spoliation, violence, and murder. -However, he is willing even to let some of these drop if it be the -prince's pleasure. To this Marcus returned the following answer:--(1) -'This one thing, my dearest Fronto, is enough to make me truly grateful -to you, that so far from rejecting my counsel, you have even approved -it. As to the question you raise in your kind letter, my opinion is -this: all that concerns the case which you are supporting must be -clearly brought forward; what concerns your own feelings, though you may -have had just provocation, should be left unsaid.' The story does credit -to both. Fronto shows no loss of temper at the interference, nor shrinks -from stating his case with frankness; and Marcus, with forbearance -remarkable in a prince, does not command that his friend be left -unmolested, but merely stipulates for a fair trial on the merits of the -case. - -Another example may be given from a letter of Fronto's (2) Here is -something else quarrelsome and querulous. I have sometimes found fault -with you in your absence somewhat seriously in the company of a few -of my most intimate friends: at times, for example, when you mixt in -society with a more solemn look than was fitting, or would read books -in the theatre or in a banquet; nor did I absent myself from theatre -or banquet when you did (3). Then I used to call you a hard man, no good -company, even disagreeable, sometimes, when anger got the better of me. -But did any one else in the same banquet speak against you, I could -not endure to hear it with equanimity. Thus it was easier for me to say -something to your disadvantage myself, than to hear others do it; just -as I could more easily bear to chastise my daughter Gratia, than to see -her chastised by another.' - - 1. Ad. M. Caes., iii. 5. - - 2. iv. 12. - - 3 The text is obscure - -The affection between them is clear from every page of the -correspondence. A few instances are now given, which were written at -different periods To MY MASTER.(1) 'This is how I have past the last few -days. My sister was suddenly seized with an internal pain, so violent -that I was horrified at her looks; my mother in her trepidation on that -account accidentally bruised her side on a corner of the wall; she and -we were greatly troubled about that blow. For myself; on going to rest -I found a scorpion in my bed; but I did not lie down upon him, I killed -him first. If you are getting on better, that is a consolation. My -mother is easier now, thanks be to God. Good-bye, best and sweetest -master. My lady sends you greeting.' - -(2)'What words can I find to fit my had luck, or how shall I upbraid as -it deserves the hard constraint which is laid upon me? It ties me fast -here, troubled my heart is, and beset by such anxiety; nor does it allow -me to make haste to my Fronto, my life and delight, to be near him at -such a moment of ill-health in particular, to hold his hands, to chafe -gently that identical foot, so far as may be done without discomfort, to -attend him in the bath, to support his steps with my arm.' - -(3)'This morning I did not write to you, because I heard you were -better, and because I was myself engaged in other business, and I -cannot ever endure to write anything to you unless with mind at ease and -untroubled and free. So if we are all right, let me know: what I desire, -you know, and how properly I desire it, I know. Farewell, my master, -always in every chance first in my mind, as you deserve to be. My -master, see I am not asleep, and I compel myself to sleep, that you may -not be angry with me. You gather I am writing this late at night.' - - 1 Ad M. Caes., v. 8. - - 2 i. 2. - - 3 iii. 21. - -(1)'What spirit do you suppose is in me, when I remember how long it -is since I have seen you, and why I have not seen you 1 and it may be -I shall not see you for a few days yet, while you are strengthening -yourself; as you must. So while you lie on the sick-bed, my spirit also -will lie low anti, whenas,(2) by God's mercy you shall stand upright, -my spirit too will stand firm, which is now burning with the strongest -desire for you. Farewell, soul of your prince, your (3)O my dear Fronto, -most distinguished Consul! I yield, you have conquered: all who have -ever loved before, you have conquered out and out in love's contest. -Receive the victor's wreath; and the herald shall proclaim your victory -aloud before your own tribunal: "M. Cornelius Fronto, Consul, wins, and -is crowned victor in the Open International Love-race."(4) But beaten -though I may be, I shall neither slacken nor relax my own zeal. Well, -you shall love me more than any man loves any other man; but I, who -possess a faculty of loving less strong, shall love you more than any -one else loves you; more indeed than you love yourself. Gratia and I -will have to fight for it; I doubt I shall not get the better of her. -For, as Plautus says, her love is like rain, whose big drops not only -penetrate the dress, but drench to the very marrow.' - -Marcus Aurelius seems to have been about eighteen years of age when -the correspondence begins, Fronto being some thirty years older.(5) The -systematic education of the young prince seems to have been finisht, and -Pronto now acts more as his adviser than his tutor. He recommends -the prince to use simplicity in his public speeches, and to avoid -affectation.(6) Marcus devotes his attention to the old authors who then -had a great vogue at Rome: Ennius, Plautus, Nawius, and such orators -as Cato and Gracchus.(7) Pronto urges on him the study of Cicero, whose -letters, he says, are all worth reading. - - 1 Ad M. Caes., iii. 19. - - 2 The writer sometimes uses archaisms such as quom, which I - render 'whenas'. - - 3 Ad M. Caes., ii. 2. - - 4 The writer parodies the proclamation at the Greek games; the - words also are Greek. - - 5 From internal evidence: the letters are not arranged in order - of time. See Naher's Prolegomena, p. xx. foil. - - 6 Ad M. Caes., iii. x. - - 7 Ad M. Caes ii. 10,; iii. 18,; ii. 4. - -When he wishes to compliment Marcus he declares one or other of his -letters has the true Tullian ring. Marcus gives his nights to reading -when he ought to be sleeping. He exercises himself in verse composition -and on rhetorical themes. - -'It is very nice of you,' he writes to Fronto,(1) 'to ask for my -hexameters; I would have sent them at once if I had them by me. The fact -is my secretary, Anicetus-you know who I mean-did not pack up any of my -compositions for me to take away with me. He knows my weakness; he was -afraid that if I got hold of them I might, as usual, make smoke of them. -However, there was no fear for the hexameters. I must confess the truth -to my master: I love them. I study at night, since the day is taken up -with the theatre. I am weary of an evening, and sleepy in the daylight, -and so I don't do much. Yet I have made extracts from sixty books, five -volumes of them, in these latter days. But when you read remember -that the "sixty" includes plays of Novius, and farces, and some little -speeches of Scipio; don't be too much startled at the number. You -remember your Polemon; but I pray you do not remember Horace, who has -died with Pollio as far as I am concerned.(2) Farewell, my dearest -and most affectionate friend, most distinguished consul and my beloved -master, whom I have not seen these two years. Those who say two months, -count the days. Shall I ever see you again?' - -Sometimes Fronto sends him a theme to work up, as thus: 'M. Lucilius -tribune of the people violently throws into prison a free Roman citizen, -against the opinion of his colleagues who demand his release. For this -act he is branded by the censor. Analyse the case, and then take both -sides in turn, attacking and defending.'(3) Or again: 'A Roman consul, -doffing his state robe, dons the gauntlet and kills a lion amongst -the young men at the Quinquatrus in full view of the people of Rome. -Denunciation before the censors.'(4) The prince has a fair knowledge of -Greek, and quotes from Homer, Plato, Euripides, but for some reason -Fronto dissuaded him from this study.(5) His Meditations are written in -Greek. He continued his literary studies throughout his life, and after -he became emperor we still find him asking his adviser for copies of -Cicero's Letters, by which he hopes to improve his vocabulary.(6) Pronto -Helps him with a supply of similes, which, it seems, he did not think of -readily. It is to be feared that the fount of Marcus's eloquence was -pumped up by artificial means. - - 1 Ad M. Caes., ii. 10. - - 2 He implies, as in i. 6, that he has ceased to study Horace. - - 3 Pollio was a grammarian, who taught Marcus. - - 4 Ad M. Caes., v. 27,; V. 22. - - 5 Ep. Gracae, 6. - - 6 Ad Anton. Imp., II. 4. - -Some idea of his literary style may be gathered from the letter which -follows:(1) 'I heard Polemo declaim the other day, to say something of -things sublunary. If you ask what I thought of him, listen. He seems -to me an industrious farmer, endowed with the greatest skill, who has -cultivated a large estate for corn and vines only, and indeed with -a rich return of fine crops. But yet in that land of his there is -no Pompeian fig or Arician vegetable, no Tarentine rose, or pleasing -coppice, or thick grove, or shady plane tree; all is for use rather -than for pleasure, such as one ought rather to commend, but cares not to -love. - -A pretty bold idea, is it not, and rash judgment, to pass censure on a -man of such reputation? But whenas I remember that I am writing to you, -I think I am less bold than you would have me. - -'In that point I am wholly undecided. - -'There's an unpremeditated hendecasyllable for you. So before I begin to -poetize, i'll take an easy with you. Farewell, my heart's desire, your -Verus's best beloved, most distinguisht consul, master most sweet. -Farewell I ever pray, sweetest soul. - -What a letter do you think you have written me I could make bold to -say, that never did she who bore me and nurst me, write anything SO -delightful, so honey-sweet. And this does not come of your fine style -and eloquence: otherwise not my mother only, but all who breathe.' - - 1 Ad M. Caes, ii. 5. - -To the pupil, never was anything on earth so fine as his master's -eloquence; on this theme Marcus fairly bubbles over with enthusiasm. - -(1)'Well, if the ancient Greeks ever wrote anything like this, let those -who know decide it: for me, if I dare say so, I never read any -invective of Cato's so fine as your encomtum. O if my Lord(2) could -be sufficiently praised, sufficiently praised he would have been -undoubtedly by you! This kind of thing is not done nowadays.(3) It were -easier to match Pheidias, easier to match Apelles, easier in a word to -match Demosthenes himself, or Cato himself; than to match this finisht -and perfect work. Never have I read anything more refined, anything more -after the ancient type, anything more delicious, anything more Latin. -O happy you, to be endowed with eloquence so great! O happy I, to be -tinder the charge of such a master! O arguments,(4) O arrangement, O -elegance, O wit, O beauty, O words, O brilliancy, O subtilty, O grace, -O treatment, O everything! Mischief take me, if you ought not to have a -rod put in your hand one day, a diadem on your brow, a tribunal raised -for you; then the herald would summon us all-why do I say "us"? Would -summnon all, those scholars and orators: one by one you would beckon -them forward with your rod and admonish them. Hitherto I have had -no fear of this admonition; many things help me to enter within your -school. I write this in the utmost haste; for whenas I am sending you -so kindly a letter from my Lord, what needs a longer letter of mine? -Farewell then, glory of Roman eloquence, boast of your friends, -magnifico, most delightful man, most distinguished consul, master most -sweet. - -'After this you will take care not to tell so many fibs of me, -especially in the Senate. A monstrous fine speech this is! O if 1 could -kiss your head at every heading of it! You have looked down on all with -a vengeance. This oration once read, in vain shall we study, in vain -shall we toil, in vain strain every nerve. Farewell always, most sweet -master.' - - 1 Ad M. Caes., ii. 3. - - 2 The Emperor Antoninus Pius is spoken of as dominus vieus. - - 3 This sentence is written in Greek. - - 4 Several of these words are Greek, and the meaning is not - quite clear. - -Sometimes Fronto descends from the heights of eloquence to offer -practical advice; as when he suggests how Marcus should deal with his -suite. It is more difficult, he admits, to keep courtiers in harmony -than to tame lions with a lute; but if it is to be done, it must be by -eradicating jealousy. 'Do not let your friends,' says Fronto,'(1) 'envy -each other, or think that what you give to another is filched from them. - -Keep away envy from your suite, and you will find your friends kindly -and harmonious.' - -Here and there we meet with allusions to his daily life, which we could -wish to be more frequent. He goes to the theatre or the law-courts,(2) -or takes part in court ceremony, but his heart is always with his -books. The vintage season, with its religious rites, was always spent by -Antoninus Pius in the country. The following letters give sonic notion -of a day's occupation at that time:(3) 'MY DEAREST MASTER,--I am well. -To-day I studied from the ninth hour of the night to the second hour of -day, after taking food. I then put on my slippers, and from time second -to the third hour had a most enjoyable walk up and down before my -chamber. Then booted and cloaked-for so we were commanded to appear-I -went to wait upon my lord the emperor. We went a-hunting, did doughty -deeds, heard a rumour that boars had been caught, but there was nothing -to see. However, we climbed a pretty steep hill, and in the afternoon -returned home. I went straight to my books. Off with the boots, down -with the cloak; I spent a couple of hours in bed. I read Cato's speech -on the Property of Pulchra, and another in which he impeaches a tribune. -Ho, ho! I hear you cry to your man, Off with you as fast as you can, and -bring me these speeches from the library of Apollo. No use to send: I -have those books with me too. You must get round the Tiberian librarian; -you will have to spend something on the matter; and when I return to -town, I shall expect to go shares with him. Well, after reading these -speeches I wrote a wretched trifle, destined for drowning or burning. -No, indeed my attempt at writing did not come off at all to-day; the -composition of a hunter or a vintager, whose shouts are echoing through -my chamber, hateful and wearisome as the law-courts. What have I said? -Yes, it was rightly said, for my master is an orator. I think I have -caught cold, whether from walking in slippers or from writing badly, -I do not know. I am always annoyed with phlegm, but to-day I seem to -snivel more than usual. Well, I will pour oil on my head and go off to -sleep. I don't mean to put one drop in my lamp to-day, so weary am I -from riding and sneezing. Farewell, dearest and most beloved master, -whom I miss, I may say, more than Rome it~dL' - - 1 Ad M Caes., iv. 1. - - 2 ii. 14 - - 3 iv. 5,6. - -'MY BELOVED MASTER,-I am well. I slept a little more than usual for my -slight cold, which seems to be well again. So I spent the time from the -eleventh hour of the night to the third of the day partly in reading in -Cato's Agriculture, partly in writing, not quite so badly as yesterday -indeed. Then, after waiting upon my father, I soothed my throat with -honey-water, ejecting it without swallowing: I might say gargle, but I -won't, though I think the word is found in Novius and elsewhere. After -attending to my throat I went to my father, and stood by his side as he -sacrificed. Then to luncheon. What do you think I had to eat? A bit of -bread so big, while I watched others gobbling boiled beans, onions, -and fish full of roe. Then we set to work at gathering the grapes, -with plenty of sweat and shouting, and, as the quotation runs, "A few -high-hanging clusters did we leave survivors of the vintage." After the -sixth hour we returned home. I did a little work, and poor work at that. -Then I had a long gossip with my dear mother sitting on the bed. My -conversation was: What do you think my friend Fronto is doing just now? -She said: And what do you think of my friend Gratia?'(1) My turn now: -And what of our little Gratia,(2) the sparrowkin? After this kind of -talk, and an argument as to which of you loved the other most, the gong -sounded, the signal that my father had gone to the bath. We supped, -after ablutions in the oil-cellar-I mean we supped after ablutions, not -after ablutions in the oil-cellar; and listened with enjoyment to the -rustics gibing. After returning, before turning on my side to snore, I -do my task and give an account of the day to my delightful master, whom -if I could long for a little more, I should not mind growing a trifle -thinner. Farewell, Fronto, wherever you are, honey-sweet, my darling, my -delight. Why do I want you? I can love you while far away.' - -One anecdote puts Marcus before us in a new light:(3) - - 1 Fronto's wife. - - 2 Fronto's daughter - - 3 Ad M. Caes ii. 12. - -'When my father returned home from the vineyards, I mounted my horse as -usual, and rode on ahead some little way. Well, there on the road was a -herd of sheep, standing all crowded together as though the place were -a desert, with four dogs and two shepherds, but nothing else. Then one -shepherd said to another shepherd, on seeing a number of horsemen: 'I -say,' says he, 'look you at those horsemen; they do a deal of robbery.' -When I heard this, I clap spurs to my horse, and ride straight for the -sheep. In consternation the sheep scatter; hither and thither they are -fleeting and bleating. A shepherd throws his fork, and the fork falls -on the horseman who came next to me. We make our escape.' We like Marcus -none the worse for this spice of mischief. - -Another letter(1) describes a visit to a country town, and shows the -antiquarian spirit of the writer 'M. CAESAR to his MASTER M. FRONTO, -greeting. - -'After I entered the carriage, after I took leave of you, we made a -journey comfortable enough, but we had a few drops of rain to wet us. -But before coming to the country-house, we broke our journey at Anagnia, -a mile or so from the highroad. Then we inspected that ancient town, a -miniature it is, but has in it many antiquities, temples, and religious -ceremonies quite out of the way. There is not a corner without its -shrine, or fane, or temple; besides, many books written on linen, which -belongs to things sacred. Then on the gate as we came out was written -twice, as follows: "Priest don the fell."(2) I asked one of the -inhabitants what that word was. He said it was the word in the Hernican -dialect for the victim's skin, which the priest puts over his conical -cap when he enters the city. I found out many other things which I -desired to know, but the only thing I do not desire is that you should -be absent from me; that is my chief anxiety. Now for yourself, when you -left that place, did you go to Aurelia or to Campania? Be sure to write -to me, and say whether you have opened the vintage, or carried a host of -books to the country-house; this also, whether you miss me; I am foolish -to ask it, whenas you tell it me of yourself. Now if you miss me and -if you love me, send me your letters often, which is a comfort and -consolation to me. Indeed I should prefer ten times to read your letters -than all the vines of Gaurus or the Marsians; for these Signian vines -have grapes too rank and fruit too sharp in the taste, but I prefer wine -to must for drinking. Besides, those grapes are nicer to eat dried than -fresh-ripe; I vow I would rather tread them under foot than put my teeth -in them. But I pray they may be gracious and forgiving, and grant me -free pardon for these jests of mine. Farewell, best friend, dearest, -most learned, sweetest master. When you see the must ferment in the vat, -remember that just so in my heart the longing for you is gushing and -flowing and bubbling. Good-bye.' - - 1 Ad Verum. Imp ii. 1, s. fin. - - 2 Santentum - -Making all allowances for conventional exaggerations, it is clear from -the correspondence that there was deep love between Marcus and his -preceptor. The letters cover several years in succession, but soon after -the birth of Marcus's daughter, Faustina, there is a large gap. It does -not follow that the letters ceased entirely, because we know part of -the collection is lost; but there was probably less intercourse between -Marcus and Fronto after Marcus took to the study of philosophy under the -guidance of Rusticus. - -When Marcus succeeded to the throne in 161, the letters begin again, -with slightly increased formality on Fronto's part, and they go on for -some four years, when Fronto, who has been continually complaining of -ill-health, appears to have died. One letter of the later period gives -some interesting particulars of the emperor's public life, which are -worth quoting. Fronto speaks of Marcus's victories and eloquence in the -usual strain of high praise, and then continues.(1) 'The army when you -took it in hand was sunk in luxury and revelry, and corrupted with long -inactivity. At Antiochia the soldiers had been Wont to applaud at the -stage plays, knew more of the gardens at the nearest restaurant than -of the battlefield. Horses were hairy from lack of grooming, horsemen -smooth because their hairs had been pulled out by the roots(2) a rare -thing it was to see a soldier with hair on arm or leg. Moreover, they -were better drest than armed; so much so, that Laelianus Pontius, a -strict man of the old discipline, broke the cuirasses of some of them -with his finger-tips, and observed cushions on the horses' backs. At his -direction the tufts were cut through, and out of the horsemen's saddles -came what appeared to be feathers pluckt from geese. Few of the men -could vault on horseback, the rest clambered up with difficulty by aid -of heel and knee and leg not many could throw a lance hurtling, most did -it without force or power, as though they were things of wool-dicing -was common in the camp, sleep lasted all night, or if they kept watch it -was over the winecup. By what regulations to restrain such soldiers as -these, and to turn them to honesty and industry, did you not learn from -Hannibal's sternness, the discipline of Africanus, the acts of Metellus -recorded in history. - - 1 Ad Verum. imp., ii. I, s.fin. - - 2 A common mark of the effeminate at Rome. - -After the preceptorial letters cease the others are concerned with -domestic events, health and sickness, visits or introductions, birth or -death. Thus the empperor writes to his old friend, who had shown some -diffidence in seeking an interview:(1) - -'To MY MASTER. - -'I have a serious grievance against you, my dear master, yet indeed my -grief is more than my grievance, because after so long a time I neither -embraced you nor spoke to you, though you visited the palace, and the -moment after I had left the prince my brother. I reproached my brother -severely for not recalling me; nor durst he deny the fault.' Fronto -again writes on one occasion: 'I have seen your daughter. It was like -seeing you and Faustina in infancy, so much that is charming her face -has taken from each of yours.' Or again, at a later date:(2) I have seen -your chicks, most delightful sight that ever I saw in my life, so like -you that nothing is more like than the likeness.... By the mercy of -Heaven they have a healthy colour and strong lungs. One held a piece of -white bread, like a little prince, the other a common piece, like a true -philosophers son.' - - 1 Ad Verum. Imp. Aur. Caes., i. 3. - - 2 Ad Ant. Imp i., 3. - -Marcus, we know, was devoted to his children. They were delicate in -health, in spite of Fronto's assurance, and only one son survived the -father. We find echoes of this affection now and again in the letters. -'We have summer heat here still,' writes Marcus, 'but since my little -girls are pretty well, if I may say so, it is like the bracing climate -of spring to us.'(1) When little Faustina came back from the valley of -the shadow of death, her father at once writes to inform Fronto.(2) -The sympathy he asks he also gives, and as old age brings more and more -infirmity, Marcus becomes even more solicitous for his beloved teacher. -The poor old man suffered a heavy blow in the death of his grandson, on -which Marcus writes:(3) 'I have just heard of your misfortune. Feeling -grieved as I do when one of your joints gives you pain, what do you -think I feel, dear master, when you have pain of mind?' The old man's -reply, in spite of a certain self-consciousness, is full of pathos. He -recounts with pride the events of a long and upright life, in which he -has wronged no man, and lived in harmony with his friends and family. -His affectations fall away from him, as the cry of pain is forced from -his heart:-- - -(4)'Many such sorrows has fortune visited me with all my life long. To -pass by my other afflictions, I have lost five children under the most -pitiful conditions possible: for the five I lost one by one when each -was my only child, suffering these blows of bereavement in such a manner -that each child was born to one already bereaved. Thus I ever lost my -children without solace, and got them amidst fresh grief.....' - -The letter continues with reflections on the nature of death, 'more to -be rejoiced at than bewailed, the younger one dies,' and an arraignment -of Providence not without dignity, wrung from him as it were by this -last culminating misfortune. It concludes with a summing-up of his life -in protest against the blow which has fallen on his grey head. - - 1 Ad M. Caes., v. 19 - - 2 iv. 11 - - 3 De Nepote Amissa - - 4 De Nepote Amissa 2 - -'Through my long life I have committed nothing which might bring -dishonour, or disgrace, or shame: no deed of avarice or treachery have -I done in all my day's: nay, but much generosity, much kindness, much -truth and faithfulness have I shown, often at the risk of my own life. -I have lived in amity with my good brother, whom I rejoice to see in -possession of the highest office by your father's goodness, and by your -friendship at peace and perfect rest. The offices which I have myself -obtained I never strove for by any underhand means. I have cultivated -my mind rather than my body; the pursuit of learning I have preferred to -increasing my wealth. I preferred to be poor rather than bound by any' -man's obligation, even to want rather than to beg. I have never been -extravagant in spending money, I have earned it sometimes because I -must. I have scrupulously spoken the truth, and have been glad to hear -it spoken to me. I have thought it better to be neglected than to fawn, -to be dumb than to feign, to be seldom a friend than to be often a -flatterer. 1 have sought little, deserved not little. So far as I could, -I have assisted each according to my means. I have given help readily -to the deserving, fearlessly to the undeserving. No one by proving to be -ungrateful has made me more slow to bestow promptly all benefits I could -give, nor have I ever been harsh to ingratitude. (A fragmentary passage -follows, in which he appears to speak of his desire for a peaceful -end, and the desolation of his house.) I have suffered long and painful -sickness, my beloved Marcus. Then I was visited by pitiful misfortunes: -my wife I have lost, my grandson I have lost in Germany:(1) woe is me! -I have lost my Decimanus. If I were made of iron, at this tine I could -write no more.' It is noteworthy that in his meditations Marcus Aurelius -mentions Fronto only once.(2) All his literary studies, his oratory and -criticism (such as it was) is forgotten; and, says he, 'Fronto taught -me not to expect natural affection from the highly-born.' Fronto really -said more than this: that 'affection' is not a Roman quality, nor has it -a Latin name.(3) Roman or not Roman, Marcus found affection in Fronto; -and if he outgrew his master's intellectual training, he never lost -touch with the true heart of the man it is that which Fronto's name -brings up to his remembrance, not dissertations on compound verbs or -fatuous criticisms of style. - - 1 In the war against the Catti. - - 2 Book I., 8. - - 3 Ad Verum, ii. 7 - - - - -NOTES - -THIS being neither a critical edition of the text nor an emended edition -of Casaubon's translation, it has not been thought necessary to add full -notes. Casaubon's own notes have been omitted, because for the most part -they are discursive, and not necessary to an understanding of what is -written. In those which here follow, certain emendations of his -are mentioned, which he proposes in his notes, and follows in the -translation. In addition, one or two corrections are made where he has -mistaken the Greek, and the translation might be misleading. Those which -do not come under these two heads will explain themselves. - -The text itself has been prepared by a comparison of the editions of -1634 and 1635. It should be borne in mind that Casaubon's is often -rather a paraphrase than a close translation; and it did not seem worth -while to notice every variation or amplification of the original. In -the original editions all that Casauhon conceives as understood, but -not expressed, is enclosed in square brackets. These brackets are here -omitted, as they interfere with the comfort of the reader; and so have -some of the alternative renderings suggested by the translator. In a few -cases, Latin words in the text have been replaced by English. - -Numbers in brackets refer to the Teubner text of Stich, but the -divisions of the text are left unaltered. For some of the references -identified I am indebted to Mr. G. H. Rendall's Marcus Aurelius. - -BOOK II "Both to frequent" (4). Gr. to mh, C. conjectures to me. The -text is probably right: "I did not frequent public lectures, and I was -taught at home." - -VI Idiots.... philosophers (9). The reading is doubtful, but the meaning -seems to be: "simple and unlearned men" - -XII "Claudius Maximus" (15). The reading of the Palatine MS. (now lost) -was paraklhsiz Maximon, which C. supposes to conceal the letters kl as -an abbreviation of Claudius. - -XIII "Patient hearing... He would not" (16). C. translates his -conjectural reading epimonon ollan. on proapsth Stich suggests a reading -with much the same sense: .....epimonon all antoi "Strict and rigid -dealing" (16). C. translates tonvn (Pal. MS.) as though from tonoz, -in the sense of "strain." "rigour." The reading of other MSS. tonvn is -preferable. - -XIII "Congiaries" (13). dianomais, "doles." - -XIV "Cajeta" (17). The passage is certainly corrupt. C. spies a -reference to Chryses praying by the sea-shore in the Illiad, and -supposes M. Aurelius to have done the like. None of the emendations -suggested is satisfactory. At Sec. XV. Book II. is usually reckoned to -begin. BOOK II III. "Do, soul" (6). If the received reading be right, -it must be sarcastic; but there are several variants which show how -unsatisfactory it is. C. translates "en gar o bioz ekasty so par eanty", -which I do not understand. The sense required is: "Do not violence to -thyself, for thou hast not long to use self-respect. Life is not (v. 1. -so long for each, and this life for thee is all but done." - -X. "honour and credit do proceed" (12). The verb has dropt out of the -text, but C. has supplied one of the required meaning. - -XI. "Consider," etc. (52). This verb is not in the Greek, which means: -"(And reason also shows) how man, etc." - -BOOK IV XV. "Agathos" (18): This is probably not a proper name, but the -text seems to be unsound. The meaning may be "the good man ought" - -XVI. oikonomian (16) is a "practical benefit," a secondary end. XXXIX. -"For herein lieth all...." (~3). C. translates his conjecture olan for -ola. - -BOOK V XIV. katorqwseiz (15): Acts of "rightness" or "straightness." -XXIII. "Roarer" (28): Gr. "tragedian." Ed. 1 has whoremonger,' ed. -2 corrects to "harlot," but omits to alter' the word at its second -occurrence. - -XXV. "Thou hast... them" (33): A quotation from Homer, Odyssey, iv. 690. - -XXVII. "One of the poets" (33): Hesiod, Op. et Dies, 197. - -XXIX and XXX. (36). The Greek appears to contain quotations from sources -not known, and the translation is a paraphrase. (One or two alterations -are here made on the authority of the second edition.) BOOK VI XIII. -"Affected and qualified" (i4): exis, the power of cohesion shown in -things inanimate; fusiz, power of growth seen in plants and the like. - -XVII. "Wonder at them" (18): i.e. mankind. - -XXXVII. "Chrysippus" (42): C. refers to a passage of Plutarch De -Communibus Notitiis (c. xiv.), where Chrysippus is represented as saying -that a coarse phrase may be vile in itself, yet have due place in a -comedy as contributing to a certain effect. - -XL. "Man or men..." There is no hiatus in the Greek, which means: -"Whatever (is beneficial) for a man is so for other men also." - -XLII. There is no hiatus in the Greek. - -BOOK VII IX. C. translates his conjecture mh for h. The Greek means -"straight, or rectified," with a play on the literal and metaphorical -meaning of ortoz. - -XIV. endaimonia. contains the word daimwn in composition. XXII. The text -is corrupt, but the words "or if it be but few" should be "that is -little enough." - -XXIII. "Plato": Republic, vi. p. 486 A. - -XXV. "It will," etc. Euripides, Belerophon, frag. 287 (Nauck). - -"Lives," etc. Euripides, Hypsipyle, frag. 757 (Nauck). "As long," etc. -Aristophanes, Acharne, 66 i. - -"Plato" Apology, p. 28 B. - -"For thus" Apology, p. 28 F. - -XXVI. "But, O noble sir," etc. Plato, Gorgias, 512 D. XXVII. "And as -for those parts," etc. A quotation from Euripides, Chryssipus, frag. 839 -(Nauck). - -"With meats," etc. From Euripides, Supplices, 1110. XXXIII. "They both," -i.e. life and wrestling. - -"Says he" (63): Plato, quoted by Epictetus, Arr. i. 28, 2 and 22. - -XXXVII. "How know we," etc. The Greek means: "how know we whether -Telauges were not nobler in character than Sophocles?" The allusion is -unknown. - -XXVII. "Frost" The word is written by Casaubon as a proper name, -"Pagus.' - -"The hardihood of Socrates was famous"; see Plato, Siymposium, p. 220. - -BOOK X XXII. The Greek means, "paltry breath bearing up corpses, so that -the tale of Dead Man's Land is clearer." - -XXII. "The poet" (21): Euripides, frag. 898 (Nauck); compare Aeschylus, -Danaides, frag. 44. - -XXIV. "Plato" (23): Theaetetus, p. 174 D. - -XXXIV. "The poet" (34): Homer, Iliad, vi. 147. - -XXXIV. "Wood": A translation of ulh, "matter." - -XXXVIII. "Rhetoric" (38): Rather "the gift of speech"; or perhaps the -"decree" of the reasoning faculty. - -BOOK XI V. "Cithaeron" (6): Oedipus utters this cry after discovering -that he has fulfilled his awful doom, he was exposed on Cithaeron as -an infant to die, and the cry implies that he wishes he had died there. -Sophocles, Oedipus Tyrannus, 1391. - -V. "New Comedy...," etc. C. has here strayed from the Greek rather -widely. Translate: "and understand to what end the New Comedy was -adopted, which by small degrees degenerated into a mere show of skill -in mimicry." C. writes Comedia Vetus, Media, Nova. XII. "Phocion" (13): -When about to be put to death he charged his son to bear no malice -against the Athenians. - -XXVIII. "My heart," etc. (31): From Homer, Odyssey ix. 413. "They will" -From Hesiod, Opera et Dies, 184. - -"Epictetus" Arr. i. II, 37. - -XXX. "Cut down grapes" (35): Correct "ears of corn." "Epictetus"(36): -Arr. 3, 22, 105. - - - - -GLOSSARY - -This Glossary includes all proper names (excepting a few which are -insignificant or unknown) and all obsolete or obscure words. ADRIANUS, -or Hadrian (76-138 A. D.), 14th Roman Emperor. - -Agrippa, M. Vipsanius (63-12 B.C.), a distinguished soldier under -Augustus. - -Alexander the Great, King of Macedonia, and Conqueror of the East, -356-323 B.C. - -Antisthenes of Athens, founder of the sect of Cynic philosophers, and an -opponent of Plato, 5th century B.C Antoninus Pius, 15th Roman Emperor, -138-161 AD. one of the best princes that ever mounted a throne. - -Apathia: the Stoic ideal was calmness in all circumstance an -insensibility to pain, and absence of all exaltation at, pleasure or -good fortune. - -Apelles, a famous painter of antiquity. - -Apollonius of Alexandria, called Dyscolus, or the 'ill-tempered,' -a great grammarian. - -Aposteme, tumour, excrescence. - -Archimedes of Syracuse 287-212 B.C., the most famous mathematician of -antiquity. - -Athos, a mountain promontory at the N. of the Aegean Sea. - -Augustus, first Roman Emperor (ruled 31 B.C.-14 AD.). - -Avoid, void. - -BACCHIUS: there Were several persons of this name, and the one meant is -perhaps the musician. - -Brutus (1) the liberator of the Roman people from their kings, and (2) -the murderer of Caesar. - -Both names were household words. - -Caesar, Caius, Julius, the Dictator and Conqueror. - -Caieta, a town in Latium. - -Camillus, a famous dictator in the early days of the Roman Republic. - -Carnuntum, a town on the Danube in Upper Pannonia. - -Cato, called of Utica, a Stoic who died by his own hand after the battle -of Thapsus, 46 B.C. His name was proverbial for virtue and courage. - -Cautelous, cautious. - -Cecrops, first legendary King of Athens. - -Charax, perhaps the priestly historian of that name, whose date is -unknown, except that it must be later than Nero. - -Chirurgeon, surgeon. - -Chrysippus, 280-207 B.C., a Stoic philosopher, and the founder of -Stoicism as a systematic philosophy. - -Circus, the Circus Maximus at Rome, where games were held. -There were four companies who contracted to provide horses, drivers, -etc. These were called Factiones, and each had its distinguishing -colour: russata (red), albata (white), veneta (blue), prasina (green). -There was high rivalry between them, and riots and bloodshed not -infrequently. - -Cithaeron, a mountain range N. of Attica. - -Comedy, ancient; a term applied to the Attic comedy of Aristophanes and -his time, which criticised persons and politics, like a modern comic -journal, such as Punck. See New Comedy. - -Compendious, short. - -Conceit, opinion. - -Contentation, contentment. - -Crates, a Cynic philosopher of the 4th century B.C. - -Croesus, King of Lydia, proverbial for wealth; he reigned 560-546 B.C. - -Cynics, a school of philosophers, founded by Antisthenes. Their texts -were a kind of caricature of Socraticism. Nothing was good but virtue, -nothing bad but vice. The Cynics repudiated all civil and social claims, -and attempted to return to what they called a state of nature. Many of -them were very disgusting in their manners. - -DEMETRIUS of Phalerum, an Athenian orator, statesman, philosopher, and -poet. Born 345 B.C. - -Democritus of Abdera (460-361 B.C.), celebrated as the 'laughing -philosopher,' whose constant thought was 'What fools these mortals be.' -He invented the Atomic Theory. - -Dio of Syracuse, a disciple of Plato, and afterwards tyrant of Syracuse. -Murdered 353 B.C. - -Diogenes, the Cynic, born about 412 B.C., renowned for his rudeness and -hardihood. - -Diognetus, a painter. - -Dispense with, put up with. - -Dogmata, pithy sayings, or philosophical rules of life. - -EMPEDOCLES of Agrigentum, fl. -5th century B.C., a philosopher, who first laid down that there were -"four elements." He believed in the transmigration of souls, and the -indestructibility of matter. - -Epictetus, a famous Stoic philosopher. He was of Phrygia, at first a -slave, then freedman, lame, poor, and contented. -The work called Encheiridion was compiled by a pupil from his -discourses. - -Epicureans, a sect of philosophers founded by Epicurus, who "combined -the physics of Democritus," i.e. the atomic theory, "with the ethics of -Aristippus." - -They proposed to live for happiness, but the word did not bear that -coarse and vulgar sense originally which it soon took. - -Epicurus of Samos, 342-270 B.C. - -Lived at Athens in his "gardens," an urbane and kindly, if somewhat -useless, life. His character was simple and temperate, and had none of -the vice or indulgence which was afterwards associated with the name of -Epicurean. - -Eudoxus of Cnidus, a famous astronomer and physician of the 4th century -B. C. - -FATAL, fated. - -Fortuit, chance (adj.). - -Fronto, M. Cornelius, a rhetorician and pleader, made consul in 143 A.D. -A number of his letters to M, Aur. and others are extant. - -GRANUA, a tributary of the Danube. - -HELICE, ancient capital city of Achaia, swallowed up by an earthquake, -373 B.C. - -Helvidius Priscus, son-in-law of Thrasea Paetus, a noble man and a lover -of liberty. He was banished by Nero, and put to death by Vespasian. - -Heraclitus of Ephesus, who lived in the 6th century B.C. He wrote on -philosophy and natural science. - -Herculaneum, near Mount Vesuvius, buried by the eruption of 79 AD. - -Hercules, p. 167, should be Apollo. See Muses. - -Hiatus, gap. - -Hipparchus of Bithynia, an astronomer of the 2nd century B.C., "The true -father of astronomy." - -Hippocrates of Cos, about 460-357 B.C. One of the most famous physicians -of antiquity. - -IDIOT, means merely the non-proficient in anything, the "layman," he who -was not technically trained in any art, craft, or calling. - -LEONNATUS, a distinguished general under Alexander the Great. - -Lucilla, daughter of M. Aurelius, and wife of Verus, whom she survived. - -MAECENAS, a trusted adviser of Augustus, and a munificent patron of wits -and literary men. - -Maximus, Claudius, a Stoic philosopher. - -Menippus, a Cynic philosopher. - -Meteores, ta metewrologika, "high philosophy," used specially of -astronomy and natural philosophy, which were bound up with other -speculations. - -Middle Comedy, something midway between the Old and New Comedy. See -Comedy, Ancient, and New Comedy. - -Middle things, Book 7, XXV. The Stoics divided all things into virtue, -vice, and indifferent things; but as "indifferent" they regarded most of -those things which the world regards as good or bad, such as wealth or -poverty. Of these, some were "to be desired," some "to be rejected." - -Muses, the nine deities who presided over various kinds of poesy, music, -etc. Their leader was Apollo, one of whose titles is Musegetes, the -Leader of the Muses. - -NERVES, strings. - -New Comedy, the Attic Comedy of Menander and his school, which -criticised not persons but manners, like a modern comic opera. See -Comedy, Ancient. - -PALESTRA, wrestling school. - -Pancratiast, competitor in the pancratium, a combined contest which -comprised boxing and wrestling. - -Parmularii, gladiators armed with a small round shield (parma). - -Pheidias, the most famous sculptor of antiquity. - -Philippus, founder of the Macedonian supremacy, and father of Alexander -the Great. - -Phocion, an Athenian general and statesman, a noble and high-minded man, -4th century B.C. - -He was called by Demosthenes, "the pruner of my periods." - -He was put to death by the State in 317, on a false suspicion, and left -a message for his son "to bear no grudge against the Athenians." - -Pine, torment. - -Plato of Athens, 429-347 B.C. He used the dialectic method invented by -his master Socrates. - -He was, perhaps, as much poet as philosopher. He is generally identified -with the Theory of Ideas, that things are what they are by participation -with our eternal Idea. His "Commonwealth" was a kind of Utopia. - -Platonics, followers of Plato. - -Pompeii, near Mount Vesuvius, buried in the eruption of 79 A. D. - -Pompeius, C. Pompeius Magnus, a very successful general at the end of -the Roman Republic (106-48 B.C.). - -Prestidigitator, juggler. - -Pythagoras of Samos, a philosopher, scientist, and moralist of the 6th -century B.C. - -QUADI, a tribe of S. Germany. - -M. Aurelius carried on war against them, and part of this book was -written in the field. - -RICTUS, gape, jaws. - -Rusticus, Q. Junius, or Stoic philosopher, twice made consul by M. -Aurelius. - -SACRARY, shrine. - -Salaminius, Book 7, XXXVII. Leon of Sala-mis. Socrates was ordered by -the Thirty Tyrants to fetch him before them, and Socrates, at his own -peril, refused. - -Sarmatae, a tribe dwelling in Poland. - -Sceletum, skeleton. - -Sceptics, a school of philosophy founded by Pyrrho (4th contury B.C.). -He advocated "suspension of judgment," and taught the relativity of -knowledge and impossibility of proof. The school is not unlike the -Agnostic school. - -Scipio, the name of two great soldiers, P. Corn. Scipio Africanus, -conqueror of Hannibal, and P. - -Corn. Sc. Afr. Minor, who came into the family by adoption, who -destroyed Carthage. - -Secutoriani (a word coined by C.), the Sececutores, light-armed -gladiators, who were pitted against others with net and trident. - -Sextus of Chaeronea, a Stoic philosopher, nephew of Plutarch. - -Silly, simple, common. - -Sinuessa, a town in Latium. - -Socrates, an Athenian philosopher (469-399 B.C.), founder of the -dialectic method. Put to death on a trumped-up charge by his countrymen. - -Stint, limit (without implying niggardliness). - -Stoics, a philosophic system founded by Zeno (4th century B.C.), and -systematised by Chrysippus (3rd century B.C.). Their physical theory -was a pantheistic materialism, their summum bonum "to live according -to nature." Their wise man needs nothing, he is sufficient to himself; -virtue is good, vice bad, external things indifferent. - -THEOPHRASTUS, a philosopher, pupil of Aristotle, and his successor as -president of the Lyceum. He wrote a large number of works on philosophy -and natural history. Died 287 B.C. - -Thrasea, P. Thrasea Pactus, a senator and Stoic philosopher, a noble and -courageous man. He was condemned to death by Nero. - -Tiberius, 2nd Roman Emperor (14-31 AD.). He spent the latter part of his -life at Capreae (Capri), off Naples, in luxury or debauchery, neglecting -his imperial duties. - -To-torn, torn to pieces. - -Trajan, 13th Roman Emperor, 52-117 A.D. - -VERUS, Lucius Aurelius, colleague of M. Aurelius in the Empire. - -He married Lucilla, daughter of M. A., and died 169 A.D. - -Vespasian, 9th Roman Emperor XENOCRATES of Chalcedon, 396-314 B.C., a -philosopher, and president of the Academy. - - - - - -End of the Project Gutenberg EBook of Meditations, by Marcus Aurelius - -*** END OF THIS PROJECT GUTENBERG EBOOK MEDITATIONS *** - -***** This file should be named 2680.txt or 2680.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/2/6/8/2680/ - -Produced by J. 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FOR PUBLIC DOMAIN ETEXTS*Ver.04.29.93*END* - - - - - -Meditations - -Marcus Aurelius - - - - -CONTENTS - - -NOTES - -INTRODUCTION - -FIRST BOOK - -SECOND BOOK - -THIRD BOOK - -FOURTH BOOK - -FIFTH BOOK - -SIXTH BOOK - -SEVENTH BOOK - -EIGHTH BOOK - -NINTH BOOK - -TENTH BOOK - -ELEVENTH BOOK - -TWELFTH BOOK - -APPENDIX - -GLOSSARY - - - - -NOTES - -This text was scanned by J. Boulton using Textbridge OCR. -The Greek portions of the text have been added by hand -and they will require the standard "Symbol" font "symbol.ttf" -to be installed in the system fonts folder. This is a -standard Windows font, so should be present on most systems. -To contact the scanner e-mail: magicjon@ic24.net INTRODUCTION -This is the Plain Text version, see medma10h.txt or .zop for -the HTML version with the various symbols mentioned above.] - - - - -Meditations - -Marcus Aurelius - - - -MARCUS AURELIUS ANTONINUS was born on April 26, A.D. 121. -His real name was M. Annius Verus, and he was sprung of a noble -family which claimed descent from Numa, second King of Rome. -Thus the most religious of emperors came of the blood of the most pious -of early kings. His father, Annius Verus, had held high office in Rome, -and his grandfather, of the same name, had been thrice Consul. -Both his parents died young, but Marcus held them in loving remembrance. -On his father's death Marcus was adopted by his grandfather, -the consular Annius Verus, and there was deep love between these two. -On the very first page of his book Marcus gratefully declares -how of his grandfather he had learned to be gentle and meek, -and to refrain from all anger and passion. The Emperor Hadrian -divined the fine character of the lad, whom he used to call -not Verus but Verissimus, more Truthful than his own name. -He advanced Marcus to equestrian rank when six years of age, and at -the age of eight made him a member of the ancient Salian priesthood. -The boy's aunt, Annia Galeria Faustina, was married to Antoninus Pius, -afterwards emperor. Hence it came about that Antoninus, -having no son, adopted Marcus, changing his name to that which -he is known by, and betrothed him to his daughter Faustina. -His education was conducted with all care. The ablest teachers -were engaged for him, and he was trained in the strict doctrine -of the Stoic philosophy, which was his great delight. -He was taught to dress plainly and to live simply, to avoid all -softness and luxury. His body was trained to hardihood by wrestling, -hunting, and outdoor games; and though his constitution was weak, -he showed great personal courage to encounter the fiercest boars. -At the same time he was kept from the extravagancies of his day. -The great excitement in Rome was the strife of the Factions, -as they were called, in the circus. The racing drivers used to adopt -one of four colours--red, blue, white, or green--and their partisans -showed an eagerness in supporting them which nothing could surpass. -Riot and corruption went in the train of the racing chariots; -and from all these things Marcus held severely aloof. - -In 140 Marcus was raised to the consulship, and in 145 his betrothal -was consummated by marriage. Two years later Faustina brought him -a daughter; and soon after the tribunate and other imperial honours -were conferred upon him. - -Antoninus Pius died in 161, and Marcus assumed the imperial state. -He at once associated with himself L. Ceionius Commodus, -whom Antoninus had adopted as a younger son at the same time -with Marcus, giving him the name of Lucius Aurelius Verus. -Henceforth the two are colleagues in the empire, the junior -being trained as it were to succeed. No sooner was Marcus -settled upon the throne than wars broke out on all sides. -In the east, Vologeses III. of Parthia began a long-meditated -revolt by destroying a whole Roman Legion and invading Syria -(162). Verus was sent off in hot haste to quell this rising; -and he fulfilled his trust by plunging into drunkenness -and debauchery, while the war was left to his officers. -Soon after Marcus had to face a more serious danger at home in -the coalition of several powerful tribes on the northern frontier. -Chief among those were the Marcomanni or Marchmen, the Quadi -(mentioned in this book), the Sarmatians, the Catti, the Jazyges. -In Rome itself there was pestilence and starvation, the one -brought from the east by Verus's legions, the other caused -by floods which had destroyed vast quantities of grain. -After all had been done possible to allay famine and to supply -pressing needs--Marcus being forced even to sell the imperial -jewels to find money--both emperors set forth to a struggle which -was to continue more or less during the rest of Marcus's reign. -During these wars, in 169, Verus died. We have no means -of following the campaigns in detail; but thus much is certain, -that in the end the Romans succeeded in crushing the barbarian tribes, -and effecting a settlement which made the empire more secure. -Marcus was himself comanander-in-chief, and victory was due -no less to his own ability than to his wisdom in choice -of lieutenants, shown conspicuously in the case of Pertinax. -There were several important battles fought in these campaigns; -and one of them has become celebrated for the legend of -the Thundering Legion. In a battle against the Quadi in 174, -the day seemed to he going in favour of the foe, when on a -sudden arose a great storm of thunder and rain the lightning -struck the barbarians with terror, and they turned to rout. -In later days this storm was said to have been sent in answer -to the prayers of a legion which contained many Christians, -and the name Thundering Legion should he given to it on this account. -The title of Thundering Legion is known at an earlier date, -so this part of the story at least cannot be true; but the aid -of the storm is acknowledged by one of the scenes carved on -Antonine's Column at Rome, which commemorates these wars. - -The settlement made after these troubles might have been -more satisfactory but for an unexpected rising in the east. -Avidius Cassius, an able captain who had won renown in the Parthian -wars, was at this time chief governor of the eastern provinces. -By whatever means induced, he had conceived the project -of proclaiming himself emperor as soon as Marcus, who was then -in feeble health, should die; and a report having been conveyed -to him that Marcus was dead, Cassius did as he had planned. -Marcus, on hearing the news, immediately patched up a peace and -returned home to meet this new peril. The emperors great grief -was that he must needs engage in the horrors of civil strife. -He praised the qualities of Cassius, and expressed a heartfelt -wish that Cassius might not be driven to do himself a hurt -before he should have the opportunity to grant a free pardon. -But before he could come to the east news had come to Cassius -that the emperor still lived; his followers fell away from him, -and he was assassinated. Marcus now went to the east, -and while there the murderers brought the head of Cassius to him; -but the emperor indignantly refused their gift, nor would -he admit the men to his presence. - -On this journey his wife, Faustina, died. At his return -the emperor celebrated a triumph (176). Immediately afterwards -he repaired to Germany, and took up once more the burden of war. -His operations were followed by complete success; but the -troubles of late years had been too much for his constitution, -at no time robust, and on March 17, 180, he died in Pannonia. - -The good emperor was not spared domestic troubles. Faustina had -borne him several children, of whom he was passionately fond. -Their innocent faces may still be seen in many a sculpture gallery, -recalling with odd effect the dreamy countenance of their father. -But they died one by one, and when Marcus came to his own end -only one of his sons still lived--the weak and worthless Commodus. -On his father's death Commodus, who succeeded him, undid the work -of many campaigns by a hasty and unwise peace; and his reign of -twelve years proved him to be a ferocious and bloodthirsty tyrant. -Scandal has made free with the name of Faustina herself, -who is accused not only of unfaithfulness, but of intriguing -with Cassius and egging him on to his fatal rebellion, -it must be admitted that these charges rest on no sure evidence; -and the emperor, at all events, loved her dearly, nor ever felt -the slightest qualm of suspicion. - -As a soldier we have seen that Marcus was both capable and successful; -as an administrator he was prudent and conscientious. -Although steeped in the teachings of philosophy, he did -not attempt to remodel the world on any preconceived plan. -He trod the path beaten by his predecessors, seeking only to do -his duty as well as he could, and to keep out corruption. -He did some unwise things, it is true. To create a compeer in empire, -as he did with Verus, was a dangerous innovation which could only -succeed if one of the two effaced himself; and under Diocletian -this very precedent caused the Roman Empire to split into halves. -He erred in his civil administration by too much centralising. -But the strong point of his reign was the administration of justice. -Marcus sought by-laws to protect the weak, to make the lot of the -slaves less hard, to stand in place of father to the fatherless. -Charitable foundations were endowed for rearing and educating -poor children. The provinces were protected against oppression, -and public help was given to cities or districts which might -be visited by calamity. The great blot on his name, and one -hard indeed to explain, is his treatment of the Christians. -In his reign Justin at Rome became a martyr to his faith, -and Polycarp at Smyrna, and we know of many outbreaks of fanaticism -in the provinces which caused the death of the faithful. -It is no excuse to plead that he knew nothing about the atrocities -done in his name: it was his duty to know, and if he did not he would -have been the first to confess that he had failed in his duty. -But from his own tone in speaking of the Christians it is clear -he knew them only from calumny; and we hear of no measures -taken even to secure that they should have a fair hearing. -In this respect Trajan was better than he. - -To a thoughtful mind such a religion as that of Rome would -give small satisfaction. Its legends were often childish -or impossible; its teaching had little to do with morality. -The Roman religion was in fact of the nature of a bargain: -men paid certain sacrifices and rites, and the gods -granted their favour, irrespective of right or wrong. -In this case all devout souls were thrown back upon philosophy, -as they had been, though to a less extent, in Greece. -There were under the early empire two rival schools which practically -divided the field between them, Stoicism and Epicureanism. -The ideal set before each was nominally much the same. -The Stoics aspired to the repression of all emotion, -and the Epicureans to freedom from all disturbance; yet in -the upshot the one has become a synonym of stubborn endurance, -the other for unbridled licence. With Epicureanism we have nothing -to do now; but it will be worth while to sketch the history -and tenets of the Stoic sect. Zeno, the founder of Stoicism, -was born in Cyprus at some date unknown, but his life may be said -roughly to be between the years 350 and 250 B.C. Cyprus has -been from time immemorial a meeting-place of the East and West, -and although we cannot grant any importance to a possible -strain of Phoenician blood in him (for the Phoenicians -were no philosophers), yet it is quite likely that through -Asia Minor he may have come in touch with the Far East. -He studied under the cynic Crates, but he did not neglect other -philosophical systems. After many years' study he opened his -own school in a colonnade in Athens called the Painted Porch, -or Stoa, which gave the Stoics their name. Next to Zeno, -the School of the Porch owes most to Chrysippus (280--207 b.c.), -who organised Stoicism into a system. Of him it was said, -'But for Chrysippus, there had been no Porch.' - -The Stoics regarded speculation as a means to an end and that -end was, as Zeno put it, to live consistently omologonuenws zhn -or as it was later explained, to live in conformity with nature. -This conforming of the life to nature oralogoumenwz th fusei zhn. -was the Stoic idea of Virtue. - -This dictum might easily be taken to mean that virtue consists in yielding -to each natural impulse; but that was very far from the Stoic meaning. -In order to live in accord with nature, it is necessary to know -what nature is; and to this end a threefold division of philosophy -is made--into Physics, dealing with the universe and its laws, -the problems of divine government and teleology; Logic, which trains -the mind to discern true from false; and Ethics, which applies -the knowledge thus gained and tested to practical life. The Stoic -system of physics was materialism with an infusion of pantheism. -In contradiction to Plato's view that the Ideas, or Prototypes, -of phenomena alone really exist, the Stoics held that material objects -alone existed; but immanent in the material universe was a spiritual -force which acted through them, manifesting itself under many forms, -as fire, aether, spirit, soul, reason, the ruling principle. - -The universe, then, is God, of whom the popular gods -are manifestations; while legends and myths are allegorical. -The soul of man is thus an emanation from the godhead, -into whom it will eventually be re-absorbed. The divine ruling -principle makes all things work together for good, but for -the good of the whole. The highest good of man is consciously -to work with God for the common good, and this is the sense -in which the Stoic tried to live in accord with nature. -In the individual it is virtue alone which enables him to do this; -as Providence rules the universe, so virtue in the soul -must rule man. - -In Logic, the Stoic system is noteworthy for their theory -as to the test of truth, the Criterion. They compared -the new-born soul to a sheet of paper ready for writing. -Upon this the senses write their impressions, fantasias and -by experience of a number of these the soul unconsciously -conceives general notions koinai eunoiai or anticipations. -prolhyeis When the impression was such as to be irresistible -it was called (katalnptikh fantasia) one that holds fast, -or as they explained it, one proceeding from truth. -Ideas and inferences artificially produced by deduction -or the like were tested by this 'holding perception.' -Of the Ethical application I have already spoken. -The highest good was the virtuous life. Virtue alone is happiness, -and vice is unhappiness. Carrying this theory to its extreme, -the Stoic said that there could be no gradations between virtue -and vice, though of course each has its special manifestations. -Moreover, nothing is good but virtue, and nothing but vice is bad. -Those outside things which are commonly called good or bad, -such as health and sickness, wealth and poverty, pleasure and pain, -are to him indifferent adiofora. All these things are merely -the sphere in which virtue may act. The ideal Wise Man is -sufficient unto himself in all things, autarkhs and knowing -these truths, he will be happy even when stretched upon the rack. -It is probable that no Stoic claimed for himself that he was -this Wise Man, but that each strove after it as an ideal -much as the Christian strives after a likeness to Christ. -The exaggeration in this statement was, however, so obvious, -that the later Stoics were driven to make a further subdivision -of things indifferent into what is preferable (prohgmena) and what -is undesirable. They also held that for him who had not -attained to the perfect wisdom, certain actions were proper. -(kaqhkonta) These were neither virtuous nor vicious, -but, like the indifferent things, held a middle place. -Two points in the Stoic system deserve special mention. -One is a careful distinction between things which are in -our power and things which are not. Desire and dislike, -opinion and affection, are within the power of the will; -whereas health, wealth, honour, and other such are general1y not so. -The Stoic was called upon to control his desires and affections, -and to guide his opinion; to bring his whole being under the sway -of the will or leading principle, just as the universe is -guided and governed by divine Providence. This is a special -application of the favourite Greek virtue of moderation, -(swfrosuum) and has also its parallel in Christian ethics. -The second point is a strong insistence on the unity of -the universe, and on man's duty as part of a great whole. -Public spirit was the most splendid political virtue -of the ancient world, and it is here made cosmopolitan. -It is again instructive to note that Christian sages insisted -on the same thing. Christians are taught that they are -members of a worldwide brotherhood, where is neither Greek -nor Hebrew, bond nor free and that they live their lives -as fellow-workers with God. - -Such is the system which underlies the Meditations of Marcus Aurelius. -Some knowledge of it is necessary to the right understanding -of the book, but for us the chief interest lies elsewhere. -We do not come to Marcus Aurelius for a treatise on Stoicism. -He is no head of a school to lay down a body of doctrine for students; -he does not even contemplate that others should read what he writes. -His philosophy is not an eager intellectual inquiry, but more -what we should call religious feeling. The uncompromising -stiffness of Zeno or Chrysippus is softened and transformed -by passing through a nature reverent and tolerant, gentle and -free from guile; the grim resignation which made life possible -to the Stoic sage becomes in him almost a mood of aspiration. -His book records the innermost thoughts of his heart, set down -to ease it, with such moral maxims and reflections as may help -him to bear the burden of duty and the countless annoyances -of a busy life. - -It is instructive to compare the Meditations with another -famous book, the Imitation of Christ. There is the same -ideal of self-control in both. It should be a man's task, -says the Imitation, 'to overcome himself, and every day to be -stronger than himself.' 'In withstanding of the passions -standeth very peace of heart.' 'Let us set the axe to the root, -that we being purged of our passions may have a peaceable mind.' -To this end there must be continual self-examination. 'If thou -may not continually gather thyself together, namely sometimes -do it, at least once a day, the morning or the evening. -In the morning purpose, in the evening discuss the manner, -what thou hast been this day, in word, work, and thought.' -But while the Roman's temper is a modest self-reliance, -the Christian aims at a more passive mood, humbleness and meekness, -and reliance on the presence and personal friendship of God. -The Roman scrutinises his faults with severity, but without -the self-contempt which makes the Christian 'vile in his own sight.' -The Christian, like the Roman, bids 'study to withdraw thine -heart from the love of things visible'; but it is not the busy -life of duty he has in mind so much as the contempt of all -worldly things, and the 'cutting away of all lower delectations.' -Both rate men's praise or blame at their real worthlessness; -'Let not thy peace,' says the Christian, 'be in the mouths -of men.' But it is to God's censure the Christian appeals, -the Roman to his own soul. The petty annoyances of injustice -or unkindness are looked on by each with the same magnanimity. -'Why doth a little thing said or done against thee make thee sorry? -It is no new thing; it is not the first, nor shall it -be the last, if thou live long. At best suffer patiently, -if thou canst not suffer joyously.' The Christian should -sorrow more for other men's malice than for our own wrongs; -but the Roman is inclined to wash his hands of the offender. -'Study to be patient in suffering and bearing other men's defaults -and all manner infirmities,' says the Christian; but the Roman would -never have thought to add, 'If all men were perfect, what had we -then to suffer of other men for God?' The virtue of suffering -in itself is an idea which does not meet us in the Meditations. -Both alike realise that man is one of a great community. -'No man is sufficient to himself,' says the Christian; -'we must bear together, help together, comfort together.' -But while he sees a chief importance in zeal, in exalted -emotion that is, and avoidance of lukewarmness, the Roman -thought mainly of the duty to be done as well as might be, -and less of the feeling which should go with the doing of it. -To the saint as to the emperor, the world is a poor thing at best. -'Verily it is a misery to live upon the earth,' says the Christian; -few and evil are the days of man's life, which passeth away -suddenly as a shadow. - -But there is one great difference between the two books we -are considering. The Imitation is addressed to others, -the Meditations by the writer to himself. We learn nothing -from the Imitation of the author's own life, except in so far -as he may be assumed to have practised his own preachings; -the Meditations reflect mood by mood the mind of him who wrote them. -In their intimacy and frankness lies their great charm. -These notes are not sermons; they are not even confessions. -There is always an air of self-consciousness in confessions; -in such revelations there is always a danger of -unctuousness or of vulgarity for the best of men. -St. Augus-tine is not always clear of offence, and John Bunyan -himself exaggerates venial peccadilloes into heinous sins. -But Marcus Aurelius is neither vulgar nor unctuous; -he extenuates nothing, but nothing sets down in malice. -He never poses before an audience; he may not be profound, -he is always sincere. And it is a lofty and serene soul -which is here disclosed before us. Vulgar vices seem to have no -temptation for him; this is not one tied and bound with chains -which he strives to break. The faults he detects in himself -are often such as most men would have no eyes to see. -To serve the divine spirit which is implanted within him, -a man must 'keep himself pure from all violent passion and -evil affection, from all rashness and vanity, and from all -manner of discontent, either in regard of the gods or men': -or, as he says elsewhere, 'unspotted by pleasure, undaunted by pain.' -Unwavering courtesy and consideration are his aims. -'Whatsoever any man either doth or saith, thou must be good;' -'doth any man offend? It is against himself that he doth offend: -why should it trouble thee?' The offender needs pity, not wrath; -those who must needs be corrected, should be treated with tact -and gentleness; and one must be always ready to learn better. -'The best kind of revenge is, not to become like unto them.' -There are so many hints of offence forgiven, that we -may believe the notes followed sharp on the facts. -Perhaps he has fallen short of his aim, and thus seeks to call -his principles to mind, and to strengthen himself for the future. -That these sayings are not mere talk is plain from the story -of Avidius Cassius, who would have usurped his imperial throne. -Thus the emperor faithfully carries out his own principle, that evil -must be overcome with good. For each fault in others, Nature -(says he) has given us a counteracting virtue; 'as, for example, -against the unthankful, it hath given goodness and meekness, -as an antidote.' - -One so gentle towards a foe was sure to be a good friend; and indeed -his pages are full of generous gratitude to those who had served him. -In his First Book he sets down to account all the debts due to his -kinsfolk and teachers. To his grandfather he owed his own gentle spirit, -to his father shamefastness and courage; he learnt of his mother to be -religious and bountiful and single-minded. Rusticus did not work in vain, -if he showed his pupil that his life needed amending. Apollonius taught -him simplicity, reasonableness, gratitude, a love of true liberty. -So the list runs on; every one he had dealings with seems to have -given him something good, a sure proof of the goodness of his nature, -which thought no evil. - -If his was that honest and true heart which is the Christian ideal, -this is the more wonderful in that he lacked the faith which makes -Christians strong. He could say, it is true, 'either there is a God, -and then all is well; or if all things go by chance and fortune, -yet mayest thou use thine own providence in those things that concern -thee properly; and then art thou well.' Or again, 'We must needs grant -that there is a nature that doth govern the universe.' But his own -part in the scheme of things is so small, that he does not hope for any -personal happiness beyond what a serene soul may win in this mortal life. -'0 my soul, the time I trust will be, when thou shalt be good, simple, -more open and visible, than that body by which it is enclosed;' -but this is said of the calm contentment with human lot which he hopes -to attain, not of a time when the trammels of the body shall be cast off. -For the rest, the world and its fame and wealth, 'all is vanity.' -The gods may perhaps have a particular care for him, but their especial -care is for the universe at large: thus much should suffice. His gods -are better than the Stoic gods, who sit aloof from all human things, -untroubled and uncaring, but his personal hope is hardly stronger. -On this point he says little, though there are many allusions to death -as the natural end; doubtless he expected his soul one day to be -absorbed into the universal soul, since nothing comes out of nothing, -and nothing can be annihilated. His mood is one of strenuous weariness; -he does his duty as a good soldier, waiting for the sound of the trumpet -which shall sound the retreat; he has not that cheerful confidence -which led Socrates through a life no less noble, to a death which was -to bring him into the company of gods he had worshipped and men whom -he had revered. - -But although Marcus Aurelius may have held intellectually that -his soul was destined to be absorbed, and to lose consciousness -of itself, there were times when he felt, as all who hold -it must sometimes feel, how unsatisfying is such a creed. -Then he gropes blindly after something less empty and vain. -'Thou hast taken ship,' he says, 'thou hast sailed, thou art -come to land, go out, if to another life, there also shalt -thou find gods, who are everywhere.' There is more in this -than the assumption of a rival theory for argument's sake. -If worldly things 'be but as a dream, the thought is not -far off that there may be an awakening to what is real. -When he speaks of death as a necessary change, and points out that -nothing useful and profitable can be brought about without change, -did he perhaps think of the change in a corn of wheat, which is not -quickened except it die? Nature's marvellous power of recreating -out of Corruption is surely not confined to bodily things. -Many of his thoughts sound like far-off echoes of St. Paul; -and it is strange indeed that this most Christian -of emperors has nothing good to say of the Christians. -To him they are only sectaries 'violently and passionately -set upon opposition. - -Profound as philosophy these Meditations certainly are not; -but Marcus Aurelius was too sincere not to see the essence -of such things as came within his experience. Ancient religions -were for the most part concerned with outward things. -Do the necessary rites, and you propitiate the gods; and these rites -were often trivial, sometimes violated right feeling or even morality. -Even when the gods stood on the side of righteousness, -they were concerned with the act more than with the intent. -But Marcus Aurelius knows that what the heart is full of, the man -will do. 'Such as thy thoughts and ordinary cogitations are,' -he says, 'such will thy mind be in time.' And every page of -the book shows us that he knew thought was sure to issue in act. -He drills his soul, as it were, in right principles, that when the -time comes, it may be guided by them. To wait until the emergency -is to be too late. He sees also the true essence of happiness. -'If happiness did consist in pleasure, how came notorious robbers, -impure abominable livers, parricides, and tyrants, -in so large a measure to have their part of pleasures?' -He who had all the world's pleasures at command can write thus -'A happy lot and portion is, good inclinations of the soul, -good desires, good actions.' - -By the irony of fate this man, so gentle and good, so desirous -of quiet joys and a mind free from care, was set at the head of -the Roman Empire when great dangers threatened from east and west. -For several years he himself commanded his armies in chief. -In camp before the Quadi he dates the first book of his Meditations, -and shows how he could retire within himself amid the coarse -clangour of arms. The pomps and glories which he despised -were all his; what to most men is an ambition or a dream, -to him was a round of weary tasks which nothing but the stern -sense of duty could carry him through. And he did his work well. -His wars were slow and tedious, but successful. -With a statesman's wisdom he foresaw the danger to Rome of the -barbarian hordes from the north, and took measures to meet it. -As it was, his settlement gave two centuries of respite -to the Roman Empire; had he fulfilled the plan of pushing -the imperial frontiers to the Elbe, which seems to have -been in his mind, much more might have been accomplished. -But death cut short his designs. - -Truly a rare opportunity was given to Marcus Aurelius of showing what -the mind can do in despite of circumstances. Most peaceful of warriors, -a magnificent monarch whose ideal was quiet happiness in home life, -bent to obscurity yet born to greatness, the loving father of children -who died young or turned out hateful, his life was one paradox. -That nothing might lack, it was in camp before the face of the enemy -that he passed away and went to his own place. - -Translations THE following is a list of the chief English translations of -Marcus Aurelius: (1) By Meric Casaubon, 1634; (2) Jeremy Collier, 1701; -(3) James Thomson, 1747; (4) R. Graves, 1792; (5) H. McCormac, 1844; -(6) George Long, 1862; (7) G. H. Rendall, 1898; and (8) J. Jackson, 1906. -Renan's "Marc-Aurčle"--in his "History of the Origins of Christianity," -which appeared in 1882--is the most vital and original book to be had -relating to the time of Marcus Aurelius. Pater's "Marius the Epicurean" -forms another outside commentary, which is of service in the imaginative -attempt to create again the period. - -MARCUS AURELIUS ANTONINUS THE ROMAN EMPEROR - -HIS FIRST BOOK - -concerning HIMSELF: - -Wherein Antoninus recordeth, What and of whom, whether Parents, Friends, -or Masters; by their good examples, or good advice and counsel, -he had learned: - -Divided into Numbers or Sections. - -ANTONINUS Book vi. Num. xlviii. Whensoever thou wilt rejoice thyself, -think and meditate upon those good parts and especial gifts, which thou -hast observed in any of them that live with thee: - -as industry in one, in another modesty, in another bountifulness, -in another some other thing. For nothing can so much rejoice thee, -as the resemblances and parallels of several virtues, eminent in -the dispositions of them that live with thee, especially when -all at once, as it were, they represent themselves unto thee. -See therefore, that thou have them always in a readiness - -THE FIRST BOOK - -I. Of my grandfather Verus I have learned to be gentle -and meek, and to refrain from all anger and passion. -From the fame and memory of him that begot me I have learned both -shamefastness and manlike behaviour. Of my mother I have learned -to be religious, and bountiful; and to forbear, not only to do, -but to intend any evil; to content myself with a spare diet, -and to fly all such excess as is incidental to great wealth. -Of my great-grandfather, both to frequent public schools -and auditories, and to get me good and able teachers at home; -and that I ought not to think much, if upon such occasions, -I were at excessive charges. - -II. Of him that brought me up, not to be fondly addicted to -either of the two great factions of the coursers in the circus, -called Prasini, and Veneti: nor in the amphitheatre partially to -favour any of the gladiators, or fencers, as either the Parmularii, -or the Secutores. Moreover, to endure labour; nor to need many things; -when I have anything to do, to do it myself rather than by others; -not to meddle with many businesses; and not easily to admit of -any slander. III. Of Diognetus, not to busy myself about vain things, -and not easily to believe those things, which are commonly spoken, -by such as take upon them to work wonders, and by sorcerers, -or prestidigitators, and impostors; concerning the power of charms, -and their driving out of demons, or evil spirits; and the like. -Not to keep quails for the game; nor to be mad after such things. -Not to be offended with other men's liberty of speech, and to apply -myself unto philosophy. Him also I must thank, that ever I heard -first Bacchius, then Tandasis and Marcianus, and that I did write -dialogues in my youth; and that I took liking to the philosophers' -little couch and skins, and such other things, which by the Grecian -discipline are proper to those who profess philosophy. - -IV. To Rusticus I am beholding, that I first entered into -the conceit that my life wanted some redress and cure. -And then, that I did not fall into the ambition of ordinary sophists, -either to write tracts concerning the common theorems, or to exhort -men unto virtue and the study of philosophy by public orations; -as also that I never by way of ostentation did affect to show -myself an active able man, for any kind of bodily exercises. -And that I gave over the study of rhetoric and poetry, and of -elegant neat language. That I did not use to walk about the house -in my long robe, nor to do any such things. Moreover I learned -of him to write letters without any affectation, or curiosity; -such as that was, which by him was written to my mother from Sinuessa: -and to be easy and ready to be reconciled, and well pleased -again with them that had offended me, as soon as any of them -would be content to seek unto me again. To read with diligence; -not to rest satisfied with a light and superficial knowledge, -nor quickly to assent to things commonly spoken of: whom also I -must thank that ever I lighted upon Epictetus his Hypomnemata, -or moral commentaries and commone-factions: which also he gave -me of his own. - -V. From Apollonius, true liberty, and unvariable steadfastness, -and not to regard anything at all, though never so little, -but right and reason: and always, whether in the sharpest pains, -or after the loss of a child, or in long diseases, to be still -the same man; who also was a present and visible example unto me, -that it was possible for the same man to be both vehement and remiss: -a man not subject to be vexed, and offended with the incapacity -of his scholars and auditors in his lectures and expositions; -and a true pattern of a man who of all his good gifts and faculties, -least esteemed in himself, that his excellent skill and ability -to teach and persuade others the common theorems and maxims -of the Stoic philosophy. Of him also I learned how to receive -favours and kindnesses (as commonly they are accounted:) -from friends, so that I might not become obnoxious unto them, -for them, nor more yielding upon occasion, than in right I ought; -and yet so that I should not pass them neither, as an unsensible -and unthankful man. - -VI. Of Sextus, mildness and the pattern of a family governed with -paternal affection; and a purpose to live according to nature: -to be grave without affectation: to observe carefully the several -dispositions of my friends, not to be offended with idiots, -nor unseasonably to set upon those that are carried with the -vulgar opinions, with the theorems, and tenets of philosophers: -his conversation being an example how a man might accommodate -himself to all men and companies; so that though his company were -sweeter and more pleasing than any flatterer's cogging and fawning; -yet was it at the same time most respected and reverenced: -who also had a proper happiness and faculty, rationally and -methodically to find out, and set in order all necessary -determinations and instructions for a man's life. A man without -ever the least appearance of anger, or any other passion; -able at the same time most exactly to observe the Stoic Apathia, -or unpassionateness, and yet to be most tender-hearted: ever -of good credit; and yet almost without any noise, or rumour: -very learned, and yet making little show. - -Vii. From Alexander the Grammarian, to be un-reprovable myself, -and not reproachfully to reprehend any man for a barbarism, -or a solecism, or any false pronunciation, but dextrously by way -of answer, or testimony, or confirmation of the same matter -(taking no notice of the word) to utter it as it should have -been spoken; or by some other such close and indirect admonition, -handsomely and civilly to tell him of it. VIII. Of Fronto, -to how much envy and fraud and hypocrisy the state of a tyrannous -king is subject unto, and how they who are commonly called -[Eupatridas Gk.], i.e. nobly born, are in some sort incapable, -or void of natural affection. - -IX. Of Alexander the Platonic, not often nor without great necessity -to say, or to write to any man in a letter, 'I am not at leisure'; -nor in this manner still to put off those duties, which we owe -to our friends and acquaintances (to every one in his kind) -under pretence of urgent affairs. - -X. Of Catulus, not to contemn any friend's expostulation, -though unjust, but to strive to reduce him to his former disposition: -freely and heartily to speak well of all my masters upon -any occasion, as it is reported of Domitius, and Athenodotus: -and to love my children with true affection. - -XI. From my brother Severus, to be kind and loving to all them -of my house and family; by whom also I came to the knowledge -of Thrasea and Helvidius, and Cato, and Dio, and Brutus. -He it was also that did put me in the first conceit and desire -of an equal commonwealth, administered by justice and equality; -and of a kingdom wherein should be regarded nothing more -than the good and welfare of the subjects. Of him also, -to observe a constant tenor, (not interrupted, with any other -cares and distractions,) in the study and esteem of philosophy: -to be bountiful and liberal in the largest measure; always to -hope the best; and to be confident that my friends love me. -In whom I moreover observed open dealing towards those whom -he reproved at any time, and that his friends might without -all doubt or much observation know what he would, or would not, -so open and plain was he. - -XII. From Claudius Maximus, in all things to endeavour to have power -of myself, and in nothing to be carried about; to be cheerful and -courageous in all sudden chances and accidents, as in sicknesses: -to love mildness, and moderation, and gravity: and to do my business, -whatsoever it be, thoroughly, and without querulousness. -Whatsoever he said, all men believed him that as he spake, so he thought, -and whatsoever he did, that he did it with a good intent. -His manner was, never to wonder at anything; never to be in haste, -and yet never slow: nor to be perplexed, or dejected, or at any -time unseemly, or excessively to laugh: nor to be angry, or suspicious, -but ever ready to do good, and to forgive, and to speak truth; -and all this, as one that seemed rather of himself to have been -straight and right, than ever to have been rectified or redressed; -neither was there any man that ever thought himself undervalued by him, -or that could find in his heart, to think himself a better man than he. -He would also be very pleasant and gracious. - -XIII. In my father, I observed his meekness; his constancy -without wavering in those things, which after a due examination -and deliberation, he had determined. How free from all -vanity he carried himself in matter of honour and dignity, -(as they are esteemed:) his laboriousness and assiduity, -his readiness to hear any man, that had aught to say tending -to any common good: how generally and impartially he would -give every man his due; his skill and knowledge, when rigour -or extremity, or when remissness or moderation was in season; -how he did abstain from all unchaste love of youths; -his moderate condescending to other men's occasions as an -ordinary man, neither absolutely requiring of his friends, -that they should wait upon him at his ordinary meals, -nor that they should of necessity accompany him in his journeys; -and that whensoever any business upon some necessary -occasions was to be put off and omitted before it could -be ended, he was ever found when he went about it again, -the same man that he was before. His accurate examination -of things in consultations, and patient hearing of others. -He would not hastily give over the search of the matter, -as one easy to be satisfied with sudden notions and apprehensions. -His care to preserve his friends; how neither at any time -he would carry himself towards them with disdainful neglect, -and grow weary of them; nor yet at any time be madly fond of them. -His contented mind in all things, his cheerful countenance, -his care to foresee things afar off, and to take -order for the least, without any noise or clamour. -Moreover how all acclamations and flattery were repressed by him: -how carefully he observed all things necessary to the government, -and kept an account of the common expenses, and how patiently -he did abide that he was reprehended by some for this his strict -and rigid kind of dealing. How he was neither a superstitious -worshipper of the gods, nor an ambitious pleaser of men, -or studious of popular applause; but sober in all things, -and everywhere observant of that which was fitting; no affecter -of novelties: in those things which conduced to his ease -and convenience, (plenty whereof his fortune did afford him,) -without pride and bragging, yet with all freedom and liberty: -so that as he did freely enjoy them without any anxiety or -affectation when they were present; so when absent, he found no -want of them. Moreover, that he was never commended by any man, -as either a learned acute man, or an obsequious officious man, -or a fine orator; but as a ripe mature man, a perfect sound man; -one that could not endure to be flattered; able to govern -both himself and others. Moreover, how much he did honour all -true philosophers, without upbraiding those that were not so; -his sociableness, his gracious and delightful conversation, -but never unto satiety; his care of his body within bounds -and measure, not as one that desired to live long, or over-studious -of neatness, and elegancy; and yet not as one that did not -regard it: so that through his own care and providence, -he seldom needed any inward physic, or outward applications: -but especially how ingeniously he would yield to any that -had obtained any peculiar faculty, as either eloquence, -or the knowledge of the laws, or of ancient customs, -or the like; and how he concurred with them, in his best -care and endeavour that every one of them might in his kind, -for that wherein he excelled, be regarded and esteemed: -and although he did all things carefully after the ancient -customs of his forefathers, yet even of this was he not desirous -that men should take notice, that he did imitate ancient customs. -Again, how he was not easily moved and tossed up and down, -but loved to be constant, both in the same places and businesses; -and how after his great fits of headache he would return fresh -and vigorous to his wonted affairs. Again, that secrets he neither -had many, nor often, and such only as concerned public matters: -his discretion and moderation, in exhibiting of the public -sights and shows for the pleasure and pastime of the people: -in public buildings. congiaries, and the like. In all these things, -having a respect unto men only as men, and to the equity of -the things themselves, and not unto the glory that might follow. -Never wont to use the baths at unseasonable hours; no builder; -never curious, or solicitous, either about his meat, -or about the workmanship, or colour of his clothes, -or about anything that belonged to external beauty. -In all his conversation, far from all inhumanity, -all boldness, and incivility, all greediness and impetuosity; -never doing anything with such earnestness, and intention, -that a man could say of him, that he did sweat about it: -but contrariwise, all things distinctly, as at leisure; -without trouble; orderly, soundly, and agreeably. A man might have -applied that to him, which is recorded of Socrates, that he knew -how to want, and to enjoy those things, in the want whereof, -most men show themselves weak; and in the fruition, intemperate: -but to hold out firm and constant, and to keep within -the compass of true moderation and sobriety in either estate, -is proper to a man, who hath a perfect and invincible soul; -such as he showed himself in the sickness of Maximus. - -XIV. From the gods I received that I had good grandfathers, -and parents, a good sister, good masters, good domestics, -loving kinsmen, almost all that I have; and that I never -through haste and rashness transgressed against any of them, -notwithstanding that my disposition was such, as that such a thing -(if occasion had been) might very well have been committed by me, -but that It was the mercy of the gods, to prevent such a concurring -of matters and occasions, as might make me to incur this blame. -That I was not long brought up by the concubine of my father; -that I preserved the flower of my youth. That I took not upon me -to be a man before my time, but rather put it off longer than I needed. -That I lived under the government of my lord and father, -who would take away from me all pride and vainglory, and reduce me -to that conceit and opinion that it was not impossible for a prince -to live in the court without a troop of guards and followers, -extraordinary apparel, such and such torches and statues, and other -like particulars of state and magnificence; but that a man may reduce -and contract himself almost to the state of a private man, and yet -for all that not to become the more base and remiss in those public -matters and affairs, wherein power and authority is requisite. -That I have had such a brother, who by his own example might stir -me up to think of myself; and by his respect and love, delight and -please me. That I have got ingenuous children, and that they -were not born distorted, nor with any other natural deformity. -That I was no great proficient in the study of rhetoric and poetry, -and of other faculties, which perchance I might have dwelt upon, -if I had found myself to go on in them with success. -That I did by times prefer those, by whom I was brought up, to such -places and dignities, which they seemed unto me most to desire; -and that I did not put them off with hope and expectation, that -(since that they were yet but young) I would do the same hereafter. -That I ever knew Apollonius and Rusticus, and Maximus. -That I have had occasion often and effectually to consider and meditate -with myself, concerning that life which is according to nature, -what the nature and manner of it is: so that as for the gods -and such suggestions, helps and inspirations, as might be expected -from them, nothing did hinder, but that I might have begun long -before to live according to nature; or that even now that I -was not yet partaker and in present possession of that life, -that I myself (in that I did not observe those inward motions, -and suggestions, yea and almost plain and apparent instructions -and admonitions of the gods,) was the only cause of it. -That my body in such a life, hath been able to hold out so long. -That I never had to do with Benedicta and Theodotus, yea and -afterwards when I fell into some fits of love, I was soon cured. -That having been often displeased with Rusticus, I never did -him anything for which afterwards I had occasion to repent. -That it being so that my mother was to die young, yet she lived -with me all her latter years. That as often as I had a purpose -to help and succour any that either were poor, or fallen into -some present necessity, I never was answered by my officers -that there was not ready money enough to do it; and that I myself -never had occasion to require the like succour from any other. -That I have such a wife, so obedient, so loving, so ingenuous. -That I had choice of fit and able men, to whom I might commit -the bringing up of my children. That by dreams I have received help, -as for other things, so in particular, how I might stay my casting -of blood, and cure my dizziness, as that also that happened to thee -in Cajeta, as unto Chryses when he prayed by the seashore. -And when I did first apply myself to philosophy, that I did not fall -into the hands of some sophists, or spent my time either in reading -the manifold volumes of ordinary philosophers, nor in practising -myself in the solution of arguments and fallacies, nor dwelt -upon the studies of the meteors, and other natural curiosities. -All these things without the assistance of the gods, and fortune, -could not have been. - -XV. In the country of the Quadi at Granua, these. Betimes in -the morning say to thyself, This day I shalt have to do -with an idle curious man, with an unthankful man, a railer, -a crafty, false, or an envious man; an unsociable uncharitable man. -All these ill qualities have happened unto them, through ignorance -of that which is truly good and truly bad. But I that understand -the nature of that which is good, that it only is to be desired, -and of that which is bad, that it only is truly odious and shameful: -who know moreover, that this transgressor, whosoever he be, -is my kinsman, not by the same blood and seed, but by participation -of the same reason, and of the same divine particle; How can I -either be hurt by any of those, since it is not in their power -to make me incur anything that is truly reproachful? or angry, -and ill affected towards him, who by nature is so near unto me? -for we are all born to be fellow-workers, as the feet, the hands, -and the eyelids; as the rows of the upper and under teeth: -for such therefore to be in opposition, is against nature; -and what is it to chafe at, and to be averse from, but to be -in opposition? XVI. Whatsoever I am, is either flesh, or life, -or that which we commonly call the mistress and overruling part -of man; reason. Away with thy books, suffer not thy mind any more -to be distracted, and carried to and fro; for it will not be; -but as even now ready to die, think little of thy flesh: -blood, bones, and a skin; a pretty piece of knit and twisted work, -consisting of nerves, veins and arteries; think no more of it, -than so. And as for thy life, consider what it is; a wind; -not one constant wind neither, but every moment of an hour -let out, and sucked in again. The third, is thy ruling part; -and here consider; Thou art an old man; suffer not that excellent -part to be brought in subjection, and to become slavish: -suffer it not to be drawn up and down with unreasonable and -unsociable lusts and motions, as it were with wires and nerves; -suffer it not any more, either to repine at anything now present, -or to fear and fly anything to come, which the destiny -hath appointed thee. - -XVII. Whatsoever proceeds from the gods immediately, that any -man will grant totally depends from their divine providence. -As for those things that are commonly said to happen by fortune, -even those must be conceived to have dependence from nature, -or from that first and general connection, and concatenation of all -those things, which more apparently by the divine providence are -administered and brought to pass. All things flow from thence: -and whatsoever it is that is, is both necessary, and conducing -to the whole (part of which thou art), and whatsoever it is that -is requisite and necessary for the preservation of the general, -must of necessity for every particular nature, be good and behoveful. -And as for the whole, it is preserved, as by the perpetual mutation -and conversion of the simple elements one into another, so also -by the mutation, and alteration of things mixed and compounded. -Let these things suffice thee; let them be always unto thee, -as thy general rules and precepts. As for thy thirst after books, -away with it with all speed, that thou die not murmuring and complaining, -but truly meek and well satisfied, and from thy heart thankful -unto the gods. - -THE SECOND BOOK - -I. Remember how long thou hast already put off these things, -and how often a certain day and hour as it were, having been -set unto thee by the gods, thou hast neglected it. It is high -time for thee to understand the true nature both of the world, -whereof thou art a part; and of that Lord and Governor of the world, -from whom, as a channel from the spring, thou thyself didst flow: -and that there is but a certain limit of time appointed unto thee, -which if thou shalt not make use of to calm and allay the many -distempers of thy soul, it will pass away and thou with it, -and never after return. - -II. Let it be thy earnest and incessant care as a Roman and a man -to perform whatsoever it is that thou art about, with true -and unfeigned gravity, natural affection, freedom and justice: -and as for all other cares, and imaginations, how thou mayest -ease thy mind of them. Which thou shalt do; if thou shalt go -about every action as thy last action, free from all vanity, -all passionate and wilful aberration from reason, and from -all hypocrisy, and self-love, and dislike of those things, -which by the fates or appointment of God have happened unto thee. -Thou seest that those things, which for a man to hold on in a -prosperous course, and to live a divine life, are requisite -and necessary, are not many, for the gods will require no more -of any man, that shall but keep and observe these things. - -III. Do, soul, do; abuse and contemn thyself; yet a while and -the time for thee to respect thyself, will be at an end. -Every man's happiness depends from himself, but behold thy life is -almost at an end, whiles affording thyself no respect, thou dost make -thy happiness to consist in the souls, and conceits of other men. -IV Why should any of these things that happen externally, -so much distract thee? Give thyself leisure to learn some -good thing, and cease roving and wandering to and fro. -Thou must also take heed of another kind of wandering, for they -are idle in their actions, who toil and labour in this life, -and have no certain scope to which to direct all their motions, -and desires. V. For not observing the state of another -man's soul, scarce was ever any man known to be unhappy. -tell whosoever they be that intend not, and guide not by reason -and discretion the motions of their own souls, they must -of necessity be unhappy. - -VI. These things thou must always have in mind: What is the nature -of the universe, and what is mine--in particular: This unto that what -relation it hath: what kind of part, of what kind of universe it is: -And that there is nobody that can hinder thee, but that thou mayest -always both do and speak those things which are agreeable to that nature, -whereof thou art a part. VII. Theophrastus, where he compares sin -with sin (as after a vulgar sense such things I grant may be compared:) -says well and like a philosopher, that those sins are greater which are -committed through lust, than those which are committed through anger. -For he that is angry seems with a kind of grief and close contraction -of himself, to turn away from reason; but he that sins through lust, -being overcome by pleasure, doth in his very sin bewray a more impotent, -and unmanlike disposition. Well then and like a philosopher doth he say, -that he of the two is the more to be condemned, that sins with pleasure, -than he that sins with grief. For indeed this latter may seem first -to have been wronged, and so in some manner through grief thereof to have -been forced to be angry, whereas he who through lust doth commit anything, -did of himself merely resolve upon that action. - -VIII. Whatsoever thou dost affect, whatsoever thou dost project, -so do, and so project all, as one who, for aught thou knowest, -may at this very present depart out of this life. -And as for death, if there be any gods, it is no grievous thing -to leave the society of men. The gods will do thee no hurt, -thou mayest be sure. But if it be so that there be no gods, -or that they take no care of the world, why should I desire -to live in a world void of gods, and of all divine providence? -But gods there be certainly, and they take care for the world; -and as for those things which be truly evil, as vice and. -wickedness, such things they have put in a man s own power, -that he might avoid them if he would: and had there been -anything besides that had been truly bad and evil, they would -have had a care of that also, that a man might have avoided it. -But why should that be thought to hurt and prejudice a man's life -in this world, which cannot any ways make man himself the better, -or the worse in his own person? Neither must we think that -the nature of the universe did either through ignorance pass -these things, or if not as ignorant of them, yet as unable -either to prevent, or better to order and dispose them. -It cannot be that she through want either of power or skill, -should have committed such a thing, so as to suffer all things -both good and bad, equally and promiscuously, to happen unto -all both good and bad. As for life therefore, and death, -honour and dishonour, labour and pleasure, riches and poverty, -all these things happen unto men indeed, both good and bad, equally; -but as things which of themselves are neither good nor bad; -because of themselves, neither shameful nor praiseworthy. - -IX. Consider how quickly all things are dissolved and resolved: -the bodies and substances themselves, into the matter and substance -of the world: and their memories into the general age and time -of the world. Consider the nature of all worldly sensible things; -of those especially, which either ensnare by pleasure, or for their -irksomeness are dreadful, or for their outward lustre and show are -in great esteem and request, how vile and contemptible, how base -and corruptible, how destitute of all true life and being they are. - -X. It is the part of a man endowed with a good understanding faculty, -to consider what they themselves are in very deed, from whose -bare conceits and voices, honour and credit do proceed: -as also what it is to die, and how if a man shall consider this -by itself alone, to die, and separate from it in his mind all -those things which with it usually represent themselves unto us, -he can conceive of it no otherwise, than as of a work of nature, -and he that fears any work of nature, is a very child. Now death, -it is not only a work of nature, but also conducing to nature. - -XI. Consider with thyself how man, and by what part of his, is joined -unto God, and how that part of man is affected, when it is said -to be diffused. There is nothing more wretched than that soul, -which in a kind of circuit compasseth all things, searching (as he saith) -even the very depths of the earth; and by all signs and conjectures -prying into the very thoughts of other men's souls; and yet of this, -is not sensible, that it is sufficient for a man to apply himself wholly, -and to confine all his thoughts and cares to the tendance of that -spirit which is within him, and truly and really to serve him. -His service doth consist in this, that a man keep himself pure from -all violent passion and evil affection, from all rashness and vanity, -and from all manner of discontent, either in regard of the gods or men. -For indeed whatsoever proceeds from the gods, deserves respect -for their worth and excellency; and whatsoever proceeds from men, -as they are our kinsmen, should by us be entertained, -with love, always; sometimes, as proceeding from their ignorance, -of that which is truly good and bad, (a blindness no less, than that -by which we are not able to discern between white and black:) -with a kind of pity and compassion also. - -XII. If thou shouldst live three thousand, or as many as ten -thousands of years, yet remember this, that man can part -with no life properly, save with that little part of life, -which he now lives: and that which he lives, is no other, -than that which at every instant he parts with. That then -which is longest of duration, and that which is shortest, -come both to one effect. For although in regard of that which -is already past there may be some inequality, yet that time -which is now present and in being, is equal unto all men. -And that being it which we part with whensoever we die, -it doth manifestly appear, that it can be but a moment of time, -that we then part with. For as for that which is either past -or to come, a man cannot be said properly to part with it. -For how should a man part with that which he hath not? -These two things therefore thou must remember. -First, that all things in the world from all eternity, -by a perpetual revolution of the same times and things -ever continued and renewed, are of one kind and nature; -so that whether for a hundred or two hundred years only, -or for an infinite space of time, a man see those things -which are still the same, it can be no matter of great moment. -And secondly, that that life which any the longest liver, -or the shortest liver parts with, is for length and duration -the very same, for that only which is present, is that, -which either of them can lose, as being that only which they have; -for that which he hath not, no man can truly be said to lose. - -XIII. Remember that all is but opinion and conceit, for those things -are plain and apparent, which were spoken unto Monimus the Cynic; -and as plain and apparent is the use that may be made of those things, -if that which is true and serious in them, be received as well as that -which is sweet and pleasing. - -XIV. A man's soul doth wrong and disrespect itself first -and especially, when as much as in itself lies it becomes -an aposteme, and as it were an excrescency of the world, -for to be grieved and displeased with anything that happens -in the world, is direct apostacy from the nature of the universe; -part of which, all particular natures of the world, are. -Secondly, when she either is averse from any man, or led -by contrary desires or affections, tending to his hurt -and prejudice; such as are the souls of them that are angry. -Thirdly, when she is overcome by any pleasure or pain. -Fourthly, when she doth dissemble, and covertly and falsely -either doth or saith anything. Fifthly, when she doth either -affect or endeavour anything to no certain end, but rashly -and without due ratiocination and consideration, how consequent -or inconsequent it is to the common end. For even the least -things ought not to be done, without relation unto the end; -and the end of the reasonable creatures is, to follow and obey him, -who is the reason as it were, and the law of this great city, -and ancient commonwealth. XV. The time of a man's life is -as a point; the substance of it ever flowing, the sense obscure; -and the whole composition of the body tending to corruption. -His soul is restless, fortune uncertain, and fame doubtful; -to be brief, as a stream so are all things belonging to the body; -as a dream, or as a smoke, so are all that belong unto -the soul. Our life is a warfare, and a mere pilgrimage. -Fame after life is no better than oblivion. What is it then -that will adhere and follow? Only one thing, philosophy. -And philosophy doth consist in this, for a man to preserve -that spirit which is within him, from all manner of contumelies -and injuries, and above all pains or pleasures; never to do -anything either rashly, or feignedly, or hypocritically: -wholly to depend from himself and his own proper actions: -all things that happen unto him to embrace contentedly, -as coming from Him from whom he himself also came; and above -all things, with all meekness and a calm cheerfulness, -to expect death, as being nothing else but the resolution -of those elements, of which every creature is composed. -And if the elements themselves suffer nothing by this their -perpetual conversion of one into another, that dissolution, -and alteration, which is so common unto all, why should -it be feared by any? Is not this according to nature? -But nothing that is according to nature can be evil. -whilst I was at Carnuntzim. - -************************** - -THE THIRD BOOK - -I. A man must not only consider how daily his life wasteth -and decreaseth, but this also, that if he live long, he cannot -be certain, whether his understanding shall continue so able -and sufficient, for either discreet consideration, in matter -of businesses; or for contemplation: it being the thing, -whereon true knowledge of things both divine and human, doth depend. -For if once he shall begin to dote, his respiration, nutrition, -his imaginative, and appetitive, and other natural faculties, -may still continue the same: he shall find no want of them. -But how to make that right use of himself that he should, -how to observe exactly in all things that which is right -and just, how to redress and rectify all wrong, or sudden -apprehensions and imaginations, and even of this particular, -whether he should live any longer or no, to consider duly; -for all such things, wherein the best strength and vigour of the mind -is most requisite; his power and ability will be past and gone. -Thou must hasten therefore; not only because thou art every day -nearer unto death than other, but also because that intellective -faculty in thee, whereby thou art enabled to know the true nature -of things, and to order all thy actions by that knowledge, -doth daily waste and decay: or, may fail thee before thou die. - -II. This also thou must observe, that whatsoever it is that naturally -doth happen to things natural, hath somewhat in itself that is pleasing -and delightful: as a great loaf when it is baked, some parts of it cleave -as it were, and part asunder, and make the crust of it rugged and unequal, -and yet those parts of it, though in some sort it be against the art -and intention of baking itself, that they are thus cleft and parted, -which should have been and were first made all even and uniform, -they become it well nevertheless, and have a certain peculiar property, -to stir the appetite. So figs are accounted fairest and ripest then, -when they begin to shrink, and wither as it were. So ripe olives, -when they are next to putrefaction, then are they in their proper beauty. -The hanging down of grapes--the brow of a lion, the froth of a foaming -wild boar, and many other like things, though by themselves considered, -they are far from any beauty, yet because they happen naturally, they both -are comely, and delightful; so that if a man shall with a profound mind -and apprehension, consider all things in the world, even among all those -things which are but mere accessories and natural appendices as it were, -there will scarce appear anything unto him, wherein he will not find -matter of pleasure and delight. So will he behold with as much pleasure -the true rictus of wild beasts, as those which by skilful painters -and other artificers are imitated. So will he be able to perceive -the proper ripeness and beauty of old age, whether in man or woman: -and whatsoever else it is that is beautiful and alluring in whatsoever is, -with chaste and continent eyes he will soon find out and discern. -Those and many other things will he discern, not credible unto every one, -but unto them only who are truly and familiarly acquainted, both with -nature itself, and all natural things. - -III. Hippocrates having cured many sicknesses, fell sick himself -and died. The Chaldeans and Astrologians having foretold the deaths -of divers, were afterwards themselves surprised by the fates. -Alexander and Pompeius, and Caius Caesar, having destroyed so many towns, -and cut off in the field so many thousands both of horse and foot, -yet they themselves at last were fain to part with their own lives. -Heraclitus having written so many natural tracts concerning the last -and general conflagration of the world, died afterwards all filled -with water within, and all bedaubed with dirt and dung without. -Lice killed Democritus; and Socrates, another sort of vermin, -wicked ungodly men. How then stands the case? Thou hast taken ship, -thou hast sailed, thou art come to land, go out, if to another life, -there also shalt thou find gods, who are everywhere. If all life -and sense shall cease, then shalt thou cease also to be subject to -either pains or pleasures ; and to serve and tend this vile cottage; -so much the viler, by how much that which ministers unto it doth excel ; -the one being a rational substance, and a spirit, the other nothing -but earth and blood. - -IV. Spend not the remnant of thy days in thoughts and fancies -concerning other men, when it is not in relation to some common good, -when by it thou art hindered from some other better work. -That is, spend not thy time in thinking, what such a man doth, -and to what end: what he saith, and what he thinks, -and what he is about, and such other things or curiosities, -which make a man to rove and wander from the care and observation -of that part of himself, which is rational, and overruling. -See therefore in the whole series and connection of thy thoughts, -that thou be careful to prevent whatsoever is idle and impertinent: -but especially, whatsoever is curious and malicious: and thou must -use thyself to think only of such things, of which if a man upon -a sudden should ask thee, what it is that thou art now thinking, -thou mayest answer This, and That, freely and boldly, that so by thy -thoughts it may presently appear that in all thee is sincere, -and peaceable; as becometh one that is made for society, and regards -not pleasures, nor gives way to any voluptuous imaginations at all: -free from all contentiousness, envy, and suspicion, and from whatsoever -else thou wouldest blush to confess thy thoughts were set upon. -He that is such, is he surely that doth not put off to lay hold on -that which is best indeed, a very priest and minister of the gods, -well acquainted and in good correspondence with him especially that -is seated and placed within himself, as in a temple and sacrary: -to whom also he keeps and preserves himself unspotted by pleasure, -undaunted by pain; free from any manner of wrong, or contumely, -by himself offered unto himself: not capable of any evil from others: -a wrestler of the best sort, and for the highest prize, that he may -not be cast down by any passion or affection of his own; deeply dyed -and drenched in righteousness, embracing and accepting with his -whole heart whatsoever either happeneth or is allotted unto him. -One who not often, nor without some great necessity tending to -some public good, mindeth what any other, either speaks, or doth, -or purposeth: for those things only that are in his own power, -or that are truly his own, are the objects of his employments, -and his thoughts are ever taken up with those things, which of -the whole universe are by the fates or Providence destinated -and appropriated unto himself. Those things that are his own, -and in his own power, he himself takes order, for that they be good: -and as for those that happen unto him, he believes them to be so. -For that lot and portion which is assigned to every one, -as it is unavoidable and necessary, so is it always profitable. -He remembers besides that whatsoever partakes of reason, -is akin unto him, and that to care for all men generally, -is agreeing to the nature of a man: but as for honour and praise, -that they ought not generally to be admitted and accepted -of from all, but from such only, who live according to nature. -As for them that do not, what manner of men they be at home, -or abroad; day or night, how conditioned themselves with what manner -of conditions, or with men of what conditions they moil and pass -away the time together, he knoweth, and remembers right well, -he therefore regards not such praise and approbation, as proceeding -from them, who cannot like and approve themselves. - -V. Do nothing against thy will, nor contrary to the community, -nor without due examination, nor with reluctancy. -Affect not to set out thy thoughts with curious neat language. -Be neither a great talker, nor a great undertaker. -Moreover, let thy God that is in thee to rule over thee, find by thee, -that he hath to do with a man; an aged man; a sociable man; -a Roman; a prince; one that hath ordered his life, as one -that expecteth, as it were, nothing but the sound of the trumpet, -sounding a retreat to depart out of this life with all expedition. -One who for his word or actions neither needs an oath, -nor any man to be a witness. - -VI. To be cheerful, and to stand in no need, either of other -men's help or attendance, or of that rest and tranquillity, -which thou must be beholding to others for. Rather like one -that is straight of himself, or hath ever been straight, -than one that hath been rectified. VII. If thou shalt find -anything in this mortal life better than righteousness, -than truth, temperance, fortitude, and in general better -than a mind contented both with those things which according -to right and reason she doth, and in those, which without -her will and knowledge happen unto thee by the providence; -if I say, thou canst find out anything better than this, -apply thyself unto it with thy whole heart, and that which -is best wheresoever thou dost find it, enjoy freely. -But if nothing thou shalt find worthy to be preferred to that -spirit which is within thee; if nothing better than to subject -unto thee thine own lusts and desires, and not to give -way to any fancies or imaginations before thou hast duly -considered of them, nothing better than to withdraw thyself -(to use Socrates his words) from all sensuality, and submit -thyself unto the gods, and to have care of all men in general: -if thou shalt find that all other things in comparison of this, -are but vile, and of little moment; then give not way to any -other thing, which being once though but affected and inclined unto, -it will no more be in thy power without all distraction -as thou oughtest to prefer and to pursue after that good, -which is thine own and thy proper good. For it is not lawful, -that anything that is of another and inferior kind and nature, -be it what it will, as either popular applause, or honour, -or riches, or pleasures; should be suffered to confront -and contest as it were, with that which is rational, -and operatively good. For all these things, if once though -but for a while, they begin to please, they presently prevail, -and pervert a man's mind, or turn a man from the right way. -Do thou therefore I say absolutely and freely make choice of that -which is best, and stick unto it. Now, that they say is best, -which is most profitable. If they mean profitable to man -as he is a rational man, stand thou to it, and maintain it; -but if they mean profitable, as he is a creature, only reject it; -and from this thy tenet and conclusion keep off carefully all -plausible shows and colours of external appearance, that thou -mayest be able to discern things rightly. VIII. Never esteem -of anything as profitable, which shall ever constrain -thee either to break thy faith, or to lose thy modesty; -to hate any man, to suspect, to curse, to dissemble, to lust -after anything, that requireth the secret of walls or veils. -But he that preferreth before all things his rational part and spirit, -and the sacred mysteries of virtue which issueth from it, -he shall never lament and exclaim, never sigh; he shall never -want either solitude or company: and which is chiefest of all, -he shall live without either desire or fear. And as for life, -whether for a long or short time he shall enjoy his soul thus -compassed about with a body, he is altogether indifferent. -For if even now he were to depart, he is as ready for it, as for any -other action, which may be performed with modesty and decency. -For all his life long, this is his only care, that his mind -may always be occupied in such intentions and objects, -as are proper to a rational sociable creature. - -IX. In the mind that is once truly disciplined and purged, thou canst -not find anything, either foul or impure, or as it were festered: -nothing that is either servile, or affected: no partial tie; -no malicious averseness; nothing obnoxious; nothing concealed. -The life of such an one, death can never surprise as imperfect; -as of an actor, that should die before he had ended, or the play -itself were at an end, a man might speak. - -X. Use thine opinative faculty with all honour and respect, -for in her indeed is all: that thy opinion do not beget -in thy understanding anything contrary to either nature, -or the proper constitution of a rational creature. -The end and object of a rational constitution is, -to do nothing rashly, to be kindly affected towards men, -and in all things willingly to submit unto the gods. -Casting therefore all other things aside, keep thyself to these few, -and remember withal that no man properly can be said to live more -than that which is now present, which is but a moment of time. -Whatsoever is besides either is already past, or uncertain. -The time therefore that any man doth live, is but a little, -and the place where he liveth, is but a very little corner -of the earth, and the greatest fame that can remain of a man -after his death, even that is but little, and that too, -such as it is whilst it is, is by the succession of silly mortal -men preserved, who likewise shall shortly die, and even whiles -they live know not what in very deed they themselves are: -and much less can know one, who long before is dead and gone. - -XI. To these ever-present helps and mementoes, let one more be added, -ever to make a particular description and delineation as it were -of every object that presents itself to thy mind, that thou mayest -wholly and throughly contemplate it, in its own proper nature, -bare and naked; wholly, and severally; divided into its several parts -and quarters: and then by thyself in thy mind, to call both it, -and those things of which it doth consist, and in which it shall -be resolved, by their own proper true names, and appellations. -For there is nothing so effectual to beget true magnanimity, -as to be able truly and methodically to examine and consider all things -that happen in this life, and so to penetrate into their natures, -that at the same time, this also may concur in our apprehensions: -what is the true use of it? and what is the true nature of this universe, -to which it is useful? how much in regard of the universe may it be -esteemed? how much in regard of man, a citizen of the supreme city, -of which all other cities in the world are as it were but -houses and families? - -XII. What is this, that now my fancy is set upon ? of what things -doth it consist? how long can it last? which of all the virtues -is the proper virtue for this present use? as whether meekness, -fortitude, truth, faith, sincerity, contentation, or any of the rest? -Of everything therefore thou must use thyself to say, This immediately -comes from God, this by that fatal connection, and concatenation -of things, or (which almost comes to one) by some coincidental casualty. -And as for this, it proceeds from my neighbour, my kinsman, my fellow: -through his ignorance indeed, because he knows not what is truly natural -unto him: but I know it, and therefore carry myself towards him -according to the natural law of fellowship; that is kindly, and justly. -As for those things that of themselves are altogether indifferent, -as in my best judgment I conceive everything to deserve more or less, -so I carry myself towards it. - -XIII. If thou shalt intend that which is present, following the rule -of right and reason carefully, solidly, meekly, and shalt not intermix -any other businesses, but shall study this only to preserve thy -spirit impolluted, and pure, and shall cleave unto him without either hope -or fear of anything, in all things that thou shalt either do or speak, -contenting thyself with heroical truth, thou shalt live happily; -and from this, there is no man that can hinder thee. - -XIV. As physicians and chirurgeons have always their instruments -ready at hand for all sudden cures; so have thou always thy dogmata -in a readiness for the knowledge of things, both divine and human: -and whatsoever thou dost, even in the smallest things that thou dost, -thou must ever remember that mutual relation, and connection -that is between these two things divine, and things human. -For without relation unto God, thou shalt never speed in any -worldly actions; nor on the other side in any divine, without some -respect had to things human. - -XV. Be not deceived; for thou shalt never live to read thy -moral commentaries, nor the acts of the famous Romans and Grecians; -nor those excerpta from several books; all which thou hadst -provided and laid up for thyself against thine old age. -Hasten therefore to an end, and giving over all vain hopes, -help thyself in time if thou carest for thyself, as thou -oughtest to do. XVI. To steal, to sow, to buy, to be at rest, -to see what is to be done (which is not seen by the eyes, -but by another kind of sight:) what these words mean, -and how many ways to be understood, they do not understand. -The body, the soul, the understanding. As the senses naturally -belong to the body, and the desires and affections to the soul, -so do the dogmata to the understanding. - -XVII. To be capable of fancies and imaginations, is common to man -and beast. To be violently drawn and moved by the lusts and desires -of the soul, is proper to wild beasts and monsters, such as Phalaris -and Nero were. To follow reason for ordinary duties and actions is -common to them also, who believe not that there be any gods, and for -their advantage would make no conscience to betray their own country; -and who when once the doors be shut upon them, dare do anything. -If therefore all things else be common to these likewise, it follows, -that for a man to like and embrace all things that happen and are -destinated unto him, and not to trouble and molest that spirit which is -seated in the temple of his own breast, with a multitude of vain fancies -and imaginations, but to keep him propitious and to obey him as a god, -never either speaking anything contrary to truth, or doing anything -contrary to justice, is the only true property of a good man. -And such a one, though no man should believe that he liveth as he doth, -either sincerely and conscionably, or cheerful and contentedly; -yet is he neither with any man at all angry for it, nor diverted -by it from the way that leadeth to the end of his life, through which -a man must pass pure, ever ready to depart, and willing of himself -without any compulsion to fit and accommodate himself to his proper -lot and portion. - - -THE FOURTH BOOK - -I. That inward mistress part of man if it be in its own true -natural temper, is towards all worldly chances and events ever -so disposed and affected, that it will easily turn and apply -itself to that which may be, and is within its own power -to compass, when that cannot be which at first it intended. -For it never doth absolutely addict and apply itself to any one object, -but whatsoever it is that it doth now intend and prosecute, -it doth prosecute it with exception and reservation; so that -whatsoever it is that falls out contrary to its first intentions, -even that afterwards it makes its proper object. Even as -the fire when it prevails upon those things that are in his way; -by which things indeed a little fire would have been quenched, -but a great fire doth soon turn to its own nature, and so consume -whatsoever comes in his way: yea by those very things it is made -greater and greater. II. Let nothing be done rashly, and at random, -but all things according to the most exact and perfect rules -of art. III. They seek for themselves private retiring places, -as country villages, the sea-shore, mountains; yea thou thyself -art wont to long much after such places. But all this thou -must know proceeds from simplicity in the highest degree. -At what time soever thou wilt, it is in thy power to retire -into thyself, and to be at rest, and free from all businesses. -A man cannot any whither retire better than to his own soul; -he especially who is beforehand provided of such things within, -which whensoever he doth withdraw himself to look in, -may presently afford unto him perfect ease and tranquillity. -By tranquillity I understand a decent orderly disposition -and carriage, free from all confusion and tumultuousness. -Afford then thyself this retiring continually, and thereby refresh -and renew thyself. Let these precepts be brief and fundamental, -which as soon as thou dost call them to mind, may suffice thee -to purge thy soul throughly, and to send thee away well pleased -with those things whatsoever they be, which now again after this -short withdrawing of thy soul into herself thou dost return unto. -For what is it that thou art offended at? Can it be at the -wickedness of men, when thou dost call to mind this conclusion, -that all reasonable creatures are made one for another? -and that it is part of justice to bear with them? and that it -is against their wills that they offend? and how many already, -who once likewise prosecuted their enmities, suspected, hated, -and fiercely contended, are now long ago stretched out, -and reduced unto ashes? It is time for thee to make an end. -As for those things which among the common chances of the world -happen unto thee as thy particular lot and portion, canst thou be -displeased with any of them, when thou dost call that our ordinary -dilemma to mind, either a providence, or Democritus his atoms; -and with it, whatsoever we brought to prove that the whole -world is as it were one city? And as for thy body, what canst -thou fear, if thou dost consider that thy mind and understanding, -when once it hath recollected itself, and knows its own power, -hath in this life and breath (whether it run smoothly and gently, -or whether harshly and rudely), no interest at all, but is -altogether indifferent: and whatsoever else thou hast heard -and assented unto concerning either pain or pleasure? But the care -of thine honour and reputation will perchance distract thee? -How can that be, if thou dost look back, and consider both how -quickly all things that are, are forgotten, and what an immense -chaos of eternity was before, and will follow after all things: -and the vanity of praise, and the inconstancy and variableness -of human judgments and opinions, and the narrowness of the place, -wherein it is limited and circumscribed? For the whole earth -is but as one point; and of it, this inhabited part of it, -is but a very little part; and of this part, how many in number, -and what manner of men are they, that will commend thee? -What remains then, but that thou often put in practice this -kind of retiring of thyself, to this little part of thyself; -and above all things, keep thyself from distraction, and intend -not anything vehemently, but be free and consider all things, -as a man whose proper object is Virtue, as a man whose true nature -is to be kind and sociable, as a citizen, as a mortal creature. -Among other things, which to consider, and look into thou must -use to withdraw thyself, let those two be among the most obvious -and at hand. One, that the things or objects themselves -reach not unto the soul, but stand without still and quiet, -and that it is from the opinion only which is within, -that all the tumult and all the trouble doth proceed. -The next, that all these things, which now thou seest, -shall within a very little while be changed, and be no more: -and ever call to mind, how many changes and alterations in the world -thou thyself hast already been an eyewitness of in thy time. -This world is mere change, and this life, opinion. IV. If to -understand and to be reasonable be common unto all men, -then is that reason, for which we are termed reasonable, -common unto all. If reason is general, then is that reason also, -which prescribeth what is to be done and what not, common unto all. -If that, then law. If law, then are we fellow-citizens. -If so, then are we partners in some one commonweal. -If so, then the world is as it were a city. For which other -commonweal is it, that all men can be said to be members of? -From this common city it is, that understanding, reason, and law -is derived unto us, for from whence else? For as that which in me -is earthly I have from some common earth; and that which is moist -from some other element is imparted; as my breath and life hath its -proper fountain; and that likewise which is dry and fiery in me: -(for there is nothing which doth not proceed from something; -as also there is nothing that can be reduced unto mere nothing:) -so also is there some common beginning from whence my -understanding bath proceeded. - -V. As generation is, so also death, a secret of nature's wisdom: -a mixture of elements, resolved into the same elements again, -a thing surely which no man ought to be ashamed of: -in a series of other fatal events and consequences, which a -rational creature is subject unto, not improper or incongruous, -nor contrary to the natural and proper constitution of man himself. - -VI. Such and such things, from such and such causes, must of -necessity proceed. He that would not have such things to happen, -is as he that would have the fig-tree grow without any sap or moisture. -In sum, remember this, that within a very little while, -both thou and he shall both be dead, and after a little while more, -not so much as your names and memories shall be remaining. - -VII. Let opinion be taken away, and no man will think himself wronged. -If no man shall think himself wronged, then is there no more any -such thing as wrong. That which makes not man himself the worse, -cannot make his life the worse, neither can it hurt him either inwardly -or outwardly. It was expedient in nature that it should be so, -and therefore necessary. VIII. Whatsoever doth happen in the world, doth -happen justly, and so if thou dost well take heed, thou shalt find it. -I say not only in right order by a series of inevitable consequences, -but according to justice and as it were by way of equal distribution, -according to the true worth of everything. Continue then to take -notice of it, as thou hast begun, and whatsoever thou dost, -do it not without this proviso, that it be a thing of that nature -that a good man (as the word good is properly taken) may do it. -This observe carefully in every action. IX. Conceit no such things, -as he that wrongeth thee conceiveth, or would have thee to conceive, -but look into the matter itself, and see what it is in very truth. -X. These two rules, thou must have always in a readiness. -First, do nothing at all, but what reason proceeding from that regal and -supreme part, shall for the good and benefit of men, suggest unto thee. -And secondly, if any man that is present shall be able to rectify -thee or to turn thee from some erroneous persuasion, that thou -be always ready to change thy mind, and this change to proceed, -not from any respect of any pleasure or credit thereon depending, -but always from some probable apparent ground of justice, or of some -public good thereby to be furthered; or from some other such inducement. - -XI. Hast thou reason? I have. Why then makest thou not use of it? -For if thy reason do her part, what more canst thou require? - -XII. As a part hitherto thou hast had a particular subsistence: -and now shalt thou vanish away into the common substance of Him, -who first begot thee, or rather thou shalt be resumed again into -that original rational substance, out of which all others have issued, -and are propagated. Many small pieces of frankincense are set upon -the same altar, one drops first and is consumed, another after; -and it comes all to one. XIII. Within ten days, if so happen, -thou shalt be esteemed a god of them, who now if thou shalt return -to the dogmata and to the honouring of reason, will esteem of thee -no better than of a mere brute, and of an ape. XIV. Not as though -thou hadst thousands of years to live. Death hangs over thee: -whilst yet thou livest, whilst thou mayest, be good. - -XV. Now much time and leisure doth he gain, who is not curious to know -what his neighbour hath said, or hath done, or hath attempted, -but only what he doth himself, that it may be just and holy? -or to express it in Agathos' words, Not to look about upon -the evil conditions of others, but to run on straight in the line, -without any loose and extravagant agitation. - -XVI. He who is greedy of credit and reputation after -his death, doth not consider, that they themselves by whom -he is remembered, shall soon after every one of them be dead; -and they likewise that succeed those; until at last all memory, -which hitherto by the succession of men admiring and soon -after dying hath had its course, be quite extinct. -But suppose that both they that shall remember thee, and thy -memory with them should be immortal, what is that to thee? -I will not say to thee after thou art dead; but even to thee living, -what is thy praise? But only for a secret and politic consideration, -which we call oikonomian or dispensation. For as for that, -that it is the gift of nature, whatsoever is commended in thee, -what might be objected from thence, let that now that we -are upon another consideration be omitted as unseasonable. -That which is fair and goodly, whatsoever it be, and in what respect -soever it be, that it is fair and goodly, it is so of itself, -and terminates in itself, not admitting praise as a part or member: -that therefore which is praised, is not thereby made either -better or worse. This I understand even of those things, -that are commonly called fair and good, as those which are commended -either for the matter itself, or for curious workmanship. -As for that which is truly good, what can it stand in need -of more than either justice or truth ; or more than either -kindness and modesty? Which of all those, either becomes good -or fair, because commended; or dispraised suffers any damage? -Doth the emerald become worse in itself, or more vile -if it be not commended? Doth gold, or ivory, or purple? -Is there anything that doth though never so common, as a knife, -a flower, or a tree? - -XVII. If so be that the souls remain after death (say they that will not -believe it); how is the air from all eternity able to contain them? -How is the earth (say I) ever from that time able to Contain the bodies -of them that are buried? For as here the change and resolution -of dead bodies into another kind of subsistence (whatsoever it be;) -makes place for other dead bodies : so the souls after death transferred -into the air, after they have conversed there a while, are either by way -of transmutation, or transfusion, or conflagration, received again into -that original rational substance, from which all others do proceed: -and so give way to those souls, who before coupled and associated -unto bodies, now begin to subsist single. This, upon a supposition that -the souls after death do for a while subsist single, may be answered. -And here, (besides the number of bodies, so buried and contained -by the earth), we may further consider the number of several beasts, -eaten by us men, and by other creatures. For notwithstanding that -such a multitude of them is daily consumed, and as it were buried -in the bodies of the eaters, yet is the same place and body able -to contain them, by reason of their conversion, partly into blood, -partly into air and fire. What in these things is the speculation -of truth? to divide things into that which is passive and material; -and that which is active and formal. - -XVIII. Not to wander out of the way, but upon every motion and desire, -to perform that which is just: and ever to be careful to attain -to the true natural apprehension of every fancy, that presents itself. - -XIX. Whatsoever is expedient unto thee, O World, is expedient unto me; -nothing can either be 'unseasonable unto me, or out of date, -which unto thee is seasonable. Whatsoever thy seasons bear, -shall ever by me be esteemed as happy fruit, and increase. -O Nature! from thee are all things, in thee all things subsist, -and to thee all tend. Could he say of Athens, Thou lovely city -of Cecrops; and shalt not thou say of the world, Thou lovely -city of God? - -XX. They will say commonly, Meddle not with many things, -if thou wilt live cheerfully. Certainly there is nothing better, -than for a man to confine himself to necessary actions; -to such and so many only, as reason in a creature that knows itself -born for society, will command and enjoin. This will not only -procure that cheerfulness, which from the goodness, but that also, -which from the paucity of actions doth usually proceed. -For since it is so, that most of those things, which we either -speak or do, are unnecessary; if a man shall cut them off, -it must needs follow that he shall thereby gain much leisure, -and save much trouble, and therefore at every action a man must -privately by way of admonition suggest unto himself, What? may not -this that now I go about, be of the number of unnecessary actions? -Neither must he use himself to cut off actions only, but thoughts -and imaginations also, that are unnecessary for so will unnecessary -consequent actions the better be prevented and cut off. - -XXI. Try also how a good man's life; (of one, who is well pleased -with those things whatsoever, which among the common changes and -chances of this world fall to his own lot and share; and can live -well contented and fully satisfied in the justice of his own proper -present action, and in the goodness of his disposition for the future:) -will agree with thee. Thou hast had experience of that other -kind of life : make now trial of this also. Trouble not thyself -any more henceforth, reduce thyself unto perfect simplicity. -Doth any man offend? It is against himself that he doth offend: -why should it trouble thee? Hath anything happened unto thee ? -It is well, whatsoever it be, it is that which of all the common chances -of the world from the very beginning in the series of all other things -that have, or shall happen, was destinated and appointed unto thee. -To comprehend all in a few words, our life is short; we must -endeavour to gain the present time with best discretion and justice. -Use recreation with sobriety. XXII. Either this world is a kosmoz -or comely piece, because all disposed and governed by certain order: -or if it be a mixture, though confused, yet still it is a comely piece. -For is it possible that in thee there should be any beauty at all, -and that in the whole world there should be nothing but disorder -and confusion? and all things in it too, by natural different -properties one from another differenced and distinguished; and yet -all through diffused, and by natural sympathy, one to another united, -as they are? - -XXIII. A black or malign disposition, an effeminate disposition; -an hard inexorable disposition, a wild inhuman disposition, -a sheepish disposition, a childish disposition; a blockish, -a false, a scurril, a fraudulent, a tyrannical: what then? -If he be a stranger in the world, that knows not the things -that are in it; why not he a stranger as well, that wonders -at the things that are done in it? - -XXIV. He is a true fugitive, that flies from reason, by which -men are sociable. He blind, who cannot see with the eyes -of his understanding. He poor, that stands in need of another, -and hath not in himself all things needful for this life. -He an aposteme of the world, who by being discontented with those -things that happen unto him in the world, doth as it were apostatise, -and separate himself from common nature's rational administration. -For the same nature it is that brings this unto thee, -whatsoever it be, that first brought thee into the world. -He raises sedition in the city, who by irrational actions -withdraws his own soul from that one and common soul of -all rational creatures. - -XXV. There is, who without so much as a coat; and there is, who without -so much as a book, doth put philosophy in practice. I am half naked, -neither have I bread to eat, and yet I depart not from reason, saith one. -But I say; I want the food of good teaching, and instructions, -and yet I depart not from reason. XXVI. What art and profession soever -thou hast learned, endeavour to affect it, and comfort thyself in it; -and pass the remainder of thy life as one who from his whole heart -commits himself and whatsoever belongs unto him, unto the gods: -and as for men, carry not thyself either tyrannically or servilely -towards any. XXVII. Consider in my mind, for example's sake, -the times of Vespasian: thou shalt see but the same things: -some marrying, some bringing up children, some sick, some dying, -some fighting, some feasting, some merchan-dising, some tilling, -some flattering, some boasting, some suspecting, some undermining, -some wishing to die, some fretting and murmuring at their present estate, -some wooing, some hoarding, some seeking after magistracies, and some -after kingdoms. And is not that their age quite over, and ended? -Again, consider now the times of Trajan. There likewise thou seest -the very self-same things, and that age also is now over and ended. -In the like manner consider other periods, both of times and of -whole nations, and see how many men, after they had with all their -might and main intended and prosecuted some one worldly thing or other -did soon after drop away, and were resolved into the elements. -But especially thou must call to mind them, whom thou thyself -in thy lifetime hast known much distracted about vain things, -and in the meantime neglecting to do that, and closely and unseparably -(as fully satisfied with it) to adhere unto it, which their own proper -constitution did require. And here thou must remember, that thy -carriage in every business must be according to the worth and due -proportion of it, for so shalt thou not easily be tired out and vexed, -if thou shalt not dwell upon small matters longer than is fitting. - -XXVIII. Those words which once were common and ordinary, -are now become obscure and obsolete; and so the names of men once -commonly known and famous, are now become in a manner obscure -and obsolete names. Camillus, Cieso, Volesius, Leonnatus; -not long after, Scipio, Cato, then Augustus, then Adrianus, -then Antoninus Pius: all these in a short time will be out of date, -and, as things of another world as it were, become fabulous. -And this I say of them, who once shined as the wonders of -their ages, for as for the rest, no sooner are they expired, -than with them all their fame and memory. And what is it then -that shall always be remembered? all is vanity. What is it that we -must bestow our care and diligence upon? even upon this only: -that our minds and wills be just; that our actions be charitable; -that our speech be never deceitful, or that our understanding -be not subject to error; that our inclination be always set -to embrace whatsoever shall happen unto us, as necessary, -as usual, as ordinary, as flowing from such a beginning, and such -a fountain, from which both thou thyself and all things are. -Willingly therefore, and wholly surrender up thyself unto -that fatal concatenation, yielding up thyself unto the fates, -to be disposed of at their pleasure. - -XXIX. Whatsoever is now present, and from day to day hath its existence; -all objects of memories, and the minds and memories themselves, -incessantly consider, all things that are, have their being by change -and alteration. Use thyself therefore often to meditate upon this, -that the nature of the universe delights in nothing more, than in -altering those things that are, and in making others like unto them. -So that we may say, that whatsoever is, is but as it were the seed -of that which shall be. For if thou think that that only is seed, -which either the earth or the womb receiveth, thou art very simple. - -XXX. Thou art now ready to die, and yet hast thou not -attained to that perfect simplicity: thou art yet subject -to many troubles and perturbations; not yet free from all -fear and suspicion of external accidents; nor yet either -so meekly disposed towards all men, as thou shouldest; -or so affected as one, whose only study and only wisdom is, -to be just in all his actions. XXXI. Behold and observe, -what is the state of their rational part; and those that the world -doth account wise, see what things they fly and are afraid of; -and what things they hunt after. - -XXXII. In another man's mind and understanding thy evil Cannot subsist, -nor in any proper temper or distemper of the natural constitution -of thy body, which is but as it were the coat or cottage of thy soul. -Wherein then, but in that part of thee, wherein the conceit, -and apprehension of any misery can subsist? Let not that part -therefore admit any such conceit, and then all is well. -Though thy body which is so near it should either be cut or burnt, -or suffer any corruption or putrefaction, yet let that part -to which it belongs to judge of these, be still at rest; that is, -let her judge this, that whatsoever it is, that equally may happen -to a wicked man, and to a good man, is neither good nor evil. -For that which happens equally to him that lives according to nature, -and to him that doth not, is neither according to nature, nor against it; -and by consequent, neither good nor bad. - -XXXIII. Ever consider and think upon the world as being but one -living substance, and having but one soul, and how all things -in the world, are terminated into one sensitive power; and are done -by one general motion as it were, and deliberation of that one soul; -and how all things that are, concur in the cause of one another's being, -and by what manner of connection and concatenation all things happen. - -XXXIV. What art thou, that better and divine part excepted, -but as Epictetus said well, a wretched soul, appointed to carry -a carcass up and down? - -XXXV. To suffer change can be no hurt; as no benefit -it is, by change to attain to being. The age and time -of the world is as it were a flood and swift current, -consisting of the things that are brought to pass in the world. -For as soon as anything hath appeared, and is passed away, -another succeeds, and that also will presently out of sight. - -XXXVI. Whatsoever doth happen in the world, is, in the course of nature, -as usual and ordinary as a rose in the spring, and fruit in summer. -Of the same nature is sickness and death; slander, and lying in wait, -and whatsoever else ordinarily doth unto fools use to be occasion -either of joy or sorrow. That, whatsoever it is, that comes after, -doth always very naturally, and as it were familiarly, follow upon -that which was before. For thou must consider the things of the world, -not as a loose independent number, consisting merely of necessary events; -but as a discreet connection of things orderly and harmoniously disposed. -There is then to be seen in the things of the world, not a bare -succession, but an admirable correspondence and affinity. - -XXXVII. Let that of Heraclitus never be out of thy mind, -that the death of earth, is water, and the death of water, is air; -and the death of air, is fire; and so on the contrary. Remember him -also who was ignorant whither the way did lead, and how that reason -being the thing by which all things in the world are administered, -and which men are continually and most inwardly conversant with: -yet is the thing, which ordinarily they are most in opposition with, -and how those things which daily happen among them, cease not daily -to be strange unto them, and that we should not either speak, -or do anything as men in their sleep, by opinion and bare imagination: -for then we think we speak and do, and that we must not be as children, -who follow their father's example; for best reason alleging their bare -successive tradition from our forefathers we have received it. - -XXXVIII. Even as if any of the gods should tell thee, -Thou shalt certainly die to-morrow, or next day, thou wouldst not, -except thou wert extremely base and pusillanimous, take it for a -great benefit, rather to die the next day after, than to-morrow; -(for alas, what is the difference!) so, for the same reason, -think it no great matter to die rather many years after, -than the very next day. - -XXXIX. Let it be thy perpetual meditation, how many physicians who once -looked so grim, and so tetrically shrunk their brows upon their patients, -are dead and gone themselves. How many astrologers, after that -in great ostentation they had foretold the death of some others, -how many philosophers after so many elaborate tracts and volumes -concerning either mortality or immortality; how many brave captains -and commanders, after the death and slaughter of so many; how many kings -and tyrants, after they had with such horror and insolency abused -their power upon men's lives, as though themselves had been immortal; -how many, that I may so speak, whole cities both men and towns: -Helice, Pompeii, Herculaneum, and others innumerable are dead and gone. -Run them over also, whom thou thyself, one after another, -hast known in thy time to drop away. Such and such a one took care -of such and such a one's burial, and soon after was buried himself. -So one, so another: and all things in a short time. For herein -lieth all indeed, ever to look upon all worldly things, as things -for their continuance, that are but for a day: and for their worth, -most vile, and contemptible, as for example, What is man? -That which but the other day when he was conceived was vile snivel; -and within few days shall be either an embalmed carcass, or mere ashes. -Thus must thou according to truth and nature, throughly consider how man's -life is but for a very moment of time, and so depart meek and contented: -even as if a ripe olive falling should praise the ground that bare her, -and give thanks to the tree that begat her. - -XL. Thou must be like a promontory of the sea, against which -though the waves beat continually, yet it both itself stands, -and about it are those swelling waves stilled and quieted. - -XLI. Oh, wretched I, to whom this mischance is happened! nay, happy I, -to whom this thing being happened, I can continue without grief; neither -wounded by that which is present, nor in fear of that which is to come. -For as for this, it might have happened unto any man, but any man having -such a thing befallen him, could not have continued without grief. -Why then should that rather be an unhappiness, than this a happiness? -But however, canst thou, 0 man! term that unhappiness, which is no -mischance to the nature of man I Canst thou think that a mischance -to the nature of man, which is not contrary to the end and will of -his nature? What then hast thou learned is the will of man's nature? -Doth that then which hath happened unto thee, hinder thee from being -just? or magnanimous? or temperate? or wise? or circumspect? or true? -or modest? or free? or from anything else of all those things -in the present enjoying and possession whereof the nature of man, -(as then enjoying all that is proper unto her,) is fully satisfied? -Now to conclude; upon all occasion of sorrow remember henceforth -to make use of this dogma, that whatsoever it is that hath happened -unto thee, is in very deed no such thing of itself, as a misfortune; -but that to bear it generously, is certainly great happiness. - -XLII. It is but an ordinary coarse one, yet it is a good effectual -remedy against the fear of death, for a man to consider in his mind -the examples of such, who greedily and covetously (as it were) -did for a long time enjoy their lives. What have they got more, -than they whose deaths have been untimely? Are not they themselves dead -at the last? as Cadiciant's, Fabius, Julianus Lepidus, or any other who in -their lifetime having buried many, were at the last buried themselves. -The whole space of any man's life, is but little; and as little -as it is, with what troubles, with what manner of dispositions, -and in the society of how wretched a body must it be passed! -Let it be therefore unto thee altogether as a matter of indifferency. -For if thou shalt look backward; behold, what an infinite chaos -of time doth present itself unto thee; and as infinite a chaos, -if thou shalt look forward. In that which is so infinite, -what difference can there be between that which liveth but three days, -and that which liveth three ages? - -XLIII. Let thy course ever be the most compendious way. -The most compendious, is that which is according to nature: -that is, in all both words and deeds, ever to follow that which -is most sound and perfect. For such a resolution will free -a man from all trouble, strife, dissembling, and ostentation - -THE FIFTH BOOK - -I. In the morning when thou findest thyself unwilling to rise, -consider with thyself presently, it is to go about a man's work -that I am stirred up. Am I then yet unwilling to go about that, -for which I myself was born and brought forth into this world? -Or was I made for this, to lay me down, and make much of myself -in a warm bed? 'O but this is pleasing.' And was it then -for this that thou wert born, that thou mightest enjoy pleasure? -Was it not in very truth for this, that thou mightest always -be busy and in action? Seest thou not how all things in the -world besides, how every tree md plant, how sparrows and ants, -spiders and bees: how all in their kind are intent as it were -orderly to perform whatsoever (towards the preservation of this -orderly universe) naturally doth become and belong unto thin? -And wilt not thou do that, which belongs unto a man to do? -Wilt not thou run to do that, which thy nature doth require? -'But thou must have some rest.' Yes, thou must. -Nature hath of that also, as well as of eating and drinking, -allowed thee a certain stint. But thou guest beyond thy stint, -and beyond that which would suffice, and in matter of action, -there thou comest short of that which thou mayest. -It must needs be therefore, that thou dost not love thyself, -for if thou didst, thou wouldst also love thy nature, -and that which thy nature doth propose unto herself as her end. -Others, as many as take pleasure in their trade and profession, -can even pine themselves at their works, and neglect their bodies -and their food for it; and doest thou less honour thy nature, -than an ordinary mechanic his trade; or a good dancer his art? -than a covetous man his silver, and vainglorious man applause? -These to whatsoever they take an affection, can be content to want -their meat and sleep, to further that every one which he affects: -and shall actions tending to the common good of human society, -seem more vile unto thee, or worthy of less respect and intention? - -II. How easy a thing is it for a man to put off from him -all turbulent adventitious imaginations, and presently to be -in perfect rest and tranquillity! - -III. Think thyself fit and worthy to speak, or to do anything -that is according to nature, and let not the reproach, -or report of some that may ensue upon it, ever deter thee. -If it be right and honest to be spoken or done, -undervalue not thyself so much, as to be discouraged from it. -As for them, they have their own rational over-ruling part, -and their own proper inclination: which thou must not stand -and look about to take notice of, but go on straight, whither both -thine own particular, and the common nature do lead thee; -and the way of both these, is but one. - -IV. I continue my course by actions according to nature, -until I fall and cease, breathing out my last breath into -that air, by which continually breathed in I did live; -and falling upon that earth, out of whose gifts and fruits -my father gathered his seed, my mother her blood, and my nurse -her milk, out of which for so many years I have been provided, -both of meat and drink. And lastly, which beareth me that tread -upon it, and beareth with me that so many ways do abuse it, -or so freely make use of it, so many ways to so many ends. -V. No man can admire thee for thy sharp acute language, -such is thy natural disability that way. Be it so: -yet there be many other good things, for the want of -which thou canst not plead the want or natural ability. -Let them be seen in thee, which depend wholly from thee; -sincerity, gravity, laboriousness, contempt of pleasures; -be not querulous, be Content with little, be kind, be free; -avoid all superfluity, all vain prattling; be magnanimous. -Doest not thou perceive, how many things there be, -which notwithstanding any pretence of natural indisposition -and unfitness, thou mightest have performed and exhibited, -and yet still thou doest voluntarily continue drooping downwards? -Or wilt thou say. that it is through defect of thy -natural constitution, that thou art constrained to murmur, -to be base and wretched to flatter; now to accuse, -and now to please, and pacify thy body: to be vainglorious, -to be so giddy-headed., and unsettled in thy thoughts? nay -(witnesses be the Gods) of all these thou mightest have been -rid long ago: only, this thou must have been contented with, -to have borne the blame of one that is somewhat slow and dull. -wherein thou must so exercise thyself, as one who neither doth -much take to heart this his natural defect, nor yet pleaseth -himself in it. - -Vi. Such there be, who when they have done a good turn to any, -are ready to set them on the score for it, and to require retaliation. -Others there be, who though they stand not upon retaliation, -to require any, yet they think with themselves nevertheless, that such a -one is their debtor, and they know as their word is what they have done. -Others again there be, who when they have done any such thing, -do not so much as know what they have done; but are like unto the vine, -which beareth her grapes, and when once she hath borne her own -proper fruit, is contented and seeks for no further recompense. -As a horse after a race, and a hunting dog when he hath hunted, -and a bee when she hath made her honey, look not for applause -and commendation; so neither doth that man that rightly doth -understand his own nature when he hath done a good turn: -but from one doth proceed to do another, even as the vine after she hath -once borne fruit in her own proper season, is ready for another time. -Thou therefore must be one of them, who what they do, barely do it without -any further thought, and are in a manner insensible of what they do. -'Nay but,' will some reply perchance, 'this very thing a rational -man is bound unto, to understand what it is, that he doeth.' -For it is the property, say they, of one that is naturally sociable, -to be sensible, that he doth operate sociably: nay, and to desire, -that the party him self that is sociably dealt with, should be -sensible of it too. I answer, That which thou sayest is true indeed, -but the true meaning of that which is said, thou dost not understand. -And therefore art thou one of those first, whom I mentioned. -For they also are led by a probable appearance of reason. -But if thou dost desire to understand truly what it is that is said, -fear not that thou shalt therefore give over any sociable action. - -VII. The form of the Athenians' prayer did run thus: -'0 rain, rain, good Jupiter, upon all the grounds and fields -that belong to the Athenians.' Either we should not pray at all, -or thus absolutely and freely; and not every one for himself -in particular alone. - -VIII. As we say commonly, The physician hath prescribed unto this -man, riding; unto another, cold baths; unto a third, to go barefoot: -so it is alike to say, The nature of the universe hath prescribed -unto this man sickness, or blindness, or some loss, or damage -or some such thing. For as there, when we say of a physician, -that he hath prescribed anything, our meaning is, that he hath -appointed this for that, as subordinate and conducing to health: -so here, whatsoever doth happen unto any, is ordained unto him -as a thing subordinate unto the fates, and therefore do we -say of such things, that they do happen, or fall together; -as of square stones, when either in walls, or pyramids in a certain -position they fit one another, and agree as it were in an harmony, -the masons say, that they do (sumbainein) as if thou shouldest say, -fall together: so that in the general, though the things be divers -that make it, yet the consent or harmony itself is but one. -And as the whole world is made up of all the particular bodies -of the world, one perfect and complete body, of the same nature that -particular bodies; so is the destiny of particular causes and events -one general one, of the same nature that particular causes are. -What I now say, even they that are mere idiots are not ignorant of: -for they say commonly (touto eferen autw) that is, This his destiny -hath brought upon him. This therefore is by the fates properly -and particularly brought upon this, as that unto this in particular -is by the physician prescribed. These therefore let us accept of in -like manner, as we do those that are prescribed unto us our physicians. -For them also in themselves shall We find to contain many -harsh things, but we nevertheless, in hope of health, and recovery, -accept of them. Let. the fulfilling' and accomplishment of those things -which the common nature bath determined, be unto thee as thy health. -Accept then, and be pleased with whatsoever doth happen, -though otherwise harsh and un-pleasing, as tending to that end, -to the health and welfare of the universe, and to Jove's happiness -and prosperity. For this whatsoever it be, should not have -been produced, had it not conduced to the good of the universe. -For neither doth any ordinary particular nature bring anything -to pass, that is not to whatsoever is within the sphere of its own -proper administration and government agreeable and subordinate. -For these two considerations then thou must be well pleased with -anything that doth happen unto thee. First, because that for thee -properly it was brought to pass, and unto thee it was prescribed; -and that from the very beginning by the series and connection -of the first causes, it hath ever had a reference unto thee. -And secondly, because the good success and perfect welfare, -and indeed the very continuance of Him, that is the Administrator -of the whole, doth in a manner depend on it. For the whole -(because whole, therefore entire and perfect) is maimed, and mutilated, -if thou shalt cut off anything at all, whereby the coherence, -and contiguity as of parts, so of causes, is maintained and preserved. -Of which certain it is, that thou doest (as much as lieth in thee) -cut off, and in some sort violently take somewhat away, as often -as thou art displeased with anything that happeneth. - -IX. Be not discontented, be not disheartened, be not out of hope, -if often it succeed not so well with thee punctually and precisely -to do all things according to the right dogmata, but being -once cast off, return unto them again: and as for those many -and more frequent occurrences, either of worldly distractions, -or human infirmities, which as a man thou canst not but in some -measure be subject unto, be not thou discontented with them; -but however, love and affect that only which thou dust return unto: -a philosopher's life, and proper occupation after the most exact manner. -And when thou dust return to thy philosophy, return not unto it -as the manner of some is, after play and liberty as it were, -to their schoolmasters and pedagogues; but as they that have sore -eyes to their sponge and egg: or as another to his cataplasm; -or as others to their fomentations: so shalt not thou make it a matter -of ostentation at all to obey reason but of ease and comfort. -And remember that philosophy requireth nothing of thee, but what -thy nature requireth, and wouldest thou thyself desire anything -that is not according to nature? for which of these sayest thou; -that which is according to nature or against it, is of itself -more kind and pleasing? Is it not for that respect especially, -that pleasure itself is to so many men's hurt and overthrow, -most prevalent, because esteemed commonly most kind, and natural? -But consider well whether magnanimity rather, and true liberty, -and true simplicity, and equanimity, and holiness; whether these be -not most kind and natural? And prudency itself, what more kind -and amiable than it, when thou shalt truly consider with thyself, -what it is through all the proper objects of thy rational -intellectual faculty currently to go on without any fall or stumble? -As for the things of the world, their true nature is in a manner -so involved with obscurity, that unto many philosophers, -and those no mean ones, they seemed altogether incomprehensible. -and the Stoics themselves, though they judge them not -altogether incomprehensible, yet scarce and not without -much difficulty, comprehensible, so that all assent of ours -is fallible, for who is he that is infallible in his conclusions? ->From the nature of things, pass now unto their subjects and matter: -how temporary, how vile are they I such as may be in the power -and possession of some abominable loose liver, of some -common strumpet, of some notorious oppressor and extortioner. -Pass from thence to the dispositions of them that thou doest ordinarily -converse with, how hardly do we bear, even with the most loving -and amiable! that I may not say, how hard it is for us to bear even -with our own selves, in such obscurity, and impurity of things: -in such and so continual a flux both of the substances and time; -both of the motions themselves, and things moved; what it is -that we can fasten upon; either to honour, and respect especially; -or seriously, and studiously to seek after; I cannot so much as conceive -For indeed they are things contrary. X. Thou must comfort thyself -in the expectation of thy natural dissolution, and in the meantime -not grieve at the delay; but rest contented in those two things. -First, that nothing shall happen unto thee, which is not according -to the nature of the universe. Secondly, that it is in thy power, -to do nothing against thine own proper God, and inward spirit. -For it is not in any man's power to constrain thee to transgress -against him. XI. What is the use that now at this present I make -of my soul? Thus from time to time and upon all occasions thou -must put this question to thyself; what is now that part of mine -which they call the rational mistress part, employed about? -Whose soul do I now properly possess? a child's? or a youth's? -a woman's? or a tyrant's? some brute, or some wild beast's soul? -XII. What those things are in themselves, which by the greatest -part are esteemed good, thou mayest gather even from this. -For if a man shall hear things mentioned as good, which are really -good indeed, such as are prudence, temperance, justice, fortitude, -after so much heard and conceived, he cannot endure to hear -of any more, for the word good is properly spoken of them. -But as for those which by the vulgar are esteemed good, -if he shall hear them mentioned as good, he doth hearken for more. -He is well contented to hear, that what is spoken by the comedian, -is but familiarly and popularly spoken, so that even the vulgar -apprehend the difference. For why is it else, that this offends -not and needs not to be excused, when virtues are styled good: -but that which is spoken in commendation of wealth, pleasure, -or honour, we entertain it only as merrily and pleasantly spoken? -Proceed therefore, and inquire further, whether it may not be that -those things also which being mentioned upon the stage were merrily, -and with great applause of the multitude, scoffed at with this jest, -that they that possessed them had not in all the world of their own, -(such was their affluence and plenty) so much as a place -where to avoid their excrements. Whether, I say, those ought -not also in very deed to be much respected, and esteemed of, -as the only things that are truly good. - -XIII. All that I consist of, is either form or matter. -No corruption can reduce either of these unto nothing: -for neither did I of nothing become a subsistent creature. -Every part of mine then. will by mutation be disposed into -a certain part of the whole world, and that in time into -another part; and so in infinitum; by which kind of mutation, -I also became what I am, and so did they that begot me, -and they before them, and so upwards in infinitum. -For so we may be allowed to speak, though the age and government -of the world, be to some certain periods of time limited, -and confined. XIV. Reason, and rational power, -are faculties which content themselves with themselves, -and their own proper operations. And as for their first -inclination and motion, that they take from themselves. -But their progress is right to the end and object, which is -in their way, as it were, and lieth just before them: -that is, which is feasible and possible, whether it be -that which at the first they proposed to themselves, or no. -For which reason also such actions are termed katorqwseiz to -intimate the directness of the way, by which they are achieved. -Nothing must be thought to belong to a man, which doth not -belong unto him as he is a man. These, the event of purposes, -are not things required in a man. The nature of man doth -not profess any such things. The final ends and consummations -of actions are nothing at all to a man's nature. -The end therefore of a man, or the summum bonum whereby -that end is fulfilled, cannot consist in the consummation -of actions purposed and intended. Again, concerning these -outward worldly things, were it so that any of them did -properly belong unto man, then would it not belong unto man, -to condemn them and to stand in opposition with them. -Neither would he be praiseworthy that can live without them; -or he good, (if these were good indeed) who of his own accord -doth deprive himself of any of them. But we see contrariwise, -that the more a man doth withdraw himself from these wherein -external pomp and greatness doth consist, or any other like these; -or the better he doth bear with the loss of these, the better -he is accounted. - -XV. Such as thy thoughts and ordinary cogitations are, -such will thy mind be in time. For the soul doth as it were -receive its tincture from the fancies, and imaginations. -Dye it therefore and thoroughly soak it with the assiduity -of these cogitations. As for example. Wheresoever thou -mayest live, there it is in thy power to live well and happy. -But thou mayest live at the Court, there then also mayest thou -live well and happy. Again, that which everything is made for, -he is also made unto that, and cannot but naturally incline unto it. -That which anything doth naturally incline unto, therein is his end. -Wherein the end of everything doth consist, therein also -doth his good and benefit consist. Society therefore -is the proper good of a rational creature. For that we -are made for society, it hath long since been demonstrated. -Or can any man make any question of this, that whatsoever -is naturally worse and inferior, is ordinarily subordinated -to that which is better? and that those things that are best, -are made one for another? And those things that have souls, -are better than those that have none? and of those that have, -those best that have rational souls? - -XVI. To desire things impossible is the part of a mad man. -But it is a thing impossible, that wicked man should not commit -some such things. Neither doth anything happen to any man, -which in the ordinary course of nature as natural unto him doth -not happen. Again, the same things happen unto others also. -And truly, if either he that is ignorant that such a thing hath -happened unto him, or he that is ambitious to be commended -for his magnanimity, can be patient, and is not grieved: -is it not a grievous thing, that either ignorance, or a vain -desire to please and to be commended, should be more powerful -and effectual than true prudence? As for the things themselves, -they touch not the soul, neither can they have any access unto it: -neither can they of themselves any ways either affect it, -or move it. For she herself alone can affect and move herself, -and according as the dogmata and opinions are, which she doth -vouchsafe herself; so are those things which, as accessories, -have any co-existence with her. - -XVII. After one consideration, man is nearest unto us; -as we are bound to do them good, and to bear with them. -But as he may oppose any of our true proper actions, so man -is unto me but as a thing indifferent: even as the sun, -or the wind, or some wild beast. By some of these it may be, -that some operation or other of mine, may be hindered; -however, of my mind and resolution itself, there can be no let -or impediment, by reason of that ordinary constant both exception -(or reservation wherewith it inclineth) and ready conversion -of objects; from that which may not be, to that which may be, -which in the prosecution of its inclinations, as occasion serves, -it doth observe. For by these the mind doth turn and convert -any impediment whatsoever, to be her aim and purpose. -So that what before was the impediment, is now the principal -object of her working; and that whihch before was in her way, -is now her readiest way. XVIII. Honour that which is -chiefest and most powerful in the world, and that is it, -which makes use of all things, and governs all things. -So also in thyself; honour that which is chiefest, and most powerful; -and is of one kind and nature with that which we now spake of. -For it is the very same, which being in thee, turneth all other -things to its own use, and by whom also thy life is governed. - -XIX. That which doth not hurt the city itself; cannot hurt -any citizen. This rule thou must remember to apply and make -use of upon every conceit and apprehension of wrong. -If the whole city be not hurt by this, neither am I certainly. -And if the whole be not, why should I make it my private grievance? -consider rather what it is wherein he is overseen that is thought -to have done the wrong. Again, often meditate how swiftly all -things that subsist, and all things that are done in the world, -are carried away, and as it were conveyed out of sight: -for both the substance themselves, we see as a flood, -are in a continual flux; and all actions in a perpetual change; -and the causes themselves, subject to a thousand alterations, -neither is there anything almost, that may ever be said to be now -settled and constant. Next unto this, and which follows upon it, -consider both the infiniteness of the time already past, -and the immense vastness of that which is to come, wherein all -things are to be resolved and annihilated. Art not thou then -a very fool, who for these things, art either puffed up with pride, -or distracted with cares, or canst find in thy heart to make such -moans as for a thing that would trouble thee for a very long time? -Consider the whole universe whereof thou art but a very little part, -and the whole age of the world together, whereof but a short -and very momentary portion is allotted unto thee, and all the fates -and destinies together, of which how much is it that comes to thy -part and share! Again: another doth trespass against me. -Let him look to that. He is master of his own disposition, -and of his own operation. I for my part am in the meantime in -possession of as much, as the common nature would have me to possess: -and that which mine own nature would have me do, I do. - -XX. Let not that chief commanding part of thy soul be ever -subject to any variation through any corporal either pain -or pleasure, neither suffer it to be mixed with these, but let -it both circumscribe itself, and confine those affections -to their own proper parts and members. But if at any time -they do reflect and rebound upon the mind and understanding -(as in an united and compacted body it must needs;) then must -thou not go about to resist sense and feeling, it being natural. -However let not thy understanding to this natural sense -and feeling, which whether unto our flesh pleasant or painful, -is unto us nothing properly, add an opinion of either good -or bad and all is well. - -XXI. To live with the Gods. He liveth with the Gods, -who at all times affords unto them the spectacle of a soul, -both contented and well pleased with whatsoever is afforded, -or allotted unto her; and performing whatsoever is pleasing -to that Spirit, whom (being part of himself) Jove hath appointed -to every man as his overseer and governor. - -XXII. Be not angry neither with him whose breath, neither with him -whose arm holes, are offensive. What can he do? such is his -breath naturally, and such are his arm holes; and from such, -such an effect, and such a smell must of necessity proceed. -'O, but the man (sayest thou) hath understanding in him, -and might of himself know, that he by standing near, cannot choose -but offend.' And thou also (God bless thee!) hast understanding. -Let thy reasonable faculty, work upon his reasonable faculty; -show him his fault, admonish him. If he hearken unto thee, -thou hast cured him, and there will be no more occasion of anger. - -XXIII. 'Where there shall neither roarer be, nor harlot.' -Why so? As thou dost purpose to live, when thou hast retired -thyself to some such place, where neither roarer nor harlot is: -so mayest thou here. And if they will not suffer thee, -then mayest thou leave thy life rather than thy calling, -but so as one that doth not think himself anyways wronged. -Only as one would say, Here is a smoke; I will out of it. -And what a great matter is this! Now till some such thing -force me out, I will continue free; neither shall any man -hinder me to do what I will, and my will shall ever be -by the proper nature of a reasonable and sociable creature, -regulated and directed. - -XXIV. That rational essence by which the universe is governed, -is for community and society; and therefore hath it both made -the things that are worse, for the best, and hath allied and knit -together those which are best, as it were in an harmony. -Seest thou not how it hath sub-ordinated, and co-ordinated? and -how it hath distributed unto everything according to its worth? -and those which have the pre-eminency and superiority above all, -hath it united together, into a mutual consent and agreement. - -XXV. How hast thou carried thyself hitherto towards the Gods? -towards thy parents? towards thy brethren? towards thy wife? -towards thy children? towards thy masters? thy foster-fathers? -thy friends? thy domestics? thy servants? Is it so with thee, -that hitherto thou hast neither by word or deed wronged any of them? -Remember withal through how many things thou hast already passed, -and how many thou hast been able to endure; so that now -the legend of thy life is full, and thy charge is accomplished. -Again, how many truly good things have certainly by thee been -discerned? how many pleasures, how many pains hast thou passed -over with contempt? how many things eternally glorious hast thou -despised? towards how many perverse unreasonable men hast thou -carried thyself kindly, and discreetly? - -XXVI. Why should imprudent unlearned souls trouble that which is -both learned, and prudent? And which is that that is so? she -that understandeth the beginning and the end, and hath the true -knowledge of that rational essence, that passeth through all -things subsisting, and through all ages being ever the same, -disposing and dispensing as it were this universe by certain -periods of time. - -XXVII. Within a very little while, thou wilt be either ashes, -or a sceletum; and a name perchance; and perchance, -not so much as a name. And what is that but an empty sound, -and a rebounding echo? Those things which in this life are -dearest unto us, and of most account, they are in themselves -but vain, putrid, contemptible. The most weighty and serious, -if rightly esteemed, but as puppies, biting one another: -or untoward children, now laughing and then crying. -As for faith, and modesty, and justice, and truth, -they long since, as one of the poets hath it, have abandoned -this spacious earth, and retired themselves unto heaven. -What is it then that doth keep thee here, if things sensible -be so mutable and unsettled? and the senses so obscure, -and so fallible? and our souls nothing but an exhalation -of blood? and to be in credit among such, be but vanity? -What is it that thou dost stay for? an extinction, or a translation; -either of them with a propitious and contented mind. -But still that time come, what will content thee? what else, -but to worship and praise the Gods; and to do good unto men. -To bear with them, and to forbear to do them any wrong. -And for all external things belonging either to this thy -wretched body, or life, to remember that they are neither thine, -nor in thy power. - -XXVIII. Thou mayest always speed, if thou wilt but make -choice of the right way; if in the course both of thine -opinions and actions, thou wilt observe a true method. -These two things be common to the souls, as of God, so of men, -and of every reasonable creature, first that in their own -proper work they cannot be hindered by anything: and secondly, -that their happiness doth consist in a disposition to, -and in the practice of righteousness; and that in these their -desire is terminated. - -XXIX. If this neither be my wicked act, nor an act anyways depending -from any wickedness of mine, and that by it the public is not hurt; -what doth it concern me? And wherein can the public be hurt? -For thou must not altogether be carried by conceit and common opinion: -as for help thou must afford that unto them after thy best ability, -and as occasion shall require, though they sustain damage, -but in these middle or worldly things; but however do not thou -conceive that they are truly hurt thereby: for that is not right. -But as that old foster-father in the comedy, being now to take his leave -doth with a great deal of ceremony, require his foster-child's rhombus, -or rattle-top, remembering nevertheless that it is but a rhombus; -so here also do thou likewise. For indeed what is all this pleading -and public bawling for at the courts? O man, hast thou forgotten -what those things are! yea but they are things that others much -care for, and highly esteem of. Wilt thou therefore be a fool too ? -Once I was ; let that suffice. - -XXX. Let death surprise rue when it will, and where it will, -I may be a happy man, nevertheless. - -For he is a happy man, who in his lifetime dealeth unto -himself a happy lot and portion. A happy lot and portion is, -good inclinations of the soul, good desires, good actions. - - -THE SIXTH BOOK - -I. The matter itself, of which the universe doth consist, -is of itself very tractable and pliable. That rational essence -that doth govern it, bath in itself no cause to do evil. -It bath no evil in itsell; neither can it do anything that is evil: -neither can anything be hurt by it. And all things are done -and determined according to its will and prescript. - -II. Be it all one unto thee, whether half frozen or well warm; -whether only slumbering, or after a full sleep; -whether discommended or commended thou do thy duty: -or whether dying or doing somewhat else; for that also 'to die,' -must among the rest be reckoned as one of the duties and actions -of our lives. - -III. Look in, let not either the proper quality, or the true worth -of anything pass thee, before thou hast fully apprehended it. - -IV. All substances come soon to their change, and either -they shall be resolved by way of exhalation (if so be -that all things shall be reunited into one substance), -or as others maintain, they shall be scattered and dispersed. -As for that Rational Essence by which all things are governed, -as it best understandeth itself, both its own disposition, -and what it doth, and what matter it hath to do with and accordingly -doth all things; so we that do not, no wonder, if we wonder -at many things, the reasons whereof we cannot comprehend. - -V. The best kind of revenge is, not to become like unto them. - -VI. Let this be thy only joy, and thy only comfort, from one -sociable kind action without intermission to pass unto another, -God being ever in thy mind. - -VII. The rational commanding part, as it alone can stir up -and turn itself; so it maketh both itself to be, and everything -that happeneth, to appear unto itself, as it will itself. - -VIII. According to the nature of the universe all things particular are -determined, not according to any other nature, either about compassing and -containing; or within, dispersed and contained; or without, depending. -Either this universe is a mere confused mass, and an intricate context -of things, which shall in time be scattered and dispersed again: -or it is an union consisting of order, and administered by Providence. -If the first, why should I desire to continue any longer in this fortuit -confusion and commixtion? or why should I take care for anything else, -but that as soon as may be I may be earth again? And why should I trouble -myself any more whilst I seek to please the Gods? Whatsoever I do, -dispersion is my end, and will come upon me whether I will or no. -But if the latter be, then am not I religious in vain; then will I -be quiet and patient, and put my trust in Him, who is the Governor -of all. IX. Whensoever by some present hard occurrences thou art -constrained to be in some sort troubled and vexed, return unto thyself -as soon as may be, and be not out of tune longer than thou must needs. -For so shalt thou be the better able to keep thy part another time, -and to maintain the harmony, if thou dost use thyself to this continually; -once out, presently to have recourse unto it, and to begin again. - -X. If it were that thou hadst at one time both a stepmother, -and a natural mother living, thou wouldst honour and respect her also; -nevertheless to thine own natural mother would thy refuge, and recourse -be continually. So let the court and thy philosophy be unto thee. -Have recourse unto it often, and comfort thyself in her, by whom it -is that those other things are made tolerable unto thee, and thou -also in those things not intolerable unto others. - -XI. How marvellous useful it is for a man to represent unto -himself meats, and all such things that are for the mouth, -under a right apprehension and imagination! as for example: -This is the carcass of a fish; this of a bird; and this of a hog. -And again more generally; This phalernum, this excellent highly -commended wine, is but the bare juice of an ordinary grape. -This purple robe, but sheep's hairs, dyed with the blood of a shellfish. -So for coitus, it is but the attrition of an ordinary base entrail, -and the excretion of a little vile snivel, with a certain -kind of convulsion: according to Hippocrates his opinion. -How excellent useful are these lively fancies and representations -of things, thus penetrating and passing through the objects, -to make their true nature known and apparent! This must thou use -all thy life long, and upon all occasions: and then especially, -when matters are apprehended as of great worth and respect, thy art -and care must be to uncover them, and to behold their vileness, -and to take away from them all those serious circumstances -and expressions, under which they made so grave a show. -For outward pomp and appearance is a great juggler; and then especially -art thou most in danger to be beguiled by it, when (to a man's thinking) -thou most seemest to be employed about matters of moment. - -XII. See what Crates pronounceth concerning Xenocrates himself. - -XIII. Those things which the common sort of people do admire, -are most of them such things as are very general, and may -be comprehended under things merely natural, or naturally -affected and qualified: as stones, wood, figs, vines, olives. -Those that be admired by them that are more moderate and restrained, -are comprehended under things animated: as flocks and herds. -Those that are yet more gentle and curious, their admiration is -commonly confined to reasonable creatures only; not in general as they -are reasonable, but as they are capable of art, or of some craft -and subtile invention: or perchance barely to reasonable creatures; -as they that delight in the possession of many slaves. -But he that honours a reasonable soul in general, as it is reasonable -and naturally sociable, doth little regard anything else: -and above all things is careful to preserve his own, in the -continual habit and exercise both of reason and sociableness: -and thereby doth co-operate with him, of whose nature he doth -also participate; God. - -XIV. Some things hasten to be, and others to he no more. -And even whatsoever now is, some part thereof bath already perished. -Perpetual fluxes and alterations renew the world, -as the perpetual course of time doth make the age of the world -(of itself infinite) to appear always fresh and new. -In such a flux and course of all things, what of these things -that hasten so fast away should any man regard, since among -all there is not any that a man may fasten and fix upon? as if -a man would settle his affection upon some ordinary sparrow -living by him, who is no sooner seen, than out of sight. -For we must not think otherwise of our lives, than as a mere -exhalation of blood, or of an ordinary respiration of air. -For what in our common apprehension is, to breathe in -the air and to breathe it out again, which we do daily: -so much is it and no more, at once to breathe out all thy -respirative faculty into that common air from whence but lately -(as being but from yesterday, and to-day), thou didst first -breathe it in, and with it, life. - -XV. Not vegetative spiration, it is not surely (which plants have) -that in this life should be so dear unto us; nor sensitive respiration, -the proper life of beasts, both tame and wild; nor this our -imaginative faculty; nor that we are subject to be led and carried -up and down by the strength of our sensual appetites; or that we -can gather, and live together; or that we can feed: for that in effect -is no better, than that we can void the excrements of our food. -What is it then that should be dear unto us? to hear a clattering noise? -if not that, then neither to be applauded by the tongues of men. -For the praises of many tongues, is in effect no better than -the clattering of so many tongues. If then neither applause, -what is there remaining that should be dear unto thee? This I think: -that in all thy motions and actions thou be moved, and restrained -according to thine own true natural constitution and Construction only. -And to this even ordinary arts and professions do lead us. -For it is that which every art doth aim at, that whatsoever it is, -that is by art effected and prepared, may be fit for that work that it -is prepared for. This is the end that he that dresseth the vine, -and he that takes upon him either to tame colts, or to train -up dogs, doth aim at. What else doth the education of children, -and all learned professions tend unto? Certainly then it is that, -which should be dear unto us also. If in this particular it go -well with thee, care not for the obtaining of other things. -But is it so, that thou canst not but respect other things also? -Then canst not thou truly be free? then canst thou not have -self-content: then wilt thou ever be subject to passions. -For it is not possible, but that thou must be envious, and jealous, -and suspicious of them whom thou knowest can bereave thee of -such things; and again, a secret underminer of them, whom thou -seest in present possession of that which is dear unto thee. -To be short, he must of necessity be full of confusion within himself, -and often accuse the Gods, whosoever stands in need of these things. -But if thou shalt honour and respect thy mind only, that will make -thee acceptable towards thyself, towards thy friends very tractable; -and conformable and concordant with the Gods; that is, -accepting with praises whatsoever they shall think good to appoint -and allot unto thee. - -XVI. Under, above, and about, are the motions of the elements; -but the motion of virtue, is none of those motions, but is somewhat -more excellent and divine. Whose way (to speed and prosper in it) -must be through a way, that is not easily comprehended. - -XVII. Who can choose but wonder at them? They will not speak well -of them that are at the same time with them, and live with them; -yet they themselves are very ambitious, that they that shall follow, -whom they have never seen, nor shall ever see, should speak well of them. -As if a man should grieve that he hath not been commended by them, -that lived before him. - -XVIII. Do not ever conceive anything impossible to man, -which by thee cannot, or not without much difficulty be effected; -but whatsoever in general thou canst Conceive possible and proper -unto any man, think that very possible unto thee also. - -XIX. Suppose that at the palestra somebody hath all to-torn thee -with his nails, and hath broken thy head. Well, thou art wounded. -Yet thou dost not exclaim; thou art not offended with him. -Thou dost not suspect him for it afterwards, as one that watcheth -to do thee a mischief. Yea even then, though thou dost thy best to save -thyself from him, yet not from him as an enemy. It is not by way of any -suspicious indignation, but by way of gentle and friendly declination. -Keep the same mind and disposition in other parts of thy life also. -For many things there be, which we must conceit and apprehend, -as though we had had to do with an antagonist at the palestra. -For as I said, it is very possible for us to avoid and decline, -though we neither suspect, nor hate. - -XX. If anybody shall reprove me, and shall make it apparent -unto me, that in any either opinion or action of mine I do err, -I will most gladly retract. For it is the truth that I -seek after, by which I am sure that never any man was hurt; -and as sure, that he is hurt that continueth in any error, -or ignorance whatsoever. XXI. I for my part will do what -belongs unto me; as for other things, whether things unsensible -or things irrational; or if rational, yet deceived and ignorant -of the true way, they shall not trouble or distract me. -For as for those creatures which are not endued with reason -and all other things and-matters of the world whatsoever -I freely, and generously, as one endued with reason, -of things that have none, make use of them. And as for men, -towards them as naturally partakers of the same reason, -my care is to carry myself sociably. But whatsoever it -is that thou art about, remember to call upon the Gods. -And as for the time how long thou shalt live to do these things, -let it be altogether indifferent unto thee, for even three -such hours are sufficient. XXII. Alexander of Macedon, -and he that dressed his mules, when once dead both came to one. -For either they were both resumed into those original rational -essences from whence all things in the world are propagated; -or both after one fashion were scattered into atoms. - -XXIII Consider how many different things, whether they concern our bodies, -or our souls, in a moment of time come to pass in every one of us, -and so thou wilt not wonder if many more things or rather all things -that are done, can at one time subsist, and coexist in that both one -and general, which we call the world. - -XXIV. if any should put this question unto thee, how this word -Antoninus is written, wouldst thou not presently fix thine -intention upon it, and utter out in order every letter of it? -And if any shall begin to gainsay thee, and quarrel with thee -about it; wilt thou quarrel with him again, or rather go on meekly -as thou hast begun, until thou hast numbered out every letter? -Here then likewise remember, that every duty that belongs unto -a man doth consist of some certain letters or numbers as it were, -to which without any noise or tumult keeping thyself thou must -orderly proceed to thy proposed end, forbearing to quarrel -with him that would quarrel and fall out with thee. - -XXV. Is it not a cruel thing to forbid men to affect those things, -which they conceive to agree best with their own natures, -and to tend most to their own proper good and behoof? -But thou after a sort deniest them this liberty, as often as thou -art angry with them for their sins. For surely they are led -unto those sins whatsoever they be, as to their proper good -and commodity. But it is not so (thou wilt object perchance). -Thou therefore teach them better, and make it appear unto them: -but be not thou angry with them. XXVI. Death is a cessation -from the impression of the senses, the tyranny of the passions, -the errors of the mind, and the servitude of the body. - -XXVII. If in this kind of life thy body be able to hold out, -it is a shame that thy soul should faint first, and give over. -take heed, lest of a philosopher thou become a mere Caesar -in time, and receive a new tincture from the court. For it -may happen if thou dost not take heed. Keep thyself therefore, -truly simple, good, sincere, grave, free from all ostentation, -a lover of that which is just, religious, kind, tender-. hearted, -strong and vigorous to undergo anything that becomes thee. -Endeavour to continue such, as philosophy (hadst thou wholly and -constantly applied thyself unto it) would have made, and secured thee. -Worship the Gods, procure the welfare of men, this life is short. -Charitable actions, and a holy disposition, is the only fruit -of this earthly life. - -XXVIII. Do all things as becometh the disciple of Antoninus Pius. -Remember his resolute constancy in things that were done by him -according to reason, his equability in all things, his sanctity; -the cheerfulness of his countenance, his sweetness, and how free -he was from all vainglory; how careful to come to the true and exact -knowledge of matters in hand, and how he would by no means give -over till he did fully, and plainly understand the whole state -of the business; and how patiently, and without any contestation -he would bear with them, that did unjustly condemn him: -how he would never be over-hasty in anything, nor give ear -to slanders and false accusations, but examine and observe -with best diligence the several actions and dispositions of men. -Again, how he was no backbiter, nor easily frightened, nor suspicious, -and in his language free from all affectation and curiosity: -and how easily he would content himself with few things, as lodging, -bedding, clothing, and ordinary nourishment, and attendance. -How able to endure labour, how patient; able through his spare -diet to continue from morning to evening without any necessity of -withdrawing before his accustomed hours to the necessities of nature: -his uniformity and constancy in matter of friendship. -How he would bear with them that with all boldness and liberty opposed -his opinions; and even rejoice if any man could better advise him: -and lastly, how religious he was without superstition. -All these things of him remember, that whensoever thy last -hour shall come upon thee, it may find thee, as it did him, -ready for it in the possession of a good conscience. - -XXIX. Stir up thy mind, and recall thy wits again from thy -natural dreams, and visions, and when thou art perfectly awoken, -and canst perceive that they were but dreams that troubled thee, -as one newly awakened out of another kind of sleep look upon -these worldly things with the same mind as thou didst upon those, -that thou sawest in thy sleep. - -XXX. I consist of body and soul. Unto my body all things are indifferent, -for of itself it cannot affect one thing more than another with -apprehension of any difference; as for my mind, all things which are -not within the verge of her own operation, are indifferent unto her, -and for her own operations, those altogether depend of her; -neither does she busy herself about any, but those that are present; -for as for future and past operations, those also are now at this -present indifferent unto her. - -XXXI. As long as the foot doth that which belongeth unto it -to do, and the hand that which belongs unto it, their labour, -whatsoever it be, is not unnatural. So a man as long as he doth -that which is proper unto a man, his labour cannot be against nature; -and if it be not against nature, then neither is it hurtful unto him. -But if it were so that happiness did consist in pleasure: -how came notorious robbers, impure abominable livers, parricides, -and tyrants, in so large a measure to have their part of pleasures? - -XXXII. Dost thou not see, how even those that profess -mechanic arts, though in some respect they be no better than -mere idiots, yet they stick close to the course of their trade, -neither can they find in their heart to decline from it: -and is it not a grievous thing that an architect, or a physician -shall respect the course and mysteries of their profession, -more than a man the proper course and condition of his -own nature, reason, which is common to him and to the Gods? - -XXXIII. Asia, Europe; what are they, but as corners of -the whole world; of which the whole sea, is but as one drop; -and the great Mount Athos, but as a clod, as all present -time is but as one point of eternity. All, petty things; -all things that are soon altered, soon perished. -And all things come from one beginning; either all severally -and particularly deliberated and resolved upon, by the general -ruler and governor of all; or all by necessary consequence. -So that the dreadful hiatus of a gaping lion, and all poison, -and all hurtful things, are but (as the thorn and the mire) -the necessary consequences of goodly fair things. -Think not of these therefore, as things contrary to those which -thou dost much honour, and respect; but consider in thy mind. -the true fountain of all. - -XXXIV He that seeth the things that are now, hath Seen -all that either was ever, or ever shall be, for all -things are of one kind; and all like one unto another. -Meditate often upon the connection of all things in the world; -and upon the mutual relation that they have one unto another. -For all things are after a sort folded and involved one -within another, and by these means all agree well together. -For one thing is consequent unto another, by local motion, -by natural conspiration and agreement, and by substantial union, -or, reduction of all substances into one. - -XXXV. Fit and accommodate thyself to that estate and to those occurrences, -which by the destinies have been annexed unto thee; and love -those men whom thy fate it is to live with; but love them truly. -An instrument, a tool, an utensil, whatsoever it be, if it be fit -for the purpose it was made for, it is as it should be though -he perchance that made and fitted it, be out of sight and gone. -But in things natural, that power which hath framed and fitted them, -is and abideth within them still: for which reason she ought -also the more to be respected, and we are the more obliged (if we -may live and pass our time according to her purpose and intention) -to think that all is well with us, and according to our own minds. -After this manner also, and in this respect it is, that he that is -all in all doth enjoy his happiness. - -XXXVI. What things soever are not within the proper power -and jurisdiction of thine own will either to compass or avoid, -if thou shalt propose unto thyself any of those things -as either good, or evil; it must needs be that according -as thou shalt either fall into that which thou dost think evil, -or miss of that which thou dost think good, so wilt thou be ready -both to complain of the Gods, and to hate those men, who either -shall be so indeed, or shall by thee be suspected as the cause -either of thy missing of the one, or falling into the other. -And indeed we must needs commit many evils, if we incline to any -of these things, more or less, with an opinion of any difference. -But if we mind and fancy those things only, as good and bad, -which wholly depend of our own wills, there is no more occasion -why we should either murmur against the Gods, or be at enmity -with any man. - -XXXVII. We all work to one effect, some willingly, and with a rational -apprehension of what we do: others without any such knowledge. -As I think Heraclitus in a place speaketh of them that sleep, -that even they do work in their kind, and do confer to the general -operations of the world. One man therefore doth co-operate after -one sort, and another after another sort; but even he that doth murmur, -and to his power doth resist and hinder; even he as much as any -doth co-operate. For of such also did the world stand in need. -Now do thou consider among which of these thou wilt rank thyself. -For as for him who is the Administrator of all, he will make good use -of thee whether thou wilt or no, and make thee (as a part and member -of the whole) so to co-operate with him, that whatsoever thou doest, -shall turn to the furtherance of his own counsels, and resolutions. -But be not thou for shame such a part of the whole, as that vile -and ridiculous verse (which Chrysippus in a place doth mention) -is a part of the comedy. XXXVIII. Doth either the sun take upon him -to do that which belongs to the rain? or his son Aesculapius that, -which unto the earth doth properly belong? How is it with every one -of the stars in particular? Though they all differ one from another, -and have their several charges and functions by themselves, do they -not all nevertheless concur and co-operate to one end? - -XXXIX. If so be that the Gods have deliberated in -particular of those things that should happen unto me, -I must stand to their deliberation, as discrete and wise. -For that a God should be an imprudent God, is a thing hard -even to conceive: and why should they resolve to do me -hurt? for what profit either unto them or the universe -(which they specially take care for) could arise from it? -But if so be that they have not deliberated of me in particular, -certainly they have of the whole in general, and those things -which in consequence and coherence of this general deliberation -happen unto me in particular, I am bound to embrace and accept of. -But if so be that they have not deliberated at all -(which indeed is very irreligious for any man to believe: -for then let us neither sacrifice, nor pray, nor respect -our oaths, neither let us any more use any of those things, -which we persuaded of the presence and secret conversation -of the Gods among us, daily use and practise:) but, I say, -if so be that they have not indeed either in general, -or particular deliberated of any of those things, that happen -unto us in this world; yet God be thanked, that of those things -that concern myself, it is lawful for me to deliberate myself, -and all my deliberation is but concerning that which may be to me -most profitable. Now that unto every one is most profitable, -which is according to his own constitution and nature. -And my nature is, to be rational in all my actions and as a good, -and natural member of a city and commonwealth, towards my fellow -members ever to be sociably and kindly disposed and affected. -My city and country as I am Antoninus, is Rome; as a man, -the whole world. Those things therefore that are expedient -and profitable to those cities, are the only things that are -good and expedient for me. - -XL. Whatsoever in any kind doth happen to any one, -is expedient to the whole. And thus much to content us -might suffice, that it is expedient for the whole in general. -But yet this also shalt thou generally perceive, if thou dost -diligently take heed, that whatsoever doth happen to any one man -or men. . . . And now I am content that the word expedient, -should more generally be understood of those things which we -otherwise call middle things, or things indifferent; -as health, wealth, and the like. - -XLI. As the ordinary shows of the theatre and of other -such places, when thou art presented with them, affect thee; -as the same things still seen, and in the same fashion, -make the sight ingrateful and tedious; so must all the things -that we see all our life long affect us. For all things, -above and below, are still the same, and from the same causes. -When then will there be an end? - -XLII. Let the several deaths of men of all sorts, and of all -sorts of professions, and of all sort of nations, be a perpetual -object of thy thoughts, . . . so that thou mayst even come down -to Philistio, Phoebus, and Origanion. Pass now to other generations. -Thither shall we after many changes, where so many brave orators are; -where so many grave philosophers; Heraclitus, Pythagoras, Socrates. -Where so many heroes of the old times; and then so many brave -captains of the latter times; and so many kings. After all these, -where Eudoxus, Hipparchus, Archimedes; where so many other sharp, -generous, industrious, subtile, peremptory dispositions; -and among others, even they, that have been the greatest scoffers -and deriders of the frailty and brevity of this our human life; -as Menippus, and others, as many as there have been such as he. -Of all these consider, that they long since are all dead, and gone. -And what do they suffer by it! Nay they that have not so much -as a name remaining, what are they the worse for it? One thing -there is, and that only, which is worth our while in this world, -and ought by us much to be esteemed; and that is, according to truth -and righteousness, meekly and lovingly to converse with false, -and unrighteous men. - -XLIII. When thou wilt comfort and cheer thyself, call to mind the several -gifts and virtues of them, whom thou dost daily converse with; -as for example, the industry of the one; the modesty of another; -the liberality of a third; of another some other thing. -For nothing can so much rejoice thee, as the resemblances and -parallels of several virtues, visible and eminent in the dispositions -of those who live with thee; especially when, all at once, -as near as may be, they represent themselves unto thee. -And therefore thou must have them always in a readiness. - -XLIV. Dost thou grieve that thou dost weigh but so many pounds, -and not three hundred rather? Just as much reason hast thou -to grieve that thou must live but so many years, and not longer. -For as for bulk and substance thou dost content thyself -with that proportion of it that is allotted unto thee, -so shouldst thou for time. XLV. Let us do our best endeavours -to persuade them ; but however, if reason and justice lead -thee to it, do it, though they be never so much against it. -But if any shall by force withstand thee, and hinder thee in it, -convert thy virtuous inclination from one object unto another, -from justice to contented equanimity, and cheerful patience: -so that what in the one is thy hindrance, thou mayst make use -of it for the exercise of another virtue: and remember that it -was with due exception, and reservation, that thou didst -at first incline and desire. For thou didst not set thy mind -upon things impossible. Upon what then? that all thy desires -might ever be moderated with this due kind of reservation. -And this thou hast, and mayst always obtain, whether the thing -desired be in thy power or no. And what do I care for more, -if that for which I was born and brought forth into the world -(to rule all my desires with reason and discretion) may be? - -XLVI. The ambitious supposeth another man's act, praise and applause, -to be his own happiness; the voluptuous his own sense and feeling; -but he that is wise, his own action. - -XLVII. It is in thy power absolutely to exclude all manner -of conceit and opinion, as concerning this matter; and by -the same means, to exclude all grief and sorrow from thy soul. -For as for the things and objects themselves, they of themselves -have no such power, whereby to beget and force upon us any -opinion at all. XLVIII. Use thyself when any man speaks -unto thee, so to hearken unto him, as that in the interim -thou give not way to any other thoughts; that so thou mayst -(as far as is possible) seem fixed and fastened to his very soul, -whosoever he be that speaks unto thee. - -XLIX. That which is not good for the bee-hive, cannot be good -for the bee. - -L. Will either passengers, or patients, find fault and complain, -either the one if they be well carried, or the others if well cured? -Do they take care for any more than this; the one, that their shipmaster -may bring them safe to land, and the other, that their physician -may effect their recovery? - -LI. How many of them who came into the world at the same time when I did, -are already gone out of it? - -LII. To them that are sick of the jaundice, honey seems bitter; -and to them that are bitten by a mad dog, the water terrible; -and to children, a little ball seems a fine thing. -And why then should I be angry? or do I think that error -and false opinion is less powerful to make men transgress, -than either choler, being immoderate and excessive, to cause -the jaundice; or poison, to cause rage? - -LIII. No man can hinder thee to live as thy nature doth require. -Nothing can happen unto thee, but what the common good of -nature doth require. - -LIV. What manner of men they be whom they seek to please, and what to get, -and by what actions: how soon time will cover and bury all things, -and how many it hath already buried! - - -THE SEVENTH BOOK - -I. What is wickedness ? It is that which many time -and often thou hast already seen and known in the world. -And so oft as anything doth happen that might otherwise -trouble thee, let this memento presently come to thy mind, -that it is that which thou hast already often Seen and known. -Generally, above and below, thou shalt find but the same things. -The very same things whereof ancient stories, middle age stories, -and fresh stories are full whereof towns are full, and houses full. -There is nothing that is new. All things that are, are both -usual and of little continuance. - -II. What fear is there that thy dogmata, or philosophical -resolutions and conclusions, should become dead in thee, -and lose their proper power and efficacy to make thee live happy, -as long as those proper and correlative fancies, and representations -of things on which they mutually depend (which continually to stir -up and revive is in thy power,) are still kept fresh and alive? -It is in my power concerning this thing that is happened, -what soever it be, to conceit that which is right and true. -If it be, why then am I troubled? Those things that are -without my understanding, are nothing to it at all: -and that is it only, which doth properly concern me. -Be always in this mind, and thou wilt be right. - -Ill. That which most men would think themselves most happy for, -and would prefer before all things, if the Gods would grant it -unto them after their deaths, thou mayst whilst thou livest grant -unto thyself; to live again. See the things of the world again, -as thou hast already seen them. For what is it else to live again? -Public shows and solemnities with much pomp and vanity, -stage plays, flocks and herds; conflicts and con tentions: -a bone thrown to a company of hungry curs; a bait for -greedy fishes; the painfulness, and continual burden-bearing -of wretched ants, the running to and fro of terrified mice: -little puppets drawn up and down with wires and nerves: -these be the objects of the world. among all these thou must -stand steadfast, meekly affected, and free from all manner -of indignation; with this right ratiocination and apprehension; -that as the worth is of those things which a man doth affect, -so is in very deed every man's worth more or less. - -IV. Word after word, every one by itself, must the things that -are spoken be conceived and understood; and so the things that -are done, purpose after purpose, every one by itself likewise. -And as in matter of purposes and actions, we must presently see -what is the proper use and relation of every one; so of words must -we be as ready, to consider of every one what is the true meaning, -and signification of it according to truth and nature, however it -be taken in common use. - -V. Is my reason, and understanding sufficient for this, or no? -If it be sufficient, without any private applause, or public -ostentation as of an instrument, which by nature I am provided of, -I will make use of it for the work in hand, as of an instrument, -which by nature I am provided of. if it be not, and that otherwise -it belong not unto me particularly as a private duty, I will either -give it over, and leave it to some other that can better effect it: -or I will endeavour it; but with the help of some other, who with -the joint help of my reason, is able to bring somewhat to pass, -that will now be seasonable and useful for the common good. -For whatsoever I do either by myself, or with some other, the only thing -that I must intend, is, that it be good and expedient for the public. -For as for praise, consider how many who once were much commended, -are now already quite forgotten, yea they that commended them, -how even they themselves are long since dead and gone. -Be not therefore ashamed, whensoever thou must use the help of others. -For whatsoever it be that lieth upon thee to effect, thou must -propose it unto thyself, as the scaling of walls is unto a soldier. -And what if thou through either lameness or some other impediment -art not able to reach unto the top of the battlements alone, -which with the help of another thou mayst; wilt thou therefore -give it over, or go about it with less courage and alacrity. -because thou canst not effect it all alone? - -VI. Let not things future trouble thee. For if necessity so -require that they come to pass, thou shalt (whensoever that is) -be provided for them with the same reason, by which whatsoever -is now present, is made both tolerable and acceptable unto thee. -All things are linked and knitted together, and the knot is sacred, -neither is there anything in the world, that is not kind and natural -in regard of any other thing, or, that hath not some kind of reference -and natural correspondence with whatsoever is in the world besides. -For all things are ranked together, and by that decency of its due -place and order that each particular doth observe, they all concur -together to the making of one and the same ["Kosmos" ed] or world: -as if you said, a comely piece, or an orderly composition. -For all things throughout, there is but one and the same order; -and through all things, one and the same God, the same substance -and the same law. There is one common reason, and one common truth, -that belongs unto all reasonable creatures, for neither is there -save one perfection of all creatures that are of the same kind, -and partakers of the same reason. - -VII. Whatsoever is material, doth soon vanish away into the common -substance of the whole; and whatsoever is formal, or, whatsoever doth -animate that which is material, is soon resumed into the common reason -of the whole; and the fame and memory of anything, is soon swallowed -up by the general age and duration of the whole. - -VIII. To a reasonable creature, the same action is both according -to nature, and according to reason. IX. Straight of itself, -not made straight. - -X. As several members in one body united, so are reasonable -creatures in a body divided and dispersed, all made and prepared -for one common operation. And this thou shalt apprehend the better, -if thou shalt use thyself often to say to thyself, I am meloz, -or a member of the mass and body of reasonable substances. -But if thou shalt say I am meroz, or a part, thou dost -not yet love men from thy heart. The joy that thou takest -in the exercise of bounty, is not yet grounded upon a due -ratiocination and right apprehension of the nature of things. -Thou dost exercise it as yet upon this ground barely, -as a thing convenient and fitting; not, as doing good to thyself, -when thou dost good unto others. XI. Of things that are external, -happen what will to that which can suffer by external accidents. -Those things that suffer let them complain themselves, -if they will; as for me, as long as I conceive no such thing, -that that which is happened is evil, I have no hurt; -and it is in my power not to conceive any such thing. XII. -Whatsoever any man either doth or saith, thou must be good; -not for any man's sake, but for thine own nature's sake; -as if either gold, or the emerald, or purple, should ever be -saying to themselves, Whatsoever any man either doth or saith, -I must still be an emerald, and I must keep my colour. - -XIII. This may ever be my comfort and security: my understanding, -that ruleth over all, will not of itself bring trouble -and vexation upon itself. This I say; it will not put itself -in any fear, it will not lead itself into any concupiscence. -If it be in the power of any other to compel it to fear, -or to grieve, it is free for him to use his power. -But sure if itself do not of itself, through some false -opinion or supposition incline itself to any such disposition; -there is no fear. For as for the body, why should I -make the grief of my body, to be the grief of my mind? -If that itself can either fear or complain, let it. -But as for the soul, which indeed, can only be truly -sensible of either fear or grief; to which only it belongs -according to its different imaginations and opinions, -to admit of either of these, or of their contraries; -thou mayst look to that thyself, that it suffer nothing. -Induce her not to any such opinion or persuasion. -The understanding is of itself sufficient unto itself, -and needs not (if itself doth not bring itself to need) any other -thing besides itself, and by consequent as it needs nothing, -so neither can it be troubled or hindered by anything, -if itself doth not trouble and hinder itself. - -XIV. What is rv&nfLovia, or happiness: but a7~o~ &d~wv, or, -a good da~rnon, or spirit? What then dost thou do here, O opinion? -By the Gods I adjure thee, that thou get thee gone, as thou earnest: -for I need thee not. Thou earnest indeed unto me according to thy ancient -wonted manner. It is that, that all men have ever been subject unto. -That thou camest therefore I am not angry with thee, only begone, -now that I have found thee what thou art. - -XV. Is any man so foolish as to fear change, to which all things -that once were not owe their being? And what is it, that is -more pleasing and more familiar to the nature of the universe? -How couldst thou thyself use thy ordinary hot baths, should not -the wood that heateth them first be changed? How couldst thou -receive any nourishment from those things that thou hast eaten, -if they should not be changed? Can anything else almost -(that is useful and profitable) be brought to pass without change? -How then dost not thou perceive, that for thee also, by death, -to come to change, is a thing of the very same nature, -and as necessary for the nature of the universe? - -XVI. Through the substance of the universe, as through a torrent -pass all particular bodies, being all of the same nature, and all -joint workers with the universe itself as in one of our bodies -so many members among themselves. How many such as Chrysippus, -how many such as Socrates, how many such as Epictetus, -hath the age of the world long since swallowed up and devoured? -Let this, be it either men or businesses, that thou hast -occasion to think of, to the end that thy thoughts be not -distracted and thy mind too earnestly set upon anything, -upon every such occasion presently come to thy mind. -Of all my thoughts and cares, one only thing shall be the object, -that I myself do nothing which to the proper constitution of man, -(either in regard of the thing itself, or in regard of the manner, -or of the time of doing,) is contrary. The time when thou -shalt have forgotten all things, is at hand. And that time -also is at hand, when thou thyself shalt be forgotten by all. -Whilst thou art, apply thyself to that especially which unto -man as he is a mart, is most proper and agreeable, and that is, -for a man even to love them that transgress against him. -This shall be, if at the same time that any such thing doth happen, -thou call to mind, that they are thy kinsmen; that it is through -ignorance and against their wills that they sin; and that within -a very short while after, both thou and he shall be no more. -But above all things, that he hath not done thee any hurt; -for that by him thy mind and understanding is not made worse or -more vile than it was before. XVII. The nature of the universe, -of the common substance of all things as it were of so much wax hath -now perchance formed a horse; and then, destroying that figure, -hath new tempered and fashioned the matter of it into the form -and substance of a tree: then that again into the form -and substance of a man: and then that again into some other. -Now every one of these doth subsist but for a very little while. -As for dissolution, if it be no grievous thing to the chest -or trunk, to be joined together; why should it be more grievous -to be put asunder? - -XVIII. An angry countenance is much against nature, and it is -oftentimes the proper countenance of them that are at the point -of death. But were it so, that all anger and passion were so -thoroughly quenched in thee, that it were altogether impossible -to kindle it any more, yet herein must not thou rest satisfied, -but further endeavour by good consequence of true ratiocination, -perfectly to conceive and understand, that all anger and -passion is against reason. For if thou shalt not be sensible -of thine innocence; if that also shall be gone from thee, -the comfort of a good conscience, that thou doest all things -according to reason: what shouldest thou live any longer for? -All things that now thou seest, are but for a moment. -That nature, by which all things in the world are administered, -will soon bring change and alteration upon them, and then -of their substances make other things like unto them : and then -soon after others again of the matter and substance of these: -that so by these means, the world may still appear fresh -and new. XIX. Whensoever any man doth trespass against other, -presently consider with thyself what it was that he did -suppose to be good, what to be evil, when he did trespass. -For this when thou knowest, thou wilt pity him thou wilt -have no occasion either to wonder, or to be angry. -For either thou thyself dust yet live in that error -and ignorance, as that thou dust suppose either that very thing -that he doth, or some other like worldly thing, to be good; -and so thou art bound to pardon him if he have done that -which thou in the like case wouldst have done thyself. -Or if so be that thou dost not any more suppose the same things -to be good or evil, that he doth; how canst thou but be gentle -unto him that is in an error? - -XX. Fancy not to thyself things future, as though they were -present but of those that are present, take some aside, that thou -takest most benefit of, and consider of them particularly, -how wonderfully thou wouldst want them, if they were not present. -But take heed withal, lest that whilst thou dust settle thy -contentment in things present, thou grow in time so to overprize them, -as that the want of them (whensoever it shall so fall out) should be -a trouble and a vexation unto thee. Wind up thyself into thyself. -Such is the nature of thy reasonable commanding part, as that if it -exercise justice, and have by that means tranquillity within itself, -it doth rest fully satisfied with itself without any other thing. - -XXI. Wipe off all opinion stay the force and violence -of unreasonable lusts and affections: circumscribe the -present time examine whatsoever it be that is happened, -either to thyself or to another: divide all present objects, -either in that which is formal or material think of the last hour. -That which thy neighbour bath committed, where the guilt of it lieth, -there let it rest. Examine in order whatsoever is spoken. -Let thy mind penetrate both into the effects, and into the causes. -Rejoice thyself with true simplicity, and modesty; and that -all middle things between virtue and vice are indifferent -unto thee. Finally, love mankind; obey God. XXII. All things -(saith he) are by certain order and appointment. -And what if the elements only. - -It will suffice to remember, that all things in general -are by certain order and appointment: or if it be but few. -And as concerning death, that either dispersion, or the atoms, -or annihilation, or extinction, or translation will ensue. -And as concerning pain, that that which is intolerable is soon -ended by death; and that which holds long must needs be tolerable; -and that the mind in the meantime (which is all in all) -may by way of jnterclusion, or interception, by stopping all -manner of commerce and sympathy with the body, still retain its -own tranquillity. Thy understanding is not made worse by it. -As for those parts that suffer, let them, if they can, -declare their grief themselves. As for praise and commendation, -view their mind and understanding, what estate they are in; -what kind of things they fly, and what things they seek after: -and that as in the seaside, whatsoever was before to be seen, -is by the continual succession of new heaps of sand cast up one -upon another, soon hid and covered; so in this life, all former -things by those which immediately succeed. XXIII. Out of Plato. -'He then whose mind is endowed with true magnanimity, who hath -accustomed himself to the contemplation both of all times, -and of all things in general; can this mortal life (thinkest thou) -seem any great matter unto him? It is not possible, answered he. -Then neither will such a one account death a grievous thing? -By no means.' - -XXIV. Out of Antisthenes. 'It is a princely thing to do well, -and to be ill-spoken of. It is a shameful thing that the face -should be subject unto the mind, to be put into what shape it will, -and to be dressed by it as it will; and that the mind should -not bestow so much care upon herself, as to fashion herself, -and to dress herself as best becometh her.' - -XXV. Out of several poets and comics. 'It will but little -avail thee, to turn thine anger and indignation upon -the things themselves that have fallen across unto thee. -For as for them, they are not sensible of it, &c. Thou -shalt but make thyself a laughing-stock; both unto the Gods -and men, &c. Our life is reaped like a ripe ear of corn; -one is yet standing and another is down, &c. But if so be that I -and my children be neglected by the gods, there is some reason -even for that, &c. As long as right and equity is of my side, -&c. Not to lament with them, not to tremble, &c' - -XXVI. Out of Plato. 'My answer, full of justice and equity, -should be this: Thy speech is not right, O man! if thou -supposest that he that is of any worth at all, should apprehend -either life or death, as a matter of great hazard and danger; -and should not make this rather his only care, to examine his -own actions, whether just or unjust: whether actions of a good, -or of a wicked man, &c. For thus in very truth stands the case, -O ye men of Athens. What place or station soever a man -either hath chosen to himself, judging it best for himself; -or is by lawful authority put and settled in, therein do I think -(all appearance of danger notwithstanding) that he should continue, -as one who feareth neither death, nor anything else, so much -as he feareth to commit anything that is vicious and shameful, -&c. But, O noble sir, consider I pray, whether true generosity -and true happiness, do not consist in somewhat else rather, -than in the preservation either of our, or other men's lives. -For it is not the part of a man that is a man indeed, to desire -to live long or to make much of his life whilst he Iiveth: -but rather (he that is such) will in these things wholly refer -himself unto the Gods, and believing that which every woman can -tell him, that no man can escape death; the only thing that -he takes thought and care for is this, that what time he liveth, -he may live as well and as virtuously as he can possibly, &c. To -look about, and with the eyes to follow the course of the stars -and planets as though thou wouldst run with them; and to mind -perpetually the several changes of the elements one into another. -For such fancies and imaginations, help much to purge away the dross -and filth of this our earthly life,' &c. That also is a fine passage -of Plato's, where he speaketh of worldly things in these words: -'Thou must also as from some higher place look down, as it were, -upon the things of this world, as flocks, armies, husbandmen's labours, -marriages, divorces, generations, deaths: the tumults of courts -and places of judicatures; desert places; the several nations -of barbarians, public festivals, mournmgs, fairs, markets.' -How all things upon earth are pell-mell; and how miraculously -things contrary one to another, concur to the beauty and perfection -of this universe. - -XXVII. To look back upon things of former ages, as upon the manifold -changes and conversions of several monarchies and commonwealths. -We may also foresee things future, for they shall all be of -the same kind; neither is it possible that they should leave -the tune, or break the concert that is now begun, as it were, -by these things that are now done and brought to pass in the world. -It comes all to one therefore, whether a man be a spectator -of the things of this life but forty years, or whether he see -them ten thousand years together: for what shall he see more? -'And as for those parts that came from the earth, they shall -return unto the earth again; and those that came from heaven, -they also shall return unto those heavenly places.' -Whether it be a mere dissolution and unbinding of the manifold -intricacies and entanglements of the confused atoms; -or some such dispersion of the simple and incorruptible -elements . . . 'With meats and drinks and divers charms, -they seek to divert the channel, that they might not die. -Yet must we needs endure that blast of wind that cometh from above, -though we toil and labour never so much.' - -XXVIII. He hath a stronger body, and is a better wrestler -than I. What then? Is he more bountiful? is he more modest? -Doth he bear all adverse chances with more equanimity: -or with his neighbour's offences with more meekness and -gentleness than I? - -XXIX. Where the matter may be effected agreeably to that reason, -which both unto the Gods and men is common, there can be no just cause -of grief or sorrow. For where the fruit and benefit of an action -well begun and prosecuted according to the proper constitution -of man may be reaped and obtained, or is sure and certain, -it is against reason that any damage should there be suspected. -In all places, and at all times, it is in thy power religiously -to embrace whatsoever by God's appointment is happened unto thee, -and justly to converse with those men, whom thou hast to do with, -and accurately to examine every fancy that presents itself, -that nothing may slip and steal in, before thou hast rightly -apprehended the true nature of it. - -XXX. Look not about upon other men's minds and understandings; -but look right on forwards whither nature, both that of the universe, -in those things that happen unto thee; and thine in particular, -in those things that are done by thee: doth lead, and direct thee. -Now every one is bound to do that, which is consequent and agreeable -to that end which by his true natural constitution he was ordained unto. -As for all other things, they are ordained for the use -of reasonable creatures: as in all things we see that that -which is worse and inferior, is made for that which is better. -Reasonable creatures, they are ordained one for another. -That therefore which is chief in every man's constitution, is, -that he intend the common good. The second is, that he yield -not to any lusts and motions of the flesh. For it is the part -and privilege of the reasonable and intellective faculty, -that she can so bound herself, as that neither the sensitive, -nor the appetitive faculties, may not anyways prevail upon her. -For both these are brutish. And therefore over both she -challengeth mastery, and cannot anyways endure, if in her right temper, -to be subject unto either. And this indeed most justly. -For by nature she was ordained to command all in the body. -The third thing proper to man by his constitution, is, to avoid -all rashness and pre-cipitancy; and not to be subject to error. -To these things then, let the mind apply herself and go straight on, -without any distraction about other things, and she hath her end, -and by consequent her happiness. - -XXXI. As one who had lived, and were now to die by right, -whatsoever is yet remaining, bestow that wholly as a gracious -overplus upon a virtuous life. Love and affect that only, -whatsoever it be that happeneth, and is by the fates -appointed unto thee. For what can be more reasonable? -And as anything doth happen unto thee by way of cross, -or calamity, call to mind presently and set before thine eyes, -the examples of some other men, to whom the self-same thing -did once happen likewise. Well, what did they? They grieved; -they wondered ; they complained. And where are they now? -All dead and gone. Wilt thou also be like one of them? -Or rather leaving to men of the world (whose life both -in regard of themselves, and them that they converse with, -is nothing but mere mutability; or men of as fickle minds, -as fickle bodies; ever changing and soon changed themselves: -let it be thine only care and study, how to make a right use -of all such accidents. For there is good use to be made -of them, and they will prove fit matter for thee to work upon, -if it shall be both thy care and thy desire, that whatsoever -thou doest, thou thyself mayst like and approve thyself for it. -And both these, see, that thou remember well, according as -the diversity of the matter of the action that thou art about -shall require. Look within; within is the fountain of all good. -Such a fountain, where springing waters can never fail, -so thou dig still deeper and deeper. XXXII. Thou must -use thyself also to keep thy body fixed and steady; -free from all loose fluctuant either motion, or posture. -And as upon thy face and looks, thy mind hath easily power -over them to keep them to that which is grave and decent; -so let it challenge the same power over the whole body also. -But so observe all things in this kind, as that it be without -any manner of affectation. - -XXXIII. The art of true living in this world is more like a wrestler's, -than a dancer's practice. For in this they both agree, to teach a man -whatsoever falls upon him, that he may be ready for it, and that nothing -may cast him down. - -XXXIV. Thou must continually ponder and consider with thyself, -what manner of men they be, and for their minds and understandings -what is their present estate, whose good word and testimony thou -dost desire. For then neither wilt thou see cause to complain -of them that offend against their wills; or find any want -of their applause, if once thou dost but penetrate into the true -force and ground both of their opinions, and of their desires. -'No soul (saith he) is willingly bereft of the truth,' -and by consequent, neither of justice, or temperance, or kindness, -and mildness; nor of anything that is of the same kind. -It is most needful that thou shouldst always remember this. -For so shalt thou be far more gentle and moderate towards all men. - -XXXV. What pain soever thou art in, let this presently come -to thy mind, that it is not a thing whereof thou needest -to be ashamed, neither is it a thing whereby thy understanding, -that hath the government of all, can be made worse. For neither -in regard of the substance of it, nor in regard of the end of it -(which is, to intend the common good) can it alter and corrupt it. -This also of Epicurus mayst thou in most pains find some help of, -that it is 'neither intolerable, nor eternal;' so thou keep thyself -to the true bounds and limits of reason and give not way to opinion. -This also thou must consider, that many things there be, -which oftentimes unsensibly trouble and vex thee, as not armed -against them with patience, because they go not ordinarily under -the name of pains, which in very deed are of the same nature as pain; -as to slumber unquietly, to suffer heat, to want appetite: -when therefore any of these things make thee discontented, -check thyself with these words: Now hath pain given thee the foil; -thy courage hath failed thee. - -XXXVI. Take heed lest at any time thou stand so affected, -though towards unnatural evil men, as ordinary men are commonly -one towards another. - -XXXVII. How know we whether Socrates were so eminent indeed, and of -so extraordinary a disposition? For that he died more gloriously, -that he disputed with the Sophists more subtilly; that he watched in the -frost more assiduously; that being commanded to fetch innocent Salaminius, -he refused to do it more generously; all this will not serve. -Nor that he walked in the streets, with much gravity and majesty, -as was objected unto him by his adversaries: which nevertheless -a man may well doubt of, whether it were so or no, or, which above -all the rest, if so be that it were true, a man would well consider of, -whether commendable, or dis-commendable. The thing therefore that we -must inquire into, is this; what manner of soul Socrates had: -whether his disposition was such; as that all that he stood upon, -and sought after in this world, was barely this, that he might ever -carry himself justly towards men, and holily towards the Gods. -Neither vexing himself to no purpose at the wickedness of others, -nor yet ever condescending to any man's evil fact, or evil -intentions, through either fear, or engagement of friendship. -Whether of those things that happened unto him by God's appointment, -he neither did wonder at any when it did happen, or thought it -intolerable in the trial of it. And lastly, whether he never did suffer -his mind to sympathise with the senses, and affections of the body. -For we must not think that Nature hath so mixed and tempered it -with the body, as that she hath not power to circumscribe herself, -and by herself to intend her own ends and occasions. - -XXXVIII. For it is a thing very possible, that a man -should be a very divine man, and yet be altogether unknown. -This thou must ever be mindful of, as of this also, -that a man's true happiness doth consist in very few things. -And that although thou dost despair, that thou shalt ever -be a good either logician, or naturalist, yet thou art never -the further off by it from being either liberal, or modest, -or charitable, or obedient unto God. XXXIX. Free from all -compulsion in all cheerfulness and alacrity thou mayst run out -thy time, though men should exclaim against thee never so much, -and the wild beasts should pull in sunder the poor members -of thy pampered mass of flesh. For what in either of these -or the like cases should hinder the mind to retain her own -rest and tranquillity, consisting both in the right judgment -of those things that happen unto her, and in the ready use -of all present matters and occasions? So that her judgment -may say, to that which is befallen her by way of cross: -this thou art in very deed, and according to thy true nature: -notwithstanding that in the judgment of opinion thou dust -appear otherwise: and her discretion to the present object; -thou art that, which I sought for. For whatsoever it be, -that is now present, shall ever be embraced by me as a fit -and seasonable object, both for my reasonable faculty, -and for my sociable, or charitable inclination to work upon. -And that which is principal in this matter, is that it may be -referred either unto the praise of God, or to the good of men. -For either unto God or man, whatsoever it is that doth happen -in the world hath in the ordinary course of nature its -proper reference; neither is there anything, that in regard -of nature is either new, or reluctant and intractable, -but all things both usual and easy. - -XL. Then hath a man attained to the estate of perfection in his -life and conversation, when he so spends every day, as if it -were his last day: never hot and vehement in his affections, -nor yet so cold and stupid as one that had no sense; -and free from all manner of dissimulation. - -XLI. Can the Gods, who are immortal, for the continuance of so -many ages bear without indignation with such and so many sinners, -as have ever been, yea not only so, but also take such care for them, -that they want nothing; and dust thou so grievously take on, -as one that could bear with them no longer; thou that art but for -a moment of time? yea thou that art one of those sinners thyself? -A very ridiculous thing it is, that any man should dispense -with vice and wickedness in himself, which is in his power -to restrain; and should go about to suppress it in others, -which is altogether impossible. - -XLII. What object soever, our reasonable and sociable -faculty doth meet with, that affords nothing either for -the satisfaction of reason, or for the practice of charity, -she worthily doth think unworthy of herself. XLIII. When thou -hast done well, and another is benefited by thy action, -must thou like a very fool look for a third thing besides, -as that it may appear unto others also that thou hast done well, -or that thou mayest in time, receive one good turn for another? -No man useth to be weary of that which is beneficial unto him. -But every action according to nature, is beneficial. -Be not weary then of doing that which is beneficial unto thee, -whilst it is so unto others. - -XLIV. The nature of the universe did once certainly before it -was created, whatsoever it hath done since, deliberate and so -resolve upon the creation of the world. Now since that time, -whatsoever it is, that is and happens in the world, -is either but a consequent of that one and first deliberation: -or if so be that this ruling rational part of the world, -takes any thought and care of things particular, they are -surely his reasonable and principal creatures, that are -the proper object of his particular care and providence. -This often thought upon, will much conduce to thy tranquillity. - - -THE EIGHTH BOOK - -I. This also, among other things, may serve to keep thee -from vainglory; if thou shalt consider, that thou art now altogether -incapable of the commendation of one, who all his life long, -or from his youth at least, hath lived a philosopher's life. -For both unto others, and to thyself especially, it is well known, -that thou hast done many things contrary to that perfection of life. -Thou hast therefore been confounded in thy course, and henceforth it -will be hard for thee to recover the title and credit of a philosopher. -And to it also is thy calling and profession repugnant. If therefore -thou dost truly understand, what it is that is of moment indeed; -as for thy fame and credit, take no thought or care for that: -let it suffice thee if all the rest of thy life, be it more or less, -thou shalt live as thy nature requireth, or accor-ing to the true -and natural end of thy making. Take pains therefore to know -what it is that thy nature requireth, and let nothing else -distract thee. Thou hast already had sufficient experience, -that of those many things that hitherto thou hast erred and -wandered about, thou couldst not find happiness in any of them. -Not in syllogisms, and logical subtilties, not in wealth, not in -honour and reputation, not in pleasure. In none of all these. -Wherein then is it to be found? In the practice of those things, -which the nature of man, as he is a man, doth require. How then shall -he do those things? if his dogmata, or moral tenets and opinions -(from which all motions and actions do proceed), be right and true. -Which be those dogmata? Those that concern that which is good or evil, -as that there is nothing truly good and beneficial unto man, -but that which makes him just, temperate, courageous, liberal; -and that there is nothing truly evil and hurtful unto man, -but that which causeth the contrary effects. - -II. Upon every action that thou art about, put this question -to thyself; How will this when it is done agree with me? -Shall I have no occasion to repent of it? Yet a very little -while and I am dead and gone; and all things are at end. -What then do I care for more than this, that my present -action whatsoever it be, may be the proper action of one that -is reasonable; whose end is, the common good; who in all things -is ruled and governed by the same law of right and reason, -by which God Himself is. - -III. Alexander, Caius, Pompeius; what are these -to Diogenes, Heraclitus, and Socrates? These penetrated into -the true nature of things; into all causes, and all subjects: -and upon these did they exercise their power and authority. -But as for those, as the extent of their error was, so far -did their slavery extend. - -IV. What they have done, they will still do, although thou -shouldst hang thyself. First; let it not trouble thee. -For all things both good and evil: come to pass according -to the nature and general condition of the universe, -and within a very little while, all things will be at -an end; no man will be remembered: as now of Africanus -(for example) and Augustus it is already come to pass. -Then secondly; fix thy mind upon the thing itself; look into it, -and remembering thyself, that thou art bound nevertheless -to be a good man, and what it is that thy nature requireth -of thee as thou art a man, be not diverted from what thou -art about, and speak that which seemeth unto thee most just: -only speak it kindly, modestly, and without hypocrisy. - -V. That which the nature of the universe dotb busy -herself about, is; that which is here, to transfer it thither, -to change it, and thence again to take it away, and to carry it -to another place. So that thou needest not fear any new thing. -For all things are usual and ordinary; and all things are -disposed by equality. VI. Every particular nature hath content, -when in its own proper course it speeds. A reasonable nature doth -then speed, when first in matter of fancies and imaginations, -it gives no consent to that which is either false uncertain. -Secondly, when in all its motions and resolutions it takes its -level at the common good only, and that it desireth nothing, -and flieth from nothing, bet what is in its own power to compass -or avoid. And lastly, when it willingly and gladly embraceth, -whatsoever is dealt and appointed unto it by the common nature. -For it is part of it; even as the nature of any one leaf, -is part of the common nature of all plants and trees. -But that the nature of a leaf, is part of a nature both -unreasonable and unsensibIe, and which in its proper end -may be hindered; or, which is servile and slavish : whereas -the nature of man is part of a common nature which cannot -be hindered, and which is both reasonable and just. -From whence also it is, that accord ing to the worth of everything, -she doth make such equal distribution of all things, as of duration, -substance form, operation, and of events and accidents. -But herein consider not whether thou shalt find this equality -rn everything abu;oluteiy and by itself; but whether -in all the particulars of some one thing taken together, -and compared with all the particulars of some other thing, -and them together likewise. - -VII. Thou hast no time nor opportunity to read. What then? -Hast thou not time and opportunity to exercise thyself, not to -wrong thyself; to strive against all carnal pleasures and pains, -and to aet the upper hand of them; to contemn honour and vainglory; -and not only, not to be angry with them, whom towards thee thou doest -find unsensible and unthankful; but also to have a care of them still, -and of their welfare? VIII. Forbear henceforth to complain -of the trouble of a courtly life, either in public before others, -or in private by thyself. - -IX. Repentance is an inward and self-reprehension for the neglect -or omission of somewhat that was profitable. Now whatsoever is good, -is also profltable, and it is the part of an honest virtuous -man to set by it, and to make reckoning of it accordingly. -But never did any honest virtuous man repent of the neglect -or omission of any carnal pleasure : no carnal pleasure then -is either good or profitable. - -X. This, what is it in itself, and by itself, according to its -proper constitution? What is the substance of it? What is -the matter, or proper use ? What is the form or efflcient cause? -What is it for in this world, and how long will it abide? -Thus must thou examine all things, that present themselves unto thee. - -XI. When thou art hard to he stirred up and awaked out of -thy sleep, admonish thyself and call to mind, that, to perform -actions tending to the common good is that which thine own -proper constitution, and that which the nature of man do require. -]3ut to sleep, is common to unreasonable creatures also. -And what more proper and natural, yea what more kind and pleasing, -than that which is according to nature? - -XII. As every fancy and imagination presents itself unto thee, consider -(if it be possible) the true nature, and the proper qualities of it, -and reason with thyself about it. - -XIII. At thy first encounter with any one, say presently to thyself: -This man, what are his opinions concerning that which is good or evil? -as concerning pain, pleasure, and the causes of both; concerning honour, -and dishonour, concerning life and death? thus and thus. Now if it be -no wonder that a man should have such and such opinions, how can it be -a wonder that he should do such and such things ? I will remember then, -that he cannot but do as he doth, holding those opinions that he doth. -Remember, that as it is a shame for any man to wonder that a fig tree -should bear figs, so also to wonder that the world should bear anything, -whatsoever it is which in the ordinary course of nature it may bear. -To a physician also and to a pilot it is a shame either for the one -to wonder, that such and such a one should have an ague; or for the other, -that the winds should prove Contrary. - -XIV. Remember, that to change thy mind upon occasion, and to -follow him that is able to rectify thee, is equally ingenuous, -as to find out at the first, what is right and just, without help. -For of thee nothing is required, ti, is beyond the extent of thine -own deliberation and jun. merit, arid of thine own understanding. - -XV. If it were thine act and in thine own power, wi: -wouldcst thou do it ? If it were not, whom dost tin accuse? -the atoms, or the Gods? For to do either, the part of a mad man. -Thou must therefore blame nobody, but if it be in thy power, -redress what is amiss; if it be not, to what end is it to complain? -For nothing should be done but to some certain end. - -XVI. Whatsoever dieth and falleth, however and wheresoever it die and -fall, it cannot fall out of the world. here it have its abode and change, -here also shall it have its dissolution into its proper elements. -The same are the world's elements, and the elements of which thou -dost consist. And they when they are changed, they murmur not; -why shouldest thou? - -XVII. Whatsoever is, was made for something: as a horse, a vine. -Why wonderest thou? The sun itself will say of itself, I was -made for something; and so hath every god its proper function. -What then were then made for? to disport and delight thyself? -See how even common sense and reason cannot brook it. - -XVIII. Nature hath its end as well in the end and final consummation -of anything that is, as in the begin-nine and continuation of it. - -XIX. As one that tosseth up a ball. And what is a. -ball the better, if the motion of it be upwards; or the worse -if it be downwards; or if it chance to fall upon the ground? -So for the bubble; if it continue, what it the better? and if -it dissolve, what is it the worse And so is it of a candle too. -And so must thou reason with thyself, both in matter of fame, -and in matter of death. For as for the body itself, -(the subject of death) wouldest thou know the vileness of it ? -Turn it about that thou mayest behold it the worst sides upwards -as well, as in its more ordinary pleasant shape; how doth it look, -when it is old and withered? when sick and pained? when in the act -of lust, and fornication? And as for fame. This life is short. -Both he that praiseth, and he that is praised; he that remembers, -and he that is remembered, will soon be dust and ashes. -Besides, it is but in one corner of this part of the world -that thou art praised; and yet in this corner, thou hast not -the joint praises of all men; no nor scarce of any one constantly. -And yet the whole earth itself, what is it but as one point, -in regard of the whole world? - -XX. That which must be the subject of thy consideration, -is either the matter itself, or the dogma, or the operation, -or the true sense and signification. - -XXI. Most justly have these things happened unto thee: -why dost not thou amend? O but thou hadst rather become -good to-morrow, than to be so to-day. XXII. Shall I do it? -I will; so the end of my action be to do good unto men. -Doth anything by way of cross or adversity happen unto me? -I accept it, with reference unto the Gods, and their providence; -the fountain of all things, from which whatsoever comes to pass, -doth hang and depend. - -XXIII. By one action judge of the rest: this bathing which usually -takes up so much of our time, what is it? Oil, sweat, filth; -or the sordes of the body: an excre-mentitious viscosity, -the excrements of oil and other ointments used about the body, -and mixed with the sordes of the body: all base and loathsome. -And such almost is every part of our life; and every -worldly object. XXIV. Lucilla buried Verus; then was Lucilla -herself buried by others. So Secunda Maximus, then Secunda herself. -So Epitynchanus, Diotimus; then Epitynchanus himself. -So Antoninus Pius, Faustina his wife; then Antoninus himself. -This is the course of the world. First Celer, Adrianus; -then Adrianus himself. And those austere ones; those that -foretold other men's deaths; those that were so proud -and stately, where are they now? Those austere ones I mean, -such as were Charax, and Demetrius the Platonic, and Eudaemon, -and others like unto those. They were all but for one day; -all dead and gone long since. Some of them no sooner dead, -than forgotten. Others soon turned into fables. Of others, -even that which was fabulous, is now long since forgotten. -This thereafter thou must remember, that whatsoever thou art -compounded of, shall soon be dispersed, and that thy life and breath, -or thy soul, shall either he no more or shall ranslated, -and appointed to some certain place and station. XXV. The true -joy of a man, is to do that which properly belongs unto a man. -That which is most proper unto a man, is, first, to he kindly -affected towards them that are of the same kind and nature as he is -himself to contemn all sensual motions and appetites, to discern -rightly all plausible fancies and imaginations, to contemplate -the nature of the universe; both it, and things that are done in it. -In which kind of con templation three several relations are -to be observed The first, to the apparent secondary cause. -The Second to the first original cause, God, from whom -originally proceeds whatsoever doth happen in the world. -The third and last, to them that we live and converse with: -what use may be made of it, to their use and benefit XXVI. -If pain be an evil, either it is in regard of the body; (and that -cannot be, because the body of itself is altogether insensible:) -or in regard of the soul But it is in the power of the soul, -to preserve her own peace and tranquillity, and not to suppose -that pain is evil. For all judgment and deliberation; -all prosecution, or aversation is from within, whither the sense -of evil (except it be let in by opinion) cannot penetrate. - -XXVII. Wipe off all idle fancies, and say unto thyselF incessantly; -Now if I will, it is in my power to keep out of this my soul -all wickedness, all lust, and concupiscences, all trouble -and confusion. But on the contrary to behold and consider -all things according to their true nature, and to carry -myself towards everything according to its true worth. -Remember then this thy power that nature hath given thee. - -XXVIII. Whether thou speak in the Senate or whether thou speak -to any particular, let thy speech In always grave and modest. -But thou must not openly and vulgarly observe that sound -and exact form of speaking, concerning that which is truly good -and truly civil; the vanity of the world, and of worldly men: -which otherwise truth and reason doth prescribe. - -XXIX. Augustus his court; his wife, his daughter, his nephews, -his sons-in-law his sister, Agrippa, his kinsmen, his domestics, -his friends; Areus, Maecenas, his slayers of beasts for sacrifice -and divination: there thou hast the death of a whole court together. -Proceed now on to the rest that have been since that of Augustus. -Hath death dwelt with them otherwise, though so many and so stately -whilst they lived, than it doth use to deal with any one particular man? -Consider now the death of a whole kindred and family, -as of that of the Pompeys, as that also that useth to be written -upon some monuments, HE WASS THE LAST OF HIS OWN KINDRED. -O what care did his predecessors take, that they might leave a successor, -yet behold at last one or other must of necessity be THE LAST. -Here again therefore consider the death of a whole kindred. - -XXX. Contract thy whole life to the measure and proportion of one -single action. And if in every particular action thou dost perform -what is fitting to the utmost of thy power, let it suffice thee. -And who can hinder thee, but that thou mayest perform what -is fitting? But there may be some outward let and impediment. -Not any, that can hinder thee, but that whatsoever thou dost, -thou may do it, justly, temperately, and with the praise of God. -Yea, but there may be somewhat, whereby some operation or other -of thine may he hindered. And then, with that very thing that -doth hinder, thou mayest he well pleased, and so by this gentle -and equanimious conversion of thy mind unto that which may be, -instead of that which at first thou didst intend, in the room -of that former action there succeedeth another, which agrees -as well with this contraction of thy life, that we now speak of. - -XXXI. Receive temporal blessings without ostentation, when they are sent -and thou shalt be able to part with them with all readiness and facility -when they are taken from thee again. - -XXXII. If ever thou sawest either a hand, or a foot, or a head -lying by itself, in some place or other, as cut off from the rest -of the body, such must thou conceive him to make himself, as much -as in him lieth, that either is offended with anything that is happened, -(whatsoever it be) and as it were divides himself from it: -or that commits anything against the natural law of mutual correspondence, -and society among men: or, he that, commits any act of uncharitableness. -Whosoever thou art, thou art such, thou art cast forth I know not -whither out of the general unity, which is according to nature. -Thou went born indeed a part, but now thou hast cut thyself off. -However, herein is matter of joy and exultation, that thou mayst be -united again. God bath not granted it unto any other part, that once -separated and cut off, it might be reunited, and come together again. -But, behold, that GOODNESS how great and immense it is! which hath -so much esteemed MAN. As at first be was so made, that he needed not, -except he would himself, have divided himself from the whole; -so once divided and cut off, IT hath so provided and ordered it, -that if he would himself, he might return, and grow together again, -and be admitted into its former rank and place of a part, -as he was before. - -XXXIII. As almost all her other faculties and properties -the nature of the universe bath imparted unto every -reasonable creature, so this in particular we have received -from her, that as whatsoever doth oppose itself unto her, -and doth withstand her in her purposes and intentions, she doth, -though against its will and intention, bring it about to herself, -to serve herself of it in the execution of her own destinated ends; -and so by this though not intended co-operation of it with -herself makes it part of herself whether it will or no. -So may every reasonable creature, what crosses and impediments -soever it meets with in the course of this mortal life, -it may use them as fit and proper objects, to the furtherance -of whatsoever it intended and absolutely proposed unto itself -as its natural end and happiness. - -XXXIV. Let not the general representation unto thyself of the wretchedness -of this our mortal life, trouble thee. Let not thy mind wander -up and down, and heap together in her thoughts the many troubles -and grievous calamities which thou art as subject unto as any other. -But as everything in particular doth happen, put this question -unto thyself, and say: What is it that in this present matter, -seems unto thee so intolerable? For thou wilt be ashamed to confess it. -Then upon this presently call to mind, that neither that which is future, -nor that which is past can hurt thee; but that only which is present. -(And that also is much lessened, if thou dost lightly circumscribe it:) -and then check thy mind if for so little a while, (a mere instant), -it cannot hold out with patience. - -XXXV. What? are either Panthea or Pergamus abiding to this day -by their masters' tombs? or either Chabrias or Diotimus by that -of Adrianus? O foolery! For what if they did, would their masters -be sensible of It? or if sensible, would they be glad of it? or -if glad, were these immortal? Was not it appointed unto them also -(both men and women,) to become old in time, and then to die? -And these once dead, what would become of these former? -And when all is done, what is all this for, but for a mere bag -of blood and corruption? XXXVI. If thou beest quick-sighted, -be so in matter of judgment, and best discretion, saith he. - -XXXVII. In the whole constitution of man, I see not any virtue -contrary to justice, whereby it may be resisted and opposed. -But one whereby pleasure and voluptuousness may be resisted -and opposed, I see: continence. - -XXXVIII. If thou canst but withdraw conceit and opinion concerning -that which may seem hurtful and offensive, thou thyself art -as safe, as safe may be. Thou thyself? and who is that? -Thy reason. 'Yea, but I am not reason.' Well, be it so. -However, let not thy reason or understanding admit of grief, -and if there be anything in thee that is grieved, let that, -(whatsoever it be,) conceive its own grief, if it can. - -XXXIX. That which is a hindrance of the senses, is an evil to -the sensitive nature. That which is a hindrance of the appetitive -and prosecutive faculty, is an evil to the sensitive nature. -As of the sensitive, so of the vegetative constitution, -whatsoever is a hindrance unto it, is also in that respect an evil -unto the same. And so likewise, whatsoever is a hindrance unto -the mind and understanding, must needs be the proper evil of -the reasonable nature. Now apply all those things unto thyself. -Do either pain or pleasure seize on thee? Let the senses look to that. -Hast thou met with Some obstacle or other in thy purpose and intention? -If thou didst propose without due reservation and exception -now hath thy reasonable part received a blow indeed But if in -general thou didst propose unto thyself what soever might be, -thou art not thereby either hurt, nor properly hindered. -For in those things that properly belong unto the mind, -she cannot be hindered by any man. It is not fire, nor iron; -nor the power of a tyrant nor the power of a slandering tongue; -nor anything else that can penetrate into her. - -XL. If once round and solid, there is no fear that ever it will change. - -XLI. Why should I grieve myself; who never did willingly grieve -any other! One thing rejoices one and another thing another. -As for me, this is my joy , if my understanding be right -and sound, as neither averse from any man, nor refusing -any of those things which as a man I am) subject unto; -if I can look upon all things in the world meekly and kindly; -accept all things and carry myself towards everything according -to to true worth of the thing itself. - -XLII. This time that is now present, bestow thou upon thyself. -They that rather hunt for fame after death, do not consider, -that those men that shall be hereafter, will be even such, -as these whom now they can so hardly bear with. And besides they -also will be mortal men. But to consider the thing in itself, -if so many with so many voices, shall make such and such a sound, -or shall have such and such an opinion concerning thee, -what is it to thee? - -XLIII. Take me and throw me where thou wilt: I am indifferent. -For there also I shall have that spirit which is within -me propitious; that is well pleased and fully contented both -in that constant disposition, and with those particular actions, -which to its own proper constitution are suitable and agreeable. - -XLIV. Is this then a thing of that worth, that for it my soul -should suffer, and become worse than it was? as either basely dejected, -or disordinately affected, or confounded within itself, or terrified? -What can there be, that thou shouldest so much esteem? - -XLV. Nothing can happen unto thee, which is not incidental unto thee, -as thou art a man. As nothing can happen either to an ox, -a vine, or to a stone, which is not incidental unto them; -unto every one in his own kind. If therefore nothing can -happen unto anything, which is not both usual and natural; -why art thou displeased? Sure the common nature of all -would not bring anything upon any, that were intolerable. -If therefore it be a thing external that causes thy grief, -know, that it is not that properly that doth cause it, -but thine own conceit and opinion concerning the thing: -which thou mayest rid thyself of, when thou wilt. -But if it be somewhat that is amiss in thine own disposition, -that doth grieve thee, mayest thou not rectify thy moral -tenets and opinions. But if it grieve thee, that thou doest -not perform that which seemeth unto thee right and just, -why doest not thou choose rather to perform it than to grieve? -But somewhat that is stronger than thyself doth hinder thee. -Let it not grieve thee then, if it be not thy fault that the thing -is not performed. 'Yea but it is a thing of that nature, as that -thy life is not worth the while, except it may be performed.' -If it be so, upon condition that thou be kindly and lovingly -disposed towards all men, thou mayest be gone. For even then, -as much as at any time, art thou in a very good estate of performance, -when thou doest die in charity with those, that are an obstacle -unto thy performance. XLVI. Remember that thy mind is -of that nature as that it becometh altogether unconquerable, -when once recollected in herself, she seeks no other content -than this, that she cannot be forced: yea though it so fall out, -that it be even against reason itself, that it cloth bandy. -How much less when by the help of reason she is able to judge -of things with discretion? And therefore let thy chief fort and -place of defence be, a mind free from passions. A stronger place, -(whereunto to make his refuge, and so to bccome impregnable) -and better fortified than this, bath no man. He that seeth not -this is unlearned. He that seeth it, and betaketh not himself -to this place of refuge, is unhappy. XLVII. Keep thyself -to the first bare and naked apprehensions of things, -as they present themselves unto thee, and add not unto them. -It is reported unto thee, that such a one speaketh ill of thee. -Well; that he speaketh ill of thee, so much is reported. -But that thou art hurt thereby, is not reported: -that is the addition of opinion, which thou must exclude. -I see that my child is sick. That he is sick, I see, -but that he is in danger of his life also, I see it not. -Thus thou must use to keep thyself to the first motions and -apprehensions of things, as they present themselves outwardly; -and add not unto them from within thyself through -mere conceit and opinion. Or rather add unto them: -hut as one that understandeth the true nature of all things -that happen in the world. - -XLVIII. Is the cucumber bitter? set it away. - -Brambles are in the way? avoid them. Let this suffice. -Add not presently speaking unto thyself, What serve these -things for in the world? For, this, one that is acquainted -with the mysteries of nature, will laugh at thee for it; -as a carpenter would or a shoemaker, if meeting in either -of their shops with some shavings, or small remnants -of their work, thou shouldest blame them for it. -And yet those men, it is not for want of a place where to -throw them that they keep them in their shops for a while: -but the nature of the universe hath no such out-place; -but herein doth consist the wonder of her art and skill, -that she having once circumscribed herself within some certain -bounds and limits, whatsoever is within her that seems -either corrupted, or old, or unprofitable, she can change it -into herself, and of these very things can make new things; -so that she needeth not to seek elsewhere out of herself either -for a new supply of matter and substance, or for a place where -to throw out whatsoever is irrecoverably putrid and corrupt. -Thus she, as for place, so for matter and art, is herself -sufficient unto herself. XLIX. Not to be slack and negligent; -or loose, and wanton in thy actions; nor contentious, -and troublesome in thy conversation; nor to rove and wander in thy -fancies and imaginations. Not basely to contract thy soul; -nor boisterously to sally out with it, or furiously to launch -out as it were, nor ever to want employment. - -L. 'They kill me, they cut- my flesh; they persecute my person -with curses.' What then? May not thy mind for all this -continue pure, prudent, temperate, just? As a fountain of sweet -and clear water, though she be cursed by some stander by, -yet do her springs nevertheless still run as sweet and clear -as before; yea though either dirt or dung be thrown in, -yet is it no sooner thrown, than dispersed, and she cleared. -She cannot be dyed or infected by it. What then must I do, that I -may have within myself an overflowing fountain, and not a well? -Beget thyself by continual pains and endeavours to true liberty -with charity, and true simplicity and modesty. - -LI. He that knoweth not what the world is, knoweth not where -he himself is. And he that knoweth not what the world was -made for, cannot possibly know either what are the qualities, -or what is the nature of the world. Now he that in either of -these is to seek, for what he himself was made is ignorant also. -What then dost thou think of that man, who proposeth unto himself, -as a matter of great moment, the noise and applause of men, -who both where they are, and what they are themselves, -are altogether ignorant? Dost thou desire to be commended of that man, -who thrice in one hour perchance, doth himself curse himself? -Dost thou desire to please him, who pleaseth not himself? or dost -thou think that he pleaseth himself, who doth use to repent -himself almost of everything that he doth? - -LII. Not only now henceforth to have a common. - -breath, or to hold correspondency of breath, with that air, -that compasseth us about; but to have a common mind, or to hold -correspondency of mind also with that rational substance, -which compasseth all things. For, that also is of itself, -and of its own nature (if a man can but draw it in as he should) -everywhere diffused; and passeth through all things, no less -than the air doth, if a man can but suck it in. - -LIII. Wickedness in general doth not hurt the world. -Particular wickedness doth not hurt any other: only unto him -it is hurtful, whosoever he be that offends, unto whom in great -favour and mercy it is granted, that whensoever he himself shall -but first desire it, he may be presently delivered of it. -Unto my free-will my neighbour's free-will, whoever he be, -(as his life, or his bode), is altogether indifferent. -For though we are all made one for another, yet have our -minds and understandings each of them their own proper -and limited jurisdiction. For else another man's wickedness -might be my evil which God would not have, that it -might not be in another man's power to make me unhappy: -which nothing now can do but mine own wickedness. - -LIV. The sun seemeth to be shed abroad. And indeed it is diffused but -not effused. For that diffusion of it is a [-r~Jo-tc] or an extension. -For therefore are the beams of it called [~i-~m'~] from the word -[~KTEIVEO-Oa,,] to be stretched out and extended. Now what a -sunbeam is, thou mayest know if thou observe the light of the sun, -when through some narrow hole it pierceth into some room that is dark. -For it is always in a direct line. And as by any solid body, -that it meets with in the way that is not penetrable by air, -it is divided and abrupted, and yet neither slides off, or falls down, -but stayeth there nevertheless: such must the diffusion in the mind be; -not an effusion, but an extension. What obstacles and impediments -soever she meeteth within her way, she must not violently, and by way -of an impetuous onset light upon them; neither must she fall down; -but she must stand, and give light unto that which doth admit of it. -For as for that which doth not, it is its own fault and loss, -if it bereave itself of her light. - -LV. He that feareth death, either feareth that he shall have -no sense at all, or that his senses will not be the same. -Whereas, he should rather comfort himself, that either no sense -at all, and so no sense of evil; or if any sense, then another life, -and so no death properly. LVI. All men are made one for another: -either then teach them better, or bear with them. - -LVII. The motion of the mind is not as the motion of a dart. -For the mind when it is wary and cautelous, and by way of diligent -circumspection turneth herself many ways, may then as well -be said to go straight on to the object, as when it useth -no such circumspection. LVIII. To pierce and penetrate into -the estate of every one's understanding that thou hast to do with: -as also to make the estate of thine own open, and penetrable -to any other. - - -THE NINTH BOOK - -I. He that is unjust, is also impious. For the nature -of the universe, having made all reasonable creatures one -for another, to the end that they should do one another good; -more or less according to the several persons and occasions -but in nowise hurt one another: it is manifest that he that -doth transgress against this her will, is guilty of impiety -towards the most ancient and venerable of all the deities. -For the nature of the universe, is the nature the common parent -of all, and therefore piously to be observed of all things -that are, and that which now is, to whatsoever first was, -and gave it its being, hath relation of blood and kindred. -She is also called truth and is the first cause of all truths. -He therefore that willingly and wittingly doth lie, -is impious in that he doth receive, and so commit injustice: -but he that against his will, in that he disagreeth from the nature -of the universe, and in that striving with the nature of the world -he doth in his particular, violate the general order of the world. -For he doth no better than strive and war against it, -who contrary to his own nature applieth himself to that which -is contrary to truth. For nature had before furnished him -with instincts and opportunities sufficient for the attainment -of it ; which he having hitherto neglected, is not now able -to discern that which is false from that which is true. -He also that pursues after pleasures, as that which is truly -good and flies from pains, as that which is truly evil: -is impious. For such a one must of necessity oftentimes accuse -that common nature, as distributing many things both unto the evil, -and unto the good, not according to the deserts of either: -as unto the bad oftentimes pleasures, and the causes of pleasures; -so unto the good, pains, and the occasions of pains. Again, he that -feareth pains and crosses in this world, feareth some of those -things which some time or other must needs happen in the world. -And that we have already showed to be impious. And he that -pursueth after pleasures, will not spare, to compass his desires, -to do that which is unjust, and that is manifestly impious. -Now those things which unto nature are equally indifferent -(for she had not created both, both pain and pleasure, -if both had not been unto her equally indifferent): -they that will live according to nature, must in those things -(as being of the same mind and disposition that she is) -be as equally indifferent. Whosoever therefore in either matter -of pleasure and pain; death and life; honour and dishonour, -(which things nature in the administration of the world, -indifferently doth make use of), is not as indifferent, -it is apparent that he is impious. When I say that common -nature doth indifferently make use of them, my meaning is, -that they happen indifferently in the ordinary course of things, -which by a necessary consequence, whether as principal -or accessory, come to pass in the world, according to that first -and ancient deliberation of Providence, by which she from -some certain beginning, did resolve upon the creation of such -a world, conceiving then in her womb as it were some certain -rational generative seeds and faculties of things future, -whether subjects, changes, successions; both such and such, -and just so many. - -II. It were indeed more happy and comfortable, for a man to -depart out of this world, having lived all his life long clear -from all falsehood, dissimulation, voluptuousness, and pride. -But if this cannot be, yet it is some comfort for a man joyfully -to depart as weary, and out of love with those; rather than to -desire to live, and to continue long in those wicked courses. -Hath not yet experience taught thee to fly from the plague? -For a far greater plague is the corruption of the mind, -than any certain change and distemper of the common air can be. -This is a plague of creatures, as they are living creatures; -but that of men as they are men or reasonable. III. Thou must -not in matter of death carry thyself scornfully, but as one -that is well pleased with it, as being one of those things -that nature hath appointed. For what thou dost conceive -of these, of a boy to become a young man, to wax old, to grow, -to ripen, to get teeth, or a beard, or grey hairs to beget, -to bear, or to be delivered; or what other action soever it be, -that is natural unto man according to the several seasons -of his life; such a thing is it also to he dissolved. -It is therefore the part of a wise man, in matter of death, -not in any wise to carry himself either violently, or proudly -but patiently to wait for it, as one of nature's operations: -that with the same mind as now thou dost expect when that which yet is -but an embryo in thy wife's belly shall come forth, thou mayst expect -also when thy soul shall fall off from that outward coat or skin: -wherein as a child in the belly it lieth involved and shut up. -But thou desirest a more popular, and though not so direct -and philosophical, yet a very powerful and penetrative -recipe against the fear of death, nothing can make they more -willing to part with thy life, than if thou shalt consider, -both what the subjects themselves are that thou shalt part with, -and what manner of disposition thou shalt no more have to do with. -True it is, that. offended with them thou must not be by no means, -but take care of them, and meekly bear with them However, -this thou mayst remember, that whensoever it happens that -thou depart, it shall not be from men that held the same -opinions that thou dost. For that indeed, (if it were so) -is the only thing that might make thee averse from death, -and willing to continue here, if it were thy hap to live -with men that had obtained the same belief that thou hast. -But now, what a toil it is for thee to live with men of -different opinions, thou seest: so that thou hast rather occasion -to say, Hasten, I thee pray, O Death; lest I also in time -forget myself. IV. He that sinneth, sinneth unto himself. -He that is unjust, hurts himself, in that he makes himself -worse than he was before. Not he only that committeth, -but he also that omitteth something, is oftentimes unjust. -V. If my present apprehension of the object be right, -and my present action charitable, and this, towards whatsoever -doth proceed from God, be my present disposition, to be well -pleased with it, it sufficeth. VI. To wipe away fancy, -to use deliberation, to quench concupiscence, to keep the mind -free to herself. VII. Of all unreasonable creatures, there is -but one unreasonable soul; and of all that are reasonable, -but one reasonable soul, divided betwixt them all. -As of all earthly things there is but one earth, and but one -light that we see by; and but one air that we breathe in, -as many as either breathe or see. Now whatsoever partakes -of some common thing, naturally affects and inclines unto -that whereof it is part, being of one kind and nature with it. -Whatsoever is earthly, presseth downwards to the common earth. -Whatsoever is liquid, would flow together. And whatsoever is airy, -would be together likewise. So that without some obstacle, -and some kind of violence, they cannot well be kept asunder. -Whatsoever is fiery, doth not only by reason of the elementary -fire tend upwards; but here also is so ready to join, -and to burn together, that whatsoever doth want sufficient -moisture to make resistance, is easily set on fire. -Whatsoever therefore is partaker of that reasonable common nature, -naturally doth as much and more long after his own kind. -For by how much in its own nature it excels all other things, -by so much more is it desirous to be joined and united unto that, -which is of its own nature. As for unreasonable creatures then, -they had not long been, but presently begun among them swarms, -and flocks, and broods of young ones, and a kind of mutual -love and affection. For though but unreasonable, yet a kind -of soul these had, and therefore was that natural desire -of union more strong and intense in them, as in creatures -of a more excellent nature, than either in plants, -or stones, or trees. But among reasonable creatures, -begun commonwealths, friendships, families, public meetings, -and even in their wars, conventions, and truces. -Now among them that were yet of a more excellent nature, -as the stars and planets, though by their nature far distant -one from another, yet even among them began some mutual -correspondency and unity. So proper is it to excellency -in a high degree to affect unity, as that even in things -so far distant, it could operate unto a mutual sympathy. -But now behold, what is now come to pass. Those creatures that -are reasonable, are now the only creatures that have forgotten -their natural affection and inclination of one towards another. -Among them alone of all other things that are of one kind, -there is not to be found a general disposition to flow together. -But though they fly from nature, yet are they stopt in their course, -and apprehended. Do they what they can, nature doth prevail. -And so shalt thou confess, if thou dost observe it. For sooner -mayst thou find a thing earthly, where no earthly thing is, -than find a man that naturally can live by himself alone. - -VIII. Man, God, the world, every one in their kind, bear some fruits. -All things have their proper time to bear. Though by custom, -the word itself is in a manner become proper unto the vine, -and the like, yet is it so nevertheless, as we have said. -As for reason, that beareth both common fruit for the use -of others; and peculiar, which itself doth enjoy. -Reason is of a dif-fusive nature, what itself is in itself, -it begets in others, and so doth multiply. - -IX. Either teach them better if it be in thy power; -or if it be not, remember that for this use, to bear with -them patiently, was mildness and goodness granted unto thee. -The Gods themselves are good unto such; yea and in some things, -(as in matter of health, of wealth, of honour,) are content often -to further their endeavours: so good and gracious are they. -And mightest thou not be so too? or, tell me, what doth hinder thee? - -X. Labour not as one to whom it is appointed to be wretched, -nor as one that either would be pitied, or admired; -but let this be thine only care and desire; so always and in -all things to prosecute or to forbear, as the law of charity, -or mutual society doth require. XI. This day I did come -out of all my trouble. Nay I have cast out all my trouble; -it should rather be for that which troubled thee, whatsoever it was, -was not without anywhere that thou shouldest come out of it, -but within in thine own opinions, from whence it must be cast out, -before thou canst truly and constantly be at ease. - -XII. All those things, for matter of experience are usual and ordinary; -for their continuance but for a day; and for their matter, most base -and filthy. As they were in the days of those whom we have buried, -so are they now also, and no otherwise. - -XIII. The things themselves that affect us, they stand without doors, -neither knowing anything themselves nor able to utter anything unto others -concerning themselves. What then is it, that passeth verdict on them? -The understanding XIV. As virtue and wickedness consist not in passion, -but in action; so neither doth the true good or evil of a reasonable -charitable man consist in passion, but in operation and action. - -XV. To the stone that is cast up, when it comes down it is no hurt -unto it; as neither benefit, when it doth ascend. - -XVI. Sift their minds and understandings, and behold what men they be, -whom thou dost stand in fear of what they shall judge of thee, -what they themselves judge of themselves. - -XVII. All things that are in the world, are always in the estate -of alteration. Thou also art in a perpetual change, yea and under -corruption too, in some part: and so is the whole world. - -XVIII. it is not thine, but another man's sin. Why should it -trouble thee? Let him look to it, whose sin it is. - -XIX. Of an operation and of a purpose there is an ending, or of an -action and of a purpose we say commonly, that it is at an end: -from opinion also there is an absolute cessation, which is -as it were the death of it. In all this there is no hurt. -Apply this now to a man's age, as first, a child; then a youth, -then a young man, then an old man; every change from one age to another -is a kind of death And all this while here no matter of grief yet. -Pass now unto that life first, that which thou livedst under -thy grandfather, then under thy mother, then under thy father. -And thus when through the whole course of thy life hitherto -thou hast found and observed many alterations, many changes, -many kinds of endings and cessations, put this question to thyself -What matter of grief or sorrow dost thou find in any of these? -Or what doest thou suffer through any of these? If in none of these, -then neither in the ending and consummation of thy whole life, -which is also but a cessation and change. - -XX. As occasion shall require, either to thine own understanding, -or to that of the universe, or to his, whom thou hast -now to do with, let thy refuge be with all speed. -To thine own, that it resolve upon nothing against justice. -To that of the universe, that thou mayest remember, -part of whom thou art. Of his, that thou mayest consider. -whether in the estate of ignorance, or of knowledge. -And then also must thou call to mind, that he is thy kinsman. - -XXI. As thou thyself, whoever thou art, were made for the perfection -and consummation, being a member of it, of a common society; so must -every action of thine tend to the perfection and consummation of a life -that is truly sociable. What action soever of thine therefore that -either immediately or afar off, hath not reference to the common good, -that is an exorbitant and disorderly action; yea it is seditious; -as one among the people who from such and such a consent and unity, -should factiously divide and separate himself. - -XXII. Children's anger, mere babels; wretched souls bearing -up dead bodies, that they may not have their fall so soon: -even as it is in that common dirge song. XXIII. Go to the quality -of the cause from which the effect doth proceed. Behold it -by itself bare and naked, separated from all that is material. -Then consider the utmost bounds of time that that cause, -thus and thus qualified, can subsist and abide. - -XXIV. Infinite are the troubles and miseries, that thou hast already been -put to, by reason of this only, because that for all happiness it did -not suffice thee, or, that thou didst not account it sufficient happiness, -that thy understanding did operate according to its natural constitution. - -XXV. When any shall either impeach thee with false accusations, -or hatefully reproach thee, or shall use any such carriage -towards thee, get thee presently to their minds and understandings, -and look in them, and behold what manner of men they be. -Thou shalt see, that there is no such occasion why it -should trouble thee, what such as they are think of thee. -Yet must thou love them still, for by nature they are thy friends. -And the Gods themselves, in those things that they seek from them -as matters of great moment, are well content, all manner of ways, -as by dreams and oracles, to help them as well as others. - -XXVI. Up and down, from one age to another, go the ordinary things -of the world; being still the same. And either of everything -in particular before it come to pass, the mind of the universe -doth consider with itself and deliberate: and if so, then submit -for shame unto the determination of such an excellent understanding: -or once for all it did resolve upon all things in general; -and since that whatsoever happens, happens by a necessary consequence, -and all things indivisibly in a manner and inseparably hold one -of another. In sum, either there is a God, and then all is well; -or if all things go by chance and fortune, yet mayest thou use -thine own providence in those things that concern thee properly; -and then art thou well. - -XXVII. Within a while the earth shall cover us all, and then she -herself shall have her change. And then the course will be, -from one period of eternity unto another, and so a perpetual eternity. -Now can any man that shall consider with himself in his mind -the several rollings or successions of so many changes and alterations, -and the swiftness of all these rulings; can he otherwise -but contemn in his heart and despise all worldly things? -The cause of the universe is as it were a strong torrent, -it carrieth all away. - -XXVIII. And these your professed politicians, the only true -practical philosophers of the world, (as they think of themselves) -so full of affected gravity, or such professed lovers of virtue -and honesty, what wretches be they in very deed; how vile and -contemptible in themselves? O man! what ado doest thou keep? -Do what thy nature doth now require. Resolve upon it, if thou mayest: -and take no thought, whether anybody shall know it or no. -Yea, but sayest thou, I must not expect a Plato's commonwealth. -If they profit though never so little, I must be content; -and think much even of that little progress. Doth then any of them -forsake their former false opinions that I should think they profit? -For without a change of opinions, alas! what is all that ostentation, -but mere wretchedness of slavish. minds, that groan privately, -and yet would make a show of obedience to reason, and truth? Go too -now and tell me of Alexander and Philippus, and Demetrius Phalereus. -Whether they understood what the common nature requireth, and could rule -themselves or no, they know best themselves. But if they kept a life, -and swaggered; I (God be thanked) am not bound to imitate them. -The effect of true philosophy is, unaffected simplicity and modesty. -Persuade me not to ostentation and vainglory. - -XXIX. From some high place as it were to look down, and to behold -here flocks, and there sacrifices, without number; and all kind -of navigation; some in a rough and stormy sea, and some in a calm: -the general differences, or different estates of things, some, that are -now first upon being; the several and mutual relations of those things -that are together; and some other things that are at their last. -Their lives also, who were long ago, and theirs who shall be hereafter, -and the present estate and life of those many nations of barbarians -that are now in the world, thou must likewise consider in thy mind. -And how many there be, who never so much as heard of thy name, how many -that will soon forget it; how many who but even now did commend thee, -within a very little while perchance will speak ill of tbee. -So that neither fame, nor honour, nor anything else that this world -doth afford, is worth the while. The sum then of all; whatsoever doth -happen unto thee, whereof God is the cause, to accept it contentedly: -whatsoever thou doest, whereof thou thyself art the cause, to do -it justly: which will be, if both in thy resolution and in thy action -thou have no further end, than to do good unto others, as being that, -which by thy natural constitution, as a man, thou art bound unto. - -XXX. Many of those things that trouble and straiten thee, it is in thy -power to cut off, as wholly depending from mere conceit and opinion; -and then thou shalt have room enough. - -XXXI. To comprehend the whole world together in thy mind, -and the whole course of this present age to represent it -unto thyself, and to fix thy thoughts upon the sudden change -of every particular object. How short the time is from -the generation of anything, unto the dissolution of the same; -but how immense and infinite both that which was before -the generation, and that which after the generation of it shall be. -All things that thou seest, will soon be perished, and they -that see their corruptions, will soon vanish away themselves. -He that dieth a hundred years old, and he that dieth young, -shall come all to one. - -XXXII. What are their minds and understandings; and what the things -that they apply themselves unto: what do they love, and what do they -hate for? Fancy to thyself the estate of their souls openly to be seen. -When they think they hurt them shrewdly, whom they speak ill of; and when -they think they do them a very good turn, whom they commend and extol: -O how full are they then of conceit, and opinion! - -XXXIII. Loss and corruption, is in very deed nothing else but change -and alteration; and that is it, which the nature of the universe -doth most delight in, by which, and according to which, -whatsoever is done, is well done. For that was the estate -of worldly things from the beginning, and so shall it ever be. -Or wouldest. thou rather say, that all things in the world have gone -ill from the beginning for so many ages, and shall ever go ill? -And then among so many deities, could no divine power be found -all this while, that could rectify the things of the world? -Or is the world, to incessant woes and miseries, for ever condemned? - -XXXIV. How base and putrid, every common matter is! Water, dust, and from -the mixture of these bones, and all that loathsome stuff that our -bodies do consist of: so subject to be infected, and corrupted. -And again those other things that are so much prized and admired, -as marble stones, what are they, but as it were the kernels -of the earth ? gold and silver, what are they, but as the more -gross faeces of the earth? Thy most royal apparel, for matter, -it is but as it were the hair of a silly sheep, and for colour, -the very blood of a shell-fish; of this nature are all other things. -Thy life itself, is some such thing too; a mere exhalation -of blood: and it also, apt to be changed into some other -common thing. XXXV. Will this querulousness, this murmuring, -this complaining and dissembling never be at an end? What then -is it, that troubleth thee? Doth any new thing happen unto thee? -What doest thou so wonder at? At the cause, or the matter? -Behold either by itself, is either of that weight and moment indeed? -And besides these, there is not anything. But thy duty towards -the Gods also, it is time thou shouldst acquit thyself of it -with more goodness and simplicity. - -XXXVI. It is all one to see these things for a hundred of years -together or but for three years. - -XXXVII. If he have sinned, his is the harm, not mine. -But perchance he hath not. - -XXXVIII. Either all things by the providence of reason happen -unto every particular, as a part of one general body ; -and then it is against reason that a part should complain -of anything that happens for the good of the whole; or if, -according to Epicurus, atoms be the cause of all things and that life -be nothing else but an accidentary confusion of things, and death -nothing else, but a mere dispersion and so of all other things: -what doest thou trouble thyself for? - -XXXIX. Sayest thou unto that rational part, Thou art dead; -corruption hath taken hold on thee? Doth it then also void excrements? -Doth it like either oxen, or sheep, graze or feed; that it also should -be mortal, as well as the body? - -XL. Either the Gods can do nothing for us at all, or they can -still and allay all the distractions and distempers of thy mind. -If they can do nothing, why doest thou pray? If they can, -why wouldst not thou rather pray, that they will grant unto thee, -that thou mayst neither fear, nor lust after any of those worldly -things which cause these distractions and distempers of it? -Why not rather, that thou mayst not at either their absence or presence, -be grieved and discontented: than either that thou mayst obtain them, -or that thou mayst avoid them? For certainly it must needs be, -that if the Gods can help us in anything, they may in this kind also. -But thou wilt say perchance, 'In those things the Gods have given -me my liberty: and it is in mine own power to do what I will.' -But if thou mayst use this liberty, rather to set thy mind at -true liberty, than wilfully with baseness and servility of mind -to affect those things, which either to compass or to avoid -is not in thy power, wert not thou better? And as for the Gods, -who hath told thee, that they may not help us up even in those things -that they have put in our own power? whether it be so or no, -thou shalt soon perceive, if thou wilt but try thyself and pray. -One prayeth that he may compass his desire, to lie with such or -such a one, pray thou that thou mayst not lust to lie with her. -Another how he may be rid of such a one; pray thou that thou -mayst so patiently bear with him, as that thou have no such need -to be rid of him. Another, that he may not lose his child. -Pray thou that thou mayst not fear to lose him. To this end -and purpose, let all thy prayer be, and see what will be the event. - -XLI. 'In my sickness' (saith Epicurus of himself:) -'my discourses were not concerning the nature of my disease, -neither was that, to them that came to visit me, the subject -of my talk; but in the consideration and contemplation of that, -which was of especial weight and moment, was all my time bestowed -and spent, and among others in this very thing, how my mind, -by a natural and unavoidable sympathy partaking in some sort -with the present indisposition of my body, might nevertheless -keep herself free from trouble, and in present possession -of her own proper happiness. Neither did I leave the ordering -of my body to the physicians altogether to do with me what -they would, as though I expected any great matter from them, -or as though I thought it a matter of such great consequence, -by their means to recover my health: for my present estate, -methought, liked me very well, and gave me good content.' -Whether therefore in sickness (if thou chance to sicken) -or in what other kind of extremity soever, endeavour thou also -to be in thy mind so affected, as he doth report of himself: -not to depart from thy philosophy for anything that can -befall thee, nor to give ear to the discourses of silly people, -and mere naturalists. XLII. It is common to all trades -and professions to mind and intend that only, which now they -are about, and the instrument whereby they work. - -XLIII. When at any time thou art offended with any one's impudency, -put presently this question to thyself: 'What? Is it then possible, -that there should not be any impudent men in the world! -Certainly it is not possible.' Desire not then that which -is impossible. For this one, (thou must think) whosoever he be, -is one of those impudent ones, that the world cannot be without. -So of the subtile and crafty, so of the perfidious, so of every -one that offendeth, must thou ever be ready to reason with thyself. -For whilst in general thou dost thus reason with thyself, -that the kind of them must needs be in the world, thou wilt -be the better able to use meekness towards every particular. -This also thou shalt find of very good use, upon every -such occasion, presently to consider with thyself, what proper -virtue nature hath furnished man with, against such a vice, -or to encounter with a disposition vicious in this kind. -As for example, against the unthankful, it hath given goodness -and meekness, as an antidote, and so against another vicious -in another kind some other peculiar faculty. And generally, -is it not in thy power to instruct him better, that is in an error? -For whosoever sinneth, doth in that decline from his purposed end, -and is certainly deceived, And again, what art thou the worse -for his sin? For thou shalt not find that any one of these, -against whom thou art incensed, hath in very deed done -anything whereby thy mind (the only true subject of thy hurt -and evil) can be made worse than it was. And what a matter -of either grief or wonder is this, if he that is unlearned, -do the deeds of one that is unlearned? Should not thou rather -blame thyself, who, when upon very good grounds of reason, -thou mightst have thought it very probable, that such a thing -would by such a one be committed, didst not only not foresee it, -but moreover dost wonder at it, that such a thing should be. -But then especially, when thou dost find fault with either -an unthankful, or a false man, must thou reflect upon thyself. -For without all question, thou thyself art much in fault, -if either of one that were of such a disposition, -thou didst expect that he should be true unto thee: -or when unto any thou didst a good turn, thou didst not -there bound thy thoughts, as one that had obtained his end; -nor didst not think that from the action itself thou hadst -received a full reward of the good that thou hadst done. -For what wouldst thou have more? Unto him that is a man, -thou hast done a good turn: doth not that suffice thee? -What thy nature required, that hast thou done. Must thou -be rewarded for it? As if either the eye for that it seeth, -or the feet that they go, should require satisfaction. -For as these being by nature appointed for such an use, -can challenge no more, than that they may work according -to their natural constitution: so man being born to do -good unto others whensoever he doth a real good unto any -by helping them out of error; or though but in middle things, -as in matter of wealth, life, preferment, and the like, doth help -to further their desires he doth that for which he was made, -and therefore can require no more. - - -THE TENTH BOOK - -I. O my soul, the time I trust will be, when thou shalt be good, -simple, single, more open and visible, than that body by which it -is enclosed. Thou wilt one day be sensible of their happincss, -whose end is love, and their affections dead to all worldly things. -Thou shalt one day be full, and in want of no external thing: -not seeking pleasure from anything, either living or insensible, -that this world can afford; neither wanting time for the continuation -of thy pleasure, nor place and opportunity, nor the favour either -of the weather or of men. When thou shalt have content in thy -present estate, and all things present shall add to thy content: -when thou shalt persuade thyself, that thou hast all things; -all for thy good, and all by the providence of the Gods: -and of things future also shalt be as confident, that all will do well, -as tending to the maintenance and preservation in some sort, of his -perfect welfare and happiness, who is perfection of life, of goodness, -and beauty; who begets all things, and containeth all things in himself, -and in himself doth recollect all things from all places that -are dissolved, that of them he may beget others again like unto them. -Such one day shall be thy disposition, that thou shalt be able, -both in regard of the Gods, and in regard of men, so to fit and order -thy conversation, as neither to complain of them at any time, -for anything that they do; nor to do anything thyself, for which thou -mayest justly be condemned. - -II. As one who is altogether governed by nature, let it be thy care -to observe what it is that thy nature in general doth require. -That done, if thou find not that thy nature, as thou art a living -sensible creature, will be the worse for it, thou mayest proceed. -Next then thou must examine, what thy nature as thou art a living -sensible creature, doth require. And that, whatsoever it be, -thou mayest admit of and do it, if thy nature as thou art -a reasonable living creature, will not be the worse for it. -Now whatsoever is reasonable, is also sociable, Keep thyself -to these rules, and trouble not thyself about idle things. - -III. Whatsoever doth happen unto thee, thou art naturally -by thy natural constitution either able, or not able to bear. -If thou beest able, be not offended, but bear it according -to thy natural constitution, or as nature hath enabled thee. -If thou beest not able, be not offended. For it will -soon make an end of thee, and itself, (whatsoever it be) -at the same time end with thee. But remember, that whatsoever -by the strength of opinion, grounded upon a certain apprehension -of both true profit and duty, thou canst conceive tolerable; -that thou art able to bear that by thy natural constitution. - -IV. Him that offends, to teach with love and meek ness, and to show -him his error. But if thou canst not, then to blame thyself; -or rather not thyself neither, if thy will and endeavours have -not been wanting. - -V. Whatsoever it be that happens unto thee, it is that which from all -time was appointed unto thee. For by the same coherence of causes, -by which thy substance from all eternity was appointed to be, -was also whatsoever should happen unto it, destinated and appointed. - -VI. Either with Epicurus, we must fondly imagine the atoms -to be the cause of all things, or we must needs grant a nature. -Let this then be thy first ground, that thou art -part of that universe, which is governed by nature. -Then secondly, that to those parts that are of the same kind -and nature as thou art, thou hast relation of kindred. -For of these, if I shall always be mindful, first as I am -a part, I shall never be displeased with anything, that falls -to my particular share of the common chances of the world. -For nothing that is behoveful unto the whole, can be truly -hurtful to that which is part of it. For this being the common -privilege of all natures, that they contain nothing in themselves -that is hurtful unto them; it cannot be that the nature of -the universe (whose privilege beyond other particular natures, -is, that she cannot against her will by any higher external -cause be constrained,) should beget anything and cherish it -in her bosom that should tend to her own hurt and prejudice. -As then I bear in mind that I am a part of such an universe, -I shall not be displeased with anything that happens. -And as I have relation of kindred to those parts that are -of the same kind and nature that I am, so I shall be careful -to do nothing that is prejudicial to the community, but in -all my deliberations shall they that are of my kind ever be; -and the common good, that, which all my intentions and -resolutions shall drive unto, as that which is contrary unto it, -I shall by all means endeavour to prevent and avoid. -These things once so fixed and concluded, as thou wouldst -think him a happy citizen, whose constant study and practice -were for the good and benefit of his fellow citizens, -and the carriage of the city such towards him, that he were -well pleased with it ; so must it needs be with thee, -that thou shalt live a happy life. - -VII. All parts of the world, (all things I mean that are contained -within the whole world, must of necessity at some time or other come -to corruption. Alteration I should say, to speak truly and properly; -but that I may be the better understood, I am content at this time -to use that more common word. Now say I, if so be that this be both -hurtful unto them, and yet unavoidable, would not, thinkest thou, -the whole itself be in a sweet case, all the parts of it being -subject to alteration, yea and by their making itself fitted -for corruption, as consisting of things different and contrary? -And did nature then either of herself thus project and purpose -the affliction and misery of her parts, and therefore of purpose -so made them, not only that haply they might, but of necessity -that they should fall into evil; or did not she know what she did, -when she made them? For either of these two to say, is equally absurd. -But to let pass nature in general, and to reason of things -particular according to their own particular natures; how absurd -and ridiculous is it, first to say that all parts of the whole are, -by their proper natural constitution, subject to alteration; and then -when any such thing doth happen, as when one doth fall sick and dieth, -to take on and wonder as though some strange thing had happened? -Though this besides might move not so grievously to take on -when any such thing doth happen, that whatsoever is dissolved, -it is dissolved into those things, whereof it was compounded. -For every dissolution is either a mere dispersion, of the elements -into those elements again whereof everything did consist, -or a change, of that which is more solid into earth; -and of that which is pure and subtile or spiritual, into air. -So that by this means nothing is lost, but all resumed again into -those rational generative seeds of the universe; and this universe, -either after a certain period of time to lie consumed by fire, -or by continual changes to be renewed, and so for ever to endure. -Now that solid and spiritual that we speak of, thou must not conceive -it to be that very same, which at first was, when thou wert born. -For alas! all this that now thou art in either kind, either for matter -of substance, or of life, hath but two or three days ago partly from -meats eaten, and partly from air breathed in, received all its influx, -being the same then in no other respect, than a running river, -maintained by the perpetual influx and new supply of waters, is the same. -That therefore which thou hast since received, not that which came -from thy mother, is that which comes to change and corruption. -But suppose that that for the general substance, and more solid part -of it, should still cleave unto thee never so close, yet what is -that to the proper qualities and affections of it, by which persons -are distinguished, which certainly are quite different? - -VIII. Now that thou hast taken these names upon thee of good, -modest, true; of emfrwn, sumfrwn, uperfrwn; take heed lest -at any times by doing anything that is contrary, thou be but -improperly so called, and lose thy right to these appellations. -Or if thou do, return unto them again with all possible speed. -And remember, that the word emfrwn notes unto thee an intent -and intelligent consideration of every object that presents -itself unto thee, without distraction. And the word emfrwn -a ready and contented acceptation of whatsoever by the appointment -of the common nature, happens unto thee. And the word sumfrwn, -a super-extension, or a transcendent, and outreaching disposition -of thy mind, whereby it passeth by all bodily pains and pleasures, -honour and credit, death and whatsoever is of the same nature, -as matters of absolute indifferency, and in no wise to be stood -upon by a wise man. These then if inviolably thou shalt observe, -and shalt not be ambitious to be so called by others, both thou -thyself shalt become a new man, and thou shalt begin a new life. -For to continue such as hitherto thou hast been, to undergo those -distractions and distempers as thou must needs for such a life -as hitherto thou hast lived, is the part of one that is very foolish, -and is overfond of his life. Whom a man might compare to one of those -half-eaten wretches, matched in the amphitheatre with wild beasts; -who as full as they are all the body over with wounds and blood, -desire for a great favour, that they may be reserved till the next day, -then also, and in the same estate to be exposed to the same nails -and teeth as before. Away therefore, ship thyself; and from -the troubles and distractions of thy former life convey thyself -as it were unto these few names; and if thou canst abide in them, -or be constant in the practice and possession of them, continue there -as glad and joyful as one that were translated unto some such place -of bliss and happiness as that which by Hesiod and Plato is called -the Islands of the Blessed, by others called the Elysian Fields. -And whensoever thou findest thyself; that thou art in danger of a relapse, -and that thou art not able to master and overcome those difficulties -and temptations that present themselves in thy present station: -get thee into any private corner, where thou mayst be better able. -Or if that will not serve forsake even thy life rather. -But so that it be not in passion but in a plain voluntary modest way: -this being the only commendable action of thy whole life that thus -thou art departed, or this having been the main work and business -of thy whole life, that thou mightest thus depart. Now for the better -remembrance of those names that we have spoken of, thou shalt find -it a very good help, to remember the Gods as often as may be: -and that, the thing which they require at our hands of as many of us, -as are by nature reasonable creation is not that with fair words, -and outward show of piety and devotion we should flatter them, -but that we should become like unto them: and that as all other -natural creatures, the fig tree for example; the dog the bee: -both do, all of them, and apply themselves unto that. -which by their natural constitution, is proper unto them; -so man likewise should do that, which by his nature, as he is a man, -belongs unto him. - -IX. Toys and fooleries at home, wars abroad: sometimes terror, -sometimes torpor, or stupid sloth : this is thy daily slavery. -By little and little, if thou doest not better look to it, -those sacred dogmata will be blotted out of thy mind. -How many things be there, which when as a mere naturalist, -thou hast barely considered of according to their nature, -thou doest let pass without any further use? Whereas thou -shouldst in all things so join action and contemplation, that thou -mightest both at the same time attend all present occasions, -to perform everything duly and carefully and yet so intend -the contemplative part too, that no part of that delight -and pleasure, which the contemplative knowledge of everything -according to its true nature doth of itself afford, -might be lost. Or, that the true and contemn plative knowledge -of everything according to its own nature, might of itself, -(action being subject to many lets and impediments) -afford unto thee sufficient pleasure and happiness. -Not apparent indeed, but not concealed. And when shalt thou attain -to the happiness of true simplicity, and unaffected gravity? -When shalt thou rejoice in the certain knowledge of every -particular object according to its true nature: as what the matter -and substance of it is; what use it is for in the world: -how long it can subsist: what things it doth consist of: -who they be that are capable of it, and who they that can give it, -and take it away? - -X. As the spider, when it hath caught the fly that it hunted after, -is not little proud, nor meanly conceited of herself: as he likewise -that hath caught an hare, or hath taken a fish with his net: -as another for the taking of a boar, and another of a bear: -so may they be proud, and applaud themselves for their valiant -acts against the Sarmatai, or northern nations lately defeated. -For these also, these famous soldiers and warlike men, if thou dost -look into their minds and opinions, what do they for the most part -but hunt after prey? - -XI. To find out, and set to thyself some certain way and method -of contemplation, whereby thou mayest clearly discern and represent -unto thyself, the mutual change of all things, the one into the other. -Bear it in thy mind evermore, and see that thou be throughly well -exercised in this particular. For there is not anything more effectual -to beget true magnanimity. XII. He hath got loose from the bonds -of his body, and perceiving that within a very little while he must of -necessity bid the world farewell, and leave all these things behind him, -he wholly applied himself, as to righteousness in all his actions, -so to the common nature in all things that should happen unto him. -And contenting himself with these two things, to do all things justly, -and whatsoever God doth send to like well of it: what others shall -either say or think of him, or shall do against him, he doth not so much -as trouble his thoughts with it. To go on straight, whither right -and reason directed him, and by so doing to follow God, was the only -thing that he did mind, that, his only business and occupation. - -XIII. What use is there of suspicion at all? or, why should thoughts -of mistrust, and suspicion concerning that which is future, -trouble thy mind at all? What now is to be done, if thou mayest -search and inquiry into that, what needs thou care for more? -And if thou art well able to perceive it alone, let no man divert -thee from it. But if alone thou doest not so well perceive it, -suspend thine action, and take advice from the best. And if there be -anything else that doth hinder thee, go on with prudence and discretion, -according to the present occasion and opportunity, still proposing -that unto thyself, which thou doest conceive most right and just. -For to hit that aright, and to speed in the prosecution of it, -must needs be happiness, since it is that only which we can truly -and properly be said to miss of, or miscarry in. - -XIV. What is that that is slow, and yet quick? merry, and yet grave? -He that in all things doth follow reason for his guide. - -XV. In the morning as soon as thou art awaked, when thy judgment, -before either thy affections, or external objects -have wrought upon it, is yet most free and impartial: -put this question to thyself, whether if that which is right -and just be done, the doing of it by thyself, or by others -when thou art not able thyself; be a thing material or no. -For sure it is not. And as for these that keep such a life, -and stand so much upon the praises, or dispraises of other men, -hast thou forgotten what manner of men they be? that such -and such upon their beds, and such at their board: -what their ordinary actions are: what they pursue after, -and what they fly from: what thefts and rapines they commit, -if not with their hands and feet, yet with that more precious -part of theirs, their minds: which (would it but admit of them) -might enjoy faith, modesty, truth, justice, a good spirit. - -XVL Give what thou wilt, and take away what thou wilt, saith he that -is well taught and truly modest, to Him that gives, and takes away. -And it is not out of a stout and peremptory resolution, that he saith it, -but in mere love, and humble submission. - -XVII. So live as indifferent to the world and all worldly objects, -as one who liveth by himself alone upon some desert hill. -For whether here, or there, if the whole world be but as one town, -it matters not much for the place. Let them behold and see a man, -that is a man indeed, living according to the true nature of man. -If they cannot bear with me, let them kill me. For better were it -to die, than so to live as they would have thee. - -XVIII. Make it not any longer a matter of dispute or discourse, -what are the signs and proprieties of a good man, but really -and actually to be such. - -XIX. Ever to represent unto thyself; and to set before thee, both the -general age and time of the world, and the whole substance of it. -And how all things particular in respect of these are for their substance, -as one of the least seeds that is: and for their duration, -as the turning of the pestle in the mortar once about. Then to fix thy -mind upon every particular object of the world, and to conceive it, -(as it is indeed,) as already being in the state of dissolution, -and of change; tending to some kind of either putrefaction or dispersion; -or whatsoever else it is, that is the death as it were of everything -in his own kind. - -XX. Consider them through all actions and occupations, of their lives: -as when they eat, and when they sleep: when they are in the act of -necessary exoneration, and when in the act of lust. Again, when they -either are in their greatest exultation; and in the middle of all -their pomp and glory; or being angry and displeased, in great state -and majesty, as from an higher place, they chide and rebuke. -How base and slavish, but a little while ago, they were fain to be, -that they might come to this; and within a very little while what will -be their estate, when death hath once seized upon them. - -XXI. That is best for every one, that the common nature of all doth -send unto every one, and then is it best, when she doth send it. - -XXII. The earth, saith the poet, doth often long after the rain. -So is the glorious sky often as desirous to fall upon the earth, -which argues a mutual kind of love between them. And so (say I) -doth the world bear a certain affection of love to whatsoever shall come -to pass With thine affections shall mine concur, O world. The same -(and no other) shall the object of my longing be which is of thine. -Now that the world doth love it is true indeed so is it as commonly said, -and acknowledged ledged, when, according to the Greek phrase, -imitated by the Latins, of things that used to be, we say commonly, -that they love to be. - -XXIII. Either thou dost Continue in this kind of life and that is it, -which so long thou hast been used unto and therefore tolerable: -or thou doest retire, or leave the world, and that of thine -own accord, and then thou hast thy mind: or thy life is cut off; -and then mayst. thou rejoice that thou hast ended thy charge. -One of these must needs be. Be therefore of good comfort. -XXIV Let it always appear and be manifest unto thee that solitariness, -and desert places, by many philosophers so much esteemed of -and affected, are of themselves but thus and thus; and that all -things are them to them that live in towns, and converse with others -as they are the same nature everywhere to be seen and observed: -to them that have retired themselves to the top of mountains, -and to desert havens, or what other desert and inhabited places soever. -For anywhere it thou wilt mayest thou quickly find and apply -that to thyself; which Plato saith of his philosopher, in a place: -as private and retired, saith he, as if he were shut up and enclosed -about in some shepherd's lodge, on the top of a hill. There by thyself -to put these questions to thyself. or to enter in these considerations: -What is my chief and principal part, which hath power over the rest? -What is now the present estate of it, as I use it; and what is it, -that I employ it about? Is it now void of reason ir no ? -Is it free, and separated; or so affixed, so congealed and grown -together as it were with the flesh, that it is swayed by the motions -and inclinations of it? - -XXV. He that runs away from his master is a fugitive. But the law is -every man's master. He therefore that forsakes the law, is a fugitive. -So is he, whosoever he be, that is either sorry, angry, or afraid, -or for anything that either hath been, is, or shall be by -his appointment, who is the Lord and Governor of the universe. -For he truly and properly is Nomoz, or the law, as the only nemwn, -or distributor and dispenser of all things that happen unto any one -in his lifetime- Whatsoever then is either sorry, angry, or afraid, -is a fugitive. - -XXVI. From man is the seed, that once cast into the womb man hath -no more to do with it. Another cause succeedeth, and undertakes -the work, and in time brings a child (that wonderful effect from -such a beginning!) to perfection. Again, man lets food down through -his throat; and that once down, he hath no more to do with it. -Another cause succeedeth and distributeth this food into the senses, -and the affections: into life, and into strength; and doth with it -those other many and marvellous things, that belong unto man. -These things therefore that are so secretly and invisibly wrought -and brought to pass, thou must use to behold and contemplate; and not -the things themselves only, but the power also by which they are effected; -that thou mayst behold it, though not with the eyes of the body, -yet as plainly and visibly as thou canst see and discern the outward -efficient cause of the depression and elevation of anything. - -XXVII. Ever to mind and consider with thyself; how all things that -now are, have been heretofore much after the same sort, and after the same -fashion that now they are: and so to think of those things which shall -be hereafter also. Moreover, whole dramata, and uniform scenes, -or scenes that comprehend the lives and actions of men of one calling -and profession, as many as either in thine own experience thou hast known, -or by reading of ancient histories; (as the whole court of Adrianus, -the whole court of Antoninus Pius, the whole court of Philippus, -that of Alexander, that of Croesus): to set them all before thine eyes. -For thou shalt find that they are all but after one sort and fashion: -only that the actors were others. - -XXVIII. As a pig that cries and flings when his throat is cut, -fancy to thyself every one to be, that grieves for any worldly -thing and takes on. Such a one is he also, who upon his -bed alone, doth bewail the miseries of this our mortal life. -And remember this, that Unto reasonable creatures only it is -granted that they may willingly and freely submit unto Providence: -but absolutely to submit, is a necessity imposed upon -all creatures equally. - -XXIX. Whatsoever it is that thou goest about, consider of it by thyself, -and ask thyself, What? because I shall do this no more when I am dead, -should therefore death seem grievous unto me? - -XXX. When thou art offended with any man's transgression, -presently reflect upon thyself; and consider what thou thyself -art guilty of in the same kind. As that thou also perchance dost -think it a happiness either to be rich, or to live in pleasure, -or to be praised and commended, and so of the rest in particular. -For this if thou shalt call to mind, thou shalt soon forget thine anger; -especially when at the same time this also shall concur in thy thoughts, -that he was constrained by his error and ignorance so to do: -for how can he choose as long as he is of that opinion? -Do thou therefore if thou canst, take away that from him, -that forceth him to do as he doth. - -XXXI. When thou seest Satyro, think of Socraticus and Eutyches, -or Hymen, and when Euphrates, think of Eutychio, and Sylvanus, -when Alciphron, of Tropaeo-phorus, when Xenophon, of Crito, or Severus. -And when thou doest look upon thyself, fancy unto thyself some one -or other of the Caasars; and so for every one, some one or other -that hath been for estate and profession answerable unto him. -Then let this come to thy mind at the same time; and where now are -they all? Nowhere or anywhere? For so shalt thou at all time. -be able to perceive how all worldly things are but as the smoke, -that vanisheth away: or, indeed, mere nothing. Espccially when thou -shalt call to mind this also, that whatsoever is once changed, -shall never be again as long as the world endureth. And thou then, -how long shalt thou endure? And why doth it not suffice thee, -if virtuously, and as becometh thee, thou mayest pass that portion -of time, how little soever it be, that is allotted unto thee? - -XXXII. What a subject, and what a course of life is it, -that thou doest so much desire to be rid of. For all these things, -what are they, but fit objects for an understanding, that beholdeth -everything according to its true nature, to exercise itself upon? -Be patient, therefore, until that (as a strong stomach that turns -all things into his own nature; and as a great fire that turneth -in flame and light, whatsoever thou doest cast into it) thou have -made these things also familiar, and as it were natural unto thee. - -XXXIII. Let it not be in any man's power, to say truly of thee, -that thou art not truly simple, or sincere and open, or not good. -Let him be deceived whosoever he be that shall have any -such opinion of thee. For all this doth depend of thee. -For who is it that should hinder thee from being either truly -simple or good? Do thou only resolve rather not to live, -than not to be such. For indeed neither doth it stand -with reason that he should live that is not such. -What then is it that may upon this present occasion according -to best reason and discretion, either be said or done? -For whatsoever it be, it is in thy power either to do it, -or to say it, and therefore seek not any pretences, as though thou -wert hindered. Thou wilt never cease groaning and complaining, -until such time as that, what pleasure is unto the voluptuous, -be unto thee, to do in everything that presents itself, -whatsoever may be done conformably and agreeably to the -proper constitution of man, or, to man as he is a man. -For thou must account that pleasure, whatsoever it be, -that thou mayest do according to thine own nature. -And to do this, every place will fit thee. Unto the cylindrus, -or roller, it is not granted to move everywhere according -to its own proper motion, as neither unto the water, -nor unto the fire, nor unto any other thing, that either is -merely natural, or natural and sensitive; but not rational. -for many things there be that can hinder their operations. -But of the mind and understanding this is the proper privilege, -that according to its own nature, and as it will itself, -it can pass through every obstacle that it finds, and keep -straight on forwards. Setting therefore before thine eyes -this happiness and felicity of thy mind, whereby it is able -to pass through all things, and is capable of all motions, -whether as the fire, upwards; or as the stone downwards, -or as the cylindrus through that which is sloping: -content thyself with it, and seek not after any other thing. -For all other kind of hindrances that are not hindrances of thy -mind either they are proper to the body, or merely proceed from -the opinion, reason not making that resistance that it should, -but basely, and cowardly suffering itself to be foiled; -and of themselves can neither wound, nor do any hurt at all. -Else must he of necessity, whosoever he be that meets -with any of them, become worse than he was before. -For so is it in all other subjects, that that is thought -hurtful unto them, whereby they are made worse. -But here contrariwise, man (if he make that good use of them -that he should) is rather the better and the more praiseworthy -for any of those kind of hindrances, than otherwise. -But generally remember that nothing can hurt a natural citizen, -that is not hurtful unto the city itself, nor anything -hurt the city, that is not hurtful unto the law itself. -But none of these casualties, or external hindrances, do hurt -the law itself; or, are contrary to that course of justice -and equity, by which public societies are maintained: -neither therefore do they hurt either city or citizen. - -XXXIV. As he that is bitten by a mad dog, is afraid of everything -almost that he seeth: so unto him, whom the dogmata have -once bitten, or in whom true knowledge hath made an impression, -everything almost that he sees or reads be it never so short -or ordinary, doth afford a good memento; to put him out -of all grief and fear, as that of the poet, 'The winds blow -upon the trees, and their leaves fall upon the ground. -Then do the trees begin to bud again, and by the spring-time -they put forth new branches. So is the generation of men; -some come into the world, and others go out of it.' -Of these leaves then thy children are. And they also that -applaud thee so gravely, or, that applaud thy speeches, -with that their usual acclamation, axiopistwz, O wisely -spoken I and speak well of thee, as on the other side, -they that stick not to curse thee, they that privately and -secretly dispraise and deride thee, they also are but leaves. -And they also that shall follow, in whose memories the names of men -famous after death, is preserved, they are but leaves neither. -For even so is it of all these worldly things. -Their spring comes, and they are put forth. Then blows the wind, -and they go down. And then in lieu of them grow others out -of the wood or common matter of all things, like unto them. -But, to endure but for a while, is common unto all. -Why then shouldest thou so earnestly either seek after these things, -or fly from them, as though they should endure for ever? -Yet a little while, and thine eyes will be closed up, -and for him that carries thee to thy grave shall another mourn -within a while after. - -XXXV. A good eye must be good to see whatsoever is to be seen, -and not green things only. For that is proper to sore eyes. -So must a good ear, and a good smell be ready for whatsoever -is either to be heard, or smelt: and a good stomach -as indifferent to all kinds of food, as a millstone is, -to whatsoever she was made for to grind. As ready therefore -must a sound understanding be for whatsoever shall happen. -But he that saith, O that my children might live! and, -O that all men might commend me for whatsoever I do! is an eye -that seeks after green things; or as teeth, after that which -is tender. XXXVI. There is not any man that is so happy -in his death, but that some of those that are by him when -he dies, will be ready to rejoice at his supposed calamity. -Is it one that was virtuous and wise indeed? will there not -some one or other be found, who thus will say to himself; -'Well now at last shall I be at rest from this pedagogue. -He did not indeed otherwise trouble us much: but I know well enough -that in his heart, he did much condemn us.' Thus will they speak -of the virtuous. But as for us, alas I how many things be there, -for which there be many that glad would be to be rid of us. -This therefore if thou shalt think of whensoever thou diest, -thou shalt die the more willingly, when thou shalt think with thyself; -I am now to depart from that world, wherein those that have been -my nearest friends and acquaintances, they whom I have so much -suffered for, so often prayed for, and for whom I have taken -such care, even they would have me die, hoping that after -my death they shall live happier, than they did before. -What then should any man desire to continue here any longer? -Nevertheless, whensoever thou diest, thou must not be less -kind and loving unto them for it; but as before, see them, -continue to be their friend, to wish them well, and meekly, -and gently to carry thyself towards them, but yet so that on -the other side, it make thee not the more unwilling to die. -But as it fareth with them that die an easy quick death, -whose soul is soon separated from their bodies, so must thy -separation from them be. To these had nature joined and annexed me: -now she parts us; I am ready to depart, as from friends -and kinsmen, but yet without either reluctancy or compulsion. -For this also is according to Nature. XXXVII. Use thyself; as often, -as thou seest any man do anything, presently (if it be possible) -to say unto thyself, What is this man's end in this his action? -But begin this course with thyself first of all, and diligently -examine thyself concerning whatsoever thou doest. - -XXXVIII. Remember, that that which sets a man at work, -and hath power over the affections to draw them either one way, -or the other way, is not any external thing properly, but that -which is hidden within every man's dogmata, and opinions: -That, that is rhetoric; that is life; that (to speak true) -is man himself. As for thy body, which as a vessel, or a case, -compasseth thee about, and the many and curious instruments -that it hath annexed unto it, let them not trouble thy thoughts. -For of themselves they are but as a carpenter's axe, -but that they are born with us, and naturally sticking unto us. -But otherwise, without the inward cause that hath power to move them, -and to restrain them, those parts are of themselves of no more -use unto us, than the shuttle is of itself to the weaver, -or the pen to the writer, or the whip to the coachman. - - -THE ELEVENTH BOOK - -I. The natural properties, and privileges of a reasonable soul are: -That she seeth herself; that she can order, and compose herself: -that she makes herself as she will herself: that she reaps her own -fruits whatsoever, whereas plants, trees, unreasonable creatures, -what fruit soever (be it either fruit properly, or analogically only) -they bear, they bear them unto others, and not to themselves. -Again; whensoever, and wheresoever, sooner or later, her life doth end, -she hath her own end nevertheless. For it is not with her, -as with dancers and players, who if they be interrupted in any -part of their action, the whole action must needs be imperfect: -but she in what part of time or action soever she be surprised, -can make that which she bath in her hand whatsoever it be, -complete and full, so that she may depart with that comfort, -'I have lived; neither want I anything of that which properly did belong -unto me.' Again, she compasseth the whole world, and penetrateth -into the vanity, and mere outside (wanting substance and solidity) -of it, and stretcheth herself unto the infiniteness of eternity; -and the revolution or restoration of all things after a certain period -of time, to the same state and place as before, she fetcheth about, -and doth comprehend in herself; and considers withal, and sees -clearly this, that neither they that shall follow us, shall see -any new thing, that we have not seen, nor they that went before, -anything more than we: but that he that is once come to forty -(if he have any wit at all) can in a manner (for that they -are all of one kind) see all things, both past and future. -As proper is it, and natural to the soul of man to love her neighbour, -to be true and modest; and to regard nothing so much as herself: -which is also the property of the law: whereby by the way it appears, -that sound reason and justice comes all to one, and therefore -that justice is the chief thing, that reasonable creatures ought -to propose unto themselves as their end. - -II. A pleasant song or dance; the Pancratiast's exercise, -sports that thou art wont to be much taken with, thou shalt -easily contemn; if the harmonious voice thou shalt divide -into so many particular sounds whereof it doth consist, -and of every one in particular shall ask thyself; whether this -or that sound is it, that doth so conquer thee. For thou wilt -be ashamed of it. And so for shame, if accordingly thou shalt -consider it, every particular motion and posture by itself: -and so for the wrestler's exercise too. Generally then, -whatsoever it be, besides virtue, and those things that proceed -from virtue that thou art subject to be much affected with, -remember presently thus to divide it, and by this kind of division, -in each particular to attain unto the contempt of the whole. -This thou must transfer and apply to thy whole life also. - -III. That soul which is ever ready, even now presently (if need be) -from the body, whether by way of extinction, or dispersion, -or continuation in another place and estate to be separated, -how blessed and happy is it! But this readiness of it, it must proceed, -not from an obstinate and peremptory resolution of the mind, -violently and passionately set upon Opposition, as Christians are wont; -but from a peculiar judgment; with discretion and gravity, -so that others may be persuaded also and drawn to the like example, -but without any noise and passionate exclamations. - -IV. Have I done anything charitably? then am I benefited by it. -See that this upon all occasions may present itself unto thy mind, -and never cease to think of it. What is thy profession? to be good. -And how should this be well brought to pass, but by certain -theorems and doctrines; some Concerning the nature of the universe, -and some Concerning the proper and particular constitution of man? - -V. Tragedies were at first brought in and instituted, -to put men in mind of worldly chances and casualties: -that these things in the ordinary course of nature did so happen: -that men that were much pleased and delighted by such accidents -upon this stage, would not by the same things in a greater stage -be grieved and afflicted: for here you see what is the end -of all such things; and that even they that cry out so mournfully -to Cithaeron, must bear them for all their cries and exclamations, -as well as others. And in very truth many good things are spoken -by these poets; as that (for example) is an excellent passage: -'But if so be that I and my two children be neglected by the Gods, -they have some reason even for that,' &c. And again, 'It will but -little avail thee to storm and rage against the things themselves,' -&c. Again, 'To reap one's life, as a ripe ear of corn;' -and whatsoever else is to be found in them, that is of the same kind. -After the tragedy, the ancient tomedy was brought in, which had -the liberty to inveigh against personal vices; being therefore -through this her freedom and liberty of speech of very good -use and effect, to restrain men from pride and arrogancy. -To which end it was, that Diogenes took also the same liberty. -After these, what were either the Middle, or New Comedy -admitted for, but merely, (Or for the most part at least) -for the delight and pleasure of curious and excellent imitation? -'It will steal away; look to it,' &c. Why, no man denies, -but that these also have some good things whereof that may be one: -but the whole drift and foundation of that kind of dramatical poetry, -what is it else, but as we have said? - -VI. How clearly doth it appear unto thee, that no other course -of thy life could fit a true philosopher's practice better, -than this very course, that thou art now already in? - -VII. A branch cut off from the continuity of that which was next -unto it, must needs be cut off from the whole tree: so a man that -is divided from another man, is divided from the whole society. -A branch is cut off by another, but he that hates and is averse, -cuts himself off from his neighbour, and knows not that at the same time -he divides himself from the whole body, or corporation. But herein -is the gift and mercy of God, the Author of this society, in that, -once cut off we may grow together and become part of the whole again. -But if this happen often the misery is that the further a man is run -in this division, the harder he is to be reunited and restored again: -and however the branch which, once cut of afterwards was graffed in, -gardeners can tell you is not like that which sprouted together at first, -and still continued in the unity of the body. - -VIII. To grow together like fellow branches in matter of good -correspondence and affection; but not in matter of opinions. -They that shall oppose thee in thy right courses, as it is not -in their power to divert thee from thy good action, so neither -let it be to divert thee from thy good affection towards them. -But be it thy care to keep thyself constant in both; both in a -right judgment and action, and in true meekness towards them, -that either shall do their endeavour to hinder thee, or at -least will be displeased with thee for what thou hast done. -For to fail in either (either in the one to give over for fear, -or in the other to forsake thy natural affection towards him, -who by nature is both thy friend and thy kinsman) is equally base, -and much savouring of the disposition of a cowardly fugitive soldier. - -IX. It is not possible that any nature should be inferior -unto art, since that all arts imitate nature. If this be so; -that the most perfect and general nature of all natures should in -her operation come short of the skill of arts, is most improbable. -Now common is it to all arts, to make that which is worse -for the better's sake. Much more then doth the common -nature do the same. Hence is the first ground of justice. -From justice all other virtues have their existence. -For justice cannot be preserved, if either we settle our minds -and affections upon worldly things; or be apt to be deceived, -or rash, and inconstant. - -X. The things themselves (which either to get or to avoid thou -art put to so much trouble) come not unto thee themselves; -but thou in a manner goest unto them. Let then thine own -judgment and opinion concerning those things be at rest; -and as for the things themselves, they stand still and quiet, -without any noise or stir at all; and so shall all pursuing and -flying cease. XI. Then is the soul as Empedocles doth liken it, -like unto a sphere or globe, when she is all of one form and figure: -when she neither greedily stretcheth out herself unto anything, -nor basely contracts herself, or lies flat and dejected; but shineth -all with light, whereby she does see and behold the true nature, -both that of the universe, and her own in particular. - -XII. Will any contemn me? let him look to that, upon what grounds -he does it: my care shall be that I may never be found either -doing or speaking anything that doth truly deserve contempt. -Will any hate me? let him look to that. I for my part will be kind -and loving unto all, and even unto him that hates me, whom-soever he be, -will I be ready to show his error, not by way of exprobation -or ostentation of my patience, but ingenuously and meekly: -such as was that famous Phocion, if so be that he did not dissemble. -For it is inwardly that these things must be: that the Gods -who look inwardly, and not upon the outward appearance, -may behold a man truly free from all indignation and grief. -For what hurt can it be unto thee whatsoever any man else doth, -as long as thou mayest do that which is proper and suitable to thine -own nature? Wilt not thou (a man wholly appointed to be both what, -and as the common good shall require) accept of that which is now -seasonable to the nature of the universe? XIII. They contemn -one another, and yet they seek to please one another: and whilest -they seek to surpass one another in worldly pomp and greatness, -they most debase and prostitute themselves in their better part -one to another. - -XIV. How rotten and insincere is he, that saith, I am resolved to carry -myself hereafter towards you with all ingenuity and simplicity. -O man, what doest thou mean! what needs this profession of thine? -the thing itself will show it. It ought to be written upon thy forehead. -No sooner thy voice is heard, than thy countenance must be able -to show what is in thy mind: even as he that is loved knows -presently by the looks of his sweetheart what is in her mind. -Such must he be for all the world, that is truly simple and good, -as he whose arm-holes are offensive, that whosoever stands by, -as soon as ever he comes near him, may as it were smell him whether -he will or no. But the affectation of simplicity is nowise laudable. -There is nothing more shameful than perfidious friendship. -Above all things, that must be avoided. However true goodness, -simplicity, and kindness cannot so be hidden, but that as we have already -said in the very eyes and countenance they will show themselves. - -XV. To live happily is an inward power of the soul, when she is -affected with indifferency, towards those things that are by their -nature indifferent. To be thus affected she must consider all worldly -objects both divided and whole: remembering withal that no object -can of itself beget any opinion in us, neither can come to us, -but stands without still and quiet; but that we ourselves beget, -and as it were print in ourselves opinions concerning them. -Now it is in our power, not to print them; and if they creep -in and lurk in some corner, it is in our power to wipe them off. -Remembering moreover, that this care and circumspection of thine, -is to continue but for a while, and then thy life will be at an end. -And what should hinder, but that thou mayest do well with all -these things? For if they be according to nature, rejoice in them, -and let them be pleasing and acceptable unto thee. But if they -be against nature, seek thou that which is according to thine -own nature, and whether it be for thy credit or no, use all possible -speed for the attainment of it: for no man ought to be blamed, -for seeking his own good and happiness. - -XVI. Of everything thou must consider from whence it came, -of what things it doth consist, and into what it will be changed: -what will be the nature of it, or what it will be like unto when it -is changed; and that it can suffer no hurt by this change. -And as for other men's either foolishness or wickedness, -that it may not trouble and grieve thee; first generally thus; -What reference have I unto these? and that we are all born for one -another's good: then more particularly after another consideration; -as a ram is first in a flock of sheep, and a bull in a herd -of cattle, so am I born to rule over them. Begin yet higher, -even from this: if atoms be not the beginning of all things, -than which to believe nothing can be more absurd, then must we -needs grant that there is a nature, that doth govern the universe. -If such a nature, then are all worse things made for the better's sake; -and all better for one another's sake. Secondly, what manner -of men they be, at board, and upon their beds, and so forth. -But above all things, how they are forced by their opinions -that they hold, to do what they do; and even those things -that they do, with what pride and self-conceit they do them. -Thirdly, that if they do these things rightly, thou hast no reason -to be grieved. But if not rightly, it must needs be that they -do them against their wills, and through mere ignorance. -For as, according to Plato's opinion, no soul doth willingly err, -so by consequent neither doth it anything otherwise than it ought, -but against her will. Therefore are they grieved, whensoever they -hear themselves charged, either of injustice, or unconscionableness, -or covetousness, or in general, of any injurious kind of dealing -towards their neighbours. Fourthly, that thou thyself doest -transgress in many things, and art even such another as they are. -And though perchance thou doest forbear the very act of some sins, -yet hast thou in thyself an habitual disposition to them, but that -either through fear, or vainglory, or some such other ambitious -foolish respect, thou art restrained. Fifthly, that whether -they have sinned or no, thou doest not understand perfectly. -For many things are done by way of discreet policy; -and generally a man must know many things first, before he be -able truly and judiciously to judge of another man's action. -Sixthly, that whensoever thou doest take on grievously, -or makest great woe, little doest thou remember then that a man's -life is but for a moment of time, and that within a while we -shall all be in our graves. Seventhly, that it is not the sins -and transgressions themselves that trouble us properly; for they -have their existence in their minds and understandings only, -that commit them; but our own opinions concerning those sins. -Remove then, and be content to part with that conceit of thine, -that it is a grievous thing, and thou hast removed thine anger. -But how should I remove it? How? reasoning with thyself that it -is not shameful. For if that which is shameful, be not the only -true evil that is, thou also wilt be driven whilest thou doest -follow the common instinct of nature, to avoid that which is evil, -to commit many unjust things, and to become a thief, and anything, -that will make to the attainment of thy intended worldly ends. -Eighthly, how many things may and do oftentimes follow upon -such fits of anger and grief; far more grievous in themselves, -than those very things which we are so grieved or angry for. -Ninthly, that meekness is a thing unconquerable, if it be true -and natural, and not affected or hypocritical. For how shall -even the most fierce and malicious that thou shalt conceive, -be able to hold on against thee, if thou shalt still continue meek -and loving unto him; and that even at that time, when he is about -to do thee wrong, thou shalt be well disposed, and in good temper, -with all meekness to teach him, and to instruct him better? -As for example; My son, we were not born for this, to hurt -and annoy one another; it will be thy hurt not mine, my son: -and so to show him forcibly and fully, that it is so in very deed: -and that neither bees do it one to another, nor any other creatures -that are naturally sociable. But this thou must do, not scoffingly, -not by way of exprobation, but tenderly without any harshness of words. -Neither must thou do it by way of exercise, or ostentation, -that they that are by and hear thee, may admire thee: -but so always that nobody be privy to it, but himself alone: -yea, though there be more present at the same time. -These nine particular heads, as so many gifts from the Muses, -see that thou remember well: and begin one day, whilest thou art -yet alive, to be a man indeed. But on the other side thou must -take heed, as much to flatter them, as to be angry with them: -for both are equally uncharitable, and equally hurtful. -And in thy passions, take it presently to thy consideration, -that to be angry is not the part of a man, but that to be meek -and gentle, as it savours of more humanity, so of more manhood. -That in this, there is strength and nerves, or vigour and fortitude: -whereof anger and indignation is altogether void. For the nearer -everything is unto unpassionateness, the nearer it is unto power. -And as grief doth proceed from weakness, so doth anger. -For both, both he that is angry and that grieveth, have received -a wound, and cowardly have as it were yielded themselves unto -their affections. If thou wilt have a tenth also, receive this -tenth gift from Hercules the guide and leader of the Muses: -that is a mad man's part, to look that there should be no wicked -men in the world, because it is impossible. Now for a man to -brook well enough, that there should be wicked men in the world, -but not to endure that any should transgress against himself, -is against all equity, and indeed tyrannical. - -XVII. Four several dispositions or inclinations there be of the mind -and understanding, which to be aware of, thou must carefully observe: -and whensoever thou doest discover them, thou must rectify them, saying to -thyself concerning every one of them, This imagination is not necessary; -this is uncharitable: this thou shalt speak as another man's slave, -or instrument; than which nothing can be more senseless and absurd: -for the fourth, thou shalt sharply check and upbraid thyself; -for that thou doest suffer that more divine part in thee, to become -subject and obnoxious to that more ignoble part of thy body, and the gross -lusts and concupiscences thereof. XVIII. What portion soever, -either of air or fire there be in thee, although by nature it -tend upwards, submitting nevertheless to the ordinance of the universe, -it abides here below in this mixed body. So whatsoever is in thee, -either earthy, or humid, although by nature it tend downwards, yet is it -against its nature both raised upwards, and standing, or consistent. -So obedient are even the elements themselves to the universe, abiding -patiently wheresoever (though against their nature) they are placed, -until the sound as it were of their retreat, and separation. -Is it not a grievous thing then, that thy reasonable part only -should be disobedient, and should not endure to keep its place: -yea though it be nothing enjoined that is contrary unto it, but that -only which is according to its nature? For we cannot say of it when it -is disobedient, as we say of the fire, or air, that it tends upwards -towards its proper element, for then goes it the quite contrary way. -For the motion of the mind to any injustice, or incontinency, -or to sorrow, or to fear, is nothing else but a separation from nature. -Also when the mind is grieved for anything that is happened by -the divine providence, then doth it likewise forsake its own place. -For it was ordained unto holiness and godliness, which specially consist -in an humble submission to God and His providence in all things; -as well as unto justice: these also being part of those duties, -which as naturally sociable, we are bound unto; and without which we -cannot happily converse one with another: yea and the very ground -and fountain indeed of all just actions. - -XIX. He that hath not one and the self-same general end always as long as -he liveth, cannot possibly be one and the self-same man always. But this -will not suffice except thou add also what ought to be this general end. -For as the general conceit and apprehension of all those things which -upon no certain ground are by the greater part of men deemed good, -cannot be uniform and agreeable, but that only which is limited and -restrained by some certain proprieties and conditions, as of community: -that nothing be conceived good, which is not commonly and publicly good: -so must the end also that we propose unto ourselves, be common -and sociable. For he that doth direct all his own private motions -and purposes to that end, all his actions will be agreeable and uniform; -and by that means will be still the same man. - -XX. Remember the fable of the country mouse and the city mouse, -and the great fright and terror that this was put into. - -XXI. Socrates was wont to call the common conceits and opinions of men, -the common bugbears of the world : the proper terror of silly children. - -XXII. The Lacedaemonians at their public spectacles were wont -to appoint seats and forms for their strangers in the shadow, -they themselves were content to sit anywhere. - -XXIII. What Socrates answered unto Perdiccas, why he did not come -unto him, Lest of all deaths I should die the worst kind of death, -said he: that is, not able to requite the good that hath been done -unto me. XXIV. In the ancient mystical letters of the Ephesians, -there was an item, that a man should always have in his mind -some one or other of the ancient worthies. XXV. The Pythagoreans -were wont betimes in the morning the first thing they did, -to look up unto the heavens, to put themselves in mind of them -who constantly and invariably did perform their task: -as also to put themselves in mind of orderliness, or good order, -and of purity, and of naked simplicity. For no star or planet -hath any cover before it. - -XXVI. How Socrates looked, when he was fain to gird himself -with a skin, Xanthippe his wife having taken away his clothes, -and carried them abroad with her, and what he said to his fellows -and friends, who were ashamed; and out of respect to him, -did retire themselves when they saw him thus decked. - -XXVII. In matter of writing or reading thou must needs be taught -before thou can do either: much more in matter of life. -'For thou art born a mere slave, to thy senses and brutish affections;' -destitute without teaching of all true knowledge and sound reason. - -XXVIII. 'My heart smiled within me.' 'They will accuse even -virtue herself; with heinous and opprobrious words.' - -XXIX. As they that long after figs in winter when they cannot be had; -so are they that long after children, before they be granted them. - -XXX. 'As often as a father kisseth his child, he should say secretly -with himself' (said Epictetus,) 'tomorrow perchance shall he die.' -But these words be ominous. No words ominous (said he) -that signify anything that is natural: in very truth and deed not -more ominous than this, 'to cut down grapes when they are ripe.' -Green grapes, ripe grapes, dried grapes, or raisins: -so many changes and mutations of one thing, not into that which was -not absolutely, but rather so many several changes and mutations, -not into that which hath no being at all, but into that which is -not yet in being. - -XXXI. 'Of the free will there is no thief or robber:' -out of Epictetus; Whose is this also: that we should find a certain -art and method of assenting; and that we should always observe -with great care and heed the inclinations of our minds, that they may -always be with their due restraint and reservation, always charitable, -and according to the true worth of every present object. -And as for earnest longing, that we should altogether avoid it: -and to use averseness in those things only, that wholly depend of -our own wills. It is not about ordinary petty matters, believe it, -that all our strife and contention is, but whether, with the vulgar, -we should be mad, or by the help of philosophy wise and sober, -said he. XXXII. Socrates said, 'What will you have? the souls -of reasonable, or unreasonable creatures? Of reasonable. But what? -Of those whose reason is sound and perfect? or of those whose reason -is vitiated and corrupted? Of those whose reason is sound and perfect. -Why then labour ye not for such? Because we have them already. -What then do ye so strive and contend between you?' - - -THE TWELFTH BOOK - -I. Whatsoever thou doest hereafter aspire unto, thou mayest even now -enjoy and possess, if thou doest not envy thyself thine own happiness. -And that will be, if thou shalt forget all that is past, and for -the future, refer thyself wholly to the Divine Providence, and shalt -bend and apply all thy present thoughts and intentions to holiness -and righteousness. To holiness, in accepting willingly whatsoever is sent -by the Divine Providence, as being that which the nature of the universe -hath appointed unto thee, which also hath appointed thee for that, -whatsoever it be. To righteousness, in speaking the truth freely, -and without ambiguity; and in doing all things justly and discreetly. -Now in this good course, let not other men's either wickedness, -or opinion, or voice hinder thee: no, nor the sense of this thy -pampered mass of flesh: for let that which suffers, look to itself. -If therefore whensoever the time of thy departing shall come, -thou shalt readily leave all things, and shalt respect thy mind only, -and that divine part of thine, and this shall be thine only fear, -not that some time or other thou shalt cease to live, but thou shalt -never begin to live according to nature : then shalt thou be a -man indeed, worthy of that world, from which thou hadst thy beginning; -then shalt thou cease to be a stranger in thy country, and to wonder -at those things that happen daily, as things strange and unexpected, -and anxiously to depend of divers things that are not in thy power. - -II. God beholds our minds and understandings, bare and naked -from these material vessels, and outsides, and all earthly dross. -For with His simple and pure understanding, He pierceth -into our inmost and purest parts, which from His, as it -were by a water pipe and channel, first flowed and issued. -This if thou also shalt use to do, thou shalt rid thyself of that -manifold luggage, wherewith thou art round about encumbered. -For he that does regard neither his body, nor his clothing, -nor his dwelling, nor any such external furniture, must needs gain -unto himself great rest and ease. Three things there be in all, -which thou doest consist of; thy body, thy life, and thy mind. -Of these the two former, are so far forth thine, as that thou art -bound to take care for them. But the third alone is that which -is properly thine. If then thou shalt separate from thyself, -that is from thy mind, whatsoever other men either do or say, -or whatsoever thou thyself hast heretofore either done or said; -and all troublesome thoughts concerning the future, and whatsoever, -(as either belonging to thy body or life:) is without the -jurisdiction of thine own will, and whatsoever in the ordinary -course of human chances and accidents doth happen unto thee; -so that thy mind (keeping herself loose and free from all outward -coincidental entanglements; always in a readiness to depart:) -shall live by herself, and to herself, doing that which is just, -accepting whatsoever doth happen, and speaking the truth always; -if, I say, thou shalt separate from thy mind, whatsoever by sympathy -might adhere unto it, and all time both past and future, and shalt -make thyself in all points and respects, like unto Empedocles -his allegorical sphere, 'all round and circular,' &c., and shalt -think of no longer life than that which is now present: -then shalt thou be truly able to pass the remainder of thy days -without troubles and distractions; nobly and generously disposed, -and in good favour and correspondency, with that spirit which -is within thee. - -III. I have often wondered how it should come to pass, -that every man loving himself best, should more regard -other men's opinions concerning himself than his own. -For if any God or grave master standing by, should command any -of us to think nothing by himself but what he should presently -speak out; no man were able to endure it, though but for one day. -Thus do we fear more what our neighbours will think of us, -than what we ourselves. - -IV. how come it to pass that the Gods having ordered all other -things so well and so lovingly, should be overseen in this -one only thing, that whereas then. hath been some very good -men that have made many covenants as it were with God and -by many holy actions and outward services contracted a kind -of familiarity with Him; that these men when once they are dead, -should never be restored to life, but be extinct for ever. -But this thou mayest be sure of, that this (if it be -so indeed) would never have been so ordered by the Gods, -had it been fit otherwise. For certainly it was possible, -had it been more just so and had it been according to nature, -the nature of the universe would easily have borne it. -But now because it is not so, (if so be that it be not so indeed) -be therefore confident that it was not fit it should be so. -for thou seest thyself, that now seeking after this matter, -how freely thou doest argue and contest with God. -But were not the Gods both just and good in the highest degree, -thou durst not thus reason with them. Now if just and good, -it could not be that in the creation of the world, they should -either unjustly or unreasonably oversee anything. V. Use thyself -even unto those things that thou doest at first despair of. -For the left hand we see, which for the most part hieth idle -because not used; yet doth it hold the bridle with more strength -than the right, because it hath been used unto it. - -VI. Let these be the objects of thy ordinary meditation: -to consider, what manner of men both for soul and body -we ought to be, whensoever death shall surprise us: -the shortness of this our mortal life: the immense vastness -of the time that hath been before, and will he after us: -the frailty of every worldly material object: -all these things to consider, and behold clearly in themselves, -all disguisement of external outside being removed and taken away. -Again, to consider the efficient causes of all things: -the proper ends and references of all actions: what pain -is in itself; what pleasure, what death: what fame or honour, -how every man is the true and proper ground of his own rest -and tranquillity, and that no man can truly be hindered by any other: -that all is but conceit and opinion. As for the use of -thy dogmata, thou must carry thyself in the practice of them, -rather like unto a pancratiastes, or one that at the same time -both fights and wrestles with hands and feet, than a gladiator. -For this, if he lose his sword that he fights with, he is gone: -whereas the other hath still his hand free, which he may easily -turn and manage at his will. - -VII. All worldly things thou must behold and consider, dividing them -into matter, form, and reference, or their proper end. - -VIII. How happy is man in this his power that hath been granted -unto him: that he needs not do anything but what God shall approve, -and that he may embrace contentedly, whatsoever God doth -send unto him? IX. Whatsoever doth happen in the ordinary -course and consequence of natural events, neither the Gods, -(for it is not possible, that they either wittingly or unwittingly -should do anything amiss) nor men, (for it is through ignorance, -and therefore against their wills that they do anything amiss) -must he accused. None then must be accused. - -X. How ridiculous and strange is he, that wonders at anything -that happens in this life in the ordinary course of nature! - -XI. Either fate, (and that either an absolute necessity, -and unavoidable decree; or a placable and flexible Providence) -or all is a mere casual confusion, void of all order and government. -If an absolute and unavoidable necessity, why doest thou resist? -If a placable and exorable Providence, make thyself worthy -of the divine help and assistance. If all be a mere confusion -without any moderator, or governor, then hast thou reason -to congratulate thyself; that in such a general flood of -confusion thou thyself hast obtained a reasonable faculty, -whereby thou mayest govern thine own life and actions. -But if thou beest carried away with the flood, it must be thy -body perchance, or thy life, or some other thing that belongs unto -them that is carried away: thy mind and understanding cannot. -Or should it be so, that the light of a candle indeed is still -bright and lightsome until it be put out : and should truth, -and righteousness, and temperance cease to shine in thee whiTest -thou thyself bast any being? - -XII. At the conceit and apprehension that such and such a one -hath sinned, thus reason with thyself; What do I know whether -this be a sin indeed, as it seems to be? But if it be, what do I -know but that he himself hath already condemned himself for it? -And that is all one as if a man should scratch and tear his own face, -an object of compassion rather than of anger. Again, that he that -would not have a vicious man to sin, is like unto him that would not -have moisture in the fig, nor children to welp nor a horse to neigh, -nor anything else that in the course of nature is necessary. -For what shall he do that hath such an habit? If thou therefore -beest powerful and eloquent, remedy it if thou canst. XIII. If it -be not fitting, do it not. If it be not true, speak it not. -Ever maintain thine own purpose and resolution free from all compulsion -and necessity. XIV. Of everything that presents itself unto thee, -to consider what the true nature of it is, and to unfold it, as it were, -by dividing it into that which is formal : that which is material: -the true use or end of it, and the just time that it is appointed to last. - -XV. It is high time for thee, to understand that there is somewhat -in thee, better and more divine than either thy passions, -or thy sensual appetites and affections. What is now the object -of my mind, is it fear, or suspicion, or lust, or any such thing? -To do nothing rashly without some certain end; let that be thy -first care. The next, to have no other end than the common good. -For, alas! yet a little while, and thou art no more: -no more will any, either of those things that now thou seest, -or of those men that now are living, be any more. For all things -are by nature appointed soon to be changed, turned, and corrupted, -that other things might succced in their room. - -XVI. Remember that all is but opinion, and all opinion depends of -the mind. Take thine opinion away, and then as a ship that hath stricken -in within the arms and mouth of the harbour, a present calm; all things -safe and steady: a bay, not capable of any storms and tempests: -as the poet hath it. - -XVII. No operation whatsoever it he, ceasing for a while, -can be truly said to suffer any evil, because it is at an end. -Neither can he that is the author of that operation; -for this very respect, because his operation is at an end, -be said to suffer any evil. Likewise then, neither can the whole -body of all our actions (which is our life) if in time it cease, -be said to suffer any evil for this very reason, because it -is at an end; nor he truly be said to have been ill affected, -that did put a period to this series of actions. Now this time -or certain period, depends of the determination of nature: -sometimes of particular nature, as when a man dieth old; -but of nature in general, however; the parts whereof thus changing -one after another, the whole world still continues fresh and new. -Now that is ever best and most seasonable, which is for the good -of the whole. Thus it appears that death of itself can neither -be hurtful to any in particular, because it is not a shameful thing -(for neither is it a thing that depends of our own will, -nor of itself contrary to the common good) and generally, -as it is both expedient and seasonable to the whole, that in that -respect it must needs be good. It is that also, which is brought -unto us by the order and appointment of the Divine Providence; -so that he whose will and mind in these things runs along -with the Divine ordinance, and by this concurrence of his will -and mind with the Divine Providence, is led and driven along, -as it were by God Himself; may truly be termed and esteemed -the *OEo~p7poc*, or divinely led and inspired. - -XVIII. These three things thou must have always in a readiness: -first concerning thine own actions, whether thou doest nothing -either idly, or otherwise, than justice and equity do require: -and concerning those things that happen unto thee externally, -that either they happen unto thee by chance, or by providence; -of which two to accuse either, is equally against reason. -Secondly, what like unto our bodies are whilest yet rude -and imperfect, until they be animated: and from their animation, -until their expiration: of what things they are compounded, -and into what things they shall be dissolved. Thirdly, how vain -all things will appear unto thee when, from on high as it were, -looking down thou shalt contemplate all things upon earth, -and the wonderful mutability, that they are subject unto: -considering withal, the infinite both greatness and variety -of things aerial and things celestial that are round about it. -And that as often as thou shalt behold them, thou shalt still see -the same: as the same things, so the same shortness of continuance -of all those things. And, behold, these be the things that we -are so proud and puffed up for. - -XIX. Cast away from thee opinion, and thou art safe. -And what is it that hinders thee from casting of it away? -When thou art grieved at anything, hast thou forgotten that -all things happen according to the nature of the universe; -and that him only it concerns, who is in fault; and moreover, -that what is now done, is that which from ever hath been done -in the world, and will ever be done, and is now done everywhere: -how nearly all men are allied one to another by a kindred -not of blood, nor of seed, but of the same mind. Thou hast -also forgotten that every man's mind partakes of the Deity, -and issueth from thence; and that no man can properly call anything -his own, no not his son, nor his body, nor his life; for that they -all proceod from that One who is the giver of all things: -that all things are but opinion; that no man lives properly, -but that very instant of time which is now present. -And therefore that no man whensoever he dieth can properly -be said to lose any more, than an instant of time. - -XX. Let thy thoughts ever run upon them, who once for some one thing -or other, were moved with extraordinary indignation; who were once in the -highest pitch of either honour, or calamity; or mutual hatred and enmity; -or of any other fortune or condition whatsoever. Then consider -what's now become of all those things. All is turned to smoke; -all to ashes, and a mere fable; and perchance not so much as a fable. -As also whatsoever is of this nature, as Fabius Catulinus in the field; -Lucius Lupus, and Stertinius, at Baiae Tiberius at Caprem: -and Velius Rufus, and all such examples of vehement prosecution -in worldly matters; let these also run in thy mind at the same time; -and how vile every object of such earnest and vehement prosecution is; -and how much more agreeable to true philosophy it is, for a man to carry -himself in every matter that offers itself; justly, and moderately, -as one that followeth the Gods with all simplicity. For, for a man -to be proud and high conceited, that he is not proud and high conceited, -is of all kind of pride and presumption, the most intolerable. - -XXI. To them that ask thee, Where hast thou seen the Gods, -or how knowest thou certainly that there be Gods, that thou -art so devout in their worship? I answer first of all, -that even to the very eye, they are in some manner visible -and apparent. Secondly, neither have I ever seen mine own soul, -and yet I respect and honour it. So then for the Gods, -by the daily experience that I have of their power and providence -towards myself and others, I know certainly that they are, -and therefore worship them. - -XXII. Herein doth consist happiness of life, for a man to know -thoroughly the true nature of everything; what is the matter, -and what is the form of it: with all his heart and soul, -ever to do that which is just, and to speak the truth. -What then remaineth but to enjoy thy life in a course and coherence -of good actions, one upon another immediately succeeding, -and never interrupted, though for never so little a while? - -XXIII. There is but one light of the sun, though it be -intercepted by walls and mountains, and other thousand objects. -There is but one common substance of the whole world, though it -be concluded and restrained into several different bodies, -in number infinite. There is but one common soul, though divided -into innumerable particular essences and natures. So is there -but one common intellectual soul, though it seem to be divided. -And as for all other parts of those generals which we have mentioned, -as either sensitive souls or subjects, these of themselves -(as naturally irrational) have no common mutual reference one -unto another, though many of them contain a mind, or reasonable -faculty in them, whereby they are ruled and governed. -But of every reasonable mind, this the particular nature, -that it hath reference to whatsoever is of her own kind, -and desireth to be united: neither can this common affection, -or mutual unity and correspondency, be here intercepted or divided, -or confined to particulars as those other common things are. - -XXIV. What doest thou desire? To live long. What? To enjoy -the operations of a sensitive soul; or of the appetitive -faculty? or wouldst thou grow, and then decrease again? -Wouldst thou long be able to talk, to think and reason with thyself? -Which of all these seems unto thee a worthy object of thy desire? -Now if of all these thou doest find that they be but little -worth in themselves, proceed on unto the last, which is, -in all things to follow God and reason. But for a man to grieve -that by death he shall be deprived of any of these things, -is both against God and reason. - -XXV. What a small portion of vast and infinite eternity it is, that is -allowed unto every one of us, and how soon it vanisheth into the general -age of the world: of the common substance, and of the common soul -also what a small portion is allotted unto us: and in what a little -clod of the whole earth (as it were) it is that thou doest crawl. -After thou shalt rightly have considered these things with thyself; -fancy not anything else in the world any more to be of any weight and -moment but this, to do that only which thine own nature doth require; -and to conform thyself to that which the common nature doth afford. - -XXVI. What is the present estate of my understanding? -For herein lieth all indeed. As for all other things, -they are without the compass of mine own will: and if without -the compass of my will, then are they as dead things unto me, -and as it were mere smoke. - -XXVII. To stir up a man to the contempt of death this among -other things, is of good power and efficacy, that even they -who esteemed pleasure to be happiness, and pain misery, -did nevertheless many of them contemn death as much as any. -And can death be terrible to him, to whom that only seems good, -which in the ordinary course of nature is seasonable? to him, -to whom, whether his actions be many or few, so they be all good, -is all one; and who whether he behold the things of the world -being always the same either for many years, or for few -years only, is altogether indifferent? O man! as a citizen -thou hast lived, and conversed in this great city the world. -Whether just for so many years, or no, what is it unto thee? -Thou hast lived (thou mayest be sure) as long as the laws and orders -of the city required; which may be the common comfort of all. -Why then should it be grievous unto thee, if (not a tyrant, -nor an unjust judge, but) the same nature that brought thee in, -doth now send thee out of the world? As if the praetor -should fairly dismiss him from the stage, whom he had taken -in to act a while. Oh, but the play is not yet at an end, -there are but three acts yet acted of it? Thou hast well said: -for in matter of life, three acts is the whole play. -Now to set a certain time to every man's acting, belongs unto -him only, who as first he was of thy composition, so is now -the cause of thy dissolution. As for thyself; thou hast to do -with neither. Go thy ways then well pleased and contented: -for so is He that dismisseth thee. - -APPENDIX - -CORRESPONDENCE OF M. AURELIUS ANTONINUS AND M. CORNELIUS FRONTO' - -M. CORNELIUS FRONTO(1) was a Roman by descent, but of provincial birth, -being native to Cirta, in Numidia. Thence he migrated to Rome in the -reign of Hadrian, and became the most famous rhetorician of his day. -As a pleader and orator he was counted by his contemporaries hardly -inferior to Tully himself, and as a teacher his aid was sought for -the noblest youths of Rome. To him was entrusted the education of M. - -Aurelius and of his colleague L. Verus in their boyhood; and he was -rewarded for his efforts by a seat in the Senate and the consular rank -(A.D. 143). By the exercise of his profession he became wealthy; -and if he speaks of his means as not great,(2) he must be comparing -his wealth with the grandees of Rome, not with the ordinary citizen. - -Before the present century nothing was known of the works of Fronto, -except a grammatical treatise; but in 1815 Cardinal Mai published -a number of letters and - -some short essays of Fronto, which he had discovered in a palimpsest -at Milan. Other parts of the same MS. he found later in the Vatican, -the whole being collected (1) References are made to the edition -of Naber, Leipzig (Trübner), 1867. - -(2) Ad Verum imp. Aur. Caes., ii, 7. - -and edited in the year 1823. We now possess parts of his -correspondence with Antoninus Pius, with M. Aurelius, -with L. Verus, and with certain of his friends, -and also several rhetorical and historical fragments. -Though none of the more ambitious works of Fronto -have survived, there are enough to give proof of his powers. -Never was a great literary reputation less deserved. -It would be bard to conceive of anything more vapid than -the style and conception of these letters; clearly the man was -a pedant without imagination or taste. Such indeed was the age -he lived in, and it is no marvel that he was like to his age. -But there must have been more in him than mere pedantry; -there was indeed a heart in the man, which Marcus found, -arid he found also a tongue which could speak the truth. -Fronto's letters are by no means free from exaggeration -and laudation, but they do not show that loathsome flattery -which filled the Roman court. He really admires what he praises, -and his way of saying so is not unlike what often passes for -criticism at the present day. He is not afraid to reprove what -he thinks amiss; and the astonishment of Marcus at this will prove, -if proof were needed, that he was not used to plain dealing. -"How happy I am," he writes, "that my friend Marcus Cornelius, -so distinguished as an orator and so noble as a man, -thinks me worth praising and blaming."(1) In another place -he deems himself blest because Pronto had taught him to speak -the truth(2) although the context shows him to be speaking -of expression, it is still a point in favour of Pronto. -A sincere heart is better than literary taste; and if Fronto -had not done his duty by the young prince, it is not easy -to understand the friendship which remained between them up -to the last. - -An example of the frankness which was between them is given -by a difference they had over the case of Herodes Atticus. -Herodes was a Greek rhetorician who had a school at Rome, -and Marcus Aurelius was among his pupils. Both Marcus -and the Emperor (1) Ad M. Caes iii. 17 (2) Ad M. Caes iii. -12 Antoninus had a high opinion of Herodes; and all we know goes -to prove he was a man of high character and princely generosity. -When quite young he was made administrator of the free cities -in Asia, nor is it surprising to find that he made bitter -enemies there; indeed, a just ruler was sure to make enemies. -The end of it was that an Athenian deputation, headed by the orators -Theodotus and Demostratus, made serious accusations against his honour. -There is no need to discuss the merits of the case here; -suffice it to say, Herodes succeeded in defending himself to -the satisfaction of the emperor. Pronto appears to have taken -the delegates' part, and to have accepted a brief for the prosecution, -urged to some extent by personal considerations; and in this cause -Marcus Aurelius writes to Fronto as follows 'AURELIUS CAESAR to his -friend FRONTO, greeting.(1) 'I know you have often told me you -were anxious to find how you might best please me. Now is the time; -now you can increase my love towards you, if it can be increased. -A trial is at hand, in which people seem likely not only to hear your -speech with pleasure, but to see your indignation with impatience. -I see no one who dares give you a hint in the matter; for those who -are less friendly, prefer to see you act with some inconsistency; -and those who are more frIendly, fear to seem too friendly to -your opponent if they should dissuade you from your accusation; -then again, in case you have prepared something neat for the occasion, -they cannot endure to rob you of your harangue by silencing you. -Therefore, whether you think me a rash counsellor, or a bold boy, -or too kind to your opponent, not because I think it better, -I will offer my counsel with some caution. But why have I said, -offer my counsel? No, I demand it from you; I demand it boldly, -and if I succeed, I promise to remain under your obligation. -What? you will say if I am attackt, shall I not pay tit for tat ? -Ah, but you will get greater glory, if even when attackt -you answer nothing. Indeed, if he begins it, answer as you -will and you will have fair excuse; but I have demanded of him -that he shall not begin, and I think I have succeeded. -I love each of you according to your merits and I know that lie was -educated in the house of P. Calvisius, my gran(l-father, and that I -was educated by you; therefore I am full of anxiety that this most -disagreeable business shall be managed as honourably as possible. -I trust you may approve my advice, for my intention you will approve. -At least I prefer to write unwisely rather than to be silent unkindly.' - -(1) Ad M. Caes ii., 2. - -Fronto replied, thanking the prince for his advice, and promising -that he will confine himself to the facts of the case. -But he points out that the charges brought against Herodes -were such, that they can hardly be made agreeable; amongst them -being spoliation, violence, and murder. However, he is willing -even to let some of these drop if it be the prince's pleasure. -To this Marcus returned the following answer:-(1) 'This one thing, -my dearest Fronto, is enough to make me truly grateful to you, -that so far from rejecting my counsel, you have even approved it. -As to the question you raise in your kind letter, my opinion is this: -all that concerns the case which you are supporting must -be clearly brought forward ; what concerns your own feelings, -though you may have had just provocation, should be left unsaid.' -The story does credit to both. Fronto shows no loss of temper at -the interference, nor shrinks from stating his case with frankness; -and Marcus, with forbearance remarkable in a prince, does not -command that his friend be left unmolested, but merely stipulates -for a fair trial on the merits of the case. - -Another example may he given from a letter of Fronto's (2) Here is -something else quarrelsome and querulous. I have sometimes found -fault with you in your absence somewhat seriously in the company -of a few of my most intimate friends : at times, for example, -when you mixt in society with a more solemn look than was fitting, -or would read books in the theatre or in a banquet ; -nor did I absent myself from theatre or banquet when you -did(3). Then I used to call you a hard man, no good company, -even disagreeable, sometimes, when anger got the better of me. -But did any one else in the same banquet speak against you, I could -not endure to hear it with equanimity. Thus it was easier for me to say -something to your disadvantage myself, than to hear others do it; -just as I could more easily bear to chastise my daughter Gratia, -than to see her chastised by another.' - -1. Ad. M. Caes., iii. 5. 2. iv. 12. - -3 The text is obscure - -The affection between them is clear from every page -of the correspondence. A few instances are now given, -which were written at different periods To MY MASTER.(1) -'This is how I have past the last few days. My sister was -suddenly seized with an internal pain, so violent that I -was horrified at her looks; my mother in her trepidation -on that account accidentally bruised her side on a corner -of the wall; she and we were greatly troubled about that blow. -For myself; on going to rest I found a scorpion in my bed; -but I did not lie down upon him, I killed him first. -If you are getting on better, that is a consolation. -My mother is easier now, thanks be to God. Good-bye, best and -sweetest master. My lady sends you greeting.' - -(2)'What words can I find to fit my had luck, or how shall I -upbraid as it deserves the hard constraint which is laid upon me? -It ties me fast here, troubled my heart is, and beset by such anxiety; -nor does it allow me to make haste to my Fronto, my life and delight, -to be near him at such a moment of ill-health in particular, -to hold his hands, to chafe gently that identical foot, so far -as may be done without discomfort, to attend him in the bath, -to support his steps with my arm.' - -(3)'This morning I did not write to you, because I heard you -were better, and because I was myself engaged in other business, -and I cannot ever endure to write anything to you unless with mind -at ease and untroubled and free. So if we are all right, let me know: -what I desire, you know, and how properly I desire it, I know. -Farewell, my master, always in every chance first in my mind, -as you deserve to be. My master, see I am not asleep, and I -compel myself to sleep, that you may not be angry with me. -You gather I am writing this late at night.' - -(1) Ad M. Caes., v. 8. (2) i. 2. (3) iii. 21. - -(1)'What spirit do you suppose is in me, when I remember how long -it is since I have seen you, and why I have not seen you 1 -and it may be I shall not see you for a few days yet, while you -are strengthening yourself; as you must. So while you lie on -the sick-bed, my spirit also will lie low anti, whenas,(2) by God's -mercy you shall stand upright, my spirit too will stand firm, -which is now burning- with the strongest desire for you. -Farewell, soul of your prince, your (3)0 my dear Fronto, -most distinguished Consul! I yield, you have conquered: -all who have ever loved before, you have conquered out and out -in love's contest. Receive the victor's wreath ; and the herald -shall proclaim your victory aloud before your own tribunal: -"M. Cornelius Fronto, Consul, wins, and is crowned victor -in the Open International Love-race."(4) But beaten though -I may be, I shall neither slacken nor relax my own zeal. -Well, you shall love me more than any man loves any other man; -but I, who possess a faculty of loving less strong, shall love -you more than any one else loves you; more indeed than you -love yourself. Gratia and I will have to fight for it; -I doubt I shall not get the better of her. For, as Plautus says, -her love is like rain, whose big drops not only penetrate -the dress, but drench to the very marrow.' - -Marcus Aurelius seems to have been about eighteen years of age when -the correspondence begins, Fronto being some thirty years older.(5) -The systematic education of the young prince seems to have been finisht, -and Pronto now acts more as his adviser than his tutor. -He recommends the prince to use simplicity in his public speeches, -and to avoid affectation.(6) Marcus devotes his attention to the old -authors who then had a great vogue at Rome: Ennius, Plautus, Nawius, -and such orators as Cato and Gracchus.(7) Pronto urges on him -the study of Cicero, whose letters, he says, are all worth reading. -1 Ad M. Caes., iii. 19. - -2 The writer sometimes uses archaisms such as quom, which I - -render 'whenas. - -3 Ad M. Caes., ii. 2. - -4 The writer parodies the proclamation at the Greek games; the - -words also are Greek. - -5 From internal evidence: the letters are not arranged in order - -of time. See Naher's Prolegomena, p. xx. foil. - -6 Ad M. Caes., iii. x. - -7 Ad M. Caes ii. 10,; iii. 18,; ii. 4. - -When he wishes to compliment Marcus he declares one -or other of his letters has the true Tullian ring. -Marcus gives his nights to reading when he ought to be sleeping. -He exercises himself in verse composition and on rhetorical themes. - -'It is very nice of you,' he writes to Fronto,(1) 'to ask for my -hexameters ; I would have sent them at once if I had them by me. -The fact is my secretary, Anicetus-you know who I mean-did not -pack up any of my compositions for me to take away with me. -He knows my weakness; he was afraid that if I got hold of them I might, -as usual, make smoke of them. However, there was no fear for -the hexameters. I must confess the truth to my master: I love them. -I study at night, since the day is taken up with the theatre. I am weary -of an evening, and sleepy in the daylight, and so I don't do much. -Yet I have made extracts from sixty books, five volumes of them, -in these latter days. But when you read remember that the "sixty" -includes plays of Novius, and farces, and some little speeches of Scipio; -don't be too much startled at the number. You remember your Polemon; -but I pray you do not remember Horace, who has died with Pollio as far -as I am concerned.(2) Farewell, my dearest and most affectionate friend, -most distinguished consul and my beloved master, whom I have not -seen these two years. Those who say two months, count the days. -Shall I ever see you again?' - -Sometimes Fronto sends him a theme to work up, as thus: -'M. Lucilius tribune of the people violently throws into prison -a free Roman citizen, against the opinion of his colleagues who -demand his release. For this act he is branded by the censor. -Analyse the case, and then take both sides in turn, -attacking and defending.'(3) Or again: 'A Roman consul, -doffing his state robe, dons the gauntlet and kills a lion amongst -the young men at the Quinquatrus in full view of the people of Rome. -Denunciation before the censors.'(4) The prince has a fair -knowledge of Greek, and quotes from 1 Ad M. Caes., ii. 10. - -2 He implies, as in i. 6, that he has ceased to study Horace. - -3 Pollio was a grammarian, who taught Marcus. - -4 Ad M. Caes., v. 27,; V. 22. - -Homer, Plato, Euripides, but for some reason Fronto dissuaded -him from this study.(5) His Meditations are written in Greek. -He continued his literary studies throughout his life, -and after he became emperor we still find him asking his -adviser for copies of Cicero's Letters, by which he hopes -to improve his vocabulary.(6) Pronto Helps him with a supply -of similes, which, it seems, he did not think of readily. -It is to be feared that the fount of Marcus's eloquence was -pumped up by artificial means. - -1 Ad M. Caes., ii. 10. - -2 He implies, as in i. 6, that he has ceased to study Horace. - -3 Pollio was a grammarian, who taught Marcus. - -4 Ad M. Caes., v. 27,; V. 22. - -5 Ep. Gracae, 6. - -6 Ad Anton. Imp., 1I. 4. - -Some idea of his literary style may he gathered from the letter -which follows:(1) 'I heard Polemo declaim the other day, -to say something of things sublunary. If you ask what I -thought of him, listen. He seems to me an industrious farmer, -endowed with the greatest skill, who has cultivated a large -estate for corn and vines only, and indeed with a rich -return of fine crops. But yet in that land of his there -is no Pompeian fig or Arician vegetable, no Tarentine rose, -or pleasing coppice, or thick grove, or shady plane tree; -all is for use rather than for pleasure, such as one ought -rather to commend, but cares not to love. - -A pretty bold idea, is it not, and rash judgment, to pass censure on a man -of such reputation? But whenas I remember that I am writing to you, -I think I am less bold than you would have me. - -'In that point I am wholly undecided. - -'There's an unpremeditated hendecasyllable for you. So before I begin -to poetize, i'll take an easy with you. Farewell, my heart's desire, -your Verus's best beloved, most distinguisht consul, master most sweet. -Farewell I ever pray, sweetest soul. - -What a letter do you think you have written me I could make bold to say, -that never did she who bore me and nurst me, write anything SO delightful, -so honey-sweet. And this does not come of your fine style and eloquence: -otherwise not my mother only, but all who breathe.' 1 Ad M. Caes, ii. 5. - -To the pupil, never was anything on earth so fine as his master's -eloquence ; on this theme Marcus fairly bubbles over with enthusiasm. - -(1)'Well, if the ancient Greeks ever wrote anything like this, -let those who know decide it: for me, if I dare say so, -I never read any invective of Cato's so fine as your encomtum. -O if my Lord(2) could be sufficiently praised, sufficiently praised -he would have been undoubtedly by you! This kind of thing is not -done nowadays.(3) It were easier to match Pheidias, easier to -match Apelles, easier in a word to match Demosthenes himself, -or Cato himself; than to match this finisht and perfect work. -Never have I read anything more refined, anything more after -the ancient type, anything more delicious, anything more Latin. -0 happy you, to be endowed with eloquence so great! 0 happy I, -to be tinder the charge of such a master! 0 arguments,(4) -O arrangement, 0 elegance, 0 wit, 0 beauty, 0 words, -0 brilliancy, 0 subtilty, 0 grace, 0 treatment, 0 everything! -Mischief take me, if you ought not to have a rod put in your -hand one day, a diadem on your brow, a tribunal raised for you; -then the herald would summon us all-why do I say "us"? -Would summnon all, those scholars and orators: one by one you -would beckon them forward with your rod and admonish them. -Hitherto I have had no fear of this admonition; -many things help me to enter within your school. I write this -in the utmost haste; for whenas I am sending you so kindly -a letter from my Lord, what needs a longer letter of mine? -Farewell then, glory of Roman eloquence, boast of your friends, -magnifico, most delightful man, most distinguished consul, -master most sweet. - -'After this you will take care not to tell so many fibs of me, -especially in the Senate. A monstrous fine speech this is! 0 if 1 -could kiss your head at every heading of it! You have looked -down on all with a vengeance. This oration once read, in vain -shall we study, in vain shall we toil, in vain strain every nerve. -Farewell always, most sweet master.' - -1 Ad M. Caes., ii. 3. - -2 The Emperor Antoninus Pius is spoken of as dominus vieus. - -3 This sentence is written in Greek. - -4 Several of these words are Greek, and the meaning is not quite - -clear. - -Sometimes Fronto descends from the heights of eloquence -to offer practical advice; as when he suggests how Marcus -should deal with his suite. It is more difficult, he admits, -to keep courtiers in harmony than to tame lions with a lute; -but if it is to be done, it must be by eradicating jealousy. -' Do not let your friends,' says Fronto,'(1) 'envy each other, -or think that what you give to another is filched from them. - -Keep away envy from your suite, and you will find your friends -kindly and harmonious.' - -Here and there we meet with allusions to his daily life, which we could -wish to be more frequent. He goes to the theatre or the law-courts,(2) -or takes part in court ceremony, but his heart is always with his books. -The vintage season, with its religious rites, was always spent by -Antoninus Pius in the country. The following letters give sonic notion -of a day's occupation at that time:(3) 'MY DEAREST MASTER, -I am well. -To-day I studied from the ninth hour of the night to the second -hour of day, after taking food. I then put on my slippers, -and from time second to the third hour had a most enjoyable walk -up and down before my chamber. Then booted and cloaked-for so we -were commanded to appear-I went to wait upon my lord the emperor. -We went a-hunting, did doughty deeds, heard a rumour that boars -had been caught, but there was nothing to see. However, we climbed -a pretty steep hill, and in the afternoon returned home. -I went straight to my books. Off with the boots, down with the cloak; -I spent a couple of hours in bed. I read Cato's speech on the Property -of Pulchra, and another in which he impeaches a tribune. Ho, ho! -I hear you cry to your man, Off with you as fast as you can, -and bring me these speeches from the library of Apollo. -No use to send: I have those books with me too. You must get round -the Tiberian librarian; you will have to spend something on the matter; -and when I return to town, I shall expect to go shares with him. -Well, after reading these speeches I wrote a wretched trifle, -destined for drowning or burning. No, indeed my attempt at writing did -not come off at all to-day; the composition of a hunter or a vintager, -whose shouts are echoing through my chamber, hateful and wearisome -as the law-courts. What have I said? Yes, it was rightly said, -for my master is an orator. I think I have caught cold, -whether from walking in slippers or from writing badly, I do not know. -I am always annoyed with phlegm, but to-day I seem to snivel more -than usual. Well, I will pour oil on my head and go off to sleep. -I don't mean to put one drop in my lamp to-day, so weary am I from -riding and sneezing. Farewell, dearest and most beloved master, -whom I miss, I may say, more than Rome it~dL' - -1 Ad M Caes., iv. 1. - -2 ii. 14 - -3 iv. 5,6. - -'MY BELOVED MASTER,-I am well. I slept a little more than -usual for my slight cold, which seems to be well again. -So I spent the time from the eleventh hour of the night to -the third of the day partly in reading in Cato's Agriculture, -partly in writing, not quite so badly as yesterday indeed. -Then, after waiting upon my father, I soothed my throat -with honey-water, ejecting it without swallowing: I might -say gargle, but I won't, though I think the word is found in Novius -and elsewhere. After attending to my throat I went to my father, -and stood by his side as he sacrificed. Then to luncheon. -What do you think I had to eat? A bit of bread so big, while I -watched others gobbling boiled beans, onions, and fish full of roe. -Then we set to work at gathering the grapes, with plenty -of sweat and shouting, and, as the quotation runs, "A few -high-hanging clusters did we leave survivors of the vintage." -After the sixth hour we returned home. I did a little work, -and poor work at that. Then I had a long gossip with my -dear mother sitting on the bed. My conversation was: -What do you think my friend Fronto is doing just now? She said: -And what do you think of my friend Gratia?'(1) My turn now: -And what of our little Gratia,(2) the sparrowkin? After this kind -of talk, and an argument as to which of you loved the other most, -the gong sounded, the signal that my father had gone to the bath. -We supped, after ablutions in the oil-cellar-I mean we supped -after ablutions, not after ablutions in the oil-cellar; -and listened with enjoyment to the rustics gibing. -After returning, before turning on my side to snore, I do my -task and give an account of the day to my delightful master, -whom if I could long for a little more, I should not mind -growing a trifle thinner. Farewell, Fronto, wherever you are, -honey-sweet, my darling, my delight. Why do I want you? -I can love you while far away.' - -One anecdote puts Marcus before us in a new light:(3) -1 Fronto's wife. - -2 Fronto's daughter - -3 Ad M. Caes ii. 12. - -'When my father returned home from the vineyards, I mounted -my horse as usual, and rode on ahead some little way. -Well, there on the road was a herd of sheep, standing all -crowded together as though the place were a desert, -with four dogs and two shepherds, but nothing else. -Then one shepherd said to another shepherd, on seeing a number -of horsemen: 'I say,' says he, 'look you at those horsemen; -they do a deal of robbery.' When I heard this, I clap -spurs to my horse, and ride straight for the sheep. -In consternation the sheep scatter; hither and thither they -are fleeting and bleating. A shepherd throws his fork, -and the fork falls on the horseman who came next to me. -We make our escape.' We like Marcus none the worse for this -spice of mischief. - -Another letter(1) describes a visit to a country town, -and shows the antiquarian spirit of the writer 'M. CAESAR -to his MASTER M. FRONTO, greeting. - -'After I entered the carriage, after I took leave of you, -we made a journey comfortable enough, but we had a few drops -of rain to wet us. But before coming to the country-house, -we broke our journey at Anagnia, a mile or so from the highroad. -Then we inspected that ancient town, a miniature it is, but has in it -many antiquities, temples, and religious ceremonies quite out of the way. -There is not a corner without its shrine, or fane, or temple; -besides, many books written on linen, which belongs to things sacred. -Then on the gate as we came out was written twice, as follows : "Priest -don the fell.'(2) I asked one of the inhabitants what that word was. -He said it was the word in the Hernican dialect for the victim's skin, -which the priest puts over his conical cap when he enters the city. -I found out many other things which I desired to know, but the only -thing I do not desire is that you should he absent from me; -that is my chief anxiety. Now for yourself, when you left that place, -did you go to Aurelia or to Campania? Be sure to write to me, -and say whether you have opened the vintage, or carried a host -of books to the country-house; this also, whether you miss me; -I am foolish to ask it, whenas you tell it me of yourself. -Now if you miss me and if you love me, send me your letters often, -which is a comfort and consolation to me. Indeed I should prefer -ten times to read your letters than all the vines of Gaurus or -the Marsians; for these Signian vines have grapes too rank and fruit -too sharp in the taste, but I prefer wine to must for drinking. -Besides, those grapes are nicer to eat dried than fresh-ripe; -I vow I would rather tread them under foot than put my teeth in them. -But I pray they may be gracious and forgiving, and grant me free -pardon for these jests of mine. Farewell, best friend, dearest, -most l~rned, sweetest master. When you see the must ferment -in the vat, remember that just so in my heart the longing for you -is gushing and flowing and bubbling. Good-bye.' 1 Ad Verum. -Imp ii. 1, s. fin. - -2 Santentum - -Making all allowances for conventional exaggerations, it is clear -from the correspondence that there was deep love between Marcus and -his preceptor. The letters cover several years in succession, but soon -after the birth of Marcus's daughter, Faustina, there is a large gap. -It does not follow that the letters ceased entirely, because we know -part of the collection is lost; but there was probably less intercourse -between Marcus and Fronto after Marcus took to the study of philosophy -under the guidance of Rusticus. - -When Marcus succeeded to the throne in 161, the letters -begin again, with slightly increased formality on Fronto's part, -and they go on for some four years, when Fronto, who has been -continually complaining of ill-health, appears to have died. -One letter of the later period gives some interesting particulars -of the emperor's public life, which are worth quoting. -Fronto speaks of Marcus's victories and eloquence in the usual -strain of high praise, and then continues.(1) 'The army -when you took it in hand was sunk in luxury and revelry, -and corrupted with long inactivity. At Antiochia the soldiers -had been Wont to applaud at the stage plays, knew more of -the gardens at the nearest restaurant than of the battlefield. -Horses were hairy from lack of grooming, horsemen smooth -because their hairs had been pulled out by the roots(2) -a rare thing it was to see a soldier with hair on arm or leg. -Moreover, they were better drest than armed; so much so, -that Laelianus Pontius. a strict man of the old discipline, -broke the cuirasses of some of them with his finger-tips, -and observed cushions on the horses' backs. At his direction -the tufts were cut through, and out of the horsemnen's -saddles came what appeared to be feathers pluckt from geese. -Few of the men could vault on horseback, the rest clambered up -with difficulty by aid of heel and knee and leg not many could -throw a lance hurtling, most did it without force or power, -as though they were things of wool. dicing was common in the camp, -sleep lasted all night, or if they kept watch it was over the winecup. -By what regulations to restrain such soldiers as these, -and to turn them to honesty and industry, did you not learn -from Hannibal's sternness, the discipline of Africanus, -the acts of Metellus recorded in history 1 Ad Verum. -imp., ii. I, s.fin. - -2 A common mark of the effeminate at Rome. - -After the preceptorial letters cease the others are concerned -with domestic events, health and sickness, visits or introductions, -birth or death. Thus the emp-peror writes to his old friend, -who had shown some diffidence in seeking an interview :(1) -'To MY MASTER. - -'I have a serious grievance against you, my dear master, yet indeed -my grief is more than my grievance, because after so long a time I -neither embraced you nor spoke to you, though you visited the palace, -and the moment after I had left the prince my brother. I reproached -my brother severc]y for not recalling me; nor durst he deny the fault.' -Fronto again writes on one occasion: 'I have seen your daughter. -It was like seeing you and Faustina in infancy, so much that is charming -her face has taken from each of yours.' Or again, at a later date:(2) -I have seen your chicks, most delightful sight that ever I saw in my life, -so like you that nothing is more like than the likeness. . . . By -the mercy of Heaven they have a healthy colour and strong lungs. -One held a piece of white bread, like a little prince, the other -a common piece, like a true philosophers son.' - -1 Ad Verum. Imp. Aur. Caes., i. 3. - -2 Ad Ant. Imp i., 3. - -Marcus, we know, was devoted to his children. They were delicate -in health, in spite of Fronto's assurance, and only one son -survived the father. We find echoes of this affection now -and again in the letters. 'We have summer heat here still,' -writes Marcus, 'but since my little girls are pretty well, if I -may say so, it is like the bracing climate of spring to us.'(1) -When little Faustina came back from the valley of the shadow of death, -her father at once writes to inform Fronto.(2) The sympathy he asks -he also gives, and as old age brings more and more infirmity, -Marcus becomes even more solicitous for his beloved teacher. -The poor old man suffered a heavy blow in the death of his grandson, -on which Marcus writes:(3) 'I have just heard of your misfortune. -Feeling grieved as I do when one of your joints gives you pain, -what do you think I feel, dear master, when you have pain of mind?' -The old man's reply, in spite of a certain self-consciousness, -is full of pathos. He recounts with pride the events of a long -and upright life, in which he has wronged no man, and lived -in harmony with his friends and family. His affectations fall -away from him, as the cry of pain is forced from his heart:- -(4)'Many such sorrows has fortune visited me with all my life long. -To pass by my other afflictions, I have lost five children under -the most pitiful conditions possible: for the five I lost one by one -when each was my only child, suffering these blows of bereavement -in such a manner that each child was born to one already bereaved. -Thus I ever lost my children without solace, and got them -amidst fresh grief.....' - -The letter continues with reflections on the nature of death, -'more to be rejoiced at than bewailed, the younger one dies,' -and an arraignment of Providence not without dignity, -wrung from him as it were by this last culminating misfortune. -It concludes with a summing-up of his life in protest against -the blow which has fallen on his grey head. - -1 Ad M. Caes., v. 19 - -2 iv. 11 - -3 De Nepote Amissa - -4 De Nepote Amissa 2 - -'Through my long life I have committed nothing which might -bring dishonour, or disgrace, or shame: no deed of avarice or -treachery have I done in all my day's: nay, but much generosity, -much kindness, much truth and faithfulness have I shown, -often at the risk of my own life. I have lived in amity -with my good brother, whom I rejoice to see in possession -of the highest office by your father's goodness, and by your -friendship at peace and perfect rest. Th~ offices which I -have myself obtained I never strove for by any underhand means. -I have cultivated my mind rather than my body; the pursuit -of learning I have preferred to increasing my wealth. -I preferred to he poor rather than bound by any' -man's obligation, even to want rather than to beg. -I have never been extravagant in spending money, I have earned -it sometimes because I must. I have scrupulously spoken -the truth, and have been glad to hear it spoken to me. -I have thought it better to be neglected than to fawn, -to be dumb than to feign, to be seldom a friend than to be often -a flatterer. 1 have sought little, deserved not little. -So far as I could, I have assisted each according to my means. -I have given help readily to the deserving, fearlessly to -the undeserving. No one by proving to be ungrateful -has made me more slow to bestow promptly all benefits I -could give, nor have I ever been harsh to ingratitude. -(A fragmentary passage follows, in which he appears to speak of -his desire for a peaceful end, and the desolation of his house.) -I have suffered long and painful sickness, my beloved Marcus. -Then I was visited by pitiful misfortunes: my wife I -have lost, my grandson I have lost in Germany:(1) woe is me! -I have lost my Decimanus. If I were made of iron, at this -tine I could write no more.' It is noteworthy that in his -meditations Marcus Aurelius mentions Fronto only once.(2) -All his literary studies, his oratory and criticism -(such as it was) is forgotten; and, says he, 'Fronto taught -me not to expect natural affection from the highly-born.' -Fronto really said more than this: that 'affection' -is not a Roman quality, nor has it a Latin name.(3) -Roman or not Roman, Marcus found affection in Fronto; -and if he outgrew his master's intellectual training, -he never lost touch with the true heart of the man it -is that which Fronto's name brings up to his remembrance, -not dissertations on compound verbs or fatuous criticisms of style. -1 In the war against the Catti. - -2 Book I., 8. - -3 Ad Verum, ii. 7 - -NOTES - -THIS being neither a critical edition of the text nor an emended -edition of Casaubon's translation, it has not been thought -necessary to add full notes. Casaubon's own notes have -been omitted, because for the most part they are discursive, -and not necessary to an understanding of what is written. -In those which here follow, certain emendations of his are mentioned, -which he proposes in his notes, and follows in the translation. -In addition, one or two corrections are made where he has -mistaken the Greek, and the translation might be misleading. -Those which do not come under these two heads will explain themselves. - -The text itself has been prepared by a comparison of the editions -of 1634 and 1635. It should he borne in mind that Casaubon's is often -rather a paraphrase than a close translation; and it did not seem worth -while to notice every variation or amplification of the original. -In the original editions all that Casauhon conceives as understood, -but not expressed, is enclosed in square brackets. These brackets are -here omitted, as they interfere with the comfort of the reader; and so -have some of the alternative renderings suggested by the translator. -In a few cases, Latin words in the text have been replaced by English. - -Numbers in brackets refer to the Teubner text of Stich, -but the divisions of the text are left unaltered. -For some of the references identified I am indebted to -Mr. G. H. Rendall's Marcus Aurelius. - -BOOK I I "Both to frequent" (4). Gr. to mh, C. conjectures to me. -The text is probably right: "I did not frequent public lectures, -and I was taught at home." - -VI Idiots. . . . philosophers (9). The reading is doubtful, -but the meaning seems to be: "simple and unlearned men" - -XII "Claudius Maximus" (15). The reading of the Palatine MS. -(now lost) was paraklhsiz Maximon, which C. supposes to conceal -the letters kl as an abbreviation of Claudius. - -XIII "Patient hearing. . . He would not" -(16). C. translates his conjectural reading epimonon ollan. -on proapsth Stich suggests a reading with much the same sense: -.....epimonon all antoi "Strict and rigid dealing" -(16). C. translates tonvn (Pal. MS.) as though from tonoz, -in the sense of "strain." "rigour." The reading of other MSS. -tonvn is preferable. - -XIII "Congiaries" (13). dianomais, "doles." - -XIV "Cajeta" (17). The passage is certainly corrupt. -C. spies a reference to Chryses praying by the sea-shore -in the Illiad, and supposes M. Aurelius to have done the like. -None of the emendations suggested is satisfactory. At § XV. -Book II. is usually reckoned to begin. BOOK II III. Do, soul" -(6). If the received reading be right, it must be sarcastic; -but there are several variants which show how unsatisfactory -it is. C. translates "en gar o bioz ekasty so par eanty " -which I do not understand. The sense required is: -"Do not violence to thyself, for thou hast not long to use -self-respect. Life is not (v. 1. so) <long> for each, -and this life for thee is all but done." - -X. "honour and credit do proceed" (12). The verb has dropt out -of the text, but C. has supplied one of the required meaning. - -XI. "Consider," etc. (52). This verb is not in the Greek, which means: -"(And reason also shows) how man, etc." - -BOOK IV XV. "Agathos" (18): This is probably not a proper name, -but the text seems to be unsound. The meaning may be "the -good man ought" - -XVI. oikonomian (16) is a "practical benefit," -a secondary end. XXXIX. "For herein lieth all...." -(~3). C. translates his conjecture olan for ola. - -BOOK V XIV. katorqwseiz (15): Acts of "rightness" -or "straightness." XXIII. "Roarer" (28): Gr. "tragedian." Ed. -1 has whoremonger,' ed. 2 corrects to "harlot," but omits to alter' -the word at its second occurrence. - -XXV. "Thou hast . . . them" (33): A quotation from -Homer, Odyssey, iv. 690. - -XXVII. " One of the poets" (33) : Hesiod, Op. et Dies, 197. -XXIX and XXX. (36). The Greek appears to contain quotations -from sources not known, and the translation is a paraphrase. -(One or two alterations are here made on the authority of -the second edition.) BOOK VI XIII. "Affected and qualified" -(i4): exis, the power of cohesion shown in things inanimate; -fusiz, power of growth seen in plants and the like. - -XVII. "Wonder at them" (18) : i.e. mankind. - -XXXVII. "Chrysippus" (42): C. refers to a passage of -Plutarch De Communibus Notitiis (c. xiv.), where Chrysippus -is represented as saying that a coarse phrase may be vile -in itself, yet have due place in a comedy as contributing -to a certain effect. - -XL. "Man or men . . ." There is no hiatus in the Greek, which means: -"Whatever (is beneficial) for a man is so for other men also." - -XLII. There is no hiatus in the Greek. - -BOOK VII IX. C. translates his conjecture mh for h. -The Greek means " straight, or rectified," with a play on -the literal and metaphorical meaning of ortoz. - -XIV. endaimonia. contains the word daimwn in composition. -XXII.The text is corrupt, but the words "or if it be but few " -should be "that is little enough." - -XXIII. "Plato": Republic, vi. p. 486 A. - -XXV. "It will," etc. Euripides, Belerophon, frag. 287 (Nauck). - -"Lives," etc. Euripides, Hypsipyle, frag. 757 (Nauck). "As long," etc. -Aristophanes, Acharne, 66 i. - -"Plato" Apology, p. 28 B. - -"For thus" Apology, p. 28 F. - -XXVI. "But, 0 noble sir," etc. Plato, Gorgias, 512 D. XXVII. -"And as for those parts," etc. A quotation from -Euripides, Chryssipus, frag. 839 (Nauck). - -"With meats," etc. From Euripides, Supplices, 1110. XXXIII. -"They both," i.e. life and wrestling. - -"Says he" (63): Plato, quoted by Epictetus, Arr. i. 28, 2 and 22. - -XXXVII. "How know we," etc. The Greek means: -"how know we whether Telauges were not nobler in character -than Sophocles?" The allusion is unknown. - -XXVII. "Frost" The word is written by Casaubon as a proper name, " Pagus.' - -"The hardihood of Socrates was famous"; see Plato, Siymposium, p. 220. - -BOOK X XXII. The Greek means, "paltry breath bearing up corpses, -so that the tale of Dead Man's Land is clearer." - -XXII. "The poet" (21) : Euripides, frag. 898 (Nauck); -compare Aeschylus, Danaides, frag. 44. - -XXIV. "Plato" (23): Theaetetus, p. 174 D. - -XXXIV. "The poet" (34): Homer, Iliad, vi. 147. - -XXXIV. "Wood": A translation of ulh, "matter." - -XXXVIII. "Rhetoric" (38): Rather "the gift of speech"; -or perhaps the "decree" of the reasoning faculty. - -BOOK XI V. "Cithaeron" (6) : Oedipus utters this cry after discovering -that he has fulfilled his awful doom, he was exposed on Cithaeron as an -infant to die, and the cry implies that he wishes he had died there. -Sophocles, Oedipus Tyrannus, 1391. - -V. "New Comedy . . .," etc. C. has here strayed from -the Greek rather widely. Translate: "and understand -to what end the New Comedy was adopted, which by small -degrees degenerated into a mere show of skill in mimicry." -C. writes Comedia Vetus, Media, Nova. XII. "Phocion" (13): When -about to be put to death he charged his son to bear no malice -against the Athenians. - -XXVIII. " My heart," etc. (31): From Homer, Odyssey ix. 413. -"They will" From Hesiod, Opera et Dies, 184. - -"Epictetus" Arr. i. II, 37. - -XXX. "Cut down grapes" (35): Correct "ears of corn." -"Epictetus"(36): Arr. 3, 22, 105. - -GLOSSARY - -This Glossary includes all proper names (excepting a few which are -insignificant or unknown) and all obsolete or obscure words. -ADRIANUS, or Hadrian (76-138 A. D.), i4th Roman Emperor. - -Agrippa, M. Vipsanius (63-12 B.C.), a distinguished -soldier under Augustus. - -Alexander the Great, King of Macedonia, and Conqueror of -the East, 356-323 B.C. - -Antisthenes of Athens, founder of the sect of Cynic philosophers, -and an opponent of Plato, 5th century B.C Antoninus Pius, -15th Roman Emperor, 138-161 AD. one of the best princes that ever -mounted a throne. - -Apathia: the Stoic ideal was calmness in all circumstance -an insensibility to pain, and absence of all exaltation at, -pleasure or good fortune. - -Apelles, a famous painter of antiquity. - -Apollonius of Alexandria, called Dyscolus, or the 'ill-tempered,' - -a great grammarian. - -Aposteme, tumour, excrescence. - -Archimedes of Syracuse 287-212 B.C., the most famous -mathematician of antiquity. - -Athos, a mountain promontory at the N. of the Aegean Sea. - -Augustus, first Roman Emperor (ruled 31 B.C.-14 AD.). - -Avoid, void. - -BACCHIUS: there Were several persons of this name, and the one meant -is perhaps the musician. - -Brutus (1) the liberator of the Roman people from their kings, and (2) -the murderer of Caesar. - -Both names were household words. - -Caesar, Caius, Julius, the Dictator and Conqueror. - -Caieta, a town in Latium. - -Camillus, a famous dictator in the early days of the Roman Republic. - -Carnuntum, a town on the Danube in Upper Pannonia. - -Cato, called of Utica, a Stoic who died by his own hand after the battle -of Thapsus, 46 B.C. His name was proverbial for virtue and courage. - -Cautelous, cautious. - -Cecrops, first legendary King of Athens. - -Charax, perhaps the priestly historian of that name, whose date -is unknown, except that it must be later than Nero. - -Chirurgeon, surgeon. - -Chrysippus, 280-207 B.C., a Stoic philosopher, and the founder -of Stoicism as a systematic philosophy. - -Circus, the Circus Maximus at Rome, where games were held. - -There were four companies who contracted to provide horses, drivers, etc. -These were called Factiones, and each had its distinguishing colour: -russata (red), albata (white), veneta (blue), prasina (green). There -was high rivalry between them, and riots and bloodshed not infrequently. - -Cithaeron, a mountain range N. - -of Attica. - -Comedy, ancient; a term applied to the Attic comedy -of Aristophanes and his time, which criticised persons -and politics, like a modern comic journal, such as Punck. -See New Comedy. - -Compendious, short. - -Conceit, opinion. - -Contentation, contentment. - -Crates, a Cynic philosopher of the 4th century B.C. - -Croesus, King of Lydia, proverbial for wealth; he reigned 560-546 B.C. - -Cynics, a school of philosophers, founded by Antisthenes. -Their texts were a kind of caricature of Socraticism. -Nothing was good but virtue, nothing bad but vice. -The Cynics repudiated all civil and social claims, -and attempted to return to what they called a state of nature. -Many of them were very disgusting in their manners. - -DEMETRIUS of Phalerum, an Athenian orator, statesman, philosopher, -and poet. Born 345 B.C. - -Democritus of Abdera (460-361 B.C.), celebrated as the 'laughing -philosopher,' whose constant thought was 'What fools these mortals be.' -He invented the Atomic Theory. - -Dio of Syracuse, a disciple of Plato, and afterwards tyrant of Syracuse. -Murdered 353 B.C. - -Diogenes, the Cynic, born about 412 B.C., renowned for his rude- - -ness and hardihood. - -Diognetus, a painter. - -Dispense with, put up with. - -Dogmata, pithy sayings, or philosophical rules of life. - -EMPEDOCLES of Agrigentum, fl. - -5th century B.C., a philosopher, who first laid down that there -were "four elements." He believed in the transmigration of souls, -and the indestructibility of matter. - -Epictetus, a famous Stoic philosopher. He was of Phrygia, -at first a slave, then freedman, lame, poor, and contented. - -The work called Encheiridion was compiled by a pupil from his discourses. - -Epicureans, a sect of philosophers founded by Epicurus, -who "combined the physics of Democritus," i.e. the atomic theory, -"with the ethics of Aristippus." - -They proposed to live for happiness, but the word did not bear -that coarse and vulgar sense originally which it soon took. - -Epicurus of Samos, 342-270 B.C. - -Lived at Athens in his "gardens," an urbane and kindly, -if somewhat useless, life. His character was simple and temperate, -and had none of the vice or indulgence which was afterwards -associated with the name of Epicurean. - -Eudoxus of Cnidus, a famous astronomer and physician of the 4th -century B. C. - -FATAL, fated. - -Fortuit, chance (adj.). - -Fronto, M. Cornelius, a rhetorician and pleader, made consul in 143 -A.D. A number of his letters to M, Aur. and others are extant. - -GRANUA, a tributary of the Danube. - -HELICE, ancient capital city of Achaia, swallowed up by -an earthquake, 373 B.C. - -Helvidius Priscus, son-in-law of Thrasea Paetus, a noble man and a lover -of liberty. He was banished by Nero, and put to death by Vespasian. - -Heraclitus of Ephesus, who lived in the 6th century B.C. He wrote -on philosophy and natural science. - -Herculaneum, near Mount Vesuvius, buried by the eruption of 79 AD. - -Hercules, p. 167, should be Apollo. See Muses. - -Hiatus, gap. - -Hipparchus of Bithynia, an astronomer of the 2nd century B.C., -"The true father of astronomy." - -Hippocrates of Cos, about 460-357 B.C. One of the most famous -physicians of antiquity. - -IDIOT, means merely the non-proficient in anything, the "layman," -he who was not technically trained in any art, craft, or calling. - -LEONNATUS, a distinguished general under Alexander the Great. - -Lucilla, daughter of M. Aurelius, and wife of Verus, whom she survived. - -MAECENAS, a trusted adviser of Augustus, and a munificent patron -of wits and literary men. - -Maximus, Claudius, a Stoic philosopher. - -Menippus, a Cynic philosopher. - -Meteores, ta metewrologika, "high philosophy," used specially of astronomy -and natural philosophy, which were bound up with other speculations. - -Middle Comedy, something midway between the Old and New Comedy. -See Comedy, Ancient, and New Comedy. - -Middle things, Book 7, XXV. The Stoics divided all things -into virtue, vice, and indifferent things; but as "indifferent" -they regarded most of those things which tbe world regards as good or bad, -such as wealth or poverty. Of these, some were "to be desired," -some "to be rejected." - -Muses, the nine deities who presided over various kinds of poesy, -music, etc. Their leader was Apollo, one of whose titles is Musegetes, -the Leader of the Muses. - -NERVES, strings. - -New Comedy, the Attic Comedy of Menander and his school, -which criticised not persons but manners, like a modern comic opera. -See Comedy, Ancient. - -PALESTRA, wrestling school. - -Pancratiast, competitor in the pancratium, a combined contest -which comprised boxing and wrestling. - -Parmularii, gladiators armed with a small round shield (parma). - -Pheidias, the most famous sculptor of antiquity. - -Philippus, founder of the Macedonian supremacy, and father -of Alexander the Great. - -Phocion, an Athenian general and statesman, a noble and high-minded man, -4th century B.C. - -He was called by Demosthenes, "the pruner of my periods." - -He was put to death by the State in 317, on a false suspicion, and left -a message for his son "to bear no grudge against the Athenians." - -Pine, torment. - -Plato of Athens, 429-347 B.C. He used the dialectic method invented -by his master Socrates. - -He was, perhaps, as much poet as philosopher. -He is generally identified with the Theory of Ideas, that things -are what they are by participation with our eternal Idea. -His "Commonwealth" was a kind of Utopia. - -Platonics, followers of Plato. - -Pompeii, near Mount Vesuvius, buried in the eruption of 79 A. D. - -Pompeius, C. Pompeius Magnus, a very successful general at the end -of the Roman Republic (106-48 B.C.). - -Prestidigitator, juggler. - -Pythagoras of Samos, a philosopher, scientist, and moralist -of the 6th century B.C. - -QUADI, a tribe of S. Germany. - -M. Aurelius carried on war against them, and part of this book -was written in the field. - -RICTUS, gape, jaws. - -Rusticus, Q. Junius, or Stoic philosopher, twice made consul -by M. Aurelius. - -SACRARY, shrine. - -Salaminius, Book 7, XXXVII. Leon of Sala-mis. Socrates was ordered -by the Thirty Tyrants to fetch him before them, and Socrates, -at his own peril, refused. - -Sarmatae, a tribe dwelling in Poland. - -Sceletum, skeleton. - -Sceptics, a school of philosophy founded by Pyrrho -(4th contury B.C.). He advocated "suspension of judgment," -and taught the relativity of knowledge and impossibility of proof. -The school is not unlike the Agnostic school. - -Scipio, the name of two great soldiers, P. Corn. Scipio Africanus, -conqueror of Hannibal, and P. - -Corn. Sc. Afr. Minor, who came into the family by adoption, -who destroyed Carthage. - -Secutoriani (a word coined by C.), the Sececutores, -light-armed gladiators, who were pitted against others with -net and trident. - -Sextus of Chaeronea, a Stoic philosopher, nephew of Plutarch. - -Silly, simple, common. - -Sinuessa, a town in Latium. - -Socrates, an Athenian philosopher (469-399 B.C.), founder of -the dialectic method. Put to death on a trumped-up charge -by his countrymen. - -Stint, limit (without implying niggardliness). - -Stoics, a philosophic system founded,by Zeno (4th century B.C.), -and systematised by Chrysippus (3rd century B.C.). Their physical theory -was a pantheistic materialism, their summum bonum "to live according -to nature." Their wise man needs nothing, he is sufficient to himself; -virtue is good, vice bad, external things indifferent. - -THEOPHRASTUS, a philosopher, pupil of Aristotle, -and his successor as president of the Lyceum. He wrote -a large number of works on philosophy and natural history. -Died 287 B.C. - -Thrasea, P. Thrasea Pactus, a senator and Stoic philosopher, -a noble and courageous man. - -He was condemned to death by Nero. - -Tiberius, 2nd Roman Emperor (14-31 AD.). He spent the latter part -of his life at Capreae (Capri), off Naples, in luxury or debauchery, -neglecting his imperial duties. - -To-torn, torn to pieces. - -Trajan, 13th Roman Emperor, 52-117 A.D. - -VERUS, Lucius Aurelius, colleague of M. Aurelius in the Empire. - -He married Lucilla, daughter of M. A., and died 169 A.D. - -Vespasian, 9th Roman Emperor XENOCRATES of Chalcedon, 396-314 B.C., -a philosopher, and president of the Academy. - - - - - -End of The Project Gutenberg Etext of Meditations, by Marcus Aurelius - diff --git a/old/medma10.zip b/old/medma10.zip Binary files differdeleted file mode 100644 index e27089d..0000000 --- a/old/medma10.zip +++ /dev/null diff --git a/old/medma10h.htm b/old/medma10h.htm deleted file mode 100644 index 3553a25..0000000 --- a/old/medma10h.htm +++ /dev/null @@ -1,8137 +0,0 @@ -<!DOCTYPE HTML PUBLIC "-//W3C//DTD HTML 4.01 Transitional//EN"> -<html> -<head> -<title>New File</title> -<meta http-equiv="Content-Type" content="text/html; charset=iso-8859-1"> -<style type="text/css"> -<!-- -body {margin:10%; text-align:justify} -blockquote {font-size:14pt} -P {font-size:14pt} ---> -</style> -</head> -<body> - - - - -<br> -<h2>The Project Gutenberg Etext of <a href="#start">Meditations, -by Marcus Aurelius</a></h2> - -<br> -#1 in our series Marcus Aurelius <br> -Copyright laws are changing all over the world, be sure to check -<br> -the copyright laws for your country before posting these files!! -<br> -<br> -Please take a look at the important information in this header. -<br> -We encourage you to keep this file on your own disk, keeping an -<br> -electronic path open for the next readers. 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FOR PUBLIC DOMAIN -ETEXTS*Ver.04.29.93*END*<br> -<br> - <br> - </p> - -<p><font>NOTES</font></p> - -<p><font>INTRODUCTION</font></p> - -<p><font>FIRST BOOK</font></p> - -<p><font>SECOND BOOK</font></p> - -<p><font>THIRD BOOK</font></p> - -<p><font>FOURTH BOOK</font></p> - -<p><font>FIFTH BOOK</font></p> - -<p><font>SIXTH BOOK</font></p> - -<p><font>SEVENTH BOOK</font></p> - -<p><font>EIGHTH BOOK</font></p> - -<p><font>NINTH BOOK</font></p> - -<p><font>TENTH BOOK</font></p> - -<p><font>ELEVENTH BOOK</font></p> - -<p><font>TWELFTH BOOK</font></p> - -<p><font>APPENDIX</font></p> - -<p><font>GLOSSARY</font></p> - -<p><font>NOTES</font></p> - -This text was scanned by J. Boulton using Textbridge OCR. The -Greek portions of the text have been added by hand and they will -require the standard "Symbol" font "symbol.ttf" to be installed -in the system fonts folder. This is a standard Windows font, so -should be present on most systems. To contact the scanner e-mail: -magicjon@ic24.net - -<p>INTRODUCTION</p> - -<p>MARCUS AURELIUS ANTONINUS was born on April 26, A.D. 121. His -real name was M. Annius Verus, and he was sprung of a noble -family which claimed descent from Numa, second King of Rome. Thus -the most religious of emperors came of the blood of the most -pious of early kings. His father, Annius Verus, had held high -office in Rome, and his grandfather, of the same name, had been -thrice Consul. Both his parents died young, but Marcus held them -in loving remembrance. On his father's death Marcus was adopted -by his grandfather, the consular Annius Verus, and there was deep -love between these two. On the very first page of his book Marcus -gratefully declares how of his grandfather he had learned to be -gentle and meek, and to refrain from all anger and passion. The -Emperor Hadrian divined the fine character of the lad, whom he -used to call not Verus but Verissimus, more Truthful than his own -name. He advanced Marcus to equestrian rank when six years of -age, and at the age of eight made him a member of the ancient -Salian priesthood. The boy's aunt, Annia Galeria Faustina, was -married to Antoninus Pius, afterwards emperor. Hence it came -about that Antoninus, having no son, adopted Marcus, changing his -name to that which he is known by, and betrothed him to his -daughter Faustina. His education was conducted with all care. The -ablest teachers were engaged for him, and he was trained in the -strict doctrine of the Stoic philosophy, which was his great -delight. He was taught to dress plainly and to live simply, to -avoid all softness and luxury. His body was trained to hardihood -by wrestling, hunting, and outdoor games; and though his -constitution was weak, he showed great personal courage to -encounter the fiercest boars. At the same time he was kept from -the extravagancies of his day. The great excitement in Rome was -the strife of the Factions, as they were called, in the circus. -The racing drivers used to adopt one of four colours - red, blue, -white, or green - and their partisans showed an eagerness in -supporting them which nothing could surpass. Riot and corruption -went in the train of the racing chariots; and from all these -things Marcus held severely aloof.</p> - -<p>In 140 Marcus was raised to the consulship, and in 145 his -betrothal was consummated by marriage. Two years later Faustina -brought him a daughter; and soon after the tribunate and other -imperial honours were conferred upon him.</p> - -<p>Antoninus Pius died in 161, and Marcus assumed the imperial -state. He at once associated with himself L. Ceionius Commodus, -whom Antoninus had adopted as a younger son at the same time with -Marcus, giving him the name of Lucius Aurelius Verus. Henceforth -the two are colleagues in the empire, the junior being trained as -it were to succeed. No sooner was Marcus settled upon the throne -than wars broke out on all sides. In the east, Vologeses III. of -Parthia began a long-meditated revolt by destroying a whole Roman -Legion and invading Syria (162). Verus was sent off in hot haste -to quell this rising; and he fulfilled his trust by plunging into -drunkenness and debauchery, while the war was left to his -officers. Soon after Marcus had to face a more serious danger at -home in the coalition of several powerful tribes on the northern -frontier. Chief among those were the Marcomanni or Marchmen, the -Quadi (mentioned in this book), the Sarmatians, the Catti, the -Jazyges. In Rome itself there was pestilence and starvation, the -one brought from the east by Verus's legions, the other caused by -floods which had destroyed vast quantities of grain. After all -had been done possible to allay famine and to supply pressing -needs - Marcus being forced even to sell the imperial jewels to -find money - both emperors set forth to a struggle which was to -continue more or less during the rest of Marcus's reign. During -these wars, in 169, Verus died. We have no means of following the -campaigns in detail; but thus much is certain, that in the end -the Romans succeeded in crushing the barbarian tribes, and -effecting a settlement which made the empire more secure. Marcus -was himself comanander-in-chief, and victory was due no less to -his own ability than to his wisdom in choice of lieutenants, -shown conspicuously in the case of Pertinax. There were several -important battles fought in these campaigns; and one of them has -become celebrated for the legend of the Thundering Legion. In a -battle against the Quadi in 174, the day seemed to he going in -favour of the foe, when on a sudden arose a great storm of -thunder and rain the lightning struck the barbarians with terror, -and they turned to rout. In later days this storm was said to -have been sent in answer to the prayers of a legion which -contained many Christians, and the name Thundering Legion should -he given to it on this account. The title of Thundering Legion is -known at an earlier date, so this part of the story at least -cannot be true; but the aid of the storm is acknowledged by one -of the scenes carved on Antonine's Column at Rome, which -commemorates these wars.</p> - -<p>The settlement made after these troubles might have been more -satisfactory but for an unexpected rising in the east. Avidius -Cassius, an able captain who had won renown in the Parthian wars, -was at this time chief governor of the eastern provinces. By -whatever means induced, he had conceived the project of -proclaiming himself emperor as soon as Marcus, who was then in -feeble health, should die; and a report having been conveyed to -him that Marcus was dead, Cassius did as he had planned. Marcus, -on hearing the news, immediately patched up a peace and returned -home to meet this new peril. The emperors great grief was that he -must needs engage in the horrors of civil strife. He praised the -qualities of Cassius, and expressed a heartfelt wish that Cassius -might not be driven to do himself a hurt before he should have -the opportunity to grant a free pardon. But before he could come -to the east news had come to Cassius that the emperor still -lived; his followers fell away from him, and he was assassinated. -Marcus now went to the east, and while there the murderers -brought the head of Cassius to him; but the emperor indignantly -refused their gift, nor would he admit the men to his -presence.</p> - -<p>On this journey his wife, Faustina, died. At his return the -emperor celebrated a triumph (176). Immediately afterwards he -repaired to Germany, and took up once more the burden of war. His -operations were followed by complete success; but the troubles of -late years had been too much for his constitution, at no time -robust, and on March 17, 180, he died in Pannonia.</p> - -<p>The good emperor was not spared domestic troubles. Faustina -had borne him several children, of whom he was passionately fond. -Their innocent faces may still be seen in many a sculpture -gallery, recalling with odd effect the dreamy countenance of -their father. But they died one by one, and when Marcus came to -his own end only one of his sons still lived - the weak and -worthless Commodus. On his father's death Commodus, who succeeded -him, undid the work of many campaigns by a hasty and unwise -peace; and his reign of twelve years proved him to be a ferocious -and bloodthirsty tyrant. Scandal has made free with the name of -Faustina herself, who is accused not only of unfaithfulness, but -of intriguing with Cassius and egging him on to his fatal -rebellion, it must be admitted that these charges rest on no sure -evidence; and the emperor, at all events, loved her dearly, nor -ever felt the slightest qualm of suspicion.</p> - -<p>As a soldier we have seen that Marcus was both capable and -successful; as an administrator he was prudent and conscientious. -Although steeped in the teachings of philosophy, he did not -attempt to remodel the world on any preconceived plan. He trod -the path beaten by his predecessors, seeking only to do his duty -as well as he could, and to keep out corruption. He did some -unwise things, it is true. To create a compeer in empire, as he -did with Verus, was a dangerous innovation which could only -succeed if one of the two effaced himself; and under Diocletian -this very precedent caused the Roman Empire to split into halves. -He erred in his civil administration by too much centralising. -But the strong point of his reign was the administration of -justice. Marcus sought by-laws to protect the weak, to make the -lot of the slaves less hard, to stand in place of father to the -fatherless. Charitable foundations were endowed for rearing and -educating poor children. The provinces were protected against -oppression, and public help was given to cities or districts -which might be visited by calamity. The great blot on his name, -and one hard indeed to explain, is his treatment of the -Christians. In his reign Justin at Rome became a martyr to his -faith, and Polycarp at Smyrna, and we know of many outbreaks of -fanaticism in the provinces which caused the death of the -faithful. It is no excuse to plead that he knew nothing about the -atrocities done in his name: it was his duty to know, and if he -did not he would have been the first to confess that he had -failed in his duty. But from his own tone in speaking of the -Christians it is clear he knew them only from calumny; and we -hear of no measures taken even to secure that they should have a -fair hearing. In this respect Trajan was better than he.</p> - -<p>To a thoughtful mind such a religion as that of Rome would -give small satisfaction. Its legends were often childish or -impossible; its teaching had little to do with morality. The -Roman religion was in fact of the nature of a bargain: men paid -certain sacrifices and rites, and the gods granted their favour, -irrespective of right or wrong. In this case all devout souls -were thrown back upon philosophy, as they had been, though to a -less extent, in Greece. There were under the early empire two -rival schools which practically divided the field between them, -Stoicism and Epicureanism. The ideal set before each was -nominally much the same. The Stoics aspired to the repression of -all emotion, and the Epicureans to freedom from all disturbance; -yet in the upshot the one has become a synonym of stubborn -endurance, the other for unbridled licence. With Epicureanism we -have nothing to do now; but it will be worth while to sketch the -history and tenets of the Stoic sect. Zeno, the founder of -Stoicism, was born in Cyprus at some date unknown, but his life -may be said roughly to be between the years 350 and 250 B.C. -Cyprus has been from time immemorial a meeting-place of the East -and West, and although we cannot grant any importance to a -possible strain of Phoenician blood in him (for the Phoenicians -were no philosophers), yet it is quite likely that through Asia -Minor he may have come in touch with the Far East. He studied -under the cynic Crates, but he did not neglect other -philosophical systems. After many years' study he opened his own -school in a colonnade in Athens called the Painted Porch, or -Stoa, which gave the Stoics their name. Next to Zeno, the School -of the Porch owes most to Chrysippus (280 - 207 b.c.), who -organised Stoicism into a system. Of him it was said,</p> - -<p>'But for Chrysippus, there had been no Porch.'</p> - -<p>The Stoics regarded speculation as a means to an end and that -end was, as Zeno put it, to live consistently <font face= -"Symbol">omologonuenws zhn</font> <font>or as it was later -explained, to live in conformity with nature. This conforming of -the life to nature</font> <font face="Symbol">oralogoumenwz th -fusei zhn.</font> <font>was the Stoic idea of Virtue.</font></p> - -<p><font>This dictum might easily be taken to mean that virtue -consists in yielding to each natural impulse; but that was very -far from the Stoic meaning. In order to live in accord with -nature, it is necessary to know what nature is; and to this end a -threefold division of philosophy is made - into Physics, dealing -with the universe and its laws, the problems of divine government -and teleology; Logic, which trains the mind to discern true from -false; and Ethics, which applies the knowledge thus gained and -tested to practical life. The Stoic system of physics was -materialism with an infusion of pantheism. In contradiction to -Plato's view that the Ideas, or Prototypes, of phenomena alone -really exist, the Stoics held that material objects alone -existed; but immanent in the material universe was a spiritual -force which acted through them, manifesting itself under many -forms, as fire, aether, spirit, soul, reason, the ruling -principle. The universe, then, is God, of whom the popular gods -are manifestations; while legends and myths are allegorical. The -soul of man is thus an emanation from the godhead, into whom it -will eventually be re-absorbed. The divine ruling principle makes -all things work together for good, but for the good of the whole. -The highest good of man is consciously to work with God for the -common good, and this is the sense in which the Stoic tried to -live in accord with nature. In the individual it is virtue alone -which enables him to do this; as Providence rules the universe, -so virtue in the soul must rule man.</font></p> - -<p><font>In Logic, the Stoic system is noteworthy for their -theory as to the test of truth, the Criterion. They compared the -new-born soul to a sheet of paper ready for writing. Upon this -the senses write their impressions,</font> <font face= -"Symbol">fantasias</font> <font>and by experience of a number of -these the soul unconsciously conceives general notions</font> -<font face="Symbol">koinai eunoiai</font> <font>or -anticipations.</font></p> - -<p><font><font face="Symbol">prolhyeis</font> <font>When the -impression was such as to be irresistible it was called</font> -<font face="Symbol">(katalnptikh fantasia)</font> <font>one that -holds fast, or as they explained it, one proceeding from truth. -Ideas and inferences artificially produced by deduction or the -like were tested by this 'holding perception.' Of the Ethical -application I have already spoken. The highest good was the -virtuous life. Virtue alone is happiness, and vice is -unhappiness. Carrying this theory to its extreme, the Stoic said -that there could be no gradations between virtue and vice, though -of course each has its special manifestations. Moreover, nothing -is good but virtue, and nothing but vice is bad. Those outside -things which are commonly called good or bad, such as health and -sickness, wealth and poverty, pleasure and pain, are to him -indifferent</font> <font face="Symbol">adiofora</font><font>. All -these things are merely the sphere in which virtue may act. The -ideal Wise Man is sufficient unto himself in all things,</font> -<font face="Symbol">autarkhs</font> <font>and knowing these -truths, he will be happy even when stretched upon the rack. It is -probable that no Stoic claimed for himself that he was this Wise -Man, but that each strove after it as an ideal much as the -Christian strives after a likeness to Christ. The exaggeration in -this statement was, however, so obvious, that the later Stoics -were driven to make a further subdivision of things indifferent -into what is preferable</font> <font face= -"Symbol">(prohgmena)</font> <font>and what is undesirable. They -also held that for him who had not attained to the perfect -wisdom, certain actions were proper.</font></font></p> - -<p><font><font><font face="Symbol">(kaqhkonta)</font> <font>These -were neither virtuous nor vicious, but, like the indifferent -things, held a middle place. Two points in the Stoic system -deserve special mention. One is a careful distinction between -things which are in our power and things which are not. Desire -and dislike, opinion and affection, are within the power of the -will; whereas health, wealth, honour, and other such are -general1y not so. The Stoic was called upon to control his -desires and affections, and to guide his opinion; to bring his -whole being under the sway of the will or leading principle, just -as the universe is guided and governed by divine Providence. This -is a special application of the favourite Greek virtue of -moderation,</font> <font face="Symbol">(swfrosuum)</font> and has -also its parallel in Christian ethics. The second point is a -strong insistence on the unity of the universe, and on man's duty -as part of a great whole. Public spirit was the most splendid -political virtue of the ancient world, and it is here made -cosmopolitan. It is again instructive to note that Christian -sages insisted on the same thing. Christians are taught that they -are members of a worldwide brotherhood, where is neither Greek -nor Hebrew, bond nor free and that they live their lives as -fellowworkers with God. Such is the system which underlies the -Meditations of Marcus Aurelius. Some knowledge of it is necessary -to the right understanding of the book, but for us the chief -interest lies elsewhere. We do not come to Marcus Aurelius for a -treatise on Stoicism. He is no head of a school to lay down a -body of doctrine for students; he does not even contemplate that -others should read what he writes. His philosophy is not an eager -intellectual inquiry, but more what we should call religious -feeling. The uncompromising stiffness of Zeno or Chrysippus is -softened and transformed by passing through a nature reverent and -tolerant, gentle and free from guile; the grim resignation which -made life possible to the Stoic sage becomes in him almost a mood -of aspiration. His book records the innermost thoughts of his -heart, set down to ease it, with such moral maxims and -reflections as may help him to bear the burden of duty and the -countless annoyances of a busy life.</font></font></p> - -<p><font><font>It is instructive to compare the Meditations with -another famous book, the Imitation of Christ. There is the same -ideal of self-control in both. It should be a man's task, says -the Imitation, 'to overcome himself, and every day to be stronger -than himself.' 'In withstanding of the passions standeth very -peace of heart.' 'Let us set the axe to the root, that we being -purged of our passions may have a peaceable mind.' To this end -there must be continual self-examination. 'If thou may not -continually gather thyself together, namely sometimes do it, at -least once a day, the morning or the evening. In the morning -purpose, in the evening discuss the manner, what thou hast been -this day, in word, work, and thought.' But while the Roman's -temper is a modest self-reliance, the Christian aims at a more -passive mood, humbleness and meekness, and reliance on the -presence and personal friendship of God. The Roman scrutinises -his faults with severity, but without the self-contempt which -makes the Christian 'vile in his own sight.' The Christian, like -the Roman, bids 'study to withdraw thine heart from the love of -things visible'; but it is not the busy life of duty he has in -mind so much as the contempt of all worldly things, and the -'cutting away of all lower delectations.' Both rate men's praise -or blame at their real worthlessness; 'Let not thy peace,' says -the Christian, 'be in the mouths of men.' But it is to God's -censure the Christian appeals, the Roman to his own soul. The -petty annoyances of injustice or unkindness are looked on by each -with the same magnanimity. 'Why doth a little thing said or done -against thee make thee sorry? It is no new thing; it is not the -first, nor shall it be the last, if thou live long. At best -suffer patiently, if thou canst not suffer joyously.' The -Christian should sorrow more for other men's malice than for our -own wrongs; but the Roman is inclined to wash his hands of the -offender. 'Study to be patient in suffering and bearing other -men's defaults and all manner infirmities,' says the Christian; -but the Roman would never have thought to add, 'If all men were -perfect, what had we then to suffer of other men for God?' The -virtue of suffering in itself is an idea which does not meet us -in the Meditations. Both alike realise that man is one of a great -community. 'No man is sufficient to himself,' says the Christian; -'we must bear together, help together, comfort together.' But -while he sees a chief importance in zeal, in exalted emotion that -is, and avoidance of lukewarmness, the Roman thought mainly of -the duty to be done as well as might be, and less of the feeling -which should go with the doing of it. To the saint as to the -emperor, the world is a poor thing at best. 'Verily it is a -misery to live upon the earth,' says the Christian; few and evil -are the days of man's life, which passeth away suddenly as a -shadow.</font></font></p> - -<p><font><font>But there is one great difference between the two -books we are considering. The Imitation is addressed to others, -the Meditations by the writer to himself. We learn nothing from -the Imitation of the author's own life, except in so far as he -may be assumed to have practised his own preachings; the -Meditations reflect mood by mood the mind of him who wrote them. -In their intimacy and frankness lies their great charm. These -notes are not sermons; they are not even confessions. There is -always an air of self-consciousness in confessions; in such -revelations there is always a danger of unctuousness or of -vulgarity for the best of men. St. Augustine is not always clear -of offence, and John Bunyan himself exaggerates venial -peccadilloes into heinous sins. But Marcus Aurelius is neither -vulgar nor unctuous; he extenuates nothing, but nothing sets down -in malice. He never poses before an audience; he may not be -profound, he is always sincere. And it is a lofty and serene soul -which is here disclosed before us. Vulgar vices seem to have no -temptation for him; this is not one tied and bound with chains -which he strives to break. The faults he detects in himself are -often such as most men would have no eyes to see. To serve the -divine spirit which is implanted within him, a man must 'keep -himself pure from all violent passion and evil affection, from -all rashness and vanity, and from all manner of discontent, -either in regard of the gods or men': or, as he says elsewhere, -'unspotted by pleasure, undaunted by pain.' Unwavering courtesy -and consideration are his aims. 'Whatsoever any man either doth -or saith, thou must be good;' 'doth any man offend? It is against -himself that he doth offend: why should it trouble thee?' The -offender needs pity, not wrath; those who must needs be -corrected, should be treated with tact and gentleness; and one -must be always ready to learn better. 'The best kind of revenge -is, not to become like unto them.' There are so many hints of -offence forgiven, that we may believe the notes followed sharp on -the facts. Perhaps he has fallen short of his aim, and thus seeks -to call his principles to mind, and to strengthen himself for the -future. That these sayings are not mere talk is plain from the -story of Avidius Cassius, who would have usurped his imperial -throne. Thus the emperor faithfully carries out his own -principle, that evil must be overcome with good. For each fault -in others, Nature (says he) has given us a counteracting virtue; -'as, for example, against the unthankful, it hath given goodness -and meekness, as an antidote.'</font></font></p> - -<p><font><font>One so gentle towards a foe was sure to be a good -friend; and indeed his pages are full of generous gratitude to -those who had served him. In his First Book he sets down to -account all the debts due to his kinsfolk and teachers. To his -grandfather he owed his own gentle spirit, to his father -shamefastness and courage; he learnt of his mother to be -religious and bountiful and single-minded. Rusticus did not work -in vain, if he showed his pupil that his life needed amending. -Apollonius taught him simplicity, reasonableness, gratitude, a -love of true liberty. So the list runs on; every one he had -dealings with seems to have given him something good, a sure -proof of the goodness of his nature, which thought no -evil.</font></font></p> - -<p><font><font>If his was that honest and true heart which is the -Christian ideal, this is the more wonderful in that he lacked the -faith which makes Christians strong. He could say, it is true, -'either there is a God, and then all is well; or if all things go -by chance and fortune, yet mayest thou use thine own providence -in those things that concern thee properly; and then art thou -well.' Or again, 'We must needs grant that there is a nature that -doth govern the universe.' But his own part in the scheme of -things is so small, that he does not hope for any personal -happiness beyond what a serene soul may win in this mortal life. -'0 my soul, the time I trust will be, when thou shalt be good, -simple, more open and visible, than that body by which it is -enclosed;' but this is said of the calm contentment with human -lot which he hopes to attain, not of a time when the trammels of -the body shall be cast off. For the rest, the world and its fame -and wealth, 'all is vanity.' The gods may perhaps have a -particular care for him, but their especial care is for the -universe at large: thus much should suffice. His gods are better -than the Stoic gods, who sit aloof from all human things, -untroubled and uncaring, but his personal hope is hardly -stronger. On this point he says little, though there are many -allusions to death as the natural end; doubtless he expected his -soul one day to be absorbed into the universal soul, since -nothing comes out of nothing, and nothing can be annihilated. His -mood is one of strenuous weariness; he does his duty as a good -soldier, waiting for the sound of the trumpet which shall sound -the retreat; he has not that cheerful confidence which led -Socrates through a life no less noble, to a death which was to -bring him into the company of gods he had worshipped and men whom -he had revered.</font></font></p> - -<p><font><font>But although Marcus Aurelius may have held -intellectually that his soul was destined to be absorbed, and to -lose consciousness of itself, there were times when he felt, as -all who hold it must sometimes feel, how unsatisfying is such a -creed. Then he gropes blindly after something less empty and -vain. 'Thou hast taken ship,' he says, 'thou hast sailed, thou -art come to land, go out, if to another life, there also shalt -thou find gods, who are everywhere.' There is more in this than -the assumption of a rival theory for argument's sake. If worldly -things 'be but as a dream, the thought is not far off that there -may be an awakening to what is real. When he speaks of death as a -necessary change, and points out that nothing useful and -profitable can be brought about without change, did he perhaps -think of the change in a corn of wheat, which is not quickened -except it die? Nature's marvellous power of recreating out of -Corruption is surely not confined to bodily things. Many of his -thoughts sound like far-off echoes of St. Paul; and it is strange -indeed that this most Christian of emperors has nothing good to -say of the Christians. To him they are only sectaries 'violently -and passionately set upon opposition. Profound as philosophy -these Meditations certainly are not; but Marcus Aurelius was too -sincere not to see the essence of such things as came within his -experience. Ancient religions were for the most part concerned -with outward things. Do the necessary rites, and you propitiate -the gods; and these rites were often trivial, sometimes violated -right feeling or even morality. Even when the gods stood on the -side of righteousness, they were concerned with the act more than -with the intent. But Marcus Aurelius knows that what the heart is -full of, the man will do. 'Such as thy thoughts and ordinary -cogitations are,' he says, 'such will thy mind be in time.' And -every page of the book shows us that he knew thought was sure to -issue in act. He drills his soul, as it were, in right -principles, that when the time comes, it may be guided by them. -To wait until the emergency is to be too late. He sees also the -true essence of happiness. 'If happiness did consist in pleasure, -how came notorious robbers, impure abominable livers, parricides, -and tyrants, in so large a measure to have their part of -pleasures?' He who had all the world's pleasures at command can -write thus 'A happy lot and portion is, good inclinations of the -soul, good desires, good actions.'</font></font></p> - -<p><font><font>By the irony of fate this man, so gentle and good, -so desirous of quiet joys and a mind free from care, was set at -the head of the Roman Empire when great dangers threatened from -east and west. For several years he himself commanded his armies -in chief. In camp before the Quadi he dates the first book of his -Meditations, and shows how he could retire within himself amid -the coarse clangour of arms. The pomps and glories which he -despised were all his; what to most men is an ambition or a -dream, to him was a round of weary tasks which nothing but the -stern sense of duty could carry him through. And he did his work -well. His wars were slow and tedious, but successful. With a -statesman's wisdom he foresaw the danger to Rome of the barbarian -hordes from the north, and took measures to meet it. As it was, -his settlement gave two centuries of respite to the Roman Empire; -had he fulfilled the plan of pushing the imperial frontiers to -the Elbe, which seems to have been in his mind, much more might -have been accomplished. But death cut short his -designs.</font></font></p> - -<p><font><font>Truly a rare opportunity was given to Marcus -Aurelius of showing what the mind can do in despite of -circumstances. Most peaceful of warriors, a magnificent monarch -whose ideal was quiet happiness in home life, bent to obscurity -yet born to greatness, the loving father of children who died -young or turned out hateful, his life was one paradox. That -nothing might lack, it was in camp before the face of the enemy -that he passed away and went to his own place.</font></font></p> - -<p><font><font>Translations</font></font></p> - -<p><font><font>THE following is a list of the chief English -translations of Marcus Aurelius: (1) By Meric Casaubon, 1634; (2) -Jeremy Collier, 1701; (3) James Thomson, 1747; (4) R. Graves, -1792; (5) H. McCormac, 1844; (6) George Long, 1862; (7) G. H. -Rendall, 1898; and (8) J. Jackson, 1906. Renan's -"Marc-Aurèle"--in his "History of the Origins of -Christianity," which appeared in 1882 - is the most vital and -original book to be had relating to the time of Marcus Aurelius. -Pater's "Marius the Epicurean" forms another outside commentary, -which is of service in the imaginative attempt to create again -the period.</font></font></p> - -<p><font><font>MARCUS AURELIUS ANTONINUS THE ROMAN EMPEROR HIS -FIRST BOOK concerning HIMSELF:</font></font></p> - -<p><font><font>Wherein Antoninus recordeth, What and of whom, -whether Parents, Friends, or Masters; by their good examples, or -good advice and counsel, he had learned:</font></font></p> - -<p><font><font>Divided into Numbers or -Sections.</font></font></p> - -<p><font><font>ANTONINUS Book vi. Num. xlviii. Whensoever thou -wilt rejoice thyself, think and meditate upon those good parts -and especial gifts, which thou hast observed in any of them that -live with thee: as industry in one, in another modesty, in -another bountifulness, in another some other thing. For nothing -can so much rejoice thee, as the resemblances and parallels of -several virtues, eminent in the dispositions of them that live -with thee, especially when all at once, as it were, they -represent themselves unto thee. See therefore, that thou have -them always in a readiness</font></font></p> - -<p><font><font>THE FIRST BOOK I. Of my grandfather Verus I have -learned to be gentle and meek, and to refrain from all anger and -passion. From the fame and memory of him that begot me I have -learned both shamefastness and manlike behaviour. Of my mother I -have learned to be religious, and bountiful; and to forbear, not -only to do, but to intend any evil; to content myself with a -spare diet, and to fly all such excess as is incidental to great -wealth. Of my great-grandfather, both to frequent public schools -and auditories, and to get me good and able teachers at home; and -that I ought not to think much, if upon such occasions, I were at -excessive charges.</font></font></p> - -<p><font><font>II. Of him that brought me up, not to be fondly -addicted to either of the two great factions of the coursers in -the circus, called Prasini, and Veneti: nor in the amphitheatre -partially to favour any of the gladiators, or fencers, as either -the Parmularii, or the Secutores. Moreover, to endure labour; nor -to need many things; when I have anything to do, to do it myself -rather than by others; not to meddle with many businesses; and -not easily to admit of any slander.</font></font></p> - -<p><font><font>III. Of Diognetus, not to busy myself about vain -things, and not easily to believe those things, which are -commonly spoken, by such as take upon them to work wonders, and -by sorcerers, or prestidigitators, and impostors; concerning the -power of charms, and their driving out of demons, or evil -spirits; and the like. Not to keep quails for the game; nor to be -mad after such things. Not to be offended with other men's -liberty of speech, and to apply myself unto philosophy. Him also -I must thank, that ever I heard first Bacchius, then Tandasis and -Marcianus, and that I did write dialogues in my youth; and that I -took liking to the philosophers' little couch and skins, and such -other things, which by the Grecian discipline are proper to those -who profess philosophy.</font></font></p> - -<p><font><font>IV. To Rusticus I am beholding, that I first -entered into the conceit that my life wanted some redress and -cure. And then, that I did not fall into the ambition of ordinary -sophists, either to write tracts concerning the common theorems, -or to exhort men unto virtue and the study of philosophy by -public orations; as also that I never by way of ostentation did -affect to show myself an active able man, for any kind of bodily -exercises. And that I gave over the study of rhetoric and poetry, -and of elegant neat language. That I did not use to walk about -the house in my long robe, nor to do any such things. Moreover I -learned of him to write letters without any affectation, or -curiosity; such as that was, which by him was written to my -mother from Sinuessa: and to be easy and ready to be reconciled, -and well pleased again with them that had offended me, as soon as -any of them would be content to seek unto me again. To read with -diligence; not to rest satisfied with a light and superficial -knowledge, nor quickly to assent to things commonly spoken of: -whom also I must thank that ever I lighted upon Epictetus his -Hypomnemata, or moral commentaries and commonefactions: which -also he gave me of his own.</font></font></p> - -<p><font><font>V. From Apollonius, true liberty, and unvariable -steadfastness, and not to regard anything at all, though never so -little, but right and reason: and always, whether in the sharpest -pains, or after the loss of a child, or in long diseases, to be -still the same man; who also was a present and visible example -unto me, that it was possible for the same man to be both -vehement and remiss: a man not subject to be vexed, and offended -with the incapacity of his scholars and auditors in his lectures -and expositions; and a true pattern of a man who of all his good -gifts and faculties, least esteemed in himself, that his -excellent skill and ability to teach and persuade others the -common theorems and maxims of the Stoic philosophy. Of him also I -learned how to receive favours and kindnesses (as commonly they -are accounted:) from friends, so that I might not become -obnoxious unto them, for them, nor more yielding upon occasion, -than in right I ought; and yet so that I should not pass them -neither, as an unsensible and unthankful man.</font></font></p> - -<p><font><font>VI. Of Sextus, mildness and the pattern of a -family governed with paternal affection; and a purpose to live -according to nature: to be grave without affectation: to observe -carefully the several dispositions of my friends, not to be -offended with idiots, nor unseasonably to set upon those that are -carried with the vulgar opinions, with the theorems, and tenets -of philosophers: his conversation being an example how a man -might accommodate himself to all men and companies; so that -though his company were sweeter and more pleasing than any -flatterer's cogging and fawning; yet was it at the same time most -respected and reverenced: who also had a proper happiness and -faculty, rationally and methodically to find out, and set in -order all necessary determinations and instructions for a man's -life. A man without ever the least appearance of anger, or any -other passion; able at the same time most exactly to observe the -Stoic Apathia, or unpassionateness, and yet to be most -tender-hearted: ever of good credit; and yet almost without any -noise, or rumour: very learned, and yet making little -show.</font></font></p> - -<p><font><font>Vii. From Alexander the Grammarian, to be -unreprovable myself, and not reproachfully to reprehend any man -for a barbarism, or a solecism, or any false pronunciation, but -dextrously by way of answer, or testimony, or confirmation of the -same matter (taking no notice of the word) to utter it as it -should have been spoken; or by some other such close and indirect -admonition, handsomely and civilly to tell him of -it.</font></font></p> - -<p><font><font>VIII. Of Fronto, to how much envy and fraud and -hypocrisy the state of a tyrannous king is subject unto, and how -they who are commonly called [Eupatridas Gk.], i.e. nobly born, -are in some sort incapable, or void of natural -affection.</font></font></p> - -<p><font><font>IX. Of Alexander the Platonic, not often nor -without great necessity to say, or to write to any man in a -letter, 'I am not at leisure'; nor in this manner still to put -off those duties, which we owe to our friends and acquaintances -(to every one in his kind) under pretence of urgent -affairs.</font></font></p> - -<p><font><font>X. Of Catulus, not to contemn any friend's -expostulation, though unjust, but to strive to reduce him to his -former disposition: freely and heartily to speak well of all my -masters upon any occasion, as it is reported of Domitius, and -Athenodotus: and to love my children with true -affection.</font></font></p> - -<p><font><font>XI. From my brother Severus, to be kind and loving -to all them of my house and family; by whom also I came to the -knowledge of Thrasea and Helvidius, and Cato, and Dio, and -Brutus. He it was also that did put me in the first conceit and -desire of an equal commonwealth, administered by justice and -equality; and of a kingdom wherein should be regarded nothing -more than the good and welfare of the subjects. Of him also, to -observe a constant tenor, (not interrupted, with any other cares -and distractions,) in the study and esteem of philosophy: to be -bountiful and liberal in the largest measure; always to hope the -best; and to be confident that my friends love me. In whom I -moreover observed open dealing towards those whom he reproved at -any time, and that his friends might without all doubt or much -observation know what he would, or would not, so open and plain -was he.</font></font></p> - -<p><font><font>XII. From Claudius Maximus, in all things to -endeavour to have power of myself, and in nothing to be carried -about; to be cheerful and courageous in all sudden chances and -accidents, as in sicknesses: to love mildness, and moderation, -and gravity: and to do my business, whatsoever it be, thoroughly, -and without querulousness. Whatsoever he said, all men believed -him that as he spake, so he thought, and whatsoever he did, that -he did it with a good intent. His manner was, never to wonder at -anything; never to be in haste, and yet never slow: nor to be -perplexed, or dejected, or at any time unseemly, or excessively -to laugh: nor to be angry, or suspicious, but ever ready to do -good, and to forgive, and to speak truth; and all this, as one -that seemed rather of himself to have been straight and right, -than ever to have been rectified or redressed; neither was there -any man that ever thought himself undervalued by him, or that -could find in his heart, to think himself a better man than he. -He would also be very pleasant and gracious.</font></font></p> - -<p><font><font>XIII. In my father, I observed his meekness; his -constancy without wavering in those things, which after a due -examination and deliberation, he had determined. How free from -all vanity he carried himself in matter of honour and dignity, -(as they are esteemed:) his laboriousness and assiduity, his -readiness to hear any man, that had aught to say tending to any -common good: how generally and impartially he would give every -man his due; his skill and knowledge, when rigour or extremity, -or when remissness or moderation was in season; how he did -abstain from all unchaste love of youths; his moderate -condescending to other men's occasions as an ordinary man, -neither absolutely requiring of his friends, that they should -wait upon him at his ordinary meals, nor that they should of -necessity accompany him in his journeys; and that whensoever any -business upon some necessary occasions was to be put off and -omitted before it could be ended, he was ever found when he went -about it again, the same man that he was before. His accurate -examination of things in consultations, and patient hearing of -others. He would not hastily give over the search of the matter, -as one easy to be satisfied with sudden notions and -apprehensions. His care to preserve his friends; how neither at -any time he would carry himself towards them with disdainful -neglect, and grow weary of them; nor yet at any time be madly -fond of them. His contented mind in all things, his cheerful -countenance, his care to foresee things afar off, and to take -order for the least, without any noise or clamour. Moreover how -all acclamations and flattery were repressed by him: how -carefully he observed all things necessary to the government, and -kept an account of the common expenses, and how patiently he did -abide that he was reprehended by some for this his strict and -rigid kind of dealing. How he was neither a superstitious -worshipper of the gods, nor an ambitious pleaser of men, or -studious of popular applause; but sober in all things, and -everywhere observant of that which was fitting; no affecter of -novelties: in those things which conduced to his ease and -convenience, (plenty whereof his fortune did afford him,) without -pride and bragging, yet with all freedom and liberty: so that as -he did freely enjoy them without any anxiety or affectation when -they were present; so when absent, he found no want of them. -Moreover, that he was never commended by any man, as either a -learned acute man, or an obsequious officious man, or a fine -orator; but as a ripe mature man, a perfect sound man; one that -could not endure to be flattered; able to govern both himself and -others. Moreover, how much he did honour all true philosophers, -without upbraiding those that were not so; his sociableness, his -gracious and delightful conversation, but never unto satiety; his -care of his body within bounds and measure, not as one that -desired to live long, or over-studious of neatness, and elegancy; -and yet not as one that did not regard it: so that through his -own care and providence, he seldom needed any inward physic, or -outward applications: but especially how ingeniously he would -yield to any that had obtained any peculiar faculty, as either -eloquence, or the knowledge of the laws, or of ancient customs, -or the like; and how he concurred with them, in his best care and -endeavour that every one of them might in his kind, for that -wherein he excelled, be regarded and esteemed: and although he -did all things carefully after the ancient customs of his -forefathers, yet even of this was he not desirous that men should -take notice, that he did imitate ancient customs. Again, how he -was not easily moved and tossed up and down, but loved to be -constant, both in the same places and businesses; and how after -his great fits of headache he would return fresh and vigorous to -his wonted affairs. Again, that secrets he neither had many, nor -often, and such only as concerned public matters: his discretion -and moderation, in exhibiting of the public sights and shows for -the pleasure and pastime of the people: in public buildings. -congiaries, and the like. In all these things, having a respect -unto men only as men, and to the equity of the things themselves, -and not unto the glory that might follow. Never wont to use the -baths at unseasonable hours; no builder; never curious, or -solicitous, either about his meat, or about the workmanship, or -colour of his clothes, or about anything that belonged to -external beauty. In all his conversation, far from all -inhumanity, all boldness, and incivility, all greediness and -impetuosity; never doing anything with such earnestness, and -intention, that a man could say of him, that he did sweat about -it: but contrariwise, all things distinctly, as at leisure; -without trouble; orderly, soundly, and agreeably. A man might -have applied that to him, which is recorded of Socrates, that he -knew how to want, and to enjoy those things, in the want whereof, -most men show themselves weak; and in the fruition, intemperate: -but to hold out firm and constant, and to keep within the compass -of true moderation and sobriety in either estate, is proper to a -man, who hath a perfect and invincible soul; such as he showed -himself in the sickness of Maximus.</font></font></p> - -<p><font><font>XIV. From the gods I received that I had good -grandfathers, and parents, a good sister, good masters, good -domestics, loving kinsmen, almost all that I have; and that I -never through haste and rashness transgressed against any of -them, notwithstanding that my disposition was such, as that such -a thing (if occasion had been) might very well have been -committed by me, but that It was the mercy of the gods, to -prevent such a concurring of matters and occasions, as might make -me to incur this blame. That I was not long brought up by the -concubine of my father; that I preserved the flower of my youth. -That I took not upon me to be a man before my time, but rather -put it off longer than I needed. That I lived under the -government of my lord and father, who would take away from me all -pride and vainglory, and reduce me to that conceit and opinion -that it was not impossible for a prince to live in the court -without a troop of guards and followers, extraordinary apparel, -such and such torches and statues, and other like particulars of -state and magnificence; but that a man may reduce and contract -himself almost to the state of a private man, and yet for all -that not to become the more base and remiss in those public -matters and affairs, wherein power and authority is requisite. -That I have had such a brother, who by his own example might stir -me up to think of myself; and by his respect and love, delight -and please me. That I have got ingenuous children, and that they -were not born distorted, nor with any other natural deformity. -That I was no great proficient in the study of rhetoric and -poetry, and of other faculties, which perchance I might have -dwelt upon, if I had found myself to go on in them with success. -That I did by times prefer those, by whom I was brought up, to -such places and dignities, which they seemed unto me most to -desire; and that I did not put them off with hope and -expectation, that (since that they were yet but young) I would do -the same hereafter. That I ever knew Apollonius and Rusticus, and -Maximus. That I have had occasion often and effectually to -consider and meditate with myself, concerning that life which is -according to nature, what the nature and manner of it is: so that -as for the gods and such suggestions, helps and inspirations, as -might be expected from them, nothing did hinder, but that I might -have begun long before to live according to nature; or that even -now that I was not yet partaker and in present possession of that -life, that I myself (in that I did not observe those inward -motions, and suggestions, yea and almost plain and apparent -instructions and admonitions of the gods,) was the only cause of -it. That my body in such a life, hath been able to hold out so -long. That I never had to do with Benedicta and Theodotus, yea -and afterwards when I fell into some fits of love, I was soon -cured. That having been often displeased with Rusticus, I never -did him anything for which afterwards I had occasion to repent. -That it being so that my mother was to die young, yet she lived -with me all her latter years. That as often as I had a purpose to -help and succour any that either were poor, or fallen into some -present necessity, I never was answered by my officers that there -was not ready money enough to do it; and that I myself never had -occasion to require the like succour from any other. That I have -such a wife, so obedient, so loving, so ingenuous. That I had -choice of fit and able men, to whom I might commit the bringing -up of my children. That by dreams I have received help, as for -other things, so in particular, how I might stay my casting of -blood, and cure my dizziness, as that also that happened to thee -in Cajeta, as unto Chryses when he prayed by the seashore. And -when I did first apply myself to philosophy, that I did not fall -into the hands of some sophists, or spent my time either in -reading the manifold volumes of ordinary philosophers, nor in -practising myself in the solution of arguments and fallacies, nor -dwelt upon the studies of the meteors, and other natural -curiosities. All these things without the assistance of the gods, -and fortune, could not have been.</font></font></p> - -<p><font><font>XV. In the country of the Quadi at Granua, these. -Betimes in the morning say to thyself, This day I shalt have to -do with an idle curious man, with an unthankful man, a railer, a -crafty, false, or an envious man; an unsociable uncharitable man. -All these ill qualities have happened unto them, through -ignorance of that which is truly good and truly bad. But I that -understand the nature of that which is good, that it only is to -be desired, and of that which is bad, that it only is truly -odious and shameful: who know moreover, that this transgressor, -whosoever he be, is my kinsman, not by the same blood and seed, -but by participation of the same reason, and of the same divine -particle; How can I either be hurt by any of those, since it is -not in their power to make me incur anything that is truly -reproachful? or angry, and ill affected towards him, who by -nature is so near unto me? for we are all born to be -fellow-workers, as the feet, the hands, and the eyelids; as the -rows of the upper and under teeth: for such therefore to be in -opposition, is against nature; and what is it to chafe at, and to -be averse from, but to be in opposition?</font></font></p> - -<p><font><font>XVI. Whatsoever I am, is either flesh, or life, or -that which we commonly call the mistress and overruling part of -man; reason. Away with thy books, suffer not thy mind any more to -be distracted, and carried to and fro; for it will not be; but as -even now ready to die, think little of thy flesh: blood, bones, -and a skin; a pretty piece of knit and twisted work, consisting -of nerves, veins and arteries; think no more of it, than so. And -as for thy life, consider what it is; a wind; not one constant -wind neither, but every moment of an hour let out, and sucked in -again. The third, is thy ruling part; and here consider; Thou art -an old man; suffer not that excellent part to be brought in -subjection, and to become slavish: suffer it not to be drawn up -and down with unreasonable and unsociable lusts and motions, as -it were with wires and nerves; suffer it not any more, either to -repine at anything now present, or to fear and fly anything to -come, which the destiny hath appointed thee.</font></font></p> - -<p><font><font>XVII. Whatsoever proceeds from the gods -immediately, that any man will grant totally depends from their -divine providence. As for those things that are commonly said to -happen by fortune, even those must be conceived to have -dependence from nature, or from that first and general -connection, and concatenation of all those things, which more -apparently by the divine providence are administered and brought -to pass. All things flow from thence: and whatsoever it is that -is, is both necessary, and conducing to the whole (part of which -thou art), and whatsoever it is that is requisite and necessary -for the preservation of the general, must of necessity for every -particular nature, be good and behoveful. And as for the whole, -it is preserved, as by the perpetual mutation and conversion of -the simple elements one into another, so also by the mutation, -and alteration of things mixed and compounded. Let these things -suffice thee; let them be always unto thee, as thy general rules -and precepts. As for thy thirst after books, away with it with -all speed, that thou die not murmuring and complaining, but truly -meek and well satisfied, and from thy heart thankful unto the -gods.</font></font></p> - -<p><font><font>THE SECOND BOOK</font></font></p> - -<p><font><font>I. Remember how long thou hast already put off -these things, and how often a certain day and hour as it were, -having been set unto thee by the gods, thou hast neglected it. It -is high time for thee to understand the true nature both of the -world, whereof thou art a part; and of that Lord and Governor of -the world, from whom, as a channel from the spring, thou thyself -didst flow: and that there is but a certain limit of time -appointed unto thee, which if thou shalt not make use of to calm -and allay the many distempers of thy soul, it will pass away and -thou with it, and never after return.</font></font></p> - -<p><font><font>II. Let it be thy earnest and incessant care as a -Roman and a man to perform whatsoever it is that thou art about, -with true and unfeigned gravity, natural affection, freedom and -justice: and as for all other cares, and imaginations, how thou -mayest ease thy mind of them. Which thou shalt do; if thou shalt -go about every action as thy last action, free from all vanity, -all passionate and wilful aberration from reason, and from all -hypocrisy, and self-love, and dislike of those things, which by -the fates or appointment of God have happened unto thee. Thou -seest that those things, which for a man to hold on in a -prosperous course, and to live a divine life, are requisite and -necessary, are not many, for the gods will require no more of any -man, that shall but keep and observe these -things.</font></font></p> - -<p><font><font>III. Do, soul, do; abuse and contemn thyself; yet -a while and the time for thee to respect thyself, will be at an -end. Every man's happiness depends from himself, but behold thy -life is almost at an end, whiles affording thyself no respect, -thou dost make thy happiness to consist in the souls, and -conceits of other men.</font></font></p> - -<p><font><font>IV Why should any of these things that happen -externally, so much distract thee? Give thyself leisure to learn -some good thing, and cease roving and wandering to and fro. Thou -must also take heed of another kind of wandering, for they are -idle in their actions, who toil and labour in this life, and have -no certain scope to which to direct all their motions, and -desires.</font></font></p> - -<p><font><font>V. For not observing the state of another man's -soul, scarce was ever any man known to be unhappy. tell whosoever -they be that intend not, and guide not by reason and discretion -the motions of their own souls, they must of necessity be -unhappy.</font></font></p> - -<p><font><font>VI. These things thou must always have in mind: -What is the nature of the universe, and what is mine - in -particular: This unto that what relation it hath: what kind of -part, of what kind of universe it is: And that there is nobody -that can hinder thee, but that thou mayest always both do and -speak those things which are agreeable to that nature, whereof -thou art a part.</font></font></p> - -<p><font><font>VII. Theophrastus, where he compares sin with sin -(as after a vulgar sense such things I grant may be compared:) -says well and like a philosopher, that those sins are greater -which are committed through lust, than those which are committed -through anger. For he that is angry seems with a kind of grief -and close contraction of himself, to turn away from reason; but -he that sins through lust, being overcome by pleasure, doth in -his very sin bewray a more impotent, and unmanlike disposition. -Well then and like a philosopher doth he say, that he of the two -is the more to be condemned, that sins with pleasure, than he -that sins with grief. For indeed this latter may seem first to -have been wronged, and so in some manner through grief thereof to -have been forced to be angry, whereas he who through lust doth -commit anything, did of himself merely resolve upon that -action.</font></font></p> - -<p><font><font>VIII. Whatsoever thou dost affect, whatsoever thou -dost project, so do, and so project all, as one who, for aught -thou knowest, may at this very present depart out of this life. -And as for death, if there be any gods, it is no grievous thing -to leave the society of men. The gods will do thee no hurt, thou -mayest be sure. But if it be so that there be no gods, or that -they take no care of the world, why should I desire to live in a -world void of gods, and of all divine providence? But gods there -be certainly, and they take care for the world; and as for those -things which be truly evil, as vice and. wickedness, such things -they have put in a man s own power, that he might avoid them if -he would: and had there been anything besides that had been truly -bad and evil, they would have had a care of that also, that a man -might have avoided it. But why should that be thought to hurt and -prejudice a man's life in this world, which cannot any ways make -man himself the better, or the worse in his own person? Neither -must we think that the nature of the universe did either through -ignorance pass these things, or if not as ignorant of them, yet -as unable either to prevent, or better to order and dispose them. -It cannot be that she through want either of power or skill, -should have committed such a thing, so as to suffer all things -both good and bad, equally and promiscuously, to happen unto all -both good and bad. As for life therefore, and death, honour and -dishonour, labour and pleasure, riches and poverty, all these -things happen unto men indeed, both good and bad, equally; but as -things which of themselves are neither good nor bad; because of -themselves, neither shameful nor praiseworthy.</font></font></p> - -<p><font><font>IX. Consider how quickly all things are dissolved -and resolved: the bodies and substances themselves, into the -matter and substance of the world: and their memories into the -general age and time of the world. Consider the nature of all -worldly sensible things; of those especially, which either -ensnare by pleasure, or for their irksomeness are dreadful, or -for their outward lustre and show are in great esteem and -request, how vile and contemptible, how base and corruptible, how -destitute of all true life and being they are.</font></font></p> - -<p><font><font>X. It is the part of a man endowed with a good -understanding faculty, to consider what they themselves are in -very deed, from whose bare conceits and voices, honour and credit -do proceed: as also what it is to die, and how if a man shall -consider this by itself alone, to die, and separate from it in -his mind all those things which with it usually represent -themselves unto us, he can conceive of it no otherwise, than as -of a work of nature, and he that fears any work of nature, is a -very child. Now death, it is not only a work of nature, but also -conducing to nature.</font></font></p> - -<p><font><font>XI. Consider with thyself how man, and by what -part of his, is joined unto God, and how that part of man is -affected, when it is said to be diffused. There is nothing more -wretched than that soul, which in a kind of circuit compasseth -all things, searching (as he saith) even the very depths of the -earth; and by all signs and conjectures prying into the very -thoughts of other men's souls; and yet of this, is not sensible, -that it is sufficient for a man to apply himself wholly, and to -confine all his thoughts and cares to the tendance of that spirit -which is within him, and truly and really to serve him. His -service doth consist in this, that a man keep himself pure from -all violent passion and evil affection, from all rashness and -vanity, and from all manner of discontent, either in regard of -the gods or men. For indeed whatsoever proceeds from the gods, -deserves respect for their worth and excellency; and whatsoever -proceeds from men, as they are our kinsmen, should by us be -entertained, with love, always; sometimes, as proceeding from -their ignorance, of that which is truly good and bad, (a -blindness no less, than that by which we are not able to discern -between white and black:) with a kind of pity and compassion -also.</font></font></p> - -<p><font><font>XII. If thou shouldst live three thousand, or as -many as ten thousands of years, yet remember this, that man can -part with no life properly, save with that little part of life, -which he now lives: and that which he lives, is no other, than -that which at every instant he parts with. That then which is -longest of duration, and that which is shortest, come both to one -effect. For although in regard of that which is already past -there may be some inequality, yet that time which is now present -and in being, is equal unto all men. And that being it which we -part with whensoever we die, it doth manifestly appear, that it -can be but a moment of time, that we then part with. For as for -that which is either past or to come, a man cannot be said -properly to part with it. For how should a man part with that -which he hath not? These two things therefore thou must remember. -First, that all things in the world from all eternity, by a -perpetual revolution of the same times and things ever continued -and renewed, are of one kind and nature; so that whether for a -hundred or two hundred years only, or for an infinite space of -time, a man see those things which are still the same, it can be -no matter of great moment. And secondly, that that life which any -the longest liver, or the shortest liver parts with, is for -length and duration the very same, for that only which is -present, is that, which either of them can lose, as being that -only which they have; for that which he hath not, no man can -truly be said to lose.</font></font></p> - -<p><font><font>XIII. Remember that all is but opinion and -conceit, for those things are plain and apparent, which were -spoken unto Monimus the Cynic; and as plain and apparent is the -use that may be made of those things, if that which is true and -serious in them, be received as well as that which is sweet and -pleasing.</font></font></p> - -<p><font><font>XIV. A man's soul doth wrong and disrespect itself -first and especially, when as much as in itself lies it becomes -an aposteme, and as it were an excrescency of the world, for to -be grieved and displeased with anything that happens in the -world, is direct apostacy from the nature of the universe; part -of which, all particular natures of the world, are. Secondly, -when she either is averse from any man, or led by contrary -desires or affections, tending to his hurt and prejudice; such as -are the souls of them that are angry. Thirdly, when she is -overcome by any pleasure or pain. Fourthly, when she doth -dissemble, and covertly and falsely either doth or saith -anything. Fifthly, when she doth either affect or endeavour -anything to no certain end, but rashly and without due -ratiocination and consideration, how consequent or inconsequent -it is to the common end. For even the least things ought not to -be done, without relation unto the end; and the end of the -reasonable creatures is, to follow and obey him, who is the -reason as it were, and the law of this great city, and ancient -commonwealth.</font></font></p> - -<p><font><font>XV. The time of a man's life is as a point; the -substance of it ever flowing, the sense obscure; and the whole -composition of the body tending to corruption. His soul is -restless, fortune uncertain, and fame doubtful; to be brief, as a -stream so are all things belonging to the body; as a dream, or as -a smoke, so are all that belong unto the soul. Our life is a -warfare, and a mere pilgrimage. Fame after life is no better than -oblivion. What is it then that will adhere and follow? Only one -thing, philosophy. And philosophy doth consist in this, for a man -to preserve that spirit which is within him, from all manner of -contumelies and injuries, and above all pains or pleasures; never -to do anything either rashly, or feignedly, or hypocritically: -wholly to depend from himself and his own proper actions: all -things that happen unto him to embrace contentedly, as coming -from Him from whom he himself also came; and above all things, -with all meekness and a calm cheerfulness, to expect death, as -being nothing else but the resolution of those elements, of which -every creature is composed. And if the elements themselves suffer -nothing by this their perpetual conversion of one into another, -that dissolution, and alteration, which is so common unto all, -why should it be feared by any? Is not this according to nature? -But nothing that is according to nature can be -evil.</font></font></p> - -<p><font><font>whilst I was at Carnuntzim. -**************************</font></font></p> - -<p><font><font>THE THIRD BOOK</font></font></p> - -<p><font><font>I. A man must not only consider how daily his life -wasteth and decreaseth, but this also, that if he live long, he -cannot be certain, whether his understanding shall continue so -able and sufficient, for either discreet consideration, in matter -of businesses; or for contemplation: it being the thing, whereon -true knowledge of things both divine and human, doth depend. For -if once he shall begin to dote, his respiration, nutrition, his -imaginative, and appetitive, and other natural faculties, may -still continue the same: he shall find no want of them. But how -to make that right use of himself that he should, how to observe -exactly in all things that which is right and just, how to -redress and rectify all wrong, or sudden apprehensions and -imaginations, and even of this particular, whether he should live -any longer or no, to consider duly; for all such things, wherein -the best strength and vigour of the mind is most requisite; his -power and ability will be past and gone. Thou must hasten -therefore; not only because thou art every day nearer unto death -than other, but also because that intellective faculty in thee, -whereby thou art enabled to know the true nature of things, and -to order all thy actions by that knowledge, doth daily waste and -decay: or, may fail thee before thou die.</font></font></p> - -<p><font><font>II. This also thou must observe, that whatsoever -it is that naturally doth happen to things natural, hath somewhat -in itself that is pleasing and delightful: as a great loaf when -it is baked, some parts of it cleave as it were, and part -asunder, and make the crust of it rugged and unequal, and yet -those parts of it, though in some sort it be against the art and -intention of baking itself, that they are thus cleft and parted, -which should have been and were first made all even and uniform, -they become it well nevertheless, and have a certain peculiar -property, to stir the appetite. So figs are accounted fairest and -ripest then, when they begin to shrink, and wither as it were. So -ripe olives, when they are next to putrefaction, then are they in -their proper beauty. The hanging down of grapes - the brow of a -lion, the froth of a foaming wild boar, and many other like -things, though by themselves considered, they are far from any -beauty, yet because they happen naturally, they both are comely, -and delightful; so that if a man shall with a profound mind and -apprehension, consider all things in the world, even among all -those things which are but mere accessories and natural -appendices as it were, there will scarce appear anything unto -him, wherein he will not find matter of pleasure and delight. So -will he behold with as much pleasure the true rictus of wild -beasts, as those which by skilful painters and other artificers -are imitated. So will he be able to perceive the proper ripeness -and beauty of old age, whether in man or woman: and whatsoever -else it is that is beautiful and alluring in whatsoever is, with -chaste and continent eyes he will soon find out and discern. -Those and many other things will he discern, not credible unto -every one, but unto them only who are truly and familiarly -acquainted, both with nature itself, and all natural -things.</font></font></p> - -<p><font><font>III. Hippocrates having cured many sicknesses, -fell sick himself and died. The Chaldeans and Astrologians having -foretold the deaths of divers, were afterwards themselves -surprised by the fates. Alexander and Pompeius, and Caius Caesar, -having destroyed so many towns, and cut off in the field so many -thousands both of horse and foot, yet they themselves at last -were fain to part with their own lives. Heraclitus having written -so many natural tracts concerning the last and general -conflagration of the world, died afterwards all filled with water -within, and all bedaubed with dirt and dung without. Lice killed -Democritus; and Socrates, another sort of vermin, wicked ungodly -men. How then stands the case? Thou hast taken ship, thou hast -sailed, thou art come to land, go out, if to another life, there -also shalt thou find gods, who are everywhere. If all life and -sense shall cease, then shalt thou cease also to be subject to -either pains or pleasures ; and to serve and tend this vile -cottage; so much the viler, by how much that which ministers unto -it doth excel ; the one being a rational substance, and a spirit, -the other nothing but earth and blood.</font></font></p> - -<p><font><font>IV. Spend not the remnant of thy days in thoughts -and fancies concerning other men, when it is not in relation to -some common good, when by it thou art hindered from some other -better work. That is, spend not thy time in thinking, what such a -man doth, and to what end: what he saith, and what he thinks, and -what he is about, and such other things or curiosities, which -make a man to rove and wander from the care and observation of -that part of himself, which is rational, and overruling. See -therefore in the whole series and connection of thy thoughts, -that thou be careful to prevent whatsoever is idle and -impertinent: but especially, whatsoever is curious and malicious: -and thou must use thyself to think only of such things, of which -if a man upon a sudden should ask thee, what it is that thou art -now thinking, thou mayest answer This, and That, freely and -boldly, that so by thy thoughts it may presently appear that in -all thee is sincere, and peaceable; as becometh one that is made -for society, and regards not pleasures, nor gives way to any -voluptuous imaginations at all: free from all contentiousness, -envy, and suspicion, and from whatsoever else thou wouldest blush -to confess thy thoughts were set upon. He that is such, is he -surely that doth not put off to lay hold on that which is best -indeed, a very priest and minister of the gods, well acquainted -and in good correspondence with him especially that is seated and -placed within himself, as in a temple and sacrary: to whom also -he keeps and preserves himself unspotted by pleasure, undaunted -by pain; free from any manner of wrong, or contumely, by himself -offered unto himself: not capable of any evil from others: a -wrestler of the best sort, and for the highest prize, that he may -not be cast down by any passion or affection of his own; deeply -dyed and drenched in righteousness, embracing and accepting with -his whole heart whatsoever either happeneth or is allotted unto -him. One who not often, nor without some great necessity tending -to some public good, mindeth what any other, either speaks, or -doth, or purposeth: for those things only that are in his own -power, or that are truly his own, are the objects of his -employments, and his thoughts are ever taken up with those -things, which of the whole universe are by the fates or -Providence destinated and appropriated unto himself. Those things -that are his own, and in his own power, he himself takes order, -for that they be good: and as for those that happen unto him, he -believes them to be so. For that lot and portion which is -assigned to every one, as it is unavoidable and necessary, so is -it always profitable. He remembers besides that whatsoever -partakes of reason, is akin unto him, and that to care for all -men generally, is agreeing to the nature of a man: but as for -honour and praise, that they ought not generally to be admitted -and accepted of from all, but from such only, who live according -to nature. As for them that do not, what manner of men they be at -home, or abroad; day or night, how conditioned themselves with -what manner of conditions, or with men of what conditions they -moil and pass away the time together, he knoweth, and remembers -right well, he therefore regards not such praise and approbation, -as proceeding from them, who cannot like and approve -themselves.</font></font></p> - -<p><font><font>V. Do nothing against thy will, nor contrary to -the community, nor without due examination, nor with reluctancy. -Affect not to set out thy thoughts with curious neat language. Be -neither a great talker, nor a great undertaker. Moreover, let thy -God that is in thee to rule over thee, find by thee, that he hath -to do with a man; an aged man; a sociable man; a Roman; a prince; -one that hath ordered his life, as one that expecteth, as it -were, nothing but the sound of the trumpet, sounding a retreat to -depart out of this life with all expedition. One who for his word -or actions neither needs an oath, nor any man to be a -witness.</font></font></p> - -<p><font><font>VI. To be cheerful, and to stand in no need, -either of other men's help or attendance, or of that rest and -tranquillity, which thou must be beholding to others for. Rather -like one that is straight of himself, or hath ever been straight, -than one that hath been rectified.</font></font></p> - -<p><font><font>VII. If thou shalt find anything in this mortal -life better than righteousness, than truth, temperance, -fortitude, and in general better than a mind contented both with -those things which according to right and reason she doth, and in -those, which without her will and knowledge happen unto thee by -the providence; if I say, thou canst find out anything better -than this, apply thyself unto it with thy whole heart, and that -which is best wheresoever thou dost find it, enjoy freely. But if -nothing thou shalt find worthy to be preferred to that spirit -which is within thee; if nothing better than to subject unto thee -thine own lusts and desires, and not to give way to any fancies -or imaginations before thou hast duly considered of them, nothing -better than to withdraw thyself (to use Socrates his words) from -all sensuality, and submit thyself unto the gods, and to have -care of all men in general: if thou shalt find that all other -things in comparison of this, are but vile, and of little moment; -then give not way to any other thing, which being once though but -affected and inclined unto, it will no more be in thy power -without all distraction as thou oughtest to prefer and to pursue -after that good, which is thine own and thy proper good. For it -is not lawful, that anything that is of another and inferior kind -and nature, be it what it will, as either popular applause, or -honour, or riches, or pleasures; should be suffered to confront -and contest as it were, with that which is rational, and -operatively good. For all these things, if once though but for a -while, they begin to please, they presently prevail, and pervert -a man's mind, or turn a man from the right way. Do thou therefore -I say absolutely and freely make choice of that which is best, -and stick unto it. Now, that they say is best, which is most -profitable. If they mean profitable to man as he is a rational -man, stand thou to it, and maintain it; but if they mean -profitable, as he is a creature, only reject it; and from this -thy tenet and conclusion keep off carefully all plausible shows -and colours of external appearance, that thou mayest be able to -discern things rightly.</font></font></p> - -<p><font><font>VIII. Never esteem of anything as profitable, -which shall ever constrain thee either to break thy faith, or to -lose thy modesty; to hate any man, to suspect, to curse, to -dissemble, to lust after anything, that requireth the secret of -walls or veils. But he that preferreth before all things his -rational part and spirit, and the sacred mysteries of virtue -which issueth from it, he shall never lament and exclaim, never -sigh; he shall never want either solitude or company: and which -is chiefest of all, he shall live without either desire or fear. -And as for life, whether for a long or short time he shall enjoy -his soul thus compassed about with a body, he is altogether -indifferent. For if even now he were to depart, he is as ready -for it, as for any other action, which may be performed with -modesty and decency. For all his life long, this is his only -care, that his mind may always be occupied in such intentions and -objects, as are proper to a rational sociable -creature.</font></font></p> - -<p><font><font>IX. In the mind that is once truly disciplined and -purged, thou canst not find anything, either foul or impure, or -as it were festered: nothing that is either servile, or affected: -no partial tie; no malicious averseness; nothing obnoxious; -nothing concealed. The life of such an one, death can never -surprise as imperfect; as of an actor, that should die before he -had ended, or the play itself were at an end, a man might -speak.</font></font></p> - -<p><font><font>X. Use thine opinative faculty with all honour and -respect, for in her indeed is all: that thy opinion do not beget -in thy understanding anything contrary to either nature, or the -proper constitution of a rational creature. The end and object of -a rational constitution is, to do nothing rashly, to be kindly -affected towards men, and in all things willingly to submit unto -the gods. Casting therefore all other things aside, keep thyself -to these few, and remember withal that no man properly can be -said to live more than that which is now present, which is but a -moment of time. Whatsoever is besides either is already past, or -uncertain. The time therefore that any man doth live, is but a -little, and the place where he liveth, is but a very little -corner of the earth, and the greatest fame that can remain of a -man after his death, even that is but little, and that too, such -as it is whilst it is, is by the succession of silly mortal men -preserved, who likewise shall shortly die, and even whiles they -live know not what in very deed they themselves are: and much -less can know one, who long before is dead and -gone.</font></font></p> - -<p><font><font>XI. To these ever-present helps and mementoes, let -one more be added, ever to make a particular description and -delineation as it were of every object that presents itself to -thy mind, that thou mayest wholly and throughly contemplate it, -in its own proper nature, bare and naked; wholly, and severally; -divided into its several parts and quarters: and then by thyself -in thy mind, to call both it, and those things of which it doth -consist, and in which it shall be resolved, by their own proper -true names, and appellations. For there is nothing so effectual -to beget true magnanimity, as to be able truly and methodically -to examine and consider all things that happen in this life, and -so to penetrate into their natures, that at the same time, this -also may concur in our apprehensions: what is the true use of it? -and what is the true nature of this universe, to which it is -useful? how much in regard of the universe may it be esteemed? -how much in regard of man, a citizen of the supreme city, of -which all other cities in the world are as it were but houses and -families?</font></font></p> - -<p><font><font>XII. What is this, that now my fancy is set upon ? -of what things doth it consist? how long can it last? which of -all the virtues is the proper virtue for this present use? as -whether meekness, fortitude, truth, faith, sincerity, -contentation, or any of the rest? Of everything therefore thou -must use thyself to say, This immediately comes from God, this by -that fatal connection, and concatenation of things, or (which -almost comes to one) by some coincidental casualty. And as for -this, it proceeds from my neighbour, my kinsman, my fellow: -through his ignorance indeed, because he knows not what is truly -natural unto him: but I know it, and therefore carry myself -towards him according to the natural law of fellowship; that is -kindly, and justly. As for those things that of themselves are -altogether indifferent, as in my best judgment I conceive -everything to deserve more or less, so I carry myself towards -it.</font></font></p> - -<p><font><font>XIII. If thou shalt intend that which is present, -following the rule of right and reason carefully, solidly, -meekly, and shalt not intermix any other businesses, but shall -study this only to preserve thy spirit impolluted, and pure, and -shall cleave unto him without either hope or fear of anything, in -all things that thou shalt either do or speak, contenting thyself -with heroical truth, thou shalt live happily; and from this, -there is no man that can hinder thee.</font></font></p> - -<p><font><font>XIV. As physicians and chirurgeons have always -their instruments ready at hand for all sudden cures; so have -thou always thy dogmata in a readiness for the knowledge of -things, both divine and human: and whatsoever thou dost, even in -the smallest things that thou dost, thou must ever remember that -mutual relation, and connection that is between these two things -divine, and things human. For without relation unto God, thou -shalt never speed in any worldly actions; nor on the other side -in any divine, without some respect had to things -human.</font></font></p> - -<p><font><font>XV. Be not deceived; for thou shalt never live to -read thy moral commentaries, nor the acts of the famous Romans -and Grecians; nor those excerpta from several books; all which -thou hadst provided and laid up for thyself against thine old -age. Hasten therefore to an end, and giving over all vain hopes, -help thyself in time if thou carest for thyself, as thou oughtest -to do.</font></font></p> - -<p><font><font>XVI. To steal, to sow, to buy, to be at rest, to -see what is to be done (which is not seen by the eyes, but by -another kind of sight:) what these words mean, and how many ways -to be understood, they do not understand. The body, the soul, the -understanding. As the senses naturally belong to the body, and -the desires and affections to the soul, so do the dogmata to the -understanding.</font></font></p> - -<p><font><font>XVII. To be capable of fancies and imaginations, -is common to man and beast. To be violently drawn and moved by -the lusts and desires of the soul, is proper to wild beasts and -monsters, such as Phalaris and Nero were. To follow reason for -ordinary duties and actions is common to them also, who believe -not that there be any gods, and for their advantage would make no -conscience to betray their own country; and who when once the -doors be shut upon them, dare do anything. If therefore all -things else be common to these likewise, it follows, that for a -man to like and embrace all things that happen and are destinated -unto him, and not to trouble and molest that spirit which is -seated in the temple of his own breast, with a multitude of vain -fancies and imaginations, but to keep him propitious and to obey -him as a god, never either speaking anything contrary to truth, -or doing anything contrary to justice, is the only true property -of a good man. And such a one, though no man should believe that -he liveth as he doth, either sincerely and conscionably, or -cheerful and contentedly; yet is he neither with any man at all -angry for it, nor diverted by it from the way that leadeth to the -end of his life, through which a man must pass pure, ever ready -to depart, and willing of himself without any compulsion to fit -and accommodate himself to his proper lot and -portion.</font></font></p> - -<p><font><font>THE FOURTH BOOK</font></font></p> - -<p><font><font>I. That inward mistress part of man if it be in -its own true natural temper, is towards all worldly chances and -events ever so disposed and affected, that it will easily turn -and apply itself to that which may be, and is within its own -power to compass, when that cannot be which at first it intended. -For it never doth absolutely addict and apply itself to any one -object, but whatsoever it is that it doth now intend and -prosecute, it doth prosecute it with exception and reservation; -so that whatsoever it is that falls out contrary to its first -intentions, even that afterwards it makes its proper object. Even -as the fire when it prevails upon those things that are in his -way; by which things indeed a little fire would have been -quenched, but a great fire doth soon turn to its own nature, and -so consume whatsoever comes in his way: yea by those very things -it is made greater and greater.</font></font></p> - -<p><font><font>II. Let nothing be done rashly, and at random, but -all things according to the most exact and perfect rules of -art.</font></font></p> - -<p><font><font>III. They seek for themselves private retiring -places, as country villages, the sea-shore, mountains; yea thou -thyself art wont to long much after such places. But all this -thou must know proceeds from simplicity in the highest degree. At -what time soever thou wilt, it is in thy power to retire into -thyself, and to be at rest, and free from all businesses. A man -cannot any whither retire better than to his own soul; he -especially who is beforehand provided of such things within, -which whensoever he doth withdraw himself to look in, may -presently afford unto him perfect ease and tranquillity. By -tranquillity I understand a decent orderly disposition and -carriage, free from all confusion and tumultuousness. Afford then -thyself this retiring continually, and thereby refresh and renew -thyself. Let these precepts be brief and fundamental, which as -soon as thou dost call them to mind, may suffice thee to purge -thy soul throughly, and to send thee away well pleased with those -things whatsoever they be, which now again after this short -withdrawing of thy soul into herself thou dost return unto. For -what is it that thou art offended at? Can it be at the wickedness -of men, when thou dost call to mind this conclusion, that all -reasonable creatures are made one for another? and that it is -part of justice to bear with them? and that it is against their -wills that they offend? and how many already, who once likewise -prosecuted their enmities, suspected, hated, and fiercely -contended, are now long ago stretched out, and reduced unto -ashes? It is time for thee to make an end. As for those things -which among the common chances of the world happen unto thee as -thy particular lot and portion, canst thou be displeased with any -of them, when thou dost call that our ordinary dilemma to mind, -either a providence, or Democritus his atoms; and with it, -whatsoever we brought to prove that the whole world is as it were -one city? And as for thy body, what canst thou fear, if thou dost -consider that thy mind and understanding, when once it hath -recollected itself, and knows its own power, hath in this life -and breath (whether it run smoothly and gently, or whether -harshly and rudely), no interest at all, but is altogether -indifferent: and whatsoever else thou hast heard and assented -unto concerning either pain or pleasure? But the care of thine -honour and reputation will perchance distract thee? How can that -be, if thou dost look back, and consider both how quickly all -things that are, are forgotten, and what an immense chaos of -eternity was before, and will follow after all things: and the -vanity of praise, and the inconstancy and variableness of human -judgments and opinions, and the narrowness of the place, wherein -it is limited and circumscribed? For the whole earth is but as -one point; and of it, this inhabited part of it, is but a very -little part; and of this part, how many in number, and what -manner of men are they, that will commend thee? What remains -then, but that thou often put in practice this kind of retiring -of thyself, to this little part of thyself; and above all things, -keep thyself from distraction, and intend not anything -vehemently, but be free and consider all things, as a man whose -proper object is Virtue, as a man whose true nature is to be kind -and sociable, as a citizen, as a mortal creature. Among other -things, which to consider, and look into thou must use to -withdraw thyself, let those two be among the most obvious and at -hand. One, that the things or objects themselves reach not unto -the soul, but stand without still and quiet, and that it is from -the opinion only which is within, that all the tumult and all the -trouble doth proceed. The next, that all these things, which now -thou seest, shall within a very little while be changed, and be -no more: and ever call to mind, how many changes and alterations -in the world thou thyself hast already been an eyewitness of in -thy time. This world is mere change, and this life, -opinion.</font></font></p> - -<p><font><font>IV. If to understand and to be reasonable be -common unto all men, then is that reason, for which we are termed -reasonable, common unto all. If reason is general, then is that -reason also, which prescribeth what is to be done and what not, -common unto all. If that, then law. If law, then are we -fellow-citizens. If so, then are we partners in some one -commonweal. If so, then the world is as it were a city. For which -other commonweal is it, that all men can be said to be members -of? From this common city it is, that understanding, reason, and -law is derived unto us, for from whence else? For as that which -in me is earthly I have from some common earth; and that which is -moist from some other element is imparted; as my breath and life -hath its proper fountain; and that likewise which is dry and -fiery in me: (for there is nothing which doth not proceed from -something; as also there is nothing that can be reduced unto mere -nothing:) so also is there some common beginning from whence my -understanding bath proceeded.</font></font></p> - -<p><font><font>V. As generation is, so also death, a secret of -nature's wisdom: a mixture of elements, resolved into the same -elements again, a thing surely which no man ought to be ashamed -of: in a series of other fatal events and consequences, which a -rational creature is subject unto, not improper or incongruous, -nor contrary to the natural and proper constitution of man -himself.</font></font></p> - -<p><font><font>VI. Such and such things, from such and such -causes, must of necessity proceed. He that would not have such -things to happen, is as he that would have the fig-tree grow -without any sap or moisture. In sum, remember this, that within a -very little while, both thou and he shall both be dead, and after -a little while more, not so much as your names and memories shall -be remaining.</font></font></p> - -<p><font><font>VII. Let opinion be taken away, and no man will -think himself wronged. If no man shall think himself wronged, -then is there no more any such thing as wrong. That which makes -not man himself the worse, cannot make his life the worse, -neither can it hurt him either inwardly or outwardly. It was -expedient in nature that it should be so, and therefore -necessary.</font></font></p> - -<p><font><font>VIII. Whatsoever doth happen in the world, doth -happen justly, and so if thou dost well take heed, thou shalt -find it. I say not only in right order by a series of inevitable -consequences, but according to justice and as it were by way of -equal distribution, according to the true worth of everything. -Continue then to take notice of it, as thou hast begun, and -whatsoever thou dost, do it not without this proviso, that it be -a thing of that nature that a good man (as the word good is -properly taken) may do it. This observe carefully in every -action.</font></font></p> - -<p><font><font>IX. Conceit no such things, as he that wrongeth -thee conceiveth, or would have thee to conceive, but look into -the matter itself, and see what it is in very -truth.</font></font></p> - -<p><font><font>X. These two rules, thou must have always in a -readiness. First, do nothing at all, but what reason proceeding -from that regal and supreme part, shall for the good and benefit -of men, suggest unto thee. And secondly, if any man that is -present shall be able to rectify thee or to turn thee from some -erroneous persuasion, that thou be always ready to change thy -mind, and this change to proceed, not from any respect of any -pleasure or credit thereon depending, but always from some -probable apparent ground of justice, or of some public good -thereby to be furthered; or from some other such -inducement.</font></font></p> - -<p><font><font>XI. Hast thou reason? I have. Why then makest thou -not use of it? For if thy reason do her part, what more canst -thou require?</font></font></p> - -<p><font><font>XII. As a part hitherto thou hast had a particular -subsistence: and now shalt thou vanish away into the common -substance of Him, who first begot thee, or rather thou shalt be -resumed again into that original rational substance, out of which -all others have issued, and are propagated. Many small pieces of -frankincense are set upon the same altar, one drops first and is -consumed, another after; and it comes all to -one.</font></font></p> - -<p><font><font>XIII. Within ten days, if so happen, thou shalt be -esteemed a god of them, who now if thou shalt return to the -dogmata and to the honouring of reason, will esteem of thee no -better than of a mere brute, and of an ape.</font></font></p> - -<p><font><font>XIV. Not as though thou hadst thousands of years -to live. Death hangs over thee: whilst yet thou livest, whilst -thou mayest, be good.</font></font></p> - -<p><font><font>XV. Now much time and leisure doth he gain, who is -not curious to know what his neighbour hath said, or hath done, -or hath attempted, but only what he doth himself, that it may be -just and holy? or to express it in Agathos' words, Not to look -about upon the evil conditions of others, but to run on straight -in the line, without any loose and extravagant -agitation.</font></font></p> - -<p><font><font>XVI. He who is greedy of credit and reputation -after his death, doth not consider, that they themselves by whom -he is remembered, shall soon after every one of them be dead; and -they likewise that succeed those; until at last all memory, which -hitherto by the succession of men admiring and soon after dying -hath had its course, be quite extinct. But suppose that both they -that shall remember thee, and thy memory with them should be -immortal, what is that to thee? I will not say to thee after thou -art dead; but even to thee living, what is thy praise? But only -for a secret and politic consideration, which we call<font face= -"Symbol">oikonomian</font> <font>or dispensation. For as for -that, that it is the gift of nature, whatsoever is commended in -thee, what might be objected from thence, let that now that we -are upon another consideration be omitted as unseasonable. That -which is fair and goodly, whatsoever it be, and in what respect -soever it be, that it is fair and goodly, it is so of itself, and -terminates in itself, not admitting praise as a part or member: -that therefore which is praised, is not thereby made either -better or worse. This I understand even of those things, that are -commonly called fair and good, as those which are commended -either for the matter itself, or for curious workmanship. As for -that which is truly good, what can it stand in need of more than -either justice or truth ; or more than either kindness and -modesty? Which of all those, either becomes good or fair, because -commended; or dispraised suffers any damage? Doth the emerald -become worse in itself, or more vile if it be not commended? Doth -gold, or ivory, or purple? Is there anything that doth though -never so common, as a knife, a flower, or a -tree?</font></font></font></p> - -<p><font><font><font>XVII. If so be that the souls remain after -death (say they that will not believe it); how is the air from -all eternity able to contain them? How is the earth (say I) ever -from that time able to Contain the bodies of them that are -buried? For as here the change and resolution of dead bodies into -another kind of subsistence (whatsoever it be;) makes place for -other dead bodies : so the souls after death transferred into the -air, after they have conversed there a while, are either by way -of transmutation, or transfusion, or conflagration, received -again into that original rational substance, from which all -others do proceed: and so give way to those souls, who before -coupled and associated unto bodies, now begin to subsist single. -This, upon a supposition that the souls after death do for a -while subsist single, may be answered. And here, (besides the -number of bodies, so buried and contained by the earth), we may -further consider the number of several beasts, eaten by us men, -and by other creatures. For notwithstanding that such a multitude -of them is daily consumed, and as it were buried in the bodies of -the eaters, yet is the same place and body able to contain them, -by reason of their conversion, partly into blood, partly into air -and fire. What in these things is the speculation of truth? to -divide things into that which is passive and material; and that -which is active and formal.</font></font></font></p> - -<p><font><font><font>XVIII. Not to wander out of the way, but -upon every motion and desire, to perform that which is just: and -ever to be careful to attain to the true natural apprehension of -every fancy, that presents itself.</font></font></font></p> - -<p><font><font><font>XIX. Whatsoever is expedient unto thee, O -World, is expedient unto me; nothing can either be 'unseasonable -unto me, or out of date, which unto thee is seasonable. -Whatsoever thy seasons bear, shall ever by me be esteemed as -happy fruit, and increase. O Nature! from thee are all things, in -thee all things subsist, and to thee all tend. Could he say of -Athens, Thou lovely city of Cecrops; and shalt not thou say of -the world, Thou lovely city of God?</font></font></font></p> - -<p><font><font><font>XX. They will say commonly, Meddle not with -many things, if thou wilt live cheerfully. Certainly there is -nothing better, than for a man to confine himself to necessary -actions; to such and so many only, as reason in a creature that -knows itself born for society, will command and enjoin. This will -not only procure that cheerfulness, which from the goodness, but -that also, which from the paucity of actions doth usually -proceed. For since it is so, that most of those things, which we -either speak or do, are unnecessary; if a man shall cut them off, -it must needs follow that he shall thereby gain much leisure, and -save much trouble, and therefore at every action a man must -privately by way of admonition suggest unto himself, What? may -not this that now I go about, be of the number of unnecessary -actions? Neither must he use himself to cut off actions only, but -thoughts and imaginations also, that are unnecessary for so will -unnecessary consequent actions the better be prevented and cut -off.</font></font></font></p> - -<p><font><font><font>XXI. Try also how a good man's life; (of -one, who is well pleased with those things whatsoever, which -among the common changes and chances of this world fall to his -own lot and share; and can live well contented and fully -satisfied in the justice of his own proper present action, and in -the goodness of his disposition for the future:) will agree with -thee. Thou hast had experience of that other kind of life : make -now trial of this also. Trouble not thyself any more henceforth, -reduce thyself unto perfect simplicity. Doth any man offend? It -is against himself that he doth offend: why should it trouble -thee? Hath anything happened unto thee ? It is well, whatsoever -it be, it is that which of all the common chances of the world -from the very beginning in the series of all other things that -have, or shall happen, was destinated and appointed unto thee. To -comprehend all in a few words, our life is short; we must -endeavour to gain the present time with best discretion and -justice. Use recreation with sobriety.</font></font></font></p> - -<p><font><font><font>XXII. Either this world is a</font> <font -face="Symbol">kosmoz</font> <font>or comely piece, because all -disposed and governed by certain order: or if it be a mixture, -though confused, yet still it is a comely piece. For is it -possible that in thee there should be any beauty at all, and that -in the whole world there should be nothing but disorder and -confusion? and all things in it too, by natural different -properties one from another differenced and distinguished; and -yet all through diffused, and by natural sympathy, one to another -united, as they are?</font></font></font></p> - -<p><font><font><font>XXIII. A black or malign disposition, an -effeminate disposition; an hard inexorable disposition, a wild -inhuman disposition, a sheepish disposition, a childish -disposition; a blockish, a false, a scurril, a fraudulent, a -tyrannical: what then? If he be a stranger in the world, that -knows not the things that are in it; why not he a stranger as -well, that wonders at the things that are done in -it?</font></font></font></p> - -<p><font><font><font>XXIV. He is a true fugitive, that flies from -reason, by which men are sociable. He blind, who cannot see with -the eyes of his understanding. He poor, that stands in need of -another, and hath not in himself all things needful for this -life. He an aposteme of the world, who by being discontented with -those things that happen unto him in the world, doth as it were -apostatise, and separate himself from common nature's rational -administration. For the same nature it is that brings this unto -thee, whatsoever it be, that first brought thee into the world. -He raises sedition in the city, who by irrational actions -withdraws his own soul from that one and common soul of all -rational creatures.</font></font></font></p> - -<p><font><font><font>XXV. There is, who without so much as a -coat; and there is, who without so much as a book, doth put -philosophy in practice. I am half naked, neither have I bread to -eat, and yet I depart not from reason, saith one. But I say; I -want the food of good teaching, and instructions, and yet I -depart not from reason.</font></font></font></p> - -<p><font><font><font>XXVI. What art and profession soever thou -hast learned, endeavour to affect it, and comfort thyself in it; -and pass the remainder of thy life as one who from his whole -heart commits himself and whatsoever belongs unto him, unto the -gods: and as for men, carry not thyself either tyrannically or -servilely towards any.</font></font></font></p> - -<p><font><font><font>XXVII. Consider in my mind, for example's -sake, the times of Vespasian: thou shalt see but the same things: -some marrying, some bringing up children, some sick, some dying, -some fighting, some feasting, some merchandising, some tilling, -some flattering, some boasting, some suspecting, some -undermining, some wishing to die, some fretting and murmuring at -their present estate, some wooing, some hoarding, some seeking -after magistracies, and some after kingdoms. And is not that -their age quite over, and ended? Again, consider now the times of -Trajan. There likewise thou seest the very self-same things, and -that age also is now over and ended. In the like manner consider -other periods, both of times and of whole nations, and see how -many men, after they had with all their might and main intended -and prosecuted some one worldly thing or other did soon after -drop away, and were resolved into the elements. But especially -thou must call to mind them, whom thou thyself in thy lifetime -hast known much distracted about vain things, and in the meantime -neglecting to do that, and closely and unseparably (as fully -satisfied with it) to adhere unto it, which their own proper -constitution did require. And here thou must remember, that thy -carriage in every business must be according to the worth and due -proportion of it, for so shalt thou not easily be tired out and -vexed, if thou shalt not dwell upon small matters longer than is -fitting.</font></font></font></p> - -<p><font><font><font>XXVIII. Those words which once were common -and ordinary, are now become obscure and obsolete; and so the -names of men once commonly known and famous, are now become in a -manner obscure and obsolete names. Camillus, Cieso, Volesius, -Leonnatus; not long after, Scipio, Cato, then Augustus, then -Adrianus, then Antoninus Pius: all these in a short time will be -out of date, and, as things of another world as it were, become -fabulous. And this I say of them, who once shined as the wonders -of their ages, for as for the rest, no sooner are they expired, -than with them all their fame and memory. And what is it then -that shall always be remembered? all is vanity. What is it that -we must bestow our care and diligence upon? even upon this only: -that our minds and wills be just; that our actions be charitable; -that our speech be never deceitful, or that our understanding be -not subject to error; that our inclination be always set to -embrace whatsoever shall happen unto us, as necessary, as usual, -as ordinary, as flowing from such a beginning, and such a -fountain, from which both thou thyself and all things are. -Willingly therefore, and wholly surrender up thyself unto that -fatal concatenation, yielding up thyself unto the fates, to be -disposed of at their pleasure.</font></font></font></p> - -<p><font><font><font>XXIX. Whatsoever is now present, and from -day to day hath its existence; all objects of memories, and the -minds and memories themselves, incessantly consider, all things -that are, have their being by change and alteration. Use thyself -therefore often to meditate upon this, that the nature of the -universe delights in nothing more, than in altering those things -that are, and in making others like unto them. So that we may -say, that whatsoever is, is but as it were the seed of that which -shall be. For if thou think that that only is seed, which either -the earth or the womb receiveth, thou art very -simple.</font></font></font></p> - -<p><font><font><font>XXX. Thou art now ready to die, and yet hast -thou not attained to that perfect simplicity: thou art yet -subject to many troubles and perturbations; not yet free from all -fear and suspicion of external accidents; nor yet either so -meekly disposed towards all men, as thou shouldest; or so -affected as one, whose only study and only wisdom is, to be just -in all his actions.</font></font></font></p> - -<p><font><font><font>XXXI. Behold and observe, what is the state -of their rational part; and those that the world doth account -wise, see what things they fly and are afraid of; and what things -they hunt after.</font></font></font></p> - -<p><font><font><font>XXXII. In another man's mind and -understanding thy evil Cannot subsist, nor in any proper temper -or distemper of the natural constitution of thy body, which is -but as it were the coat or cottage of thy soul. Wherein then, but -in that part of thee, wherein the conceit, and apprehension of -any misery can subsist? Let not that part therefore admit any -such conceit, and then all is well. Though thy body which is so -near it should either be cut or burnt, or suffer any corruption -or putrefaction, yet let that part to which it belongs to judge -of these, be still at rest; that is, let her judge this, that -whatsoever it is, that equally may happen to a wicked man, and to -a good man, is neither good nor evil. For that which happens -equally to him that lives according to nature, and to him that -doth not, is neither according to nature, nor against it; and by -consequent, neither good nor bad.</font></font></font></p> - -<p><font><font><font>XXXIII. Ever consider and think upon the -world as being but one living substance, and having but one soul, -and how all things in the world, are terminated into one -sensitive power; and are done by one general motion as it were, -and deliberation of that one soul; and how all things that are, -concur in the cause of one another's being, and by what manner of -connection and concatenation all things -happen.</font></font></font></p> - -<p><font><font><font>XXXIV. What art thou, that better and divine -part excepted, but as Epictetus said well, a wretched soul, -appointed to carry a carcass up and -down?</font></font></font></p> - -<p><font><font><font>XXXV. To suffer change can be no hurt; as no -benefit it is, by change to attain to being. The age and time of -the world is as it were a flood and swift current, consisting of -the things that are brought to pass in the world. For as soon as -anything hath appeared, and is passed away, another succeeds, and -that also will presently out of sight.</font></font></font></p> - -<p><font><font><font>XXXVI. Whatsoever doth happen in the world, -is, in the course of nature, as usual and ordinary as a rose in -the spring, and fruit in summer. Of the same nature is sickness -and death; slander, and lying in wait, and whatsoever else -ordinarily doth unto fools use to be occasion either of joy or -sorrow. That, whatsoever it is, that comes after, doth always -very naturally, and as it were familiarly, follow upon that which -was before. For thou must consider the things of the world, not -as a loose independent number, consisting merely of necessary -events; but as a discreet connection of things orderly and -harmoniously disposed. There is then to be seen in the things of -the world, not a bare succession, but an admirable correspondence -and affinity.</font></font></font></p> - -<p><font><font><font>XXXVII. Let that of Heraclitus never be out -of thy mind, that the death of earth, is water, and the death of -water, is air; and the death of air, is fire; and so on the -contrary. Remember him also who was ignorant whither the way did -lead, and how that reason being the thing by which all things in -the world are administered, and which men are continually and -most inwardly conversant with: yet is the thing, which ordinarily -they are most in opposition with, and how those things which -daily happen among them, cease not daily to be strange unto them, -and that we should not either speak, or do anything as men in -their sleep, by opinion and bare imagination: for then we think -we speak and do, and that we must not be as children, who follow -their father's example; for best reason alleging their bare -successive tradition from our forefathers we have received -it.</font></font></font></p> - -<p><font><font><font>XXXVIII. Even as if any of the gods should -tell thee, Thou shalt certainly die to-morrow, or next day, thou -wouldst not, except thou wert extremely base and pusillanimous, -take it for a great benefit, rather to die the next day after, -than to-morrow; (for alas, what is the difference!) so, for the -same reason, think it no great matter to die rather many years -after, than the very next day.</font></font></font></p> - -<p><font><font><font>XXXIX. Let it be thy perpetual meditation, -how many physicians who once looked so grim, and so tetrically -shrunk their brows upon their patients, are dead and gone -themselves. How many astrologers, after that in great ostentation -they had foretold the death of some others, how many philosophers -after so many elaborate tracts and volumes concerning either -mortality or immortality; how many brave captains and commanders, -after the death and slaughter of so many; how many kings and -tyrants, after they had with such horror and insolency abused -their power upon men's lives, as though themselves had been -immortal; how many, that I may so speak, whole cities both men -and towns: Helice, Pompeii, Herculaneum, and others innumerable -are dead and gone. Run them over also, whom thou thyself, one -after another, hast known in thy time to drop away. Such and such -a one took care of such and such a one's burial, and soon after -was buried himself. So one, so another: and all things in a short -time. For herein lieth all indeed, ever to look upon all worldly -things, as things for their continuance, that are but for a day: -and for their worth, most vile, and contemptible, as for example, -What is man? That which but the other day when he was conceived -was vile snivel; and within few days shall be either an embalmed -carcass, or mere ashes. Thus must thou according to truth and -nature, throughly consider how man's life is but for a very -moment of time, and so depart meek and contented: even as if a -ripe olive falling should praise the ground that bare her, and -give thanks to the tree that begat her.</font></font></font></p> - -<p><font><font><font>XL. Thou must be like a promontory of the -sea, against which though the waves beat continually, yet it both -itself stands, and about it are those swelling waves stilled and -quieted.</font></font></font></p> - -<p><font><font><font>XLI. Oh, wretched I, to whom this mischance -is happened! nay, happy I, to whom this thing being happened, I -can continue without grief; neither wounded by that which is -present, nor in fear of that which is to come. For as for this, -it might have happened unto any man, but any man having such a -thing befallen him, could not have continued without grief. Why -then should that rather be an unhappiness, than this a happiness? -But however, canst thou, 0 man! term that unhappiness, which is -no mischance to the nature of man I Canst thou think that a -mischance to the nature of man, which is not contrary to the end -and will of his nature? What then hast thou learned is the will -of man's nature? Doth that then which hath happened unto thee, -hinder thee from being just? or magnanimous? or temperate? or -wise? or circumspect? or true? or modest? or free? or from -anything else of all those things in the present enjoying and -possession whereof the nature of man, (as then enjoying all that -is proper unto her,) is fully satisfied? Now to conclude; upon -all occasion of sorrow remember henceforth to make use of this -dogma, that whatsoever it is that hath happened unto thee, is in -very deed no such thing of itself, as a misfortune; but that to -bear it generously, is certainly great -happiness.</font></font></font></p> - -<p><font><font><font>XLII. It is but an ordinary coarse one, yet -it is a good effectual remedy against the fear of death, for a -man to consider in his mind the examples of such, who greedily -and covetously (as it were) did for a long time enjoy their -lives. What have they got more, than they whose deaths have been -untimely? Are not they themselves dead at the last? as -Cadiciant's, Fabius, Julianus Lepidus, or any other who in their -lifetime having buried many, were at the last buried themselves. -The whole space of any man's life, is but little; and as little -as it is, with what troubles, with what manner of dispositions, -and in the society of how wretched a body must it be passed! Let -it be therefore unto thee altogether as a matter of indifferency. -For if thou shalt look backward; behold, what an infinite chaos -of time doth present itself unto thee; and as infinite a chaos, -if thou shalt look forward. In that which is so infinite, what -difference can there be between that which liveth but three days, -and that which liveth three ages?</font></font></font></p> - -<p><font><font><font>XLIII. Let thy course ever be the most -compendious way. The most compendious, is that which is according -to nature: that is, in all both words and deeds, ever to follow -that which is most sound and perfect. For such a resolution will -free a man from all trouble, strife, dissembling, and -ostentation</font></font></font></p> - -<p><font><font><font>THE FIFTH BOOK</font></font></font></p> - -<p><font><font><font>I. In the morning when thou findest thyself -unwilling to rise, consider with thyself presently, it is to go -about a man's work that I am stirred up. Am I then yet unwilling -to go about that, for which I myself was born and brought forth -into this world? Or was I made for this, to lay me down, and make -much of myself in a warm bed? 'O but this is pleasing.' And was -it then for this that thou wert born, that thou mightest enjoy -pleasure? Was it not in very truth for this, that thou mightest -always be busy and in action? Seest thou not how all things in -the world besides, how every tree md plant, how sparrows and -ants, spiders and bees: how all in their kind are intent as it -were orderly to perform whatsoever (towards the preservation of -this orderly universe) naturally doth become and belong unto -thin? And wilt not thou do that, which belongs unto a man to do? -Wilt not thou run to do that, which thy nature doth require? 'But -thou must have some rest.' Yes, thou must. Nature hath of that -also, as well as of eating and drinking, allowed thee a certain -stint. But thou guest beyond thy stint, and beyond that which -would suffice, and in matter of action, there thou comest short -of that which thou mayest. It must needs be therefore, that thou -dost not love thyself, for if thou didst, thou wouldst also love -thy nature, and that which thy nature doth propose unto herself -as her end. Others, as many as take pleasure in their trade and -profession, can even pine themselves at their works, and neglect -their bodies and their food for it; and doest thou less honour -thy nature, than an ordinary mechanic his trade; or a good dancer -his art? than a covetous man his silver, and vainglorious man -applause? These to whatsoever they take an affection, can be -content to want their meat and sleep, to further that every one -which he affects: and shall actions tending to the common good of -human society, seem more vile unto thee, or worthy of less -respect and intention?</font></font></font></p> - -<p><font><font><font>II. How easy a thing is it for a man to put -off from him all turbulent adventitious imaginations, and -presently to be in perfect rest and -tranquillity!</font></font></font></p> - -<p><font><font><font>III. Think thyself fit and worthy to speak, -or to do anything that is according to nature, and let not the -reproach, or report of some that may ensue upon it, ever deter -thee. If it be right and honest to be spoken or done, undervalue -not thyself so much, as to be discouraged from it. As for them, -they have their own rational over-ruling part, and their own -proper inclination: which thou must not stand and look about to -take notice of, but go on straight, whither both thine own -particular, and the common nature do lead thee; and the way of -both these, is but one.</font></font></font></p> - -<p><font><font><font>IV. I continue my course by actions -according to nature, until I fall and cease, breathing out my -last breath into that air, by which continually breathed in I did -live; and falling upon that earth, out of whose gifts and fruits -my father gathered his seed, my mother her blood, and my nurse -her milk, out of which for so many years I have been provided, -both of meat and drink. And lastly, which beareth me that tread -upon it, and beareth with me that so many ways do abuse it, or so -freely make use of it, so many ways to so many -ends.</font></font></font></p> - -<p><font><font><font>V. No man can admire thee for thy sharp -acute language, such is thy natural disability that way. Be it -so: yet there be many other good things, for the want of which -thou canst not plead the want or natural ability. Let them be -seen in thee, which depend wholly from thee; sincerity, gravity, -laboriousness, contempt of pleasures; be not querulous, be -Content with little, be kind, be free; avoid all superfluity, all -vain prattling; be magnanimous. Doest not thou perceive, how many -things there be, which notwithstanding any pretence of natural -indisposition and unfitness, thou mightest have performed and -exhibited, and yet still thou doest voluntarily continue drooping -downwards? Or wilt thou say. that it is through defect of thy -natural constitution, that thou art constrained to murmur, to be -base and wretched to flatter; now to accuse, and now to please, -and pacify thy body: to be vainglorious, to be so giddy-headed., -and unsettled in thy thoughts? nay (witnesses be the Gods) of all -these thou mightest have been rid long ago: only, this thou must -have been contented with, to have borne the blame of one that is -somewhat slow and dull. wherein thou must so exercise thyself, as -one who neither doth much take to heart this his natural defect, -nor yet pleaseth himself in it.</font></font></font></p> - -<p><font><font><font>Vi. Such there be, who when they have done a -good turn to any, are ready to set them on the score for it, and -to require retaliation. Others there be, who though they stand -not upon retaliation, to require any, yet they think with -themselves nevertheless, that such a one is their debtor, and -they know as their word is what they have done. Others again -there be, who when they have done any such thing, do not so much -as know what they have done; but are like unto the vine, which -beareth her grapes, and when once she hath borne her own proper -fruit, is contented and seeks for no further recompense. As a -horse after a race, and a hunting dog when he hath hunted, and a -bee when she hath made her honey, look not for applause and -commendation; so neither doth that man that rightly doth -understand his own nature when he hath done a good turn: but from -one doth proceed to do another, even as the vine after she hath -once borne fruit in her own proper season, is ready for another -time. Thou therefore must be one of them, who what they do, -barely do it without any further thought, and are in a manner -insensible of what they do. 'Nay but,' will some reply perchance, -'this very thing a rational man is bound unto, to understand what -it is, that he doeth.' For it is the property, say they, of one -that is naturally sociable, to be sensible, that he doth operate -sociably: nay, and to desire, that the party him self that is -sociably dealt with, should be sensible of it too. I answer, That -which thou sayest is true indeed, but the true meaning of that -which is said, thou dost not understand. And therefore art thou -one of those first, whom I mentioned. For they also are led by a -probable appearance of reason. But if thou dost desire to -understand truly what it is that is said, fear not that thou -shalt therefore give over any sociable -action.</font></font></font></p> - -<p><font><font><font>VII. The form of the Athenians' prayer did -run thus: '0 rain, rain, good Jupiter, upon all the grounds and -fields that belong to the Athenians.' Either we should not pray -at all, or thus absolutely and freely; and not every one for -himself in particular alone.</font></font></font></p> - -<p><font><font><font>VIII. As we say commonly, The physician hath -prescribed unto this man, riding; unto another, cold baths; unto -a third, to go barefoot: so it is alike to say, The nature of the -universe hath prescribed unto this man sickness, or blindness, or -some loss, or damage or some such thing. For as there, when we -say of a physician, that he hath prescribed anything, our meaning -is, that he hath appointed this for that, as subordinate and -conducing to health: so here, whatsoever doth happen unto any, is -ordained unto him as a thing subordinate unto the fates, and -therefore do we say of such things, that they do happen, or fall -together; as of square stones, when either in walls, or pyramids -in a certain position they fit one another, and agree as it were -in an harmony, the masons say, that they do</font> <font face= -"Symbol">(sumbainein) as if thou shouldest say, fall together: so -that in the general, though the things be divers that make it, -yet the consent or harmony itself is but one. And as the whole -world is made up of all the particular bodies of the world, one -perfect and complete body, of the same nature that particular -bodies; so is the destiny of particular causes and events one -general one, of the same nature that particular causes are. What -I now say, even they that are mere idiots are not ignorant of: -for they say commonly</font> <font face="Symbol">(touto eferen -autw)</font> <font>that is, This his destiny hath brought upon -him. This therefore is by the fates properly and particularly -brought upon this, as that unto this in particular is by the -physician prescribed. These therefore let us accept of in like -manner, as we do those that are prescribed unto us our -physicians. For them also in themselves shall We find to contain -many harsh things, but we nevertheless, in hope of health, and -recovery, accept of them. Let. the fulfilling' and accomplishment -of those things which the common nature bath determined, be unto -thee as thy health. Accept then, and be pleased with whatsoever -doth happen, though otherwise harsh and unpleasing, as tending to -that end, to the health and welfare of the universe, and to -Jove's happiness and prosperity. For this whatsoever it be, -should not have been produced, had it not conduced to the good of -the universe. For neither doth any ordinary particular nature -bring anything to pass, that is not to whatsoever is within the -sphere of its own proper administration and government agreeable -and subordinate. For these two considerations then thou must be -well pleased with anything that doth happen unto thee. First, -because that for thee properly it was brought to pass, and unto -thee it was prescribed; and that from the very beginning by the -series and connection of the first causes, it hath ever had a -reference unto thee. And secondly, because the good success and -perfect welfare, and indeed the very continuance of Him, that is -the Administrator of the whole, doth in a manner depend on it. -For the whole (because whole, therefore entire and perfect) is -maimed, and mutilated, if thou shalt cut off anything at all, -whereby the coherence, and contiguity as of parts, so of causes, -is maintained and preserved. Of which certain it is, that thou -doest (as much as lieth in thee) cut off, and in some sort -violently take somewhat away, as often as thou art displeased -with anything that happeneth.</font></font></font></p> - -<p><font><font><font>IX. Be not discontented, be not -disheartened, be not out of hope, if often it succeed not so well -with thee punctually and precisely to do all things according to -the right dogmata, but being once cast off, return unto them -again: and as for those many and more frequent occurrences, -either of worldly distractions, or human infirmities, which as a -man thou canst not but in some measure be subject unto, be not -thou discontented with them; but however, love and affect that -only which thou dust return unto: a philosopher's life, and -proper occupation after the most exact manner. And when thou dust -return to thy philosophy, return not unto it as the manner of -some is, after play and liberty as it were, to their -schoolmasters and pedagogues; but as they that have sore eyes to -their sponge and egg: or as another to his cataplasm; or as -others to their fomentations: so shalt not thou make it a matter -of ostentation at all to obey reason but of ease and comfort. And -remember that philosophy requireth nothing of thee, but what thy -nature requireth, and wouldest thou thyself desire anything that -is not according to nature? for which of these sayest thou; that -which is according to nature or against it, is of itself more -kind and pleasing? Is it not for that respect especially, that -pleasure itself is to so many men's hurt and overthrow, most -prevalent, because esteemed commonly most kind, and natural? But -consider well whether magnanimity rather, and true liberty, and -true simplicity, and equanimity, and holiness; whether these be -not most kind and natural? And prudency itself, what more kind -and amiable than it, when thou shalt truly consider with thyself, -what it is through all the proper objects of thy rational -intellectual faculty currently to go on without any fall or -stumble? As for the things of the world, their true nature is in -a manner so involved with obscurity, that unto many philosophers, -and those no mean ones, they seemed altogether incomprehensible. -and the Stoics themselves, though they judge them not altogether -incomprehensible, yet scarce and not without much difficulty, -comprehensible, so that all assent of ours is fallible, for who -is he that is infallible in his conclusions? >From the nature -of things, pass now unto their subjects and matter: how -temporary, how vile are they I such as may be in the power and -possession of some abominable loose liver, of some common -strumpet, of some notorious oppressor and extortioner. Pass from -thence to the dispositions of them that thou doest ordinarily -converse with, how hardly do we bear, even with the most loving -and amiable! that I may not say, how hard it is for us to bear -even with our own selves, in such obscurity, and impurity of -things: in such and so continual a flux both of the substances -and time; both of the motions themselves, and things moved; what -it is that we can fasten upon; either to honour, and respect -especially; or seriously, and studiously to seek after; I cannot -so much as conceive For indeed they are things -contrary.</font></font></font></p> - -<p><font><font><font>X. Thou must comfort thyself in the -expectation of thy natural dissolution, and in the meantime not -grieve at the delay; but rest contented in those two things. -First, that nothing shall happen unto thee, which is not -according to the nature of the universe. Secondly, that it is in -thy power, to do nothing against thine own proper God, and inward -spirit. For it is not in any man's power to constrain thee to -transgress against him.</font></font></font></p> - -<p><font><font><font>XI. What is the use that now at this present -I make of my soul? Thus from time to time and upon all occasions -thou must put this question to thyself; what is now that part of -mine which they call the rational mistress part, employed about? -Whose soul do I now properly possess? a child's? or a youth's? a -woman's? or a tyrant's? some brute, or some wild beast's -soul?</font></font></font></p> - -<p><font><font><font>XII. What those things are in themselves, -which by the greatest part are esteemed good, thou mayest gather -even from this. For if a man shall hear things mentioned as good, -which are really good indeed, such as are prudence, temperance, -justice, fortitude, after so much heard and conceived, he cannot -endure to hear of any more, for the word good is properly spoken -of them. But as for those which by the vulgar are esteemed good, -if he shall hear them mentioned as good, he doth hearken for -more. He is well contented to hear, that what is spoken by the -comedian, is but familiarly and popularly spoken, so that even -the vulgar apprehend the difference. For why is it else, that -this offends not and needs not to be excused, when virtues are -styled good: but that which is spoken in commendation of wealth, -pleasure, or honour, we entertain it only as merrily and -pleasantly spoken? Proceed therefore, and inquire further, -whether it may not be that those things also which being -mentioned upon the stage were merrily, and with great applause of -the multitude, scoffed at with this jest, that they that -possessed them had not in all the world of their own, (such was -their affluence and plenty) so much as a place where to avoid -their excrements. Whether, I say, those ought not also in very -deed to be much respected, and esteemed of, as the only things -that are truly good.</font></font></font></p> - -<p><font><font><font>XIII. All that I consist of, is either form -or matter. No corruption can reduce either of these unto nothing: -for neither did I of nothing become a subsistent creature. Every -part of mine then. will by mutation be disposed into a certain -part of the whole world, and that in time into another part; and -so in infinitum; by which kind of mutation, I also became what I -am, and so did they that begot me, and they before them, and so -upwards in infinitum. For so we may be allowed to speak, though -the age and government of the world, be to some certain periods -of time limited, and confined.</font></font></font></p> - -<p><font><font><font>XIV. Reason, and rational power, are -faculties which content themselves with themselves, and their own -proper operations. And as for their first inclination and motion, -that they take from themselves. But their progress is right to -the end and object, which is in their way, as it were, and lieth -just before them: that is, which is feasible and possible, -whether it be that which at the first they proposed to -themselves, or no. For which reason also such actions are -termed</font> <font face="Symbol">katorqwseiz</font> <font>to -intimate the directness of the way, by which they are achieved. -Nothing must be thought to belong to a man, which doth not belong -unto him as he is a man. These, the event of purposes, are not -things required in a man. The nature of man doth not profess any -such things. The final ends and consummations of actions are -nothing at all to a man's nature. The end therefore of a man, or -the summum bonum whereby that end is fulfilled, cannot consist in -the consummation of actions purposed and intended. Again, -concerning these outward worldly things, were it so that any of -them did properly belong unto man, then would it not belong unto -man, to condemn them and to stand in opposition with them. -Neither would he be praiseworthy that can live without them; or -he good, (if these were good indeed) who of his own accord doth -deprive himself of any of them. But we see contrariwise, that the -more a man doth withdraw himself from these wherein external pomp -and greatness doth consist, or any other like these; or the -better he doth bear with the loss of these, the better he is -accounted.</font></font></font></p> - -<p><font><font><font>XV. Such as thy thoughts and ordinary -cogitations are, such will thy mind be in time. For the soul doth -as it were receive its tincture from the fancies, and -imaginations. Dye it therefore and thoroughly soak it with the -assiduity of these cogitations. As for example. Wheresoever thou -mayest live, there it is in thy power to live well and happy. But -thou mayest live at the Court, there then also mayest thou live -well and happy. Again, that which everything is made for, he is -also made unto that, and cannot but naturally incline unto it. -That which anything doth naturally incline unto, therein is his -end. Wherein the end of everything doth consist, therein also -doth his good and benefit consist. Society therefore is the -proper good of a rational creature. For that we are made for -society, it hath long since been demonstrated. Or can any man -make any question of this, that whatsoever is naturally worse and -inferior, is ordinarily subordinated to that which is better? and -that those things that are best, are made one for another? And -those things that have souls, are better than those that have -none? and of those that have, those best that have rational -souls?</font></font></font></p> - -<p><font><font><font>XVI. To desire things impossible is the part -of a mad man. But it is a thing impossible, that wicked man -should not commit some such things. Neither doth anything happen -to any man, which in the ordinary course of nature as natural -unto him doth not happen. Again, the same things happen unto -others also. And truly, if either he that is ignorant that such a -thing hath happened unto him, or he that is ambitious to be -commended for his magnanimity, can be patient, and is not -grieved: is it not a grievous thing, that either ignorance, or a -vain desire to please and to be commended, should be more -powerful and effectual than true prudence? As for the things -themselves, they touch not the soul, neither can they have any -access unto it: neither can they of themselves any ways either -affect it, or move it. For she herself alone can affect and move -herself, and according as the dogmata and opinions are, which she -doth vouchsafe herself; so are those things which, as -accessories, have any co-existence with -her.</font></font></font></p> - -<p><font><font><font>XVII. After one consideration, man is -nearest unto us; as we are bound to do them good, and to bear -with them. But as he may oppose any of our true proper actions, -so man is unto me but as a thing indifferent: even as the sun, or -the wind, or some wild beast. By some of these it may be, that -some operation or other of mine, may be hindered; however, of my -mind and resolution itself, there can be no let or impediment, by -reason of that ordinary constant both exception (or reservation -wherewith it inclineth) and ready conversion of objects; from -that which may not be, to that which may be, which in the -prosecution of its inclinations, as occasion serves, it doth -observe. For by these the mind doth turn and convert any -impediment whatsoever, to be her aim and purpose. So that what -before was the impediment, is now the principal object of her -working; and that whihch before was in her way, is now her -readiest way.</font></font></font></p> - -<p><font><font><font>XVIII. Honour that which is chiefest and -most powerful in the world, and that is it, which makes use of -all things, and governs all things. So also in thyself; honour -that which is chiefest, and most powerful; and is of one kind and -nature with that which we now spake of. For it is the very same, -which being in thee, turneth all other things to its own use, and -by whom also thy life is governed.</font></font></font></p> - -<p><font><font><font>XIX. That which doth not hurt the city -itself; cannot hurt any citizen. This rule thou must remember to -apply and make use of upon every conceit and apprehension of -wrong. If the whole city be not hurt by this, neither am I -certainly. And if the whole be not, why should I make it my -private grievance? consider rather what it is wherein he is -overseen that is thought to have done the wrong. Again, often -meditate how swiftly all things that subsist, and all things that -are done in the world, are carried away, and as it were conveyed -out of sight: for both the substance themselves, we see as a -flood, are in a continual flux; and all actions in a perpetual -change; and the causes themselves, subject to a thousand -alterations, neither is there anything almost, that may ever be -said to be now settled and constant. Next unto this, and which -follows upon it, consider both the infiniteness of the time -already past, and the immense vastness of that which is to come, -wherein all things are to be resolved and annihilated. Art not -thou then a very fool, who for these things, art either puffed up -with pride, or distracted with cares, or canst find in thy heart -to make such moans as for a thing that would trouble thee for a -very long time? Consider the whole universe whereof thou art but -a very little part, and the whole age of the world together, -whereof but a short and very momentary portion is allotted unto -thee, and all the fates and destinies together, of which how much -is it that comes to thy part and share! Again: another doth -trespass against me. Let him look to that. He is master of his -own disposition, and of his own operation. I for my part am in -the meantime in possession of as much, as the common nature would -have me to possess: and that which mine own nature would have me -do, I do.</font></font></font></p> - -<p><font><font><font>XX. Let not that chief commanding part of -thy soul be ever subject to any variation through any corporal -either pain or pleasure, neither suffer it to be mixed with -these, but let it both circumscribe itself, and confine those -affections to their own proper parts and members. But if at any -time they do reflect and rebound upon the mind and understanding -(as in an united and compacted body it must needs;) then must -thou not go about to resist sense and feeling, it being natural. -However let not thy understanding to this natural sense and -feeling, which whether unto our flesh pleasant or painful, is -unto us nothing properly, add an opinion of either good or bad -and all is well.</font></font></font></p> - -<p><font><font><font>XXI. To live with the Gods. He liveth with -the Gods, who at all times affords unto them the spectacle of a -soul, both contented and well pleased with whatsoever is -afforded, or allotted unto her; and performing whatsoever is -pleasing to that Spirit, whom (being part of himself) Jove hath -appointed to every man as his overseer and -governor.</font></font></font></p> - -<p><font><font><font>XXII. Be not angry neither with him whose -breath, neither with him whose arm holes, are offensive. What can -he do? such is his breath naturally, and such are his arm holes; -and from such, such an effect, and such a smell must of necessity -proceed. 'O, but the man (sayest thou) hath understanding in him, -and might of himself know, that he by standing near, cannot -choose but offend.' And thou also (God bless thee!) hast -understanding. Let thy reasonable faculty, work upon his -reasonable faculty; show him his fault, admonish him. If he -hearken unto thee, thou hast cured him, and there will be no more -occasion of anger.</font></font></font></p> - -<p><font><font><font>XXIII. 'Where there shall neither roarer be, -nor harlot.' Why so? As thou dost purpose to live, when thou hast -retired thyself to some such place, where neither roarer nor -harlot is: so mayest thou here. And if they will not suffer thee, -then mayest thou leave thy life rather than thy calling, but so -as one that doth not think himself anyways wronged. Only as one -would say, Here is a smoke; I will out of it. And what a great -matter is this! Now till some such thing force me out, I will -continue free; neither shall any man hinder me to do what I will, -and my will shall ever be by the proper nature of a reasonable -and sociable creature, regulated and -directed.</font></font></font></p> - -<p><font><font><font>XXIV. That rational essence by which the -universe is governed, is for community and society; and therefore -hath it both made the things that are worse, for the best, and -hath allied and knit together those which are best, as it were in -an harmony. Seest thou not how it hath sub-ordinated, and -co-ordinated? and how it hath distributed unto everything -according to its worth? and those which have the pre-eminency and -superiority above all, hath it united together, into a mutual -consent and agreement.</font></font></font></p> - -<p><font><font><font>XXV. How hast thou carried thyself hitherto -towards the Gods? towards thy parents? towards thy brethren? -towards thy wife? towards thy children? towards thy masters? thy -foster-fathers? thy friends? thy domestics? thy servants? Is it -so with thee, that hitherto thou hast neither by word or deed -wronged any of them? Remember withal through how many things thou -hast already passed, and how many thou hast been able to endure; -so that now the legend of thy life is full, and thy charge is -accomplished. Again, how many truly good things have certainly by -thee been discerned? how many pleasures, how many pains hast thou -passed over with contempt? how many things eternally glorious -hast thou despised? towards how many perverse unreasonable men -hast thou carried thyself kindly, and -discreetly?</font></font></font></p> - -<p><font><font><font>XXVI. Why should imprudent unlearned souls -trouble that which is both learned, and prudent? And which is -that that is so? she that understandeth the beginning and the -end, and hath the true knowledge of that rational essence, that -passeth through all things subsisting, and through all ages being -ever the same, disposing and dispensing as it were this universe -by certain periods of time.</font></font></font></p> - -<p><font><font><font>XXVII. Within a very little while, thou wilt -be either ashes, or a sceletum; and a name perchance; and -perchance, not so much as a name. And what is that but an empty -sound, and a rebounding echo? Those things which in this life are -dearest unto us, and of most account, they are in themselves but -vain, putrid, contemptible. The most weighty and serious, if -rightly esteemed, but as puppies, biting one another: or untoward -children, now laughing and then crying. As for faith, and -modesty, and justice, and truth, they long since, as one of the -poets hath it, have abandoned this spacious earth, and retired -themselves unto heaven. What is it then that doth keep thee here, -if things sensible be so mutable and unsettled? and the senses so -obscure, and so fallible? and our souls nothing but an exhalation -of blood? and to be in credit among such, be but vanity? What is -it that thou dost stay for? an extinction, or a translation; -either of them with a propitious and contented mind. But still -that time come, what will content thee? what else, but to worship -and praise the Gods; and to do good unto men. To bear with them, -and to forbear to do them any wrong. And for all external things -belonging either to this thy wretched body, or life, to remember -that they are neither thine, nor in thy -power.</font></font></font></p> - -<p><font><font><font>XXVIII. Thou mayest always speed, if thou -wilt but make choice of the right way; if in the course both of -thine opinions and actions, thou wilt observe a true method. -These two things be common to the souls, as of God, so of men, -and of every reasonable creature, first that in their own proper -work they cannot be hindered by anything: and secondly, that -their happiness doth consist in a disposition to, and in the -practice of righteousness; and that in these their desire is -terminated.</font></font></font></p> - -<p><font><font><font>XXIX. If this neither be my wicked act, nor -an act anyways depending from any wickedness of mine, and that by -it the public is not hurt; what doth it concern me? And wherein -can the public be hurt? For thou must not altogether be carried -by conceit and common opinion: as for help thou must afford that -unto them after thy best ability, and as occasion shall require, -though they sustain damage, but in these middle or worldly -things; but however do not thou conceive that they are truly hurt -thereby: for that is not right. But as that old foster-father in -the comedy, being now to take his leave doth with a great deal of -ceremony, require his foster-child's rhombus, or rattle-top, -remembering nevertheless that it is but a rhombus; so here also -do thou likewise. For indeed what is all this pleading and public -bawling for at the courts? O man, hast thou forgotten what those -things are! yea but they are things that others much care for, -and highly esteem of. Wilt thou therefore be a fool too ? Once I -was ; let that suffice.</font></font></font></p> - -<p><font><font><font>XXX. Let death surprise rue when it will, -and where it will, I may be a happy man, nevertheless. For he is -a happy man, who in his lifetime dealeth unto himself a happy lot -and portion. A happy lot and portion is, good inclinations of the -soul, good desires, good actions.</font></font></font></p> - -<p><font><font><font>THE SIXTH BOOK</font></font></font></p> - -<p><font><font><font>I. The matter itself, of which the universe -doth consist, is of itself very tractable and pliable. That -rational essence that doth govern it, bath in itself no cause to -do evil. It bath no evil in itsell; neither can it do anything -that is evil: neither can anything be hurt by it. And all things -are done and determined according to its will and -prescript.</font></font></font></p> - -<p><font><font><font>II. Be it all one unto thee, whether half -frozen or well warm; whether only slumbering, or after a full -sleep; whether discommended or commended thou do thy duty: or -whether dying or doing somewhat else; for that also 'to die,' -must among the rest be reckoned as one of the duties and actions -of our lives.</font></font></font></p> - -<p><font><font><font>III. Look in, let not either the proper -quality, or the true worth of anything pass thee, before thou -hast fully apprehended it.</font></font></font></p> - -<p><font><font><font>IV. All substances come soon to their -change, and either they shall be resolved by way of exhalation -(if so be that all things shall be reunited into one substance), -or as others maintain, they shall be scattered and dispersed. As -for that Rational Essence by which all things are governed, as it -best understandeth itself, both its own disposition, and what it -doth, and what matter it hath to do with and accordingly doth all -things; so we that do not, no wonder, if we wonder at many -things, the reasons whereof we cannot -comprehend.</font></font></font></p> - -<p><font><font><font>V. The best kind of revenge is, not to -become like unto them.</font></font></font></p> - -<p><font><font><font>VI. Let this be thy only joy, and thy only -comfort, from one sociable kind action without intermission to -pass unto another, God being ever in thy -mind.</font></font></font></p> - -<p><font><font><font>VII. The rational commanding part, as it -alone can stir up and turn itself; so it maketh both itself to -be, and everything that happeneth, to appear unto itself, as it -will itself.</font></font></font></p> - -<p><font><font><font>VIII. According to the nature of the -universe all things particular are determined, not according to -any other nature, either about compassing and containing; or -within, dispersed and contained; or without, depending. Either -this universe is a mere confused mass, and an intricate context -of things, which shall in time be scattered and dispersed again: -or it is an union consisting of order, and administered by -Providence. If the first, why should I desire to continue any -longer in this fortuit confusion and commixtion? or why should I -take care for anything else, but that as soon as may be I may be -earth again? And why should I trouble myself any more whilst I -seek to please the Gods? Whatsoever I do, dispersion is my end, -and will come upon me whether I will or no. But if the latter be, -then am not I religious in vain; then will I be quiet and -patient, and put my trust in Him, who is the Governor of -all.</font></font></font></p> - -<p><font><font><font>IX. Whensoever by some present hard -occurrences thou art constrained to be in some sort troubled and -vexed, return unto thyself as soon as may be, and be not out of -tune longer than thou must needs. For so shalt thou be the better -able to keep thy part another time, and to maintain the harmony, -if thou dost use thyself to this continually; once out, presently -to have recourse unto it, and to begin -again.</font></font></font></p> - -<p><font><font><font>X. If it were that thou hadst at one time -both a stepmother, and a natural mother living, thou wouldst -honour and respect her also; nevertheless to thine own natural -mother would thy refuge, and recourse be continually. So let the -court and thy philosophy be unto thee. Have recourse unto it -often, and comfort thyself in her, by whom it is that those other -things are made tolerable unto thee, and thou also in those -things not intolerable unto others.</font></font></font></p> - -<p><font><font><font>XI. How marvellous useful it is for a man to -represent unto himself meats, and all such things that are for -the mouth, under a right apprehension and imagination! as for -example: This is the carcass of a fish; this of a bird; and this -of a hog. And again more generally; This phalernum, this -excellent highly commended wine, is but the bare juice of an -ordinary grape. This purple robe, but sheep's hairs, dyed with -the blood of a shellfish. So for coitus, it is but the attrition -of an ordinary base entrail, and the excretion of a little vile -snivel, with a certain kind of convulsion: according to -Hippocrates his opinion. How excellent useful are these lively -fancies and representations of things, thus penetrating and -passing through the objects, to make their true nature known and -apparent! This must thou use all thy life long, and upon all -occasions: and then especially, when matters are apprehended as -of great worth and respect, thy art and care must be to uncover -them, and to behold their vileness, and to take away from them -all those serious circumstances and expressions, under which they -made so grave a show. For outward pomp and appearance is a great -juggler; and then especially art thou most in danger to be -beguiled by it, when (to a man's thinking) thou most seemest to -be employed about matters of moment.</font></font></font></p> - -<p><font><font><font>XII. See what Crates pronounceth concerning -Xenocrates himself.</font></font></font></p> - -<p><font><font><font>XIII. Those things which the common sort of -people do admire, are most of them such things as are very -general, and may be comprehended under things merely natural, or -naturally affected and qualified: as stones, wood, figs, vines, -olives. Those that be admired by them that are more moderate and -restrained, are comprehended under things animated: as flocks and -herds. Those that are yet more gentle and curious, their -admiration is commonly confined to reasonable creatures only; not -in general as they are reasonable, but as they are capable of -art, or of some craft and subtile invention: or perchance barely -to reasonable creatures; as they that delight in the possession -of many slaves. But he that honours a reasonable soul in general, -as it is reasonable and naturally sociable, doth little regard -anything else: and above all things is careful to preserve his -own, in the continual habit and exercise both of reason and -sociableness: and thereby doth co-operate with him, of whose -nature he doth also participate; God.</font></font></font></p> - -<p><font><font><font>XIV. Some things hasten to be, and others to -he no more. And even whatsoever now is, some part thereof bath -already perished. Perpetual fluxes and alterations renew the -world, as the perpetual course of time doth make the age of the -world (of itself infinite) to appear always fresh and new. In -such a flux and course of all things, what of these things that -hasten so fast away should any man regard, since among all there -is not any that a man may fasten and fix upon? as if a man would -settle his affection upon some ordinary sparrow living by him, -who is no sooner seen, than out of sight. For we must not think -otherwise of our lives, than as a mere exhalation of blood, or of -an ordinary respiration of air. For what in our common -apprehension is, to breathe in the air and to breathe it out -again, which we do daily: so much is it and no more, at once to -breathe out all thy respirative faculty into that common air from -whence but lately (as being but from yesterday, and to-day), thou -didst first breathe it in, and with it, -life.</font></font></font></p> - -<p><font><font><font>XV. Not vegetative spiration, it is not -surely (which plants have) that in this life should be so dear -unto us; nor sensitive respiration, the proper life of beasts, -both tame and wild; nor this our imaginative faculty; nor that we -are subject to be led and carried up and down by the strength of -our sensual appetites; or that we can gather, and live together; -or that we can feed: for that in effect is no better, than that -we can void the excrements of our food. What is it then that -should be dear unto us? to hear a clattering noise? if not that, -then neither to be applauded by the tongues of men. For the -praises of many tongues, is in effect no better than the -clattering of so many tongues. If then neither applause, what is -there remaining that should be dear unto thee? This I think: that -in all thy motions and actions thou be moved, and restrained -according to thine own true natural constitution and Construction -only. And to this even ordinary arts and professions do lead us. -For it is that which every art doth aim at, that whatsoever it -is, that is by art effected and prepared, may be fit for that -work that it is prepared for. This is the end that he that -dresseth the vine, and he that takes upon him either to tame -colts, or to train up dogs, doth aim at. What else doth the -education of children, and all learned professions tend unto? -Certainly then it is that, which should be dear unto us also. If -in this particular it go well with thee, care not for the -obtaining of other things. But is it so, that thou canst not but -respect other things also? Then canst not thou truly be free? -then canst thou not have self-content: then wilt thou ever be -subject to passions. For it is not possible, but that thou must -be envious, and jealous, and suspicious of them whom thou knowest -can bereave thee of such things; and again, a secret underminer -of them, whom thou seest in present possession of that which is -dear unto thee. To be short, he must of necessity be full of -confusion within himself, and often accuse the Gods, whosoever -stands in need of these things. But if thou shalt honour and -respect thy mind only, that will make thee acceptable towards -thyself, towards thy friends very tractable; and conformable and -concordant with the Gods; that is, accepting with praises -whatsoever they shall think good to appoint and allot unto -thee.</font></font></font></p> - -<p><font><font><font>XVI. Under, above, and about, are the -motions of the elements; but the motion of virtue, is none of -those motions, but is somewhat more excellent and divine. Whose -way (to speed and prosper in it) must be through a way, that is -not easily comprehended.</font></font></font></p> - -<p><font><font><font>XVII. Who can choose but wonder at them? -They will not speak well of them that are at the same time with -them, and live with them; yet they themselves are very ambitious, -that they that shall follow, whom they have never seen, nor shall -ever see, should speak well of them. As if a man should grieve -that he hath not been commended by them, that lived before -him.</font></font></font></p> - -<p><font><font><font>XVIII. Do not ever conceive anything -impossible to man, which by thee cannot, or not without much -difficulty be effected; but whatsoever in general thou canst -Conceive possible and proper unto any man, think that very -possible unto thee also.</font></font></font></p> - -<p><font><font><font>XIX. Suppose that at the palestra somebody -hath all to-torn thee with his nails, and hath broken thy head. -Well, thou art wounded. Yet thou dost not exclaim; thou art not -offended with him. Thou dost not suspect him for it afterwards, -as one that watcheth to do thee a mischief. Yea even then, though -thou dost thy best to save thyself from him, yet not from him as -an enemy. It is not by way of any suspicious indignation, but by -way of gentle and friendly declination. Keep the same mind and -disposition in other parts of thy life also. For many things -there be, which we must conceit and apprehend, as though we had -had to do with an antagonist at the palestra. For as I said, it -is very possible for us to avoid and decline, though we neither -suspect, nor hate.</font></font></font></p> - -<p><font><font><font>XX. If anybody shall reprove me, and shall -make it apparent unto me, that in any either opinion or action of -mine I do err, I will most gladly retract. For it is the truth -that I seek after, by which I am sure that never any man was -hurt; and as sure, that he is hurt that continueth in any error, -or ignorance whatsoever.</font></font></font></p> - -<p><font><font><font>XXI. I for my part will do what belongs unto -me; as for other things, whether things unsensible or things -irrational; or if rational, yet deceived and ignorant of the true -way, they shall not trouble or distract me. For as for those -creatures which are not endued with reason and all other things -and-matters of the world whatsoever I freely, and generously, as -one endued with reason, of things that have none, make use of -them. And as for men, towards them as naturally partakers of the -same reason, my care is to carry myself sociably. But whatsoever -it is that thou art about, remember to call upon the Gods. And as -for the time how long thou shalt live to do these things, let it -be altogether indifferent unto thee, for even three such hours -are sufficient.</font></font></font></p> - -<p><font><font><font>XXII. Alexander of Macedon, and he that -dressed his mules, when once dead both came to one. For either -they were both resumed into those original rational essences from -whence all things in the world are propagated; or both after one -fashion were scattered into atoms.</font></font></font></p> - -<p><font><font><font>XXIII Consider how many different things, -whether they concern our bodies, or our souls, in a moment of -time come to pass in every one of us, and so thou wilt not wonder -if many more things or rather all things that are done, can at -one time subsist, and coexist in that both one and general, which -we call the world.</font></font></font></p> - -<p><font><font><font>XXIV. if any should put this question unto -thee, how this word Antoninus is written, wouldst thou not -presently fix thine intention upon it, and utter out in order -every letter of it? And if any shall begin to gainsay thee, and -quarrel with thee about it; wilt thou quarrel with him again, or -rather go on meekly as thou hast begun, until thou hast numbered -out every letter? Here then likewise remember, that every duty -that belongs unto a man doth consist of some certain letters or -numbers as it were, to which without any noise or tumult keeping -thyself thou must orderly proceed to thy proposed end, forbearing -to quarrel with him that would quarrel and fall out with -thee.</font></font></font></p> - -<p><font><font><font>XXV. Is it not a cruel thing to forbid men -to affect those things, which they conceive to agree best with -their own natures, and to tend most to their own proper good and -behoof? But thou after a sort deniest them this liberty, as often -as thou art angry with them for their sins. For surely they are -led unto those sins whatsoever they be, as to their proper good -and commodity. But it is not so (thou wilt object perchance). -Thou therefore teach them better, and make it appear unto them: -but be not thou angry with them.</font></font></font></p> - -<p><font><font><font>XXVI. Death is a cessation from the -impression of the senses, the tyranny of the passions, the errors -of the mind, and the servitude of the -body.</font></font></font></p> - -<p><font><font><font>XXVII. If in this kind of life thy body be -able to hold out, it is a shame that thy soul should faint first, -and give over. take heed, lest of a philosopher thou become a -mere Caesar in time, and receive a new tincture from the court. -For it may happen if thou dost not take heed. Keep thyself -therefore, truly simple, good, sincere, grave, free from all -ostentation, a lover of that which is just, religious, kind, -tender-. hearted, strong and vigorous to undergo anything that -becomes thee. Endeavour to continue such, as philosophy (hadst -thou wholly and constantly applied thyself unto it) would have -made, and secured thee. Worship the Gods, procure the welfare of -men, this life is short. Charitable actions, and a holy -disposition, is the only fruit of this earthly -life.</font></font></font></p> - -<p><font><font><font>XXVIII. Do all things as becometh the -disciple of Antoninus Pius. Remember his resolute constancy in -things that were done by him according to reason, his equability -in all things, his sanctity; the cheerfulness of his countenance, -his sweetness, and how free he was from all vainglory; how -careful to come to the true and exact knowledge of matters in -hand, and how he would by no means give over till he did fully, -and plainly understand the whole state of the business; and how -patiently, and without any contestation he would bear with them, -that did unjustly condemn him: how he would never be over-hasty -in anything, nor give ear to slanders and false accusations, but -examine and observe with best diligence the several actions and -dispositions of men. Again, how he was no backbiter, nor easily -frightened, nor suspicious, and in his language free from all -affectation and curiosity: and how easily he would content -himself with few things, as lodging, bedding, clothing, and -ordinary nourishment, and attendance. How able to endure labour, -how patient; able through his spare diet to continue from morning -to evening without any necessity of withdrawing before his -accustomed hours to the necessities of nature: his uniformity and -constancy in matter of friendship. How he would bear with them -that with all boldness and liberty opposed his opinions; and even -rejoice if any man could better advise him: and lastly, how -religious he was without superstition. All these things of him -remember, that whensoever thy last hour shall come upon thee, it -may find thee, as it did him, ready for it in the possession of a -good conscience.</font></font></font></p> - -<p><font><font><font>XXIX. Stir up thy mind, and recall thy wits -again from thy natural dreams, and visions, and when thou art -perfectly awoken, and canst perceive that they were but dreams -that troubled thee, as one newly awakened out of another kind of -sleep look upon these worldly things with the same mind as thou -didst upon those, that thou sawest in thy -sleep.</font></font></font></p> - -<p><font><font><font>XXX. I consist of body and soul. Unto my -body all things are indifferent, for of itself it cannot affect -one thing more than another with apprehension of any difference; -as for my mind, all things which are not within the verge of her -own operation, are indifferent unto her, and for her own -operations, those altogether depend of her; neither does she busy -herself about any, but those that are present; for as for future -and past operations, those also are now at this present -indifferent unto her.</font></font></font></p> - -<p><font><font><font>XXXI. As long as the foot doth that which -belongeth unto it to do, and the hand that which belongs unto it, -their labour, whatsoever it be, is not unnatural. So a man as -long as he doth that which is proper unto a man, his labour -cannot be against nature; and if it be not against nature, then -neither is it hurtful unto him. But if it were so that happiness -did consist in pleasure: how came notorious robbers, impure -abominable livers, parricides, and tyrants, in so large a measure -to have their part of pleasures?</font></font></font></p> - -<p><font><font><font>XXXII. Dost thou not see, how even those -that profess mechanic arts, though in some respect they be no -better than mere idiots, yet they stick close to the course of -their trade, neither can they find in their heart to decline from -it: and is it not a grievous thing that an architect, or a -physician shall respect the course and mysteries of their -profession, more than a man the proper course and condition of -his own nature, reason, which is common to him and to the -Gods?</font></font></font></p> - -<p><font><font><font>XXXIII. Asia, Europe; what are they, but as -corners of the whole world; of which the whole sea, is but as one -drop; and the great Mount Athos, but as a clod, as all present -time is but as one point of eternity. All, petty things; all -things that are soon altered, soon perished. And all things come -from one beginning; either all severally and particularly -deliberated and resolved upon, by the general ruler and governor -of all; or all by necessary consequence. So that the dreadful -hiatus of a gaping lion, and all poison, and all hurtful things, -are but (as the thorn and the mire) the necessary consequences of -goodly fair things. Think not of these therefore, as things -contrary to those which thou dost much honour, and respect; but -consider in thy mind. the true fountain of -all.</font></font></font></p> - -<p><font><font><font>XXXIV He that seeth the things that are now, -hath Seen all that either was ever, or ever shall be, for all -things are of one kind; and all like one unto another. Meditate -often upon the connection of all things in the world; and upon -the mutual relation that they have one unto another. For all -things are after a sort folded and involved one within another, -and by these means all agree well together. For one thing is -consequent unto another, by local motion, by natural conspiration -and agreement, and by substantial union, or, reduction of all -substances into one.</font></font></font></p> - -<p><font><font><font>XXXV. Fit and accommodate thyself to that -estate and to those occurrences, which by the destinies have been -annexed unto thee; and love those men whom thy fate it is to live -with; but love them truly. An instrument, a tool, an utensil, -whatsoever it be, if it be fit for the purpose it was made for, -it is as it should be though he perchance that made and fitted -it, be out of sight and gone. But in things natural, that power -which hath framed and fitted them, is and abideth within them -still: for which reason she ought also the more to be respected, -and we are the more obliged (if we may live and pass our time -according to her purpose and intention) to think that all is well -with us, and according to our own minds. After this manner also, -and in this respect it is, that he that is all in all doth enjoy -his happiness.</font></font></font></p> - -<p><font><font><font>XXXVI. What things soever are not within the -proper power and jurisdiction of thine own will either to compass -or avoid, if thou shalt propose unto thyself any of those things -as either good, or evil; it must needs be that according as thou -shalt either fall into that which thou dost think evil, or miss -of that which thou dost think good, so wilt thou be ready both to -complain of the Gods, and to hate those men, who either shall be -so indeed, or shall by thee be suspected as the cause either of -thy missing of the one, or falling into the other. And indeed we -must needs commit many evils, if we incline to any of these -things, more or less, with an opinion of any difference. But if -we mind and fancy those things only, as good and bad, which -wholly depend of our own wills, there is no more occasion why we -should either murmur against the Gods, or be at enmity with any -man.</font></font></font></p> - -<p><font><font><font>XXXVII. We all work to one effect, some -willingly, and with a rational apprehension of what we do: others -without any such knowledge. As I think Heraclitus in a place -speaketh of them that sleep, that even they do work in their -kind, and do confer to the general operations of the world. One -man therefore doth co-operate after one sort, and another after -another sort; but even he that doth murmur, and to his power doth -resist and hinder; even he as much as any doth co-operate. For of -such also did the world stand in need. Now do thou consider among -which of these thou wilt rank thyself. For as for him who is the -Administrator of all, he will make good use of thee whether thou -wilt or no, and make thee (as a part and member of the whole) so -to co-operate with him, that whatsoever thou doest, shall turn to -the furtherance of his own counsels, and resolutions. But be not -thou for shame such a part of the whole, as that vile and -ridiculous verse (which Chrysippus in a place doth mention) is a -part of the comedy.</font></font></font></p> - -<p><font><font><font>XXXVIII. Doth either the sun take upon him -to do that which belongs to the rain? or his son Aesculapius -that, which unto the earth doth properly belong? How is it with -every one of the stars in particular? Though they all differ one -from another, and have their several charges and functions by -themselves, do they not all nevertheless concur and co-operate to -one end?</font></font></font></p> - -<p><font><font><font>XXXIX. If so be that the Gods have -deliberated in particular of those things that should happen unto -me, I must stand to their deliberation, as discrete and wise. For -that a God should be an imprudent God, is a thing hard even to -conceive: and why should they resolve to do me hurt? for what -profit either unto them or the universe (which they specially -take care for) could arise from it? But if so be that they have -not deliberated of me in particular, certainly they have of the -whole in general, and those things which in consequence and -coherence of this general deliberation happen unto me in -particular, I am bound to embrace and accept of. But if so be -that they have not deliberated at all (which indeed is very -irreligious for any man to believe: for then let us neither -sacrifice, nor pray, nor respect our oaths, neither let us any -more use any of those things, which we persuaded of the presence -and secret conversation of the Gods among us, daily use and -practise:) but, I say, if so be that they have not indeed either -in general, or particular deliberated of any of those things, -that happen unto us in this world; yet God be thanked, that of -those things that concern myself, it is lawful for me to -deliberate myself, and all my deliberation is but concerning that -which may be to me most profitable. Now that unto every one is -most profitable, which is according to his own constitution and -nature. And my nature is, to be rational in all my actions and as -a good, and natural member of a city and commonwealth, towards my -fellow members ever to be sociably and kindly disposed and -affected. My city and country as I am Antoninus, is Rome; as a -man, the whole world. Those things therefore that are expedient -and profitable to those cities, are the only things that are good -and expedient for me.</font></font></font></p> - -<p><font><font><font>XL. Whatsoever in any kind doth happen to -any one, is expedient to the whole. And thus much to content us -might suffice, that it is expedient for the whole in general. But -yet this also shalt thou generally perceive, if thou dost -diligently take heed, that whatsoever doth happen to any one man -or men. . . . And now I am content that the word expedient, -should more generally be understood of those things which we -otherwise call middle things, or things indifferent; as health, -wealth, and the like.</font></font></font></p> - -<p><font><font><font>XLI. As the ordinary shows of the theatre -and of other such places, when thou art presented with them, -affect thee; as the same things still seen, and in the same -fashion, make the sight ingrateful and tedious; so must all the -things that we see all our life long affect us. For all things, -above and below, are still the same, and from the same causes. -When then will there be an end?</font></font></font></p> - -<p><font><font><font>XLII. Let the several deaths of men of all -sorts, and of all sorts of professions, and of all sort of -nations, be a perpetual object of thy thoughts, . . . so that -thou mayst even come down to Philistio, Phoebus, and Origanion. -Pass now to other generations. Thither shall we after many -changes, where so many brave orators are; where so many grave -philosophers; Heraclitus, Pythagoras, Socrates. Where so many -heroes of the old times; and then so many brave captains of the -latter times; and so many kings. After all these, where Eudoxus, -Hipparchus, Archimedes; where so many other sharp, generous, -industrious, subtile, peremptory dispositions; and among others, -even they, that have been the greatest scoffers and deriders of -the frailty and brevity of this our human life; as Menippus, and -others, as many as there have been such as he. Of all these -consider, that they long since are all dead, and gone. And what -do they suffer by it! Nay they that have not so much as a name -remaining, what are they the worse for it? One thing there is, -and that only, which is worth our while in this world, and ought -by us much to be esteemed; and that is, according to truth and -righteousness, meekly and lovingly to converse with false, and -unrighteous men.</font></font></font></p> - -<p><font><font><font>XLIII. When thou wilt comfort and cheer -thyself, call to mind the several gifts and virtues of them, whom -thou dost daily converse with; as for example, the industry of -the one; the modesty of another; the liberality of a third; of -another some other thing. For nothing can so much rejoice thee, -as the resemblances and parallels of several virtues, visible and -eminent in the dispositions of those who live with thee; -especially when, all at once, as near as may be, they represent -themselves unto thee. And therefore thou must have them always in -a readiness.</font></font></font></p> - -<p><font><font><font>XLIV. Dost thou grieve that thou dost weigh -but so many pounds, and not three hundred rather? Just as much -reason hast thou to grieve that thou must live but so many years, -and not longer. For as for bulk and substance thou dost content -thyself with that proportion of it that is allotted unto thee, so -shouldst thou for time.</font></font></font></p> - -<p><font><font><font>XLV. Let us do our best endeavours to -persuade them ; but however, if reason and justice lead thee to -it, do it, though they be never so much against it. But if any -shall by force withstand thee, and hinder thee in it, convert thy -virtuous inclination from one object unto another, from justice -to contented equanimity, and cheerful patience: so that what in -the one is thy hindrance, thou mayst make use of it for the -exercise of another virtue: and remember that it was with due -exception, and reservation, that thou didst at first incline and -desire. For thou didst not set thy mind upon things impossible. -Upon what then? that all thy desires might ever be moderated with -this due kind of reservation. And this thou hast, and mayst -always obtain, whether the thing desired be in thy power or no. -And what do I care for more, if that for which I was born and -brought forth into the world (to rule all my desires with reason -and discretion) may be?</font></font></font></p> - -<p><font><font><font>XLVI. The ambitious supposeth another man's -act, praise and applause, to be his own happiness; the voluptuous -his own sense and feeling; but he that is wise, his own -action.</font></font></font></p> - -<p><font><font><font>XLVII. It is in thy power absolutely to -exclude all manner of conceit and opinion, as concerning this -matter; and by the same means, to exclude all grief and sorrow -from thy soul. For as for the things and objects themselves, they -of themselves have no such power, whereby to beget and force upon -us any opinion at all.</font></font></font></p> - -<p><font><font><font>XLVIII. Use thyself when any man speaks unto -thee, so to hearken unto him, as that in the interim thou give -not way to any other thoughts; that so thou mayst (as far as is -possible) seem fixed and fastened to his very soul, whosoever he -be that speaks unto thee.</font></font></font></p> - -<p><font><font><font>XLIX. That which is not good for the -bee-hive, cannot be good for the bee.</font></font></font></p> - -<p><font><font><font>L. Will either passengers, or patients, find -fault and complain, either the one if they be well carried, or -the others if well cured? Do they take care for any more than -this; the one, that their shipmaster may bring them safe to land, -and the other, that their physician may effect their -recovery?</font></font></font></p> - -<p><font><font><font>LI. How many of them who came into the world -at the same time when I did, are already gone out of -it?</font></font></font></p> - -<p><font><font><font>LII. To them that are sick of the jaundice, -honey seems bitter; and to them that are bitten by a mad dog, the -water terrible; and to children, a little ball seems a fine -thing. And why then should I be angry? or do I think that error -and false opinion is less powerful to make men transgress, than -either choler, being immoderate and excessive, to cause the -jaundice; or poison, to cause rage?</font></font></font></p> - -<p><font><font><font>LIII. No man can hinder thee to live as thy -nature doth require. Nothing can happen unto thee, but what the -common good of nature doth require.</font></font></font></p> - -<p><font><font><font>LIV. What manner of men they be whom they -seek to please, and what to get, and by what actions: how soon -time will cover and bury all things, and how many it hath already -buried!</font></font></font></p> - -<p><font><font><font>THE SEVENTH BOOK</font></font></font></p> - -<p><font><font><font>I. What is wickedness ? It is that which -many time and often thou hast already seen and known in the -world. And so oft as anything doth happen that might otherwise -trouble thee, let this memento presently come to thy mind, that -it is that which thou hast already often Seen and known. -Generally, above and below, thou shalt find but the same things. -The very same things whereof ancient stories, middle age stories, -and fresh stories are full whereof towns are full, and houses -full. There is nothing that is new. All things that are, are both -usual and of little continuance.</font></font></font></p> - -<p><font><font><font>II. What fear is there that thy dogmata, or -philosophical resolutions and conclusions, should become dead in -thee, and lose their proper power and efficacy to make thee live -happy, as long as those proper and correlative fancies, and -representations of things on which they mutually depend (which -continually to stir up and revive is in thy power,) are still -kept fresh and alive? It is in my power concerning this thing -that is happened, what soever it be, to conceit that which is -right and true. If it be, why then am I troubled? Those things -that are without my understanding, are nothing to it at all: and -that is it only, which doth properly concern me. Be always in -this mind, and thou wilt be right.</font></font></font></p> - -<p><font><font><font>Ill. That which most men would think -themselves most happy for, and would prefer before all things, if -the Gods would grant it unto them after their deaths, thou mayst -whilst thou livest grant unto thyself; to live again. See the -things of the world again, as thou hast already seen them. For -what is it else to live again? Public shows and solemnities with -much pomp and vanity, stage plays, flocks and herds; conflicts -and con tentions: a bone thrown to a company of hungry curs; a -bait for greedy fishes; the painfulness, and continual -burden-bearing of wretched ants, the running to and fro of -terrified mice: little puppets drawn up and down with wires and -nerves: these be the objects of the world. among all these thou -must stand steadfast, meekly affected, and free from all manner -of indignation; with this right ratiocination and apprehension; -that as the worth is of those things which a man doth affect, so -is in very deed every man's worth more or -less.</font></font></font></p> - -<p><font><font><font>IV. Word after word, every one by itself, -must the things that are spoken be conceived and understood; and -so the things that are done, purpose after purpose, every one by -itself likewise. And as in matter of purposes and actions, we -must presently see what is the proper use and relation of every -one; so of words must we be as ready, to consider of every one -what is the true meaning, and signification of it according to -truth and nature, however it be taken in common -use.</font></font></font></p> - -<p><font><font><font>V. Is my reason, and understanding -sufficient for this, or no? If it be sufficient, without any -private applause, or public ostentation as of an instrument, -which by nature I am provided of, I will make use of it for the -work in hand, as of an instrument, which by nature I am provided -of. if it be not, and that otherwise it belong not unto me -particularly as a private duty, I will either give it over, and -leave it to some other that can better effect it: or I will -endeavour it; but with the help of some other, who with the joint -help of my reason, is able to bring somewhat to pass, that will -now be seasonable and useful for the common good. For whatsoever -I do either by myself, or with some other, the only thing that I -must intend, is, that it be good and expedient for the public. -For as for praise, consider how many who once were much -commended, are now already quite forgotten, yea they that -commended them, how even they themselves are long since dead and -gone. Be not therefore ashamed, whensoever thou must use the help -of others. For whatsoever it be that lieth upon thee to effect, -thou must propose it unto thyself, as the scaling of walls is -unto a soldier. And what if thou through either lameness or some -other impediment art not able to reach unto the top of the -battlements alone, which with the help of another thou mayst; -wilt thou therefore give it over, or go about it with less -courage and alacrity. because thou canst not effect it all -alone?</font></font></font></p> - -<p><font><font><font>VI. Let not things future trouble thee. For -if necessity so require that they come to pass, thou shalt -(whensoever that is) be provided for them with the same reason, -by which whatsoever is now present, is made both tolerable and -acceptable unto thee. All things are linked and knitted together, -and the knot is sacred, neither is there anything in the world, -that is not kind and natural in regard of any other thing, or, -that hath not some kind of reference and natural correspondence -with whatsoever is in the world besides. For all things are -ranked together, and by that decency of its due place and order -that each particular doth observe, they all concur together to -the making of one and the same ["Kosmos" ed] or world: as if you -said, a comely piece, or an orderly composition. For all things -throughout, there is but one and the same order; and through all -things, one and the same God, the same substance and the same -law. There is one common reason, and one common truth, that -belongs unto all reasonable creatures, for neither is there save -one perfection of all creatures that are of the same kind, and -partakers of the same reason.</font></font></font></p> - -<p><font><font><font>VII. Whatsoever is material, doth soon -vanish away into the common substance of the whole; and -whatsoever is formal, or, whatsoever doth animate that which is -material, is soon resumed into the common reason of the whole; -and the fame and memory of anything, is soon swallowed up by the -general age and duration of the whole.</font></font></font></p> - -<p><font><font><font>VIII. To a reasonable creature, the same -action is both according to nature, and according to -reason.</font></font></font></p> - -<p><font><font><font>IX. Straight of itself, not made -straight.</font></font></font></p> - -<p><font><font><font>X. As several members in one body united, so -are reasonable creatures in a body divided and dispersed, all -made and prepared for one common operation. And this thou shalt -apprehend the better, if thou shalt use thyself often to say to -thyself, I am</font> <font face="Symbol">meloz</font><font>, or a -member of the mass and body of reasonable substances. But if thou -shalt say I am</font> <font face="Symbol">meroz</font><font>, or -a part, thou dost not yet love men from thy heart. The joy that -thou takest in the exercise of bounty, is not yet grounded upon a -due ratiocination and right apprehension of the nature of things. -Thou dost exercise it as yet upon this ground barely, as a thing -convenient and fitting; not, as doing good to thyself, when thou -dost good unto others.</font></font></font></p> - -<p><font><font><font>XI. Of things that are external, happen what -will to that which can suffer by external accidents. Those things -that suffer let them complain themselves, if they will; as for -me, as long as I conceive no such thing, that that which is -happened is evil, I have no hurt; and it is in my power not to -conceive any such thing.</font></font></font></p> - -<p><font><font><font>XII. Whatsoever any man either doth or -saith, thou must be good; not for any man's sake, but for thine -own nature's sake; as if either gold, or the emerald, or purple, -should ever be saying to themselves, Whatsoever any man either -doth or saith, I must still be an emerald, and I must keep my -colour.</font></font></font></p> - -<p><font><font><font>XIII. This may ever be my comfort and -security: my understanding, that ruleth over all, will not of -itself bring trouble and vexation upon itself. This I say; it -will not put itself in any fear, it will not lead itself into any -concupiscence. If it be in the power of any other to compel it to -fear, or to grieve, it is free for him to use his power. But sure -if itself do not of itself, through some false opinion or -supposition incline itself to any such disposition; there is no -fear. For as for the body, why should I make the grief of my -body, to be the grief of my mind? If that itself can either fear -or complain, let it. But as for the soul, which indeed, can only -be truly sensible of either fear or grief; to which only it -belongs according to its different imaginations and opinions, to -admit of either of these, or of their contraries; thou mayst look -to that thyself, that it suffer nothing. Induce her not to any -such opinion or persuasion. The understanding is of itself -sufficient unto itself, and needs not (if itself doth not bring -itself to need) any other thing besides itself, and by consequent -as it needs nothing, so neither can it be troubled or hindered by -anything, if itself doth not trouble and hinder -itself.</font></font></font></p> - -<p><font><font><font>XIV. What is rv&nfLovia, or happiness: -but a7~o~ &d~wv, or, a good da~rnon, or spirit? What then -dost thou do here, O opinion? By the Gods I adjure thee, that -thou get thee gone, as thou earnest: for I need thee not. Thou -earnest indeed unto me according to thy ancient wonted manner. It -is that, that all men have ever been subject unto. That thou -camest therefore I am not angry with thee, only begone, now that -I have found thee what thou art.</font></font></font></p> - -<p><font><font><font>XV. Is any man so foolish as to fear change, -to which all things that once were not owe their being? And what -is it, that is more pleasing and more familiar to the nature of -the universe? How couldst thou thyself use thy ordinary hot -baths, should not the wood that heateth them first be changed? -How couldst thou receive any nourishment from those things that -thou hast eaten, if they should not be changed? Can anything else -almost (that is useful and profitable) be brought to pass without -change? How then dost not thou perceive, that for thee also, by -death, to come to change, is a thing of the very same nature, and -as necessary for the nature of the -universe?</font></font></font></p> - -<p><font><font><font>XVI. Through the substance of the universe, -as through a torrent pass all particular bodies, being all of the -same nature, and all joint workers with the universe itself as in -one of our bodies so many members among themselves. How many such -as Chrysippus, how many such as Socrates, how many such as -Epictetus, hath the age of the world long since swallowed up and -devoured? Let this, be it either men or businesses, that thou -hast occasion to think of, to the end that thy thoughts be not -distracted and thy mind too earnestly set upon anything, upon -every such occasion presently come to thy mind. Of all my -thoughts and cares, one only thing shall be the object, that I -myself do nothing which to the proper constitution of man, -(either in regard of the thing itself, or in regard of the -manner, or of the time of doing,) is contrary. The time when thou -shalt have forgotten all things, is at hand. And that time also -is at hand, when thou thyself shalt be forgotten by all. Whilst -thou art, apply thyself to that especially which unto man as he -is a mart, is most proper and agreeable, and that is, for a man -even to love them that transgress against him. This shall be, if -at the same time that any such thing doth happen, thou call to -mind, that they are thy kinsmen; that it is through ignorance and -against their wills that they sin; and that within a very short -while after, both thou and he shall be no more. But above all -things, that he hath not done thee any hurt; for that by him thy -mind and understanding is not made worse or more vile than it was -before.</font></font></font></p> - -<p><font><font><font>XVII. The nature of the universe, of the -common substance of all things as it were of so much wax hath now -perchance formed a horse; and then, destroying that figure, hath -new tempered and fashioned the matter of it into the form and -substance of a tree: then that again into the form and substance -of a man: and then that again into some other. Now every one of -these doth subsist but for a very little while. As for -dissolution, if it be no grievous thing to the chest or trunk, to -be joined together; why should it be more grievous to be put -asunder?</font></font></font></p> - -<p><font><font><font>XVIII. An angry countenance is much against -nature, and it is oftentimes the proper countenance of them that -are at the point of death. But were it so, that all anger and -passion were so thoroughly quenched in thee, that it were -altogether impossible to kindle it any more, yet herein must not -thou rest satisfied, but further endeavour by good consequence of -true ratiocination, perfectly to conceive and understand, that -all anger and passion is against reason. For if thou shalt not be -sensible of thine innocence; if that also shall be gone from -thee, the comfort of a good conscience, that thou doest all -things according to reason: what shouldest thou live any longer -for? All things that now thou seest, are but for a moment. That -nature, by which all things in the world are administered, will -soon bring change and alteration upon them, and then of their -substances make other things like unto them : and then soon after -others again of the matter and substance of these: that so by -these means, the world may still appear fresh and -new.</font></font></font></p> - -<p><font><font><font>XIX. Whensoever any man doth trespass -against other, presently consider with thyself what it was that -he did suppose to be good, what to be evil, when he did trespass. -For this when thou knowest, thou wilt pity him thou wilt have no -occasion either to wonder, or to be angry. For either thou -thyself dust yet live in that error and ignorance, as that thou -dust suppose either that very thing that he doth, or some other -like worldly thing, to be good; and so thou art bound to pardon -him if he have done that which thou in the like case wouldst have -done thyself. Or if so be that thou dost not any more suppose the -same things to be good or evil, that he doth; how canst thou but -be gentle unto him that is in an error?</font></font></font></p> - -<p><font><font><font>XX. Fancy not to thyself things future, as -though they were present but of those that are present, take some -aside, that thou takest most benefit of, and consider of them -particularly, how wonderfully thou wouldst want them, if they -were not present. But take heed withal, lest that whilst thou -dust settle thy contentment in things present, thou grow in time -so to overprize them, as that the want of them (whensoever it -shall so fall out) should be a trouble and a vexation unto thee. -Wind up thyself into thyself. Such is the nature of thy -reasonable commanding part, as that if it exercise justice, and -have by that means tranquillity within itself, it doth rest fully -satisfied with itself without any other -thing.</font></font></font></p> - -<p><font><font><font>XXI. Wipe off all opinion stay the force and -violence of unreasonable lusts and affections: circumscribe the -present time examine whatsoever it be that is happened, either to -thyself or to another: divide all present objects, either in that -which is formal or material think of the last hour. That which -thy neighbour bath committed, where the guilt of it lieth, there -let it rest. Examine in order whatsoever is spoken. Let thy mind -penetrate both into the effects, and into the causes. Rejoice -thyself with true simplicity, and modesty; and that all middle -things between virtue and vice are indifferent unto thee. -Finally, love mankind; obey God.</font></font></font></p> - -<p><font><font><font>XXII. All things (saith he) are by certain -order and appointment. And what if the elements only. It will -suffice to remember, that all things in general are by certain -order and appointment: or if it be but few. And as concerning -death, that either dispersion, or the atoms, or annihilation, or -extinction, or translation will ensue. And as concerning pain, -that that which is intolerable is soon ended by death; and that -which holds long must needs be tolerable; and that the mind in -the meantime (which is all in all) may by way of jnterclusion, or -interception, by stopping all manner of commerce and sympathy -with the body, still retain its own tranquillity. Thy -understanding is not made worse by it. As for those parts that -suffer, let them, if they can, declare their grief themselves. As -for praise and commendation, view their mind and understanding, -what estate they are in; what kind of things they fly, and what -things they seek after: and that as in the seaside, whatsoever -was before to be seen, is by the continual succession of new -heaps of sand cast up one upon another, soon hid and covered; so -in this life, all former things by those which immediately -succeed.</font></font></font></p> - -<p><font><font><font>XXIII. Out of Plato. 'He then whose mind is -endowed with true magnanimity, who hath accustomed himself to the -contemplation both of all times, and of all things in general; -can this mortal life (thinkest thou) seem any great matter unto -him? It is not possible, answered he. Then neither will such a -one account death a grievous thing? By no -means.'</font></font></font></p> - -<p><font><font><font>XXIV. Out of Antisthenes. 'It is a princely -thing to do well, and to be ill-spoken of. It is a shameful thing -that the face should be subject unto the mind, to be put into -what shape it will, and to be dressed by it as it will; and that -the mind should not bestow so much care upon herself, as to -fashion herself, and to dress herself as best becometh -her.'</font></font></font></p> - -<p><font><font><font>XXV. Out of several poets and comics. 'It -will but little avail thee, to turn thine anger and indignation -upon the things themselves that have fallen across unto thee. For -as for them, they are not sensible of it, &c. Thou shalt but -make thyself a laughing-stock; both unto the Gods and men, -&c. Our life is reaped like a ripe ear of corn; one is yet -standing and another is down, &c. But if so be that I and my -children be neglected by the gods, there is some reason even for -that, &c. As long as right and equity is of my side, &c. -Not to lament with them, not to tremble, -&c'</font></font></font></p> - -<p><font><font><font>XXVI. Out of Plato. 'My answer, full of -justice and equity, should be this: Thy speech is not right, O -man! if thou supposest that he that is of any worth at all, -should apprehend either life or death, as a matter of great -hazard and danger; and should not make this rather his only care, -to examine his own actions, whether just or unjust: whether -actions of a good, or of a wicked man, &c. For thus in very -truth stands the case, O ye men of Athens. What place or station -soever a man either hath chosen to himself, judging it best for -himself; or is by lawful authority put and settled in, therein do -I think (all appearance of danger notwithstanding) that he should -continue, as one who feareth neither death, nor anything else, so -much as he feareth to commit anything that is vicious and -shameful, &c. But, O noble sir, consider I pray, whether true -generosity and true happiness, do not consist in somewhat else -rather, than in the preservation either of our, or other men's -lives. For it is not the part of a man that is a man indeed, to -desire to live long or to make much of his life whilst he Iiveth: -but rather (he that is such) will in these things wholly refer -himself unto the Gods, and believing that which every woman can -tell him, that no man can escape death; the only thing that he -takes thought and care for is this, that what time he liveth, he -may live as well and as virtuously as he can possibly, &c. To -look about, and with the eyes to follow the course of the stars -and planets as though thou wouldst run with them; and to mind -perpetually the several changes of the elements one into another. -For such fancies and imaginations, help much to purge away the -dross and filth of this our earthly life,' &c. That also is a -fine passage of Plato's, where he speaketh of worldly things in -these words: 'Thou must also as from some higher place look down, -as it were, upon the things of this world, as flocks, armies, -husbandmen's labours, marriages, divorces, generations, deaths: -the tumults of courts and places of judicatures; desert places; -the several nations of barbarians, public festivals, mournmgs, -fairs, markets.' How all things upon earth are pell-mell; and how -miraculously things contrary one to another, concur to the beauty -and perfection of this universe.</font></font></font></p> - -<p><font><font><font>XXVII. To look back upon things of former -ages, as upon the manifold changes and conversions of several -monarchies and commonwealths. We may also foresee things future, -for they shall all be of the same kind; neither is it possible -that they should leave the tune, or break the concert that is now -begun, as it were, by these things that are now done and brought -to pass in the world. It comes all to one therefore, whether a -man be a spectator of the things of this life but forty years, or -whether he see them ten thousand years together: for what shall -he see more? 'And as for those parts that came from the earth, -they shall return unto the earth again; and those that came from -heaven, they also shall return unto those heavenly places.' -Whether it be a mere dissolution and unbinding of the manifold -intricacies and entanglements of the confused atoms; or some such -dispersion of the simple and incorruptible elements . . . 'With -meats and drinks and divers charms, they seek to divert the -channel, that they might not die. Yet must we needs endure that -blast of wind that cometh from above, though we toil and labour -never so much.'</font></font></font></p> - -<p><font><font><font>XXVIII. He hath a stronger body, and is a -better wrestler than I. What then? Is he more bountiful? is he -more modest? Doth he bear all adverse chances with more -equanimity: or with his neighbour's offences with more meekness -and gentleness than I?</font></font></font></p> - -<p><font><font><font>XXIX. Where the matter may be effected -agreeably to that reason, which both unto the Gods and men is -common, there can be no just cause of grief or sorrow. For where -the fruit and benefit of an action well begun and prosecuted -according to the proper constitution of man may be reaped and -obtained, or is sure and certain, it is against reason that any -damage should there be suspected. In all places, and at all -times, it is in thy power religiously to embrace whatsoever by -God's appointment is happened unto thee, and justly to converse -with those men, whom thou hast to do with, and accurately to -examine every fancy that presents itself, that nothing may slip -and steal in, before thou hast rightly apprehended the true -nature of it.</font></font></font></p> - -<p><font><font><font>XXX. Look not about upon other men's minds -and understandings; but look right on forwards whither nature, -both that of the universe, in those things that happen unto thee; -and thine in particular, in those things that are done by thee: -doth lead, and direct thee. Now every one is bound to do that, -which is consequent and agreeable to that end which by his true -natural constitution he was ordained unto. As for all other -things, they are ordained for the use of reasonable creatures: as -in all things we see that that which is worse and inferior, is -made for that which is better. Reasonable creatures, they are -ordained one for another. That therefore which is chief in every -man's constitution, is, that he intend the common good. The -second is, that he yield not to any lusts and motions of the -flesh. For it is the part and privilege of the reasonable and -intellective faculty, that she can so bound herself, as that -neither the sensitive, nor the appetitive faculties, may not -anyways prevail upon her. For both these are brutish. And -therefore over both she challengeth mastery, and cannot anyways -endure, if in her right temper, to be subject unto either. And -this indeed most justly. For by nature she was ordained to -command all in the body. The third thing proper to man by his -constitution, is, to avoid all rashness and precipitancy; and not -to be subject to error. To these things then, let the mind apply -herself and go straight on, without any distraction about other -things, and she hath her end, and by consequent her -happiness.</font></font></font></p> - -<p><font><font><font>XXXI. As one who had lived, and were now to -die by right, whatsoever is yet remaining, bestow that wholly as -a gracious overplus upon a virtuous life. Love and affect that -only, whatsoever it be that happeneth, and is by the fates -appointed unto thee. For what can be more reasonable? And as -anything doth happen unto thee by way of cross, or calamity, call -to mind presently and set before thine eyes, the examples of some -other men, to whom the self-same thing did once happen likewise. -Well, what did they? They grieved; they wondered ; they -complained. And where are they now? All dead and gone. Wilt thou -also be like one of them? Or rather leaving to men of the world -(whose life both in regard of themselves, and them that they -converse with, is nothing but mere mutability; or men of as -fickle minds, as fickle bodies; ever changing and soon changed -themselves: let it be thine only care and study, how to make a -right use of all such accidents. For there is good use to be made -of them, and they will prove fit matter for thee to work upon, if -it shall be both thy care and thy desire, that whatsoever thou -doest, thou thyself mayst like and approve thyself for it. And -both these, see, that thou remember well, according as the -diversity of the matter of the action that thou art about shall -require. Look within; within is the fountain of all good. Such a -fountain, where springing waters can never fail, so thou dig -still deeper and deeper.</font></font></font></p> - -<p><font><font><font>XXXII. Thou must use thyself also to keep -thy body fixed and steady; free from all loose fluctuant either -motion, or posture. And as upon thy face and looks, thy mind hath -easily power over them to keep them to that which is grave and -decent; so let it challenge the same power over the whole body -also. But so observe all things in this kind, as that it be -without any manner of affectation.</font></font></font></p> - -<p><font><font><font>XXXIII. The art of true living in this world -is more like a wrestler's, than a dancer's practice. For in this -they both agree, to teach a man whatsoever falls upon him, that -he may be ready for it, and that nothing may cast him -down.</font></font></font></p> - -<p><font><font><font>XXXIV. Thou must continually ponder and -consider with thyself, what manner of men they be, and for their -minds and understandings what is their present estate, whose good -word and testimony thou dost desire. For then neither wilt thou -see cause to complain of them that offend against their wills; or -find any want of their applause, if once thou dost but penetrate -into the true force and ground both of their opinions, and of -their desires. 'No soul (saith he) is willingly bereft of the -truth,' and by consequent, neither of justice, or temperance, or -kindness, and mildness; nor of anything that is of the same kind. -It is most needful that thou shouldst always remember this. For -so shalt thou be far more gentle and moderate towards all -men.</font></font></font></p> - -<p><font><font><font>XXXV. What pain soever thou art in, let this -presently come to thy mind, that it is not a thing whereof thou -needest to be ashamed, neither is it a thing whereby thy -understanding, that hath the government of all, can be made -worse. For neither in regard of the substance of it, nor in -regard of the end of it (which is, to intend the common good) can -it alter and corrupt it. This also of Epicurus mayst thou in most -pains find some help of, that it is 'neither intolerable, nor -eternal;' so thou keep thyself to the true bounds and limits of -reason and give not way to opinion. This also thou must consider, -that many things there be, which oftentimes unsensibly trouble -and vex thee, as not armed against them with patience, because -they go not ordinarily under the name of pains, which in very -deed are of the same nature as pain; as to slumber unquietly, to -suffer heat, to want appetite: when therefore any of these things -make thee discontented, check thyself with these words: Now hath -pain given thee the foil; thy courage hath failed -thee.</font></font></font></p> - -<p><font><font><font>XXXVI. Take heed lest at any time thou stand -so affected, though towards unnatural evil men, as ordinary men -are commonly one towards another.</font></font></font></p> - -<p><font><font><font>XXXVII. How know we whether Socrates were so -eminent indeed, and of so extraordinary a disposition? For that -he died more gloriously, that he disputed with the Sophists more -subtilly; that he watched in the frost more assiduously; that -being commanded to fetch innocent Salaminius, he refused to do it -more generously; all this will not serve. Nor that he walked in -the streets, with much gravity and majesty, as was objected unto -him by his adversaries: which nevertheless a man may well doubt -of, whether it were so or no, or, which above all the rest, if so -be that it were true, a man would well consider of, whether -commendable, or discommendable. The thing therefore that we must -inquire into, is this; what manner of soul Socrates had: whether -his disposition was such; as that all that he stood upon, and -sought after in this world, was barely this, that he might ever -carry himself justly towards men, and holily towards the Gods. -Neither vexing himself to no purpose at the wickedness of others, -nor yet ever condescending to any man's evil fact, or evil -intentions, through either fear, or engagement of friendship. -Whether of those things that happened unto him by God's -appointment, he neither did wonder at any when it did happen, or -thought it intolerable in the trial of it. And lastly, whether he -never did suffer his mind to sympathise with the senses, and -affections of the body. For we must not think that Nature hath so -mixed and tempered it with the body, as that she hath not power -to circumscribe herself, and by herself to intend her own ends -and occasions.</font></font></font></p> - -<p><font><font><font>XXXVIII. For it is a thing very possible, -that a man should be a very divine man, and yet be altogether -unknown. This thou must ever be mindful of, as of this also, that -a man's true happiness doth consist in very few things. And that -although thou dost despair, that thou shalt ever be a good either -logician, or naturalist, yet thou art never the further off by it -from being either liberal, or modest, or charitable, or obedient -unto God.</font></font></font></p> - -<p><font><font><font>XXXIX. Free from all compulsion in all -cheerfulness and alacrity thou mayst run out thy time, though men -should exclaim against thee never so much, and the wild beasts -should pull in sunder the poor members of thy pampered mass of -flesh. For what in either of these or the like cases should -hinder the mind to retain her own rest and tranquillity, -consisting both in the right judgment of those things that happen -unto her, and in the ready use of all present matters and -occasions? So that her judgment may say, to that which is -befallen her by way of cross: this thou art in very deed, and -according to thy true nature: notwithstanding that in the -judgment of opinion thou dust appear otherwise: and her -discretion to the present object; thou art that, which I sought -for. For whatsoever it be, that is now present, shall ever be -embraced by me as a fit and seasonable object, both for my -reasonable faculty, and for my sociable, or charitable -inclination to work upon. And that which is principal in this -matter, is that it may be referred either unto the praise of God, -or to the good of men. For either unto God or man, whatsoever it -is that doth happen in the world hath in the ordinary course of -nature its proper reference; neither is there anything, that in -regard of nature is either new, or reluctant and intractable, but -all things both usual and easy.</font></font></font></p> - -<p><font><font><font>XL. Then hath a man attained to the estate -of perfection in his life and conversation, when he so spends -every day, as if it were his last day: never hot and vehement in -his affections, nor yet so cold and stupid as one that had no -sense; and free from all manner of -dissimulation.</font></font></font></p> - -<p><font><font><font>XLI. Can the Gods, who are immortal, for the -continuance of so many ages bear without indignation with such -and so many sinners, as have ever been, yea not only so, but also -take such care for them, that they want nothing; and dust thou so -grievously take on, as one that could bear with them no longer; -thou that art but for a moment of time? yea thou that art one of -those sinners thyself? A very ridiculous thing it is, that any -man should dispense with vice and wickedness in himself, which is -in his power to restrain; and should go about to suppress it in -others, which is altogether impossible.</font></font></font></p> - -<p><font><font><font>XLII. What object soever, our reasonable and -sociable faculty doth meet with, that affords nothing either for -the satisfaction of reason, or for the practice of charity, she -worthily doth think unworthy of herself.</font></font></font></p> - -<p><font><font><font>XLIII. When thou hast done well, and another -is benefited by thy action, must thou like a very fool look for a -third thing besides, as that it may appear unto others also that -thou hast done well, or that thou mayest in time, receive one -good turn for another? No man useth to be weary of that which is -beneficial unto him. But every action according to nature, is -beneficial. Be not weary then of doing that which is beneficial -unto thee, whilst it is so unto others.</font></font></font></p> - -<p><font><font><font>XLIV. The nature of the universe did once -certainly before it was created, whatsoever it hath done since, -deliberate and so resolve upon the creation of the world. Now -since that time, whatsoever it is, that is and happens in the -world, is either but a consequent of that one and first -deliberation: or if so be that this ruling rational part of the -world, takes any thought and care of things particular, they are -surely his reasonable and principal creatures, that are the -proper object of his particular care and providence. This often -thought upon, will much conduce to thy -tranquillity.</font></font></font></p> - -<p><font><font><font>THE EIGHTH BOOK</font></font></font></p> - -<p><font><font><font>I. This also, among other things, may serve -to keep thee from vainglory; if thou shalt consider, that thou -art now altogether incapable of the commendation of one, who all -his life long, or from his youth at least, hath lived a -philosopher's life. For both unto others, and to thyself -especially, it is well known, that thou hast done many things -contrary to that perfection of life. Thou hast therefore been -confounded in thy course, and henceforth it will be hard for thee -to recover the title and credit of a philosopher. And to it also -is thy calling and profession repugnant. If therefore thou dost -truly understand, what it is that is of moment indeed; as for thy -fame and credit, take no thought or care for that: let it suffice -thee if all the rest of thy life, be it more or less, thou shalt -live as thy nature requireth, or accoring to the true and natural -end of thy making. Take pains therefore to know what it is that -thy nature requireth, and let nothing else distract thee. Thou -hast already had sufficient experience, that of those many things -that hitherto thou hast erred and wandered about, thou couldst -not find happiness in any of them. Not in syllogisms, and logical -subtilties, not in wealth, not in honour and reputation, not in -pleasure. In none of all these. Wherein then is it to be found? -In the practice of those things, which the nature of man, as he -is a man, doth require. How then shall he do those things? if his -dogmata, or moral tenets and opinions (from which all motions and -actions do proceed), be right and true. Which be those dogmata? -Those that concern that which is good or evil, as that there is -nothing truly good and beneficial unto man, but that which makes -him just, temperate, courageous, liberal; and that there is -nothing truly evil and hurtful unto man, but that which causeth -the contrary effects.</font></font></font></p> - -<p><font><font><font>II. Upon every action that thou art about, -put this question to thyself; How will this when it is done agree -with me? Shall I have no occasion to repent of it? Yet a very -little while and I am dead and gone; and all things are at end. -What then do I care for more than this, that my present action -whatsoever it be, may be the proper action of one that is -reasonable; whose end is, the common good; who in all things is -ruled and governed by the same law of right and reason, by which -God Himself is.</font></font></font></p> - -<p><font><font><font>III. Alexander, Caius, Pompeius; what are -these to Diogenes, Heraclitus, and Socrates? These penetrated -into the true nature of things; into all causes, and all -subjects: and upon these did they exercise their power and -authority. But as for those, as the extent of their error was, so -far did their slavery extend.</font></font></font></p> - -<p><font><font><font>IV. What they have done, they will still do, -although thou shouldst hang thyself. First; let it not trouble -thee. For all things both good and evil: come to pass according -to the nature and general condition of the universe, and within a -very little while, all things will be at an end; no man will be -remembered: as now of Africanus (for example) and Augustus it is -already come to pass. Then secondly; fix thy mind upon the thing -itself; look into it, and remembering thyself, that thou art -bound nevertheless to be a good man, and what it is that thy -nature requireth of thee as thou art a man, be not diverted from -what thou art about, and speak that which seemeth unto thee most -just: only speak it kindly, modestly, and without -hypocrisy.</font></font></font></p> - -<p><font><font><font>V. That which the nature of the universe -dotb busy herself about, is; that which is here, to transfer it -thither, to change it, and thence again to take it away, and to -carry it to another place. So that thou needest not fear any new -thing. For all things are usual and ordinary; and all things are -disposed by equality.</font></font></font></p> - -<p><font><font><font>VI. Every particular nature hath content, -when in its own proper course it speeds. A reasonable nature doth -then speed, when first in matter of fancies and imaginations, it -gives no consent to that which is either false uncertain. -Secondly, when in all its motions and resolutions it takes its -level at the common good only, and that it desireth nothing, and -flieth from nothing, bet what is in its own power to compass or -avoid. And lastly, when it willingly and gladly embraceth, -whatsoever is dealt and appointed unto it by the common nature. -For it is part of it; even as the nature of any one leaf, is part -of the common nature of all plants and trees. But that the nature -of a leaf, is part of a nature both unreasonable and unsensibIe, -and which in its proper end may be hindered; or, which is servile -and slavish : whereas the nature of man is part of a common -nature which cannot be hindered, and which is both reasonable and -just. From whence also it is, that accord ing to the worth of -everything, she doth make such equal distribution of all things, -as of duration, substance form, operation, and of events and -accidents. But herein consider not whether thou shalt find this -equality rn everything abu;oluteiy and by itself; but whether in -all the particulars of some one thing taken together, and -compared with all the particulars of some other thing, and them -together likewise. VII. Thou hast no time nor opportunity to -read. What then? Hast thou not time and opportunity to exercise -thyself, not to wrong thyself; to strive against all carnal -pleasures and pains, and to aet the upper hand of them; to -contemn honour and vainglory; and not only, not to be angry with -them, whom towards thee thou doest find unsensible and -unthankful; but also to have a care of them still, and of their -welfare?</font></font></font></p> - -<p><font><font><font>VIII. Forbear henceforth to complain of the -trouble of a courtly life, either in public before others, or in -private by thyself.</font></font></font></p> - -<p><font><font><font>IX. Repentance is an inward and -self-reprehension for the neglect or omission of somewhat that -was profitable. Now whatsoever is good, is also profltable, and -it is the part of an honest virtuous man to set by it, and to -make reckoning of it accordingly. But never did any honest -virtuous man repent of the neglect or omission of any carnal -pleasure : no carnal pleasure then is either good or -profitable.</font></font></font></p> - -<p><font><font><font>X. This, what is it in itself, and by -itself, according to its proper constitution? What is the -substance of it? What is the matter, or proper use ? What is the -form or efflcient cause? What is it for in this world, and how -long will it abide? Thus must thou examine all things, that -present themselves unto thee.</font></font></font></p> - -<p><font><font><font>XI. When thou art hard to he stirred up and -awaked out of thy sleep, admonish thyself and call to mind, that, -to perform actions tending to the common good is that which thine -own proper constitution, and that which the nature of man do -require. ]3ut to sleep, is common to unreasonable creatures also. -And what more proper and natural, yea what more kind and -pleasing, than that which is according to -nature?</font></font></font></p> - -<p><font><font><font>XII. As every fancy and imagination presents -itself unto thee, consider (if it be possible) the true nature, -and the proper qualities of it, and reason with thyself about -it.</font></font></font></p> - -<p><font><font><font>XIII. At thy first encounter with any one, -say presently to thyself: This man, what are his opinions -concerning that which is good or evil? as concerning pain, -pleasure, and the causes of both; concerning honour, and -dishonour, concerning life and death? thus and thus. Now if it be -no wonder that a man should have such and such opinions, how can -it be a wonder that he should do such and such things ? I will -remember then, that he cannot but do as he doth, holding those -opinions that he doth. Remember, that as it is a shame for any -man to wonder that a fig tree should bear figs, so also to wonder -that the world should bear anything, whatsoever it is which in -the ordinary course of nature it may bear. To a physician also -and to a pilot it is a shame either for the one to wonder, that -such and such a one should have an ague; or for the other, that -the winds should prove Contrary.</font></font></font></p> - -<p><font><font><font>XIV. Remember, that to change thy mind upon -occasion, and to follow him that is able to rectify thee, is -equally ingenuous, as to find out at the first, what is right and -just, without help. For of thee nothing is required, ti, is -beyond the extent of thine own deliberation and jun. merit, arid -of thine own understanding.</font></font></font></p> - -<p><font><font><font>XV. If it were thine act and in thine own -power, wi: wouldcst thou do it ? If it were not, whom dost tin -accuse? the atoms, or the Gods? For to do either, the part of a -mad man. Thou must therefore blame nobody, but if it be in thy -power, redress what is amiss; if it be not, to what end is it to -complain? For nothing should be done but to some certain -end.</font></font></font></p> - -<p><font><font><font>XVI. Whatsoever dieth and falleth, however -and wheresoever it die and fall, it cannot fall out of the world. -here it have its abode and change, here also shall it have its -dissolution into its proper elements. The same are the world's -elements, and the elements of which thou dost consist. And they -when they are changed, they murmur not; why shouldest -thou?</font></font></font></p> - -<p><font><font><font>XVII. Whatsoever is, was made for something: -as a horse, a vine. Why wonderest thou? The sun itself will say -of itself, I was made for something; and so hath every god its -proper function. What then were then made for? to disport and -delight thyself? See how even common sense and reason cannot -brook it.</font></font></font></p> - -<p><font><font><font>XVIII. Nature hath its end as well in the -end and final consummation of anything that is, as in the -beginnine and continuation of it.</font></font></font></p> - -<p><font><font><font>XIX. As one that tosseth up a ball. And what -is a. ball the better, if the motion of it be upwards; or the -worse if it be downwards; or if it chance to fall upon the -ground? So for the bubble; if it continue, what it the better? -and if it dissolve, what is it the worse And so is it of a candle -too. And so must thou reason with thyself, both in matter of -fame, and in matter of death. For as for the body itself, (the -subject of death) wouldest thou know the vileness of it ? Turn it -about that thou mayest behold it the worst sides upwards as well, -as in its more ordinary pleasant shape; how doth it look, when it -is old and withered? when sick and pained? when in the act of -lust, and fornication? And as for fame. This life is short. Both -he that praiseth, and he that is praised; he that remembers, and -he that is remembered, will soon be dust and ashes. Besides, it -is but in one corner of this part of the world that thou art -praised; and yet in this corner, thou hast not the joint praises -of all men; no nor scarce of any one constantly. And yet the -whole earth itself, what is it but as one point, in regard of the -whole world?</font></font></font></p> - -<p><font><font><font>XX. That which must be the subject of thy -consideration, is either the matter itself, or the dogma, or the -operation, or the true sense and -signification.</font></font></font></p> - -<p><font><font><font>XXI. Most justly have these things happened -unto thee: why dost not thou amend? O but thou hadst rather -become good to-morrow, than to be so -to-day.</font></font></font></p> - -<p><font><font><font>XXII. Shall I do it? I will; so the end of -my action be to do good unto men. Doth anything by way of cross -or adversity happen unto me? I accept it, with reference unto the -Gods, and their providence; the fountain of all things, from -which whatsoever comes to pass, doth hang and -depend.</font></font></font></p> - -<p><font><font><font>XXIII. By one action judge of the rest: this -bathing which usually takes up so much of our time, what is it? -Oil, sweat, filth; or the sordes of the body: an excrementitious -viscosity, the excrements of oil and other ointments used about -the body, and mixed with the sordes of the body: all base and -loathsome. And such almost is every part of our life; and every -worldly object.</font></font></font></p> - -<p><font><font><font>XXIV. Lucilla buried Verus; then was Lucilla -herself buried by others. So Secunda Maximus, then Secunda -herself. So Epitynchanus, Diotimus; then Epitynchanus himself. So -Antoninus Pius, Faustina his wife; then Antoninus himself. This -is the course of the world. First Celer, Adrianus; then Adrianus -himself. And those austere ones; those that foretold other men's -deaths; those that were so proud and stately, where are they now? -Those austere ones I mean, such as were Charax, and Demetrius the -Platonic, and Eudaemon, and others like unto those. They were all -but for one day; all dead and gone long since. Some of them no -sooner dead, than forgotten. Others soon turned into fables. Of -others, even that which was fabulous, is now long since -forgotten. This thereafter thou must remember, that whatsoever -thou art compounded of, shall soon be dispersed, and that thy -life and breath, or thy soul, shall either he no more or shall -ranslated, and appointed to some certain place and -station.</font></font></font></p> - -<p><font><font><font>XXV. The true joy of a man, is to do that -which properly belongs unto a man. That which is most proper unto -a man, is, first, to he kindly affected towards them that are of -the same kind and nature as he is himself to contemn all sensual -motions and appetites, to discern rightly all plausible fancies -and imaginations, to contemplate the nature of the universe; both -it, and things that are done in it. In which kind of con -templation three several relations are to be observed The first, -to the apparent secondary cause. The Second to the first original -cause, God, from whom originally proceeds whatsoever doth happen -in the world. The third and last, to them that we live and -converse with: what use may be made of it, to their use and -benefit</font></font></font></p> - -<p><font><font><font>XXVI. If pain be an evil, either it is in -regard of the body; (and that cannot be, because the body of -itself is altogether insensible:) or in regard of the soul But it -is in the power of the soul, to preserve her own peace and -tranquillity, and not to suppose that pain is evil. For all -judgment and deliberation; all prosecution, or aversation is from -within, whither the sense of evil (except it be let in by -opinion) cannot penetrate.</font></font></font></p> - -<p><font><font><font>XXVII. Wipe off all idle fancies, and say -unto thyselF incessantly; Now if I will, it is in my power to -keep out of this my soul all wickedness, all lust, and -concupiscences, all trouble and confusion. But on the contrary to -behold and consider all things according to their true nature, -and to carry myself towards everything according to its true -worth. Remember then this thy power that nature hath given -thee.</font></font></font></p> - -<p><font><font><font>XXVIII. Whether thou speak in the Senate or -whether thou speak to any particular, let thy speech In always -grave and modest. But thou must not openly and vulgarly observe -that sound and exact form of speaking, concerning that which is -truly good and truly civil; the vanity of the world, and of -worldly men: which otherwise truth and reason doth -prescribe.</font></font></font></p> - -<p><font><font><font>XXIX. Augustus his court; his wife, his -daughter, his nephews, his sons-in-law his sister, Agrippa, his -kinsmen, his domestics, his friends; Areus, Maecenas, his slayers -of beasts for sacrifice and divination: there thou hast the death -of a whole court together. Proceed now on to the rest that have -been since that of Augustus. Hath death dwelt with them -otherwise, though so many and so stately whilst they lived, than -it doth use to deal with any one particular man? Consider now the -death of a whole kindred and family, as of that of the Pompeys, -as that also that useth to be written upon some monuments, HE -WASS THE LAST OF HIS OWN KINDRED. O what care did his -predecessors take, that they might leave a successor, yet behold -at last one or other must of necessity be THE LAST. Here again -therefore consider the death of a whole -kindred.</font></font></font></p> - -<p><font><font><font>XXX. Contract thy whole life to the measure -and proportion of one single action. And if in every particular -action thou dost perform what is fitting to the utmost of thy -power, let it suffice thee. And who can hinder thee, but that -thou mayest perform what is fitting? But there may be some -outward let and impediment. Not any, that can hinder thee, but -that whatsoever thou dost, thou may do it, justly, temperately, -and with the praise of God. Yea, but there may be somewhat, -whereby some operation or other of thine may he hindered. And -then, with that very thing that doth hinder, thou mayest he well -pleased, and so by this gentle and equanimious conversion of thy -mind unto that which may be, instead of that which at first thou -didst intend, in the room of that former action there succeedeth -another, which agrees as well with this contraction of thy life, -that we now speak of.</font></font></font></p> - -<p><font><font><font>XXXI. Receive temporal blessings without -ostentation, when they are sent and thou shalt be able to part -with them with all readiness and facility when they are taken -from thee again.</font></font></font></p> - -<p><font><font><font>XXXII. If ever thou sawest either a hand, or -a foot, or a head lying by itself, in some place or other, as cut -off from the rest of the body, such must thou conceive him to -make himself, as much as in him lieth, that either is offended -with anything that is happened, (whatsoever it be) and as it were -divides himself from it: or that commits anything against the -natural law of mutual correspondence, and society among men: or, -he that, commits any act of uncharitableness. Whosoever thou art, -thou art such, thou art cast forth I know not whither out of the -general unity, which is according to nature. Thou went born -indeed a part, but now thou hast cut thyself off. However, herein -is matter of joy and exultation, that thou mayst be united again. -God bath not granted it unto any other part, that once separated -and cut off, it might be reunited, and come together again. But, -behold, that GOODNESS how great and immense it is! which hath so -much esteemed MAN. As at first be was so made, that he needed -not, except he would himself, have divided himself from the -whole; so once divided and cut off, IT hath so provided and -ordered it, that if he would himself, he might return, and grow -together again, and be admitted into its former rank and place of -a part, as he was before.</font></font></font></p> - -<p><font><font><font>XXXIII. As almost all her other faculties -and properties the nature of the universe bath imparted unto -every reasonable creature, so this in particular we have received -from her, that as whatsoever doth oppose itself unto her, and -doth withstand her in her purposes and intentions, she doth, -though against its will and intention, bring it about to herself, -to serve herself of it in the execution of her own destinated -ends; and so by this though not intended co-operation of it with -herself makes it part of herself whether it will or no. So may -every reasonable creature, what crosses and impediments soever it -meets with in the course of this mortal life, it may use them as -fit and proper objects, to the furtherance of whatsoever it -intended and absolutely proposed unto itself as its natural end -and happiness.</font></font></font></p> - -<p><font><font><font>XXXIV. Let not the general representation -unto thyself of the wretchedness of this our mortal life, trouble -thee. Let not thy mind wander up and down, and heap together in -her thoughts the many troubles and grievous calamities which thou -art as subject unto as any other. But as everything in particular -doth happen, put this question unto thyself, and say: What is it -that in this present matter, seems unto thee so intolerable? For -thou wilt be ashamed to confess it. Then upon this presently call -to mind, that neither that which is future, nor that which is -past can hurt thee; but that only which is present. (And that -also is much lessened, if thou dost lightly circumscribe it:) and -then check thy mind if for so little a while, (a mere instant), -it cannot hold out with patience.</font></font></font></p> - -<p><font><font><font>XXXV. What? are either Panthea or Pergamus -abiding to this day by their masters' tombs? or either Chabrias -or Diotimus by that of Adrianus? O foolery! For what if they did, -would their masters be sensible of It? or if sensible, would they -be glad of it? or if glad, were these immortal? Was not it -appointed unto them also (both men and women,) to become old in -time, and then to die? And these once dead, what would become of -these former? And when all is done, what is all this for, but for -a mere bag of blood and corruption?</font></font></font></p> - -<p><font><font><font>XXXVI. If thou beest quick-sighted, be so in -matter of judgment, and best discretion, saith -he.</font></font></font></p> - -<p><font><font><font>XXXVII. In the whole constitution of man, I -see not any virtue contrary to justice, whereby it may be -resisted and opposed. But one whereby pleasure and voluptuousness -may be resisted and opposed, I see: -continence.</font></font></font></p> - -<p><font><font><font>XXXVIII. If thou canst but withdraw conceit -and opinion concerning that which may seem hurtful and offensive, -thou thyself art as safe, as safe may be. Thou thyself? and who -is that? Thy reason. 'Yea, but I am not reason.' Well, be it so. -However, let not thy reason or understanding admit of grief, and -if there be anything in thee that is grieved, let that, -(whatsoever it be,) conceive its own grief, if it -can.</font></font></font></p> - -<p><font><font><font>XXXIX. That which is a hindrance of the -senses, is an evil to the sensitive nature. That which is a -hindrance of the appetitive and prosecutive faculty, is an evil -to the sensitive nature. As of the sensitive, so of the -vegetative constitution, whatsoever is a hindrance unto it, is -also in that respect an evil unto the same. And so likewise, -whatsoever is a hindrance unto the mind and understanding, must -needs be the proper evil of the reasonable nature. Now apply all -those things unto thyself. Do either pain or pleasure seize on -thee? Let the senses look to that. Hast thou met with Some -obstacle or other in thy purpose and intention? If thou didst -propose without due reservation and exception now hath thy -reasonable part received a blow indeed But if in general thou -didst propose unto thyself what soever might be, thou art not -thereby either hurt, nor properly hindered. For in those things -that properly belong unto the mind, she cannot be hindered by any -man. It is not fire, nor iron; nor the power of a tyrant nor the -power of a slandering tongue; nor anything else that can -penetrate into her.</font></font></font></p> - -<p><font><font><font>XL. If once round and solid, there is no -fear that ever it will change.</font></font></font></p> - -<p><font><font><font>XLI. Why should I grieve myself; who never -did willingly grieve any other! One thing rejoices one and -another thing another. As for me, this is my joy , if my -understanding be right and sound, as neither averse from any man, -nor refusing any of those things which as a man I am) subject -unto; if I can look upon all things in the world meekly and -kindly; accept all things and carry myself towards everything -according to to true worth of the thing -itself.</font></font></font></p> - -<p><font><font><font>XLII. This time that is now present, bestow -thou upon thyself. They that rather hunt for fame after death, do -not consider, that those men that shall be hereafter, will be -even such, as these whom now they can so hardly bear with. And -besides they also will be mortal men. But to consider the thing -in itself, if so many with so many voices, shall make such and -such a sound, or shall have such and such an opinion concerning -thee, what is it to thee?</font></font></font></p> - -<p><font><font><font>XLIII. Take me and throw me where thou wilt: -I am indifferent. For there also I shall have that spirit which -is within me propitious; that is well pleased and fully contented -both in that constant disposition, and with those particular -actions, which to its own proper constitution are suitable and -agreeable.</font></font></font></p> - -<p><font><font><font>XLIV. Is this then a thing of that worth, -that for it my soul should suffer, and become worse than it was? -as either basely dejected, or disordinately affected, or -confounded within itself, or terrified? What can there be, that -thou shouldest so much esteem?</font></font></font></p> - -<p><font><font><font>XLV. Nothing can happen unto thee, which is -not incidental unto thee, as thou art a man. As nothing can -happen either to an ox, a vine, or to a stone, which is not -incidental unto them; unto every one in his own kind. If -therefore nothing can happen unto anything, which is not both -usual and natural; why art thou displeased? Sure the common -nature of all would not bring anything upon any, that were -intolerable. If therefore it be a thing external that causes thy -grief, know, that it is not that properly that doth cause it, but -thine own conceit and opinion concerning the thing: which thou -mayest rid thyself of, when thou wilt. But if it be somewhat that -is amiss in thine own disposition, that doth grieve thee, mayest -thou not rectify thy moral tenets and opinions. But if it grieve -thee, that thou doest not perform that which seemeth unto thee -right and just, why doest not thou choose rather to perform it -than to grieve? But somewhat that is stronger than thyself doth -hinder thee. Let it not grieve thee then, if it be not thy fault -that the thing is not performed. 'Yea but it is a thing of that -nature, as that thy life is not worth the while, except it may be -performed.' If it be so, upon condition that thou be kindly and -lovingly disposed towards all men, thou mayest be gone. For even -then, as much as at any time, art thou in a very good estate of -performance, when thou doest die in charity with those, that are -an obstacle unto thy performance.</font></font></font></p> - -<p><font><font><font>XLVI. Remember that thy mind is of that -nature as that it becometh altogether unconquerable, when once -recollected in herself, she seeks no other content than this, -that she cannot be forced: yea though it so fall out, that it be -even against reason itself, that it cloth bandy. How much less -when by the help of reason she is able to judge of things with -discretion? And therefore let thy chief fort and place of defence -be, a mind free from passions. A stronger place, (whereunto to -make his refuge, and so to bccome impregnable) and better -fortified than this, bath no man. He that seeth not this is -unlearned. He that seeth it, and betaketh not himself to this -place of refuge, is unhappy.</font></font></font></p> - -<p><font><font><font>XLVII. Keep thyself to the first bare and -naked apprehensions of things, as they present themselves unto -thee, and add not unto them. It is reported unto thee, that such -a one speaketh ill of thee. Well; that he speaketh ill of thee, -so much is reported. But that thou art hurt thereby, is not -reported: that is the addition of opinion, which thou must -exclude. I see that my child is sick. That he is sick, I see, but -that he is in danger of his life also, I see it not. Thus thou -must use to keep thyself to the first motions and apprehensions -of things, as they present themselves outwardly; and add not unto -them from within thyself through mere conceit and opinion. Or -rather add unto them: hut as one that understandeth the true -nature of all things that happen in the -world.</font></font></font></p> - -<p><font><font><font>XLVIII. Is the cucumber bitter? set it away. -Brambles are in the way? avoid them. Let this suffice. Add not -presently speaking unto thyself, What serve these things for in -the world? For, this, one that is acquainted with the mysteries -of nature, will laugh at thee for it; as a carpenter would or a -shoemaker, if meeting in either of their shops with some -shavings, or small remnants of their work, thou shouldest blame -them for it. And yet those men, it is not for want of a place -where to throw them that they keep them in their shops for a -while: but the nature of the universe hath no such out-place; but -herein doth consist the wonder of her art and skill, that she -having once circumscribed herself within some certain bounds and -limits, whatsoever is within her that seems either corrupted, or -old, or unprofitable, she can change it into herself, and of -these very things can make new things; so that she needeth not to -seek elsewhere out of herself either for a new supply of matter -and substance, or for a place where to throw out whatsoever is -irrecoverably putrid and corrupt. Thus she, as for place, so for -matter and art, is herself sufficient unto -herself.</font></font></font></p> - -<p><font><font><font>XLIX. Not to be slack and negligent; or -loose, and wanton in thy actions; nor contentious, and -troublesome in thy conversation; nor to rove and wander in thy -fancies and imaginations. Not basely to contract thy soul; nor -boisterously to sally out with it, or furiously to launch out as -it were, nor ever to want employment.</font></font></font></p> - -<p><font><font><font>L. 'They kill me, they cut- my flesh; they -persecute my person with curses.' What then? May not thy mind for -all this continue pure, prudent, temperate, just? As a fountain -of sweet and clear water, though she be cursed by some stander -by, yet do her springs nevertheless still run as sweet and clear -as before; yea though either dirt or dung be thrown in, yet is it -no sooner thrown, than dispersed, and she cleared. She cannot be -dyed or infected by it. What then must I do, that I may have -within myself an overflowing fountain, and not a well? Beget -thyself by continual pains and endeavours to true liberty with -charity, and true simplicity and -modesty.</font></font></font></p> - -<p><font><font><font>LI. He that knoweth not what the world is, -knoweth not where he himself is. And he that knoweth not what the -world was made for, cannot possibly know either what are the -qualities, or what is the nature of the world. Now he that in -either of these is to seek, for what he himself was made is -ignorant also. What then dost thou think of that man, who -proposeth unto himself, as a matter of great moment, the noise -and applause of men, who both where they are, and what they are -themselves, are altogether ignorant? Dost thou desire to be -commended of that man, who thrice in one hour perchance, doth -himself curse himself? Dost thou desire to please him, who -pleaseth not himself? or dost thou think that he pleaseth -himself, who doth use to repent himself almost of everything that -he doth?</font></font></font></p> - -<p><font><font><font>LII. Not only now henceforth to have a -common. breath, or to hold correspondency of breath, with that -air, that compasseth us about; but to have a common mind, or to -hold correspondency of mind also with that rational substance, -which compasseth all things. For, that also is of itself, and of -its own nature (if a man can but draw it in as he should) -everywhere diffused; and passeth through all things, no less than -the air doth, if a man can but suck it -in.</font></font></font></p> - -<p><font><font><font>LIII. Wickedness in general doth not hurt -the world. Particular wickedness doth not hurt any other: only -unto him it is hurtful, whosoever he be that offends, unto whom -in great favour and mercy it is granted, that whensoever he -himself shall but first desire it, he may be presently delivered -of it. Unto my free-will my neighbour's free-will, whoever he be, -(as his life, or his bode), is altogether indifferent. For though -we are all made one for another, yet have our minds and -understandings each of them their own proper and limited -jurisdiction. For else another man's wickedness might be my evil -which God would not have, that it might not be in another man's -power to make me unhappy: which nothing now can do but mine own -wickedness.</font></font></font></p> - -<p><font><font><font>LIV. The sun seemeth to be shed abroad. And -indeed it is diffused but not effused. For that diffusion of it -is a [-r~Jo-tc] or an extension. For therefore are the beams of -it called [~i-~m'~] from the word [~KTEIVEO-Oa,,] to be stretched -out and extended. Now what a sunbeam is, thou mayest know if thou -observe the light of the sun, when through some narrow hole it -pierceth into some room that is dark. For it is always in a -direct line. And as by any solid body, that it meets with in the -way that is not penetrable by air, it is divided and abrupted, -and yet neither slides off, or falls down, but stayeth there -nevertheless: such must the diffusion in the mind be; not an -effusion, but an extension. What obstacles and impediments soever -she meeteth within her way, she must not violently, and by way of -an impetuous onset light upon them; neither must she fall down; -but she must stand, and give light unto that which doth admit of -it. For as for that which doth not, it is its own fault and loss, -if it bereave itself of her light.</font></font></font></p> - -<p><font><font><font>LV. He that feareth death, either feareth -that he shall have no sense at all, or that his senses will not -be the same. Whereas, he should rather comfort himself, that -either no sense at all, and so no sense of evil; or if any sense, -then another life, and so no death -properly.</font></font></font></p> - -<p><font><font><font>LVI. All men are made one for another: -either then teach them better, or bear with -them.</font></font></font></p> - -<p><font><font><font>LVII. The motion of the mind is not as the -motion of a dart. For the mind when it is wary and cautelous, and -by way of diligent circumspection turneth herself many ways, may -then as well be said to go straight on to the object, as when it -useth no such circumspection.</font></font></font></p> - -<p><font><font><font>LVIII. To pierce and penetrate into the -estate of every one's understanding that thou hast to do with: as -also to make the estate of thine own open, and penetrable to any -other.</font></font></font></p> - -<p><font><font><font>THE NINTH BOOK</font></font></font></p> - -<p><font><font><font>I. He that is unjust, is also impious. For -the nature of the universe, having made all reasonable creatures -one for another, to the end that they should do one another good; -more or less according to the several persons and occasions but -in nowise hurt one another: it is manifest that he that doth -transgress against this her will, is guilty of impiety towards -the most ancient and venerable of all the deities. For the nature -of the universe, is the nature the common parent of all, and -therefore piously to be observed of all things that are, and that -which now is, to whatsoever first was, and gave it its being, -hath relation of blood and kindred. She is also called truth and -is the first cause of all truths. He therefore that willingly and -wittingly doth lie, is impious in that he doth receive, and so -commit injustice: but he that against his will, in that he -disagreeth from the nature of the universe, and in that striving -with the nature of the world he doth in his particular, violate -the general order of the world. For he doth no better than strive -and war against it, who contrary to his own nature applieth -himself to that which is contrary to truth. For nature had before -furnished him with instincts and opportunities sufficient for the -attainment of it ; which he having hitherto neglected, is not now -able to discern that which is false from that which is true. He -also that pursues after pleasures, as that which is truly good -and flies from pains, as that which is truly evil: is impious. -For such a one must of necessity oftentimes accuse that common -nature, as distributing many things both unto the evil, and unto -the good, not according to the deserts of either: as unto the bad -oftentimes pleasures, and the causes of pleasures; so unto the -good, pains, and the occasions of pains. Again, he that feareth -pains and crosses in this world, feareth some of those things -which some time or other must needs happen in the world. And that -we have already showed to be impious. And he that pursueth after -pleasures, will not spare, to compass his desires, to do that -which is unjust, and that is manifestly impious. Now those things -which unto nature are equally indifferent (for she had not -created both, both pain and pleasure, if both had not been unto -her equally indifferent): they that will live according to -nature, must in those things (as being of the same mind and -disposition that she is) be as equally indifferent. Whosoever -therefore in either matter of pleasure and pain; death and life; -honour and dishonour, (which things nature in the administration -of the world, indifferently doth make use of), is not as -indifferent, it is apparent that he is impious. When I say that -common nature doth indifferently make use of them, my meaning is, -that they happen indifferently in the ordinary course of things, -which by a necessary consequence, whether as principal or -accessory, come to pass in the world, according to that first and -ancient deliberation of Providence, by which she from some -certain beginning, did resolve upon the creation of such a world, -conceiving then in her womb as it were some certain rational -generative seeds and faculties of things future, whether -subjects, changes, successions; both such and such, and just so -many.</font></font></font></p> - -<p><font><font><font>II. It were indeed more happy and -comfortable, for a man to depart out of this world, having lived -all his life long clear from all falsehood, dissimulation, -voluptuousness, and pride. But if this cannot be, yet it is some -comfort for a man joyfully to depart as weary, and out of love -with those; rather than to desire to live, and to continue long -in those wicked courses. Hath not yet experience taught thee to -fly from the plague? For a far greater plague is the corruption -of the mind, than any certain change and distemper of the common -air can be. This is a plague of creatures, as they are living -creatures; but that of men as they are men or -reasonable.</font></font></font></p> - -<p><font><font><font>III. Thou must not in matter of death carry -thyself scornfully, but as one that is well pleased with it, as -being one of those things that nature hath appointed. For what -thou dost conceive of these, of a boy to become a young man, to -wax old, to grow, to ripen, to get teeth, or a beard, or grey -hairs to beget, to bear, or to be delivered; or what other action -soever it be, that is natural unto man according to the several -seasons of his life; such a thing is it also to he dissolved. It -is therefore the part of a wise man, in matter of death, not in -any wise to carry himself either violently, or proudly but -patiently to wait for it, as one of nature's operations: that -with the same mind as now thou dost expect when that which yet is -but an embryo in thy wife's belly shall come forth, thou mayst -expect also when thy soul shall fall off from that outward coat -or skin: wherein as a child in the belly it lieth involved and -shut up. But thou desirest a more popular, and though not so -direct and philosophical, yet a very powerful and penetrative -recipe against the fear of death, nothing can make they more -willing to part with thy life, than if thou shalt consider, both -what the subjects themselves are that thou shalt part with, and -what manner of disposition thou shalt no more have to do with. -True it is, that. offended with them thou must not be by no -means, but take care of them, and meekly bear with them However, -this thou mayst remember, that whensoever it happens that thou -depart, it shall not be from men that held the same opinions that -thou dost. For that indeed, (if it were so) is the only thing -that might make thee averse from death, and willing to continue -here, if it were thy hap to live with men that had obtained the -same belief that thou hast. But now, what a toil it is for thee -to live with men of different opinions, thou seest: so that thou -hast rather occasion to say, Hasten, I thee pray, O Death; lest I -also in time forget myself.</font></font></font></p> - -<p><font><font><font>IV. He that sinneth, sinneth unto himself. -He that is unjust, hurts himself, in that he makes himself worse -than he was before. Not he only that committeth, but he also that -omitteth something, is oftentimes -unjust.</font></font></font></p> - -<p><font><font><font>V. If my present apprehension of the object -be right, and my present action charitable, and this, towards -whatsoever doth proceed from God, be my present disposition, to -be well pleased with it, it sufficeth.</font></font></font></p> - -<p><font><font><font>VI. To wipe away fancy, to use deliberation, -to quench concupiscence, to keep the mind free to -herself.</font></font></font></p> - -<p><font><font><font>VII. Of all unreasonable creatures, there is -but one unreasonable soul; and of all that are reasonable, but -one reasonable soul, divided betwixt them all. As of all earthly -things there is but one earth, and but one light that we see by; -and but one air that we breathe in, as many as either breathe or -see. Now whatsoever partakes of some common thing, naturally -affects and inclines unto that whereof it is part, being of one -kind and nature with it. Whatsoever is earthly, presseth -downwards to the common earth. Whatsoever is liquid, would flow -together. And whatsoever is airy, would be together likewise. So -that without some obstacle, and some kind of violence, they -cannot well be kept asunder. Whatsoever is fiery, doth not only -by reason of the elementary fire tend upwards; but here also is -so ready to join, and to burn together, that whatsoever doth want -sufficient moisture to make resistance, is easily set on fire. -Whatsoever therefore is partaker of that reasonable common -nature, naturally doth as much and more long after his own kind. -For by how much in its own nature it excels all other things, by -so much more is it desirous to be joined and united unto that, -which is of its own nature. As for unreasonable creatures then, -they had not long been, but presently begun among them swarms, -and flocks, and broods of young ones, and a kind of mutual love -and affection. For though but unreasonable, yet a kind of soul -these had, and therefore was that natural desire of union more -strong and intense in them, as in creatures of a more excellent -nature, than either in plants, or stones, or trees. But among -reasonable creatures, begun commonwealths, friendships, families, -public meetings, and even in their wars, conventions, and truces. -Now among them that were yet of a more excellent nature, as the -stars and planets, though by their nature far distant one from -another, yet even among them began some mutual correspondency and -unity. So proper is it to excellency in a high degree to affect -unity, as that even in things so far distant, it could operate -unto a mutual sympathy. But now behold, what is now come to pass. -Those creatures that are reasonable, are now the only creatures -that have forgotten their natural affection and inclination of -one towards another. Among them alone of all other things that -are of one kind, there is not to be found a general disposition -to flow together. But though they fly from nature, yet are they -stopt in their course, and apprehended. Do they what they can, -nature doth prevail. And so shalt thou confess, if thou dost -observe it. For sooner mayst thou find a thing earthly, where no -earthly thing is, than find a man that naturally can live by -himself alone.</font></font></font></p> - -<p><font><font><font>VIII. Man, God, the world, every one in -their kind, bear some fruits. All things have their proper time -to bear. Though by custom, the word itself is in a manner become -proper unto the vine, and the like, yet is it so nevertheless, as -we have said. As for reason, that beareth both common fruit for -the use of others; and peculiar, which itself doth enjoy. Reason -is of a diffusive nature, what itself is in itself, it begets in -others, and so doth multiply.</font></font></font></p> - -<p><font><font><font>IX. Either teach them better if it be in thy -power; or if it be not, remember that for this use, to bear with -them patiently, was mildness and goodness granted unto thee. The -Gods themselves are good unto such; yea and in some things, (as -in matter of health, of wealth, of honour,) are content often to -further their endeavours: so good and gracious are they. And -mightest thou not be so too? or, tell me, what doth hinder -thee?</font></font></font></p> - -<p><font><font><font>X. Labour not as one to whom it is appointed -to be wretched, nor as one that either would be pitied, or -admired; but let this be thine only care and desire; so always -and in all things to prosecute or to forbear, as the law of -charity, or mutual society doth require.</font></font></font></p> - -<p><font><font><font>XI. This day I did come out of all my -trouble. Nay I have cast out all my trouble; it should rather be -for that which troubled thee, whatsoever it was, was not without -anywhere that thou shouldest come out of it, but within in thine -own opinions, from whence it must be cast out, before thou canst -truly and constantly be at ease.</font></font></font></p> - -<p><font><font><font>XII. All those things, for matter of -experience are usual and ordinary; for their continuance but for -a day; and for their matter, most base and filthy. As they were -in the days of those whom we have buried, so are they now also, -and no otherwise.</font></font></font></p> - -<p><font><font><font>XIII. The things themselves that affect us, -they stand without doors, neither knowing anything themselves nor -able to utter anything unto others concerning themselves. What -then is it, that passeth verdict on them? The -understanding</font></font></font></p> - -<p><font><font><font>XIV. As virtue and wickedness consist not in -passion, but in action; so neither doth the true good or evil of -a reasonable charitable man consist in passion, but in operation -and action.</font></font></font></p> - -<p><font><font><font>XV. To the stone that is cast up, when it -comes down it is no hurt unto it; as neither benefit, when it -doth ascend.</font></font></font></p> - -<p><font><font><font>XVI. Sift their minds and understandings, -and behold what men they be, whom thou dost stand in fear of what -they shall judge of thee, what they themselves judge of -themselves.</font></font></font></p> - -<p><font><font><font>XVII. All things that are in the world, are -always in the estate of alteration. Thou also art in a perpetual -change, yea and under corruption too, in some part: and so is the -whole world.</font></font></font></p> - -<p><font><font><font>XVIII. it is not thine, but another man's -sin. Why should it trouble thee? Let him look to it, whose sin it -is.</font></font></font></p> - -<p><font><font><font>XIX. Of an operation and of a purpose there -is an ending, or of an action and of a purpose we say commonly, -that it is at an end: from opinion also there is an absolute -cessation, which is as it were the death of it. In all this there -is no hurt. Apply this now to a man's age, as first, a child; -then a youth, then a young man, then an old man; every change -from one age to another is a kind of death And all this while -here no matter of grief yet. Pass now unto that life first, that -which thou livedst under thy grandfather, then under thy mother, -then under thy father. And thus when through the whole course of -thy life hitherto thou hast found and observed many alterations, -many changes, many kinds of endings and cessations, put this -question to thyself What matter of grief or sorrow dost thou find -in any of these? Or what doest thou suffer through any of these? -If in none of these, then neither in the ending and consummation -of thy whole life, which is also but a cessation and -change.</font></font></font></p> - -<p><font><font><font>XX. As occasion shall require, either to -thine own understanding, or to that of the universe, or to his, -whom thou hast now to do with, let thy refuge be with all speed. -To thine own, that it resolve upon nothing against justice. To -that of the universe, that thou mayest remember, part of whom -thou art. Of his, that thou mayest consider. whether in the -estate of ignorance, or of knowledge. And then also must thou -call to mind, that he is thy kinsman.</font></font></font></p> - -<p><font><font><font>XXI. As thou thyself, whoever thou art, were -made for the perfection and consummation, being a member of it, -of a common society; so must every action of thine tend to the -perfection and consummation of a life that is truly sociable. -What action soever of thine therefore that either immediately or -afar off, hath not reference to the common good, that is an -exorbitant and disorderly action; yea it is seditious; as one -among the people who from such and such a consent and unity, -should factiously divide and separate -himself.</font></font></font></p> - -<p><font><font><font>XXII. Children's anger, mere babels; -wretched souls bearing up dead bodies, that they may not have -their fall so soon: even as it is in that common dirge -song.</font></font></font></p> - -<p><font><font><font>XXIII. Go to the quality of the cause from -which the effect doth proceed. Behold it by itself bare and -naked, separated from all that is material. Then consider the -utmost bounds of time that that cause, thus and thus qualified, -can subsist and abide.</font></font></font></p> - -<p><font><font><font>XXIV. Infinite are the troubles and -miseries, that thou hast already been put to, by reason of this -only, because that for all happiness it did not suffice thee, or, -that thou didst not account it sufficient happiness, that thy -understanding did operate according to its natural -constitution.</font></font></font></p> - -<p><font><font><font>XXV. When any shall either impeach thee with -false accusations, or hatefully reproach thee, or shall use any -such carriage towards thee, get thee presently to their minds and -understandings, and look in them, and behold what manner of men -they be. Thou shalt see, that there is no such occasion why it -should trouble thee, what such as they are think of thee. Yet -must thou love them still, for by nature they are thy friends. -And the Gods themselves, in those things that they seek from them -as matters of great moment, are well content, all manner of ways, -as by dreams and oracles, to help them as well as -others.</font></font></font></p> - -<p><font><font><font>XXVI. Up and down, from one age to another, -go the ordinary things of the world; being still the same. And -either of everything in particular before it come to pass, the -mind of the universe doth consider with itself and deliberate: -and if so, then submit for shame unto the determination of such -an excellent understanding: or once for all it did resolve upon -all things in general; and since that whatsoever happens, happens -by a necessary consequence, and all things indivisibly in a -manner and inseparably hold one of another. In sum, either there -is a God, and then all is well; or if all things go by chance and -fortune, yet mayest thou use thine own providence in those things -that concern thee properly; and then art thou -well.</font></font></font></p> - -<p><font><font><font>XXVII. Within a while the earth shall cover -us all, and then she herself shall have her change. And then the -course will be, from one period of eternity unto another, and so -a perpetual eternity. Now can any man that shall consider with -himself in his mind the several rollings or successions of so -many changes and alterations, and the swiftness of all these -rulings; can he otherwise but contemn in his heart and despise -all worldly things? The cause of the universe is as it were a -strong torrent, it carrieth all away.</font></font></font></p> - -<p><font><font><font>XXVIII. And these your professed -politicians, the only true practical philosophers of the world, -(as they think of themselves) so full of affected gravity, or -such professed lovers of virtue and honesty, what wretches be -they in very deed; how vile and contemptible in themselves? O -man! what ado doest thou keep? Do what thy nature doth now -require. Resolve upon it, if thou mayest: and take no thought, -whether anybody shall know it or no. Yea, but sayest thou, I must -not expect a Plato's commonwealth. If they profit though never so -little, I must be content; and think much even of that little -progress. Doth then any of them forsake their former false -opinions that I should think they profit? For without a change of -opinions, alas! what is all that ostentation, but mere -wretchedness of slavish. minds, that groan privately, and yet -would make a show of obedience to reason, and truth? Go too now -and tell me of Alexander and Philippus, and Demetrius Phalereus. -Whether they understood what the common nature requireth, and -could rule themselves or no, they know best themselves. But if -they kept a life, and swaggered; I (God be thanked) am not bound -to imitate them. The effect of true philosophy is, unaffected -simplicity and modesty. Persuade me not to ostentation and -vainglory.</font></font></font></p> - -<p><font><font><font>XXIX. From some high place as it were to -look down, and to behold here flocks, and there sacrifices, -without number; and all kind of navigation; some in a rough and -stormy sea, and some in a calm: the general differences, or -different estates of things, some, that are now first upon being; -the several and mutual relations of those things that are -together; and some other things that are at their last. Their -lives also, who were long ago, and theirs who shall be hereafter, -and the present estate and life of those many nations of -barbarians that are now in the world, thou must likewise consider -in thy mind. And how many there be, who never so much as heard of -thy name, how many that will soon forget it; how many who but -even now did commend thee, within a very little while perchance -will speak ill of tbee. So that neither fame, nor honour, nor -anything else that this world doth afford, is worth the while. -The sum then of all; whatsoever doth happen unto thee, whereof -God is the cause, to accept it contentedly: whatsoever thou -doest, whereof thou thyself art the cause, to do it justly: which -will be, if both in thy resolution and in thy action thou have no -further end, than to do good unto others, as being that, which by -thy natural constitution, as a man, thou art bound -unto.</font></font></font></p> - -<p><font><font><font>XXX. Many of those things that trouble and -straiten thee, it is in thy power to cut off, as wholly depending -from mere conceit and opinion; and then thou shalt have room -enough.</font></font></font></p> - -<p><font><font><font>XXXI. To comprehend the whole world together -in thy mind, and the whole course of this present age to -represent it unto thyself, and to fix thy thoughts upon the -sudden change of every particular object. How short the time is -from the generation of anything, unto the dissolution of the -same; but how immense and infinite both that which was before the -generation, and that which after the generation of it shall be. -All things that thou seest, will soon be perished, and they that -see their corruptions, will soon vanish away themselves. He that -dieth a hundred years old, and he that dieth young, shall come -all to one.</font></font></font></p> - -<p><font><font><font>XXXII. What are their minds and -understandings; and what the things that they apply themselves -unto: what do they love, and what do they hate for? Fancy to -thyself the estate of their souls openly to be seen. When they -think they hurt them shrewdly, whom they speak ill of; and when -they think they do them a very good turn, whom they commend and -extol: O how full are they then of conceit, and -opinion!</font></font></font></p> - -<p><font><font><font>XXXIII. Loss and corruption, is in very deed -nothing else but change and alteration; and that is it, which the -nature of the universe doth most delight in, by which, and -according to which, whatsoever is done, is well done. For that -was the estate of worldly things from the beginning, and so shall -it ever be. Or wouldest. thou rather say, that all things in the -world have gone ill from the beginning for so many ages, and -shall ever go ill? And then among so many deities, could no -divine power be found all this while, that could rectify the -things of the world? Or is the world, to incessant woes and -miseries, for ever condemned?</font></font></font></p> - -<p><font><font><font>XXXIV. How base and putrid, every common -matter is! Water, dust, and from the mixture of these bones, and -all that loathsome stuff that our bodies do consist of: so -subject to be infected, and corrupted. And again those other -things that are so much prized and admired, as marble stones, -what are they, but as it were the kernels of the earth ? gold and -silver, what are they, but as the more gross faeces of the earth? -Thy most royal apparel, for matter, it is but as it were the hair -of a silly sheep, and for colour, the very blood of a shell-fish; -of this nature are all other things. Thy life itself, is some -such thing too; a mere exhalation of blood: and it also, apt to -be changed into some other common thing.</font></font></font></p> - -<p><font><font><font>XXXV. Will this querulousness, this -murmuring, this complaining and dissembling never be at an end? -What then is it, that troubleth thee? Doth any new thing happen -unto thee? What doest thou so wonder at? At the cause, or the -matter? Behold either by itself, is either of that weight and -moment indeed? And besides these, there is not anything. But thy -duty towards the Gods also, it is time thou shouldst acquit -thyself of it with more goodness and -simplicity.</font></font></font></p> - -<p><font><font><font>XXXVI. It is all one to see these things for -a hundred of years together or but for three -years.</font></font></font></p> - -<p><font><font><font>XXXVII. If he have sinned, his is the harm, -not mine. But perchance he hath not.</font></font></font></p> - -<p><font><font><font>XXXVIII. Either all things by the providence -of reason happen unto every particular, as a part of one general -body ; and then it is against reason that a part should complain -of anything that happens for the good of the whole; or if, -according to Epicurus, atoms be the cause of all things and that -life be nothing else but an accidentary confusion of things, and -death nothing else, but a mere dispersion and so of all other -things: what doest thou trouble thyself -for?</font></font></font></p> - -<p><font><font><font>XXXIX. Sayest thou unto that rational part, -Thou art dead; corruption hath taken hold on thee? Doth it then -also void excrements? Doth it like either oxen, or sheep, graze -or feed; that it also should be mortal, as well as the -body?</font></font></font></p> - -<p><font><font><font>XL. Either the Gods can do nothing for us at -all, or they can still and allay all the distractions and -distempers of thy mind. If they can do nothing, why doest thou -pray? If they can, why wouldst not thou rather pray, that they -will grant unto thee, that thou mayst neither fear, nor lust -after any of those worldly things which cause these distractions -and distempers of it? Why not rather, that thou mayst not at -either their absence or presence, be grieved and discontented: -than either that thou mayst obtain them, or that thou mayst avoid -them? For certainly it must needs be, that if the Gods can help -us in anything, they may in this kind also. But thou wilt say -perchance, 'In those things the Gods have given me my liberty: -and it is in mine own power to do what I will.' But if thou mayst -use this liberty, rather to set thy mind at true liberty, than -wilfully with baseness and servility of mind to affect those -things, which either to compass or to avoid is not in thy power, -wert not thou better? And as for the Gods, who hath told thee, -that they may not help us up even in those things that they have -put in our own power? whether it be so or no, thou shalt soon -perceive, if thou wilt but try thyself and pray. One prayeth that -he may compass his desire, to lie with such or such a one, pray -thou that thou mayst not lust to lie with her. Another how he may -be rid of such a one; pray thou that thou mayst so patiently bear -with him, as that thou have no such need to be rid of him. -Another, that he may not lose his child. Pray thou that thou -mayst not fear to lose him. To this end and purpose, let all thy -prayer be, and see what will be the -event.</font></font></font></p> - -<p><font><font><font>XLI. 'In my sickness' (saith Epicurus of -himself:) 'my discourses were not concerning the nature of my -disease, neither was that, to them that came to visit me, the -subject of my talk; but in the consideration and contemplation of -that, which was of especial weight and moment, was all my time -bestowed and spent, and among others in this very thing, how my -mind, by a natural and unavoidable sympathy partaking in some -sort with the present indisposition of my body, might -nevertheless keep herself free from trouble, and in present -possession of her own proper happiness. Neither did I leave the -ordering of my body to the physicians altogether to do with me -what they would, as though I expected any great matter from them, -or as though I thought it a matter of such great consequence, by -their means to recover my health: for my present estate, -methought, liked me very well, and gave me good content.' Whether -therefore in sickness (if thou chance to sicken) or in what other -kind of extremity soever, endeavour thou also to be in thy mind -so affected, as he doth report of himself: not to depart from thy -philosophy for anything that can befall thee, nor to give ear to -the discourses of silly people, and mere -naturalists.</font></font></font></p> - -<p><font><font><font>XLII. It is common to all trades and -professions to mind and intend that only, which now they are -about, and the instrument whereby they -work.</font></font></font></p> - -<p><font><font><font>XLIII. When at any time thou art offended -with any one's impudency, put presently this question to thyself: -'What? Is it then possible, that there should not be any impudent -men in the world! Certainly it is not possible.' Desire not then -that which is impossible. For this one, (thou must think) -whosoever he be, is one of those impudent ones, that the world -cannot be without. So of the subtile and crafty, so of the -perfidious, so of every one that offendeth, must thou ever be -ready to reason with thyself. For whilst in general thou dost -thus reason with thyself, that the kind of them must needs be in -the world, thou wilt be the better able to use meekness towards -every particular. This also thou shalt find of very good use, -upon every such occasion, presently to consider with thyself, -what proper virtue nature hath furnished man with, against such a -vice, or to encounter with a disposition vicious in this kind. As -for example, against the unthankful, it hath given goodness and -meekness, as an antidote, and so against another vicious in -another kind some other peculiar faculty. And generally, is it -not in thy power to instruct him better, that is in an error? For -whosoever sinneth, doth in that decline from his purposed end, -and is certainly deceived, And again, what art thou the worse for -his sin? For thou shalt not find that any one of these, against -whom thou art incensed, hath in very deed done anything whereby -thy mind (the only true subject of thy hurt and evil) can be made -worse than it was. And what a matter of either grief or wonder is -this, if he that is unlearned, do the deeds of one that is -unlearned? Should not thou rather blame thyself, who, when upon -very good grounds of reason, thou mightst have thought it very -probable, that such a thing would by such a one be committed, -didst not only not foresee it, but moreover dost wonder at it, -that such a thing should be. But then especially, when thou dost -find fault with either an unthankful, or a false man, must thou -reflect upon thyself. For without all question, thou thyself art -much in fault, if either of one that were of such a disposition, -thou didst expect that he should be true unto thee: or when unto -any thou didst a good turn, thou didst not there bound thy -thoughts, as one that had obtained his end; nor didst not think -that from the action itself thou hadst received a full reward of -the good that thou hadst done. For what wouldst thou have more? -Unto him that is a man, thou hast done a good turn: doth not that -suffice thee? What thy nature required, that hast thou done. Must -thou be rewarded for it? As if either the eye for that it seeth, -or the feet that they go, should require satisfaction. For as -these being by nature appointed for such an use, can challenge no -more, than that they may work according to their natural -constitution: so man being born to do good unto others whensoever -he doth a real good unto any by helping them out of error; or -though but in middle things, as in matter of wealth, life, -preferment, and the like, doth help to further their desires he -doth that for which he was made, and therefore can require no -more.</font></font></font></p> - -<p><font><font><font>THE TENTH BOOK</font></font></font></p> - -<p><font><font><font>I. O my soul, the time I trust will be, when -thou shalt be good, simple, single, more open and visible, than -that body by which it is enclosed. Thou wilt one day be sensible -of their happincss, whose end is love, and their affections dead -to all worldly things. Thou shalt one day be full, and in want of -no external thing: not seeking pleasure from anything, either -living or insensible, that this world can afford; neither wanting -time for the continuation of thy pleasure, nor place and -opportunity, nor the favour either of the weather or of men. When -thou shalt have content in thy present estate, and all things -present shall add to thy content: when thou shalt persuade -thyself, that thou hast all things; all for thy good, and all by -the providence of the Gods: and of things future also shalt be as -confident, that all will do well, as tending to the maintenance -and preservation in some sort, of his perfect welfare and -happiness, who is perfection of life, of goodness, and beauty; -who begets all things, and containeth all things in himself, and -in himself doth recollect all things from all places that are -dissolved, that of them he may beget others again like unto them. -Such one day shall be thy disposition, that thou shalt be able, -both in regard of the Gods, and in regard of men, so to fit and -order thy conversation, as neither to complain of them at any -time, for anything that they do; nor to do anything thyself, for -which thou mayest justly be condemned.</font></font></font></p> - -<p><font><font><font>II. As one who is altogether governed by -nature, let it be thy care to observe what it is that thy nature -in general doth require. That done, if thou find not that thy -nature, as thou art a living sensible creature, will be the worse -for it, thou mayest proceed. Next then thou must examine, what -thy nature as thou art a living sensible creature, doth require. -And that, whatsoever it be, thou mayest admit of and do it, if -thy nature as thou art a reasonable living creature, will not be -the worse for it. Now whatsoever is reasonable, is also sociable, -Keep thyself to these rules, and trouble not thyself about idle -things.</font></font></font></p> - -<p><font><font><font>III. Whatsoever doth happen unto thee, thou -art naturally by thy natural constitution either able, or not -able to bear. If thou beest able, be not offended, but bear it -according to thy natural constitution, or as nature hath enabled -thee. If thou beest not able, be not offended. For it will soon -make an end of thee, and itself, (whatsoever it be) at the same -time end with thee. But remember, that whatsoever by the strength -of opinion, grounded upon a certain apprehension of both true -profit and duty, thou canst conceive tolerable; that thou art -able to bear that by thy natural -constitution.</font></font></font></p> - -<p><font><font><font>IV. Him that offends, to teach with love and -meek ness, and to show him his error. But if thou canst not, then -to blame thyself; or rather not thyself neither, if thy will and -endeavours have not been wanting.</font></font></font></p> - -<p><font><font><font>V. Whatsoever it be that happens unto thee, -it is that which from all time was appointed unto thee. For by -the same coherence of causes, by which thy substance from all -eternity was appointed to be, was also whatsoever should happen -unto it, destinated and appointed.</font></font></font></p> - -<p><font><font><font>VI. Either with Epicurus, we must fondly -imagine the atoms to be the cause of all things, or we must needs -grant a nature. Let this then be thy first ground, that thou art -part of that universe, which is governed by nature. Then -secondly, that to those parts that are of the same kind and -nature as thou art, thou hast relation of kindred. For of these, -if I shall always be mindful, first as I am a part, I shall never -be displeased with anything, that falls to my particular share of -the common chances of the world. For nothing that is behoveful -unto the whole, can be truly hurtful to that which is part of it. -For this being the common privilege of all natures, that they -contain nothing in themselves that is hurtful unto them; it -cannot be that the nature of the universe (whose privilege beyond -other particular natures, is, that she cannot against her will by -any higher external cause be constrained,) should beget anything -and cherish it in her bosom that should tend to her own hurt and -prejudice. As then I bear in mind that I am a part of such an -universe, I shall not be displeased with anything that happens. -And as I have relation of kindred to those parts that are of the -same kind and nature that I am, so I shall be careful to do -nothing that is prejudicial to the community, but in all my -deliberations shall they that are of my kind ever be; and the -common good, that, which all my intentions and resolutions shall -drive unto, as that which is contrary unto it, I shall by all -means endeavour to prevent and avoid. These things once so fixed -and concluded, as thou wouldst think him a happy citizen, whose -constant study and practice were for the good and benefit of his -fellow citizens, and the carriage of the city such towards him, -that he were well pleased with it ; so must it needs be with -thee, that thou shalt live a happy life.</font></font></font></p> - -<p><font><font><font>VII. All parts of the world, (all things I -mean that are contained within the whole world, must of necessity -at some time or other come to corruption. Alteration I should -say, to speak truly and properly; but that I may be the better -understood, I am content at this time to use that more common -word. Now say I, if so be that this be both hurtful unto them, -and yet unavoidable, would not, thinkest thou, the whole itself -be in a sweet case, all the parts of it being subject to -alteration, yea and by their making itself fitted for corruption, -as consisting of things different and contrary? And did nature -then either of herself thus project and purpose the affliction -and misery of her parts, and therefore of purpose so made them, -not only that haply they might, but of necessity that they should -fall into evil; or did not she know what she did, when she made -them? For either of these two to say, is equally absurd. But to -let pass nature in general, and to reason of things particular -according to their own particular natures; how absurd and -ridiculous is it, first to say that all parts of the whole are, -by their proper natural constitution, subject to alteration; and -then when any such thing doth happen, as when one doth fall sick -and dieth, to take on and wonder as though some strange thing had -happened? Though this besides might move not so grievously to -take on when any such thing doth happen, that whatsoever is -dissolved, it is dissolved into those things, whereof it was -compounded. For every dissolution is either a mere dispersion, of -the elements into those elements again whereof everything did -consist, or a change, of that which is more solid into earth; and -of that which is pure and subtile or spiritual, into air. So that -by this means nothing is lost, but all resumed again into those -rational generative seeds of the universe; and this universe, -either after a certain period of time to lie consumed by fire, or -by continual changes to be renewed, and so for ever to endure. -Now that solid and spiritual that we speak of, thou must not -conceive it to be that very same, which at first was, when thou -wert born. For alas! all this that now thou art in either kind, -either for matter of substance, or of life, hath but two or three -days ago partly from meats eaten, and partly from air breathed -in, received all its influx, being the same then in no other -respect, than a running river, maintained by the perpetual influx -and new supply of waters, is the same. That therefore which thou -hast since received, not that which came from thy mother, is that -which comes to change and corruption. But suppose that that for -the general substance, and more solid part of it, should still -cleave unto thee never so close, yet what is that to the proper -qualities and affections of it, by which persons are -distinguished, which certainly are quite -different?</font></font></font></p> - -<p><font><font><font>VIII. Now that thou hast taken these names -upon thee of good, modest, true; of</font> <font face= -"Symbol">emfrwn, sumfrwn, uperfrwn; take heed lest at any times -by doing anything that is contrary, thou be but improperly so -called, and lose thy right to these appellations. Or if thou do, -return unto them again with all possible speed. And remember, -that the word</font> <font face="Symbol">emfrwn</font> -<font>notes unto thee an intent and intelligent consideration of -every object that presents itself unto thee, without distraction. -And the word</font></font></font></p> - -<p><font><font><font><font face="Symbol">emfrwn</font> <font>a -ready and contented acceptation of whatsoever by the appointment -of the common nature, happens unto thee. And the word</font> -<font face="Symbol">sumfrwn</font><font>, a superextension, or a -transcendent, and outreaching disposition of thy mind, whereby it -passeth by all bodily pains and pleasures, honour and credit, -death and whatsoever is of the same nature, as matters of -absolute indifferency, and in no wise to be stood upon by a wise -man. These then if inviolably thou shalt observe, and shalt not -be ambitious to be so called by others, both thou thyself shalt -become a new man, and thou shalt begin a new life. For to -continue such as hitherto thou hast been, to undergo those -distractions and distempers as thou must needs for such a life as -hitherto thou hast lived, is the part of one that is very -foolish, and is overfond of his life. Whom a man might compare to -one of those half-eaten wretches, matched in the amphitheatre -with wild beasts; who as full as they are all the body over with -wounds and blood, desire for a great favour, that they may be -reserved till the next day, then also, and in the same estate to -be exposed to the same nails and teeth as before. Away therefore, -ship thyself; and from the troubles and distractions of thy -former life convey thyself as it were unto these few names; and -if thou canst abide in them, or be constant in the practice and -possession of them, continue there as glad and joyful as one that -were translated unto some such place of bliss and happiness as -that which by Hesiod and Plato is called the Islands of the -Blessed, by others called the Elysian Fields. And whensoever thou -findest thyself; that thou art in danger of a relapse, and that -thou art not able to master and overcome those difficulties and -temptations that present themselves in thy present station: get -thee into any private corner, where thou mayst be better able. Or -if that will not serve forsake even thy life rather. But so that -it be not in passion but in a plain voluntary modest way: this -being the only commendable action of thy whole life that thus -thou art departed, or this having been the main work and business -of thy whole life, that thou mightest thus depart. Now for the -better remembrance of those names that we have spoken of, thou -shalt find it a very good help, to remember the Gods as often as -may be: and that, the thing which they require at our hands of as -many of us, as are by nature reasonable creation is not that with -fair words, and outward show of piety and devotion we should -flatter them, but that we should become like unto them: and that -as all other natural creatures, the fig tree for example; the dog -the bee: both do, all of them, and apply themselves unto that. -which by their natural constitution, is proper unto them; so man -likewise should do that, which by his nature, as he is a man, -belongs unto him.</font></font></font></font></p> - -<p><font><font><font><font>IX. Toys and fooleries at home, wars -abroad: sometimes terror, sometimes torpor, or stupid sloth : -this is thy daily slavery. By little and little, if thou doest -not better look to it, those sacred dogmata will be blotted out -of thy mind. How many things be there, which when as a mere -naturalist, thou hast barely considered of according to their -nature, thou doest let pass without any further use? Whereas thou -shouldst in all things so join action and contemplation, that -thou mightest both at the same time attend all present occasions, -to perform everything duly and carefully and yet so intend the -contemplative part too, that no part of that delight and -pleasure, which the contemplative knowledge of everything -according to its true nature doth of itself afford, might be -lost. Or, that the true and contemn plative knowledge of -everything according to its own nature, might of itself, (action -being subject to many lets and impediments) afford unto thee -sufficient pleasure and happiness. Not apparent indeed, but not -concealed. And when shalt thou attain to the happiness of true -simplicity, and unaffected gravity? When shalt thou rejoice in -the certain knowledge of every particular object according to its -true nature: as what the matter and substance of it is; what use -it is for in the world: how long it can subsist: what things it -doth consist of: who they be that are capable of it, and who they -that can give it, and take it -away?</font></font></font></font></p> - -<p><font><font><font><font>X. As the spider, when it hath caught -the fly that it hunted after, is not little proud, nor meanly -conceited of herself: as he likewise that hath caught an hare, or -hath taken a fish with his net: as another for the taking of a -boar, and another of a bear: so may they be proud, and applaud -themselves for their valiant acts against the Sarmatai, or -northern nations lately defeated. For these also, these famous -soldiers and warlike men, if thou dost look into their minds and -opinions, what do they for the most part but hunt after -prey?</font></font></font></font></p> - -<p><font><font><font><font>XI. To find out, and set to thyself -some certain way and method of contemplation, whereby thou mayest -clearly discern and represent unto thyself, the mutual change of -all things, the one into the other. Bear it in thy mind evermore, -and see that thou be throughly well exercised in this particular. -For there is not anything more effectual to beget true -magnanimity.</font></font></font></font></p> - -<p><font><font><font><font>XII. He hath got loose from the bonds -of his body, and perceiving that within a very little while he -must of necessity bid the world farewell, and leave all these -things behind him, he wholly applied himself, as to righteousness -in all his actions, so to the common nature in all things that -should happen unto him. And contenting himself with these two -things, to do all things justly, and whatsoever God doth send to -like well of it: what others shall either say or think of him, or -shall do against him, he doth not so much as trouble his thoughts -with it. To go on straight, whither right and reason directed -him, and by so doing to follow God, was the only thing that he -did mind, that, his only business and -occupation.</font></font></font></font></p> - -<p><font><font><font><font>XIII. What use is there of suspicion -at all? or, why should thoughts of mistrust, and suspicion -concerning that which is future, trouble thy mind at all? What -now is to be done, if thou mayest search and inquiry into that, -what needs thou care for more? And if thou art well able to -perceive it alone, let no man divert thee from it. But if alone -thou doest not so well perceive it, suspend thine action, and -take advice from the best. And if there be anything else that -doth hinder thee, go on with prudence and discretion, according -to the present occasion and opportunity, still proposing that -unto thyself, which thou doest conceive most right and just. For -to hit that aright, and to speed in the prosecution of it, must -needs be happiness, since it is that only which we can truly and -properly be said to miss of, or miscarry -in.</font></font></font></font></p> - -<p><font><font><font><font>XIV. What is that that is slow, and -yet quick? merry, and yet grave? He that in all things doth -follow reason for his guide.</font></font></font></font></p> - -<p><font><font><font><font>XV. In the morning as soon as thou art -awaked, when thy judgment, before either thy affections, or -external objects have wrought upon it, is yet most free and -impartial: put this question to thyself, whether if that which is -right and just be done, the doing of it by thyself, or by others -when thou art not able thyself; be a thing material or no. For -sure it is not. And as for these that keep such a life, and stand -so much upon the praises, or dispraises of other men, hast thou -forgotten what manner of men they be? that such and such upon -their beds, and such at their board: what their ordinary actions -are: what they pursue after, and what they fly from: what thefts -and rapines they commit, if not with their hands and feet, yet -with that more precious part of theirs, their minds: which (would -it but admit of them) might enjoy faith, modesty, truth, justice, -a good spirit.</font></font></font></font></p> - -<p><font><font><font><font>XVL Give what thou wilt, and take away -what thou wilt, saith he that is well taught and truly modest, to -Him that gives, and takes away. And it is not out of a stout and -peremptory resolution, that he saith it, but in mere love, and -humble submission.</font></font></font></font></p> - -<p><font><font><font><font>XVII. So live as indifferent to the -world and all worldly objects, as one who liveth by himself alone -upon some desert hill. For whether here, or there, if the whole -world be but as one town, it matters not much for the place. Let -them behold and see a man, that is a man indeed, living according -to the true nature of man. If they cannot bear with me, let them -kill me. For better were it to die, than so to live as they would -have thee.</font></font></font></font></p> - -<p><font><font><font><font>XVIII. Make it not any longer a matter -of dispute or discourse, what are the signs and proprieties of a -good man, but really and actually to be -such.</font></font></font></font></p> - -<p><font><font><font><font>XIX. Ever to represent unto thyself; -and to set before thee, both the general age and time of the -world, and the whole substance of it. And how all things -particular in respect of these are for their substance, as one of -the least seeds that is: and for their duration, as the turning -of the pestle in the mortar once about. Then to fix thy mind upon -every particular object of the world, and to conceive it, (as it -is indeed,) as already being in the state of dissolution, and of -change; tending to some kind of either putrefaction or -dispersion; or whatsoever else it is, that is the death as it -were of everything in his own -kind.</font></font></font></font></p> - -<p><font><font><font><font>XX. Consider them through all actions -and occupations, of their lives: as when they eat, and when they -sleep: when they are in the act of necessary exoneration, and -when in the act of lust. Again, when they either are in their -greatest exultation; and in the middle of all their pomp and -glory; or being angry and displeased, in great state and majesty, -as from an higher place, they chide and rebuke. How base and -slavish, but a little while ago, they were fain to be, that they -might come to this; and within a very little while what will be -their estate, when death hath once seized upon -them.</font></font></font></font></p> - -<p><font><font><font><font>XXI. That is best for every one, that -the common nature of all doth send unto every one, and then is it -best, when she doth send it.</font></font></font></font></p> - -<p><font><font><font><font>XXII. The earth, saith the poet, doth -often long after the rain. So is the glorious sky often as -desirous to fall upon the earth, which argues a mutual kind of -love between them. And so (say I) doth the world bear a certain -affection of love to whatsoever shall come to pass With thine -affections shall mine concur, O world. The same (and no other) -shall the object of my longing be which is of thine. Now that the -world doth love it is true indeed so is it as commonly said, and -acknowledged ledged, when, according to the Greek phrase, -imitated by the Latins, of things that used to be, we say -commonly, that they love to be.</font></font></font></font></p> - -<p><font><font><font><font>XXIII. Either thou dost Continue in -this kind of life and that is it, which so long thou hast been -used unto and therefore tolerable: or thou doest retire, or leave -the world, and that of thine own accord, and then thou hast thy -mind: or thy life is cut off; and then mayst. thou rejoice that -thou hast ended thy charge. One of these must needs be. Be -therefore of good comfort.</font></font></font></font></p> - -<p><font><font><font><font>XXIV Let it always appear and be -manifest unto thee that solitariness, and desert places, by many -philosophers so much esteemed of and affected, are of themselves -but thus and thus; and that all things are them to them that live -in towns, and converse with others as they are the same nature -everywhere to be seen and observed: to them that have retired -themselves to the top of mountains, and to desert havens, or what -other desert and inhabited places soever. For anywhere it thou -wilt mayest thou quickly find and apply that to thyself; which -Plato saith of his philosopher, in a place: as private and -retired, saith he, as if he were shut up and enclosed about in -some shepherd's lodge, on the top of a hill. There by thyself to -put these questions to thyself. or to enter in these -considerations: What is my chief and principal part, which hath -power over the rest? What is now the present estate of it, as I -use it; and what is it, that I employ it about? Is it now void of -reason ir no ? Is it free, and separated; or so affixed, so -congealed and grown together as it were with the flesh, that it -is swayed by the motions and inclinations of -it?</font></font></font></font></p> - -<p><font><font><font><font>XXV. He that runs away from his master -is a fugitive. But the law is every man's master. He therefore -that forsakes the law, is a fugitive. So is he, whosoever he be, -that is either sorry, angry, or afraid, or for anything that -either hath been, is, or shall be by his appointment, who is the -Lord and Governor of the universe. For he truly and properly -is</font> <font face="Symbol">Nomoz</font><font>, or the law, as -the only</font> <font face="Symbol">nemwn</font><font>, or -distributor and dispenser of all things that happen unto any one -in his lifetime- Whatsoever then is either sorry, angry, or -afraid, is a fugitive.</font></font></font></font></p> - -<p><font><font><font><font>XXVI. From man is the seed, that once -cast into the womb man hath no more to do with it. Another cause -succeedeth, and undertakes the work, and in time brings a child -(that wonderful effect from such a beginning!) to perfection. -Again, man lets food down through his throat; and that once down, -he hath no more to do with it. Another cause succeedeth and -distributeth this food into the senses, and the affections: into -life, and into strength; and doth with it those other many and -marvellous things, that belong unto man. These things therefore -that are so secretly and invisibly wrought and brought to pass, -thou must use to behold and contemplate; and not the things -themselves only, but the power also by which they are effected; -that thou mayst behold it, though not with the eyes of the body, -yet as plainly and visibly as thou canst see and discern the -outward efficient cause of the depression and elevation of -anything.</font></font></font></font></p> - -<p><font><font><font><font>XXVII. Ever to mind and consider with -thyself; how all things that now are, have been heretofore much -after the same sort, and after the same fashion that now they -are: and so to think of those things which shall be hereafter -also. Moreover, whole dramata, and uniform scenes, or scenes that -comprehend the lives and actions of men of one calling and -profession, as many as either in thine own experience thou hast -known, or by reading of ancient histories; (as the whole court of -Adrianus, the whole court of Antoninus Pius, the whole court of -Philippus, that of Alexander, that of Croesus): to set them all -before thine eyes. For thou shalt find that they are all but -after one sort and fashion: only that the actors were -others.</font></font></font></font></p> - -<p><font><font><font><font>XXVIII. As a pig that cries and flings -when his throat is cut, fancy to thyself every one to be, that -grieves for any worldly thing and takes on. Such a one is he -also, who upon his bed alone, doth bewail the miseries of this -our mortal life. And remember this, that Unto reasonable -creatures only it is granted that they may willingly and freely -submit unto Providence: but absolutely to submit, is a necessity -imposed upon all creatures -equally.</font></font></font></font></p> - -<p><font><font><font><font>XXIX. Whatsoever it is that thou goest -about, consider of it by thyself, and ask thyself, What? because -I shall do this no more when I am dead, should therefore death -seem grievous unto me?</font></font></font></font></p> - -<p><font><font><font><font>XXX. When thou art offended with any -man's transgression, presently reflect upon thyself; and consider -what thou thyself art guilty of in the same kind. As that thou -also perchance dost think it a happiness either to be rich, or to -live in pleasure, or to be praised and commended, and so of the -rest in particular. For this if thou shalt call to mind, thou -shalt soon forget thine anger; especially when at the same time -this also shall concur in thy thoughts, that he was constrained -by his error and ignorance so to do: for how can he choose as -long as he is of that opinion? Do thou therefore if thou canst, -take away that from him, that forceth him to do as he -doth.</font></font></font></font></p> - -<p><font><font><font><font>XXXI. When thou seest Satyro, think of -Socraticus and Eutyches, or Hymen, and when Euphrates, think of -Eutychio, and Sylvanus, when Alciphron, of Tropaeophorus, when -Xenophon, of Crito, or Severus. And when thou doest look upon -thyself, fancy unto thyself some one or other of the Caasars; and -so for every one, some one or other that hath been for estate and -profession answerable unto him. Then let this come to thy mind at -the same time; and where now are they all? Nowhere or anywhere? -For so shalt thou at all time. be able to perceive how all -worldly things are but as the smoke, that vanisheth away: or, -indeed, mere nothing. Espccially when thou shalt call to mind -this also, that whatsoever is once changed, shall never be again -as long as the world endureth. And thou then, how long shalt thou -endure? And why doth it not suffice thee, if virtuously, and as -becometh thee, thou mayest pass that portion of time, how little -soever it be, that is allotted unto -thee?</font></font></font></font></p> - -<p><font><font><font><font>XXXII. What a subject, and what a -course of life is it, that thou doest so much desire to be rid -of. For all these things, what are they, but fit objects for an -understanding, that beholdeth everything according to its true -nature, to exercise itself upon? Be patient, therefore, until -that (as a strong stomach that turns all things into his own -nature; and as a great fire that turneth in flame and light, -whatsoever thou doest cast into it) thou have made these things -also familiar, and as it were natural unto -thee.</font></font></font></font></p> - -<p><font><font><font><font>XXXIII. Let it not be in any man's -power, to say truly of thee, that thou art not truly simple, or -sincere and open, or not good. Let him be deceived whosoever he -be that shall have any such opinion of thee. For all this doth -depend of thee. For who is it that should hinder thee from being -either truly simple or good? Do thou only resolve rather not to -live, than not to be such. For indeed neither doth it stand with -reason that he should live that is not such. What then is it that -may upon this present occasion according to best reason and -discretion, either be said or done? For whatsoever it be, it is -in thy power either to do it, or to say it, and therefore seek -not any pretences, as though thou wert hindered. Thou wilt never -cease groaning and complaining, until such time as that, what -pleasure is unto the voluptuous, be unto thee, to do in -everything that presents itself, whatsoever may be done -conformably and agreeably to the proper constitution of man, or, -to man as he is a man. For thou must account that pleasure, -whatsoever it be, that thou mayest do according to thine own -nature. And to do this, every place will fit thee. Unto the -cylindrus, or roller, it is not granted to move everywhere -according to its own proper motion, as neither unto the water, -nor unto the fire, nor unto any other thing, that either is -merely natural, or natural and sensitive; but not rational. for -many things there be that can hinder their operations. But of the -mind and understanding this is the proper privilege, that -according to its own nature, and as it will itself, it can pass -through every obstacle that it finds, and keep straight on -forwards. Setting therefore before thine eyes this happiness and -felicity of thy mind, whereby it is able to pass through all -things, and is capable of all motions, whether as the fire, -upwards; or as the stone downwards, or as the cylindrus through -that which is sloping: content thyself with it, and seek not -after any other thing. For all other kind of hindrances that are -not hindrances of thy mind either they are proper to the body, or -merely proceed from the opinion, reason not making that -resistance that it should, but basely, and cowardly suffering -itself to be foiled; and of themselves can neither wound, nor do -any hurt at all. Else must he of necessity, whosoever he be that -meets with any of them, become worse than he was before. For so -is it in all other subjects, that that is thought hurtful unto -them, whereby they are made worse. But here contrariwise, man (if -he make that good use of them that he should) is rather the -better and the more praiseworthy for any of those kind of -hindrances, than otherwise. But generally remember that nothing -can hurt a natural citizen, that is not hurtful unto the city -itself, nor anything hurt the city, that is not hurtful unto the -law itself. But none of these casualties, or external hindrances, -do hurt the law itself; or, are contrary to that course of -justice and equity, by which public societies are maintained: -neither therefore do they hurt either city or -citizen.</font></font></font></font></p> - -<p><font><font><font><font>XXXIV. As he that is bitten by a mad -dog, is afraid of everything almost that he seeth: so unto him, -whom the dogmata have once bitten, or in whom true knowledge hath -made an impression, everything almost that he sees or reads be it -never so short or ordinary, doth afford a good memento; to put -him out of all grief and fear, as that of the poet, 'The winds -blow upon the trees, and their leaves fall upon the ground. Then -do the trees begin to bud again, and by the spring-time they put -forth new branches. So is the generation of men; some come into -the world, and others go out of it.' Of these leaves then thy -children are. And they also that applaud thee so gravely, or, -that applaud thy speeches, with that their usual -acclamation,</font> <font face="Symbol">axiopistwz</font><font>, -O wisely spoken I and speak well of thee, as on the other side, -they that stick not to curse thee, they that privately and -secretly dispraise and deride thee, they also are but leaves. And -they also that shall follow, in whose memories the names of men -famous after death, is preserved, they are but leaves neither. -For even so is it of all these worldly things. Their spring -comes, and they are put forth. Then blows the wind, and they go -down. And then in lieu of them grow others out of the wood or -common matter of all things, like unto them. But, to endure but -for a while, is common unto all. Why then shouldest thou so -earnestly either seek after these things, or fly from them, as -though they should endure for ever? Yet a little while, and thine -eyes will be closed up, and for him that carries thee to thy -grave shall another mourn within a while -after.</font></font></font></font></p> - -<p><font><font><font><font>XXXV. A good eye must be good to see -whatsoever is to be seen, and not green things only. For that is -proper to sore eyes. So must a good ear, and a good smell be -ready for whatsoever is either to be heard, or smelt: and a good -stomach as indifferent to all kinds of food, as a millstone is, -to whatsoever she was made for to grind. As ready therefore must -a sound understanding be for whatsoever shall happen. But he that -saith, O that my children might live! and, O that all men might -commend me for whatsoever I do! is an eye that seeks after green -things; or as teeth, after that which is -tender.</font></font></font></font></p> - -<p><font><font><font><font>XXXVI. There is not any man that is so -happy in his death, but that some of those that are by him when -he dies, will be ready to rejoice at his supposed calamity. Is it -one that was virtuous and wise indeed? will there not some one or -other be found, who thus will say to himself; 'Well now at last -shall I be at rest from this pedagogue. He did not indeed -otherwise trouble us much: but I know well enough that in his -heart, he did much condemn us.' Thus will they speak of the -virtuous. But as for us, alas I how many things be there, for -which there be many that glad would be to be rid of us. This -therefore if thou shalt think of whensoever thou diest, thou -shalt die the more willingly, when thou shalt think with thyself; -I am now to depart from that world, wherein those that have been -my nearest friends and acquaintances, they whom I have so much -suffered for, so often prayed for, and for whom I have taken such -care, even they would have me die, hoping that after my death -they shall live happier, than they did before. What then should -any man desire to continue here any longer? Nevertheless, -whensoever thou diest, thou must not be less kind and loving unto -them for it; but as before, see them, continue to be their -friend, to wish them well, and meekly, and gently to carry -thyself towards them, but yet so that on the other side, it make -thee not the more unwilling to die. But as it fareth with them -that die an easy quick death, whose soul is soon separated from -their bodies, so must thy separation from them be. To these had -nature joined and annexed me: now she parts us; I am ready to -depart, as from friends and kinsmen, but yet without either -reluctancy or compulsion. For this also is according to -Nature.</font></font></font></font></p> - -<p><font><font><font><font>XXXVII. Use thyself; as often, as thou -seest any man do anything, presently (if it be possible) to say -unto thyself, What is this man's end in this his action? But -begin this course with thyself first of all, and diligently -examine thyself concerning whatsoever thou -doest.</font></font></font></font></p> - -<p><font><font><font><font>XXXVIII. Remember, that that which -sets a man at work, and hath power over the affections to draw -them either one way, or the other way, is not any external thing -properly, but that which is hidden within every man's dogmata, -and opinions: That, that is rhetoric; that is life; that (to -speak true) is man himself. As for thy body, which as a vessel, -or a case, compasseth thee about, and the many and curious -instruments that it hath annexed unto it, let them not trouble -thy thoughts. For of themselves they are but as a carpenter's -axe, but that they are born with us, and naturally sticking unto -us. But otherwise, without the inward cause that hath power to -move them, and to restrain them, those parts are of themselves of -no more use unto us, than the shuttle is of itself to the weaver, -or the pen to the writer, or the whip to the -coachman.</font></font></font></font></p> - -<p><font><font><font><font>THE ELEVENTH -BOOK</font></font></font></font></p> - -<p><font><font><font><font>I. The natural properties, and -privileges of a reasonable soul are: That she seeth herself; that -she can order, and compose herself: that she makes herself as she -will herself: that she reaps her own fruits whatsoever, whereas -plants, trees, unreasonable creatures, what fruit soever (be it -either fruit properly, or analogically only) they bear, they bear -them unto others, and not to themselves. Again; whensoever, and -wheresoever, sooner or later, her life doth end, she hath her own -end nevertheless. For it is not with her, as with dancers and -players, who if they be interrupted in any part of their action, -the whole action must needs be imperfect: but she in what part of -time or action soever she be surprised, can make that which she -bath in her hand whatsoever it be, complete and full, so that she -may depart with that comfort, 'I have lived; neither want I -anything of that which properly did belong unto me.' Again, she -compasseth the whole world, and penetrateth into the vanity, and -mere outside (wanting substance and solidity) of it, and -stretcheth herself unto the infiniteness of eternity; and the -revolution or restoration of all things after a certain period of -time, to the same state and place as before, she fetcheth about, -and doth comprehend in herself; and considers withal, and sees -clearly this, that neither they that shall follow us, shall see -any new thing, that we have not seen, nor they that went before, -anything more than we: but that he that is once come to forty (if -he have any wit at all) can in a manner (for that they are all of -one kind) see all things, both past and future. As proper is it, -and natural to the soul of man to love her neighbour, to be true -and modest; and to regard nothing so much as herself: which is -also the property of the law: whereby by the way it appears, that -sound reason and justice comes all to one, and therefore that -justice is the chief thing, that reasonable creatures ought to -propose unto themselves as their -end.</font></font></font></font></p> - -<p><font><font><font><font>II. A pleasant song or dance; the -Pancratiast's exercise, sports that thou art wont to be much -taken with, thou shalt easily contemn; if the harmonious voice -thou shalt divide into so many particular sounds whereof it doth -consist, and of every one in particular shall ask thyself; -whether this or that sound is it, that doth so conquer thee. For -thou wilt be ashamed of it. And so for shame, if accordingly thou -shalt consider it, every particular motion and posture by itself: -and so for the wrestler's exercise too. Generally then, -whatsoever it be, besides virtue, and those things that proceed -from virtue that thou art subject to be much affected with, -remember presently thus to divide it, and by this kind of -division, in each particular to attain unto the contempt of the -whole. This thou must transfer and apply to thy whole life -also.</font></font></font></font></p> - -<p><font><font><font><font>III. That soul which is ever ready, -even now presently (if need be) from the body, whether by way of -extinction, or dispersion, or continuation in another place and -estate to be separated, how blessed and happy is it! But this -readiness of it, it must proceed, not from an obstinate and -peremptory resolution of the mind, violently and passionately set -upon Opposition, as Christians are wont; but from a peculiar -judgment; with discretion and gravity, so that others may be -persuaded also and drawn to the like example, but without any -noise and passionate -exclamations.</font></font></font></font></p> - -<p><font><font><font><font>IV. Have I done anything charitably? -then am I benefited by it. See that this upon all occasions may -present itself unto thy mind, and never cease to think of it. -What is thy profession? to be good. And how should this be well -brought to pass, but by certain theorems and doctrines; some -Concerning the nature of the universe, and some Concerning the -proper and particular constitution of -man?</font></font></font></font></p> - -<p><font><font><font><font>V. Tragedies were at first brought in -and instituted, to put men in mind of worldly chances and -casualties: that these things in the ordinary course of nature -did so happen: that men that were much pleased and delighted by -such accidents upon this stage, would not by the same things in a -greater stage be grieved and afflicted: for here you see what is -the end of all such things; and that even they that cry out so -mournfully to Cithaeron, must bear them for all their cries and -exclamations, as well as others. And in very truth many good -things are spoken by these poets; as that (for example) is an -excellent passage: 'But if so be that I and my two children be -neglected by the Gods, they have some reason even for that,' -&c. And again, 'It will but little avail thee to storm and -rage against the things themselves,' &c. Again, 'To reap -one's life, as a ripe ear of corn;' and whatsoever else is to be -found in them, that is of the same kind. After the tragedy, the -ancient tomedy was brought in, which had the liberty to inveigh -against personal vices; being therefore through this her freedom -and liberty of speech of very good use and effect, to restrain -men from pride and arrogancy. To which end it was, that Diogenes -took also the same liberty. After these, what were either the -Middle, or New Comedy admitted for, but merely, (Or for the most -part at least) for the delight and pleasure of curious and -excellent imitation? 'It will steal away; look to it,' &c. -Why, no man denies, but that these also have some good things -whereof that may be one: but the whole drift and foundation of -that kind of dramatical poetry, what is it else, but as we have -said?</font></font></font></font></p> - -<p><font><font><font><font>VI. How clearly doth it appear unto -thee, that no other course of thy life could fit a true -philosopher's practice better, than this very course, that thou -art now already in?</font></font></font></font></p> - -<p><font><font><font><font>VII. A branch cut off from the -continuity of that which was next unto it, must needs be cut off -from the whole tree: so a man that is divided from another man, -is divided from the whole society. A branch is cut off by -another, but he that hates and is averse, cuts himself off from -his neighbour, and knows not that at the same time he divides -himself from the whole body, or corporation. But herein is the -gift and mercy of God, the Author of this society, in that, once -cut off we may grow together and become part of the whole again. -But if this happen often the misery is that the further a man is -run in this division, the harder he is to be reunited and -restored again: and however the branch which, once cut of -afterwards was graffed in, gardeners can tell you is not like -that which sprouted together at first, and still continued in the -unity of the body.</font></font></font></font></p> - -<p><font><font><font><font>VIII. To grow together like fellow -branches in matter of good correspondence and affection; but not -in matter of opinions. They that shall oppose thee in thy right -courses, as it is not in their power to divert thee from thy good -action, so neither let it be to divert thee from thy good -affection towards them. But be it thy care to keep thyself -constant in both; both in a right judgment and action, and in -true meekness towards them, that either shall do their endeavour -to hinder thee, or at least will be displeased with thee for what -thou hast done. For to fail in either (either in the one to give -over for fear, or in the other to forsake thy natural affection -towards him, who by nature is both thy friend and thy kinsman) is -equally base, and much savouring of the disposition of a cowardly -fugitive soldier.</font></font></font></font></p> - -<p><font><font><font><font>IX. It is not possible that any nature -should be inferior unto art, since that all arts imitate nature. -If this be so; that the most perfect and general nature of all -natures should in her operation come short of the skill of arts, -is most improbable. Now common is it to all arts, to make that -which is worse for the better's sake. Much more then doth the -common nature do the same. Hence is the first ground of justice. -From justice all other virtues have their existence. For justice -cannot be preserved, if either we settle our minds and affections -upon worldly things; or be apt to be deceived, or rash, and -inconstant.</font></font></font></font></p> - -<p><font><font><font><font>X. The things themselves (which either -to get or to avoid thou art put to so much trouble) come not unto -thee themselves; but thou in a manner goest unto them. Let then -thine own judgment and opinion concerning those things be at -rest; and as for the things themselves, they stand still and -quiet, without any noise or stir at all; and so shall all -pursuing and flying cease.</font></font></font></font></p> - -<p><font><font><font><font>XI. Then is the soul as Empedocles -doth liken it, like unto a sphere or globe, when she is all of -one form and figure: when she neither greedily stretcheth out -herself unto anything, nor basely contracts herself, or lies flat -and dejected; but shineth all with light, whereby she does see -and behold the true nature, both that of the universe, and her -own in particular.</font></font></font></font></p> - -<p><font><font><font><font>XII. Will any contemn me? let him look -to that, upon what grounds he does it: my care shall be that I -may never be found either doing or speaking anything that doth -truly deserve contempt. Will any hate me? let him look to that. I -for my part will be kind and loving unto all, and even unto him -that hates me, whomsoever he be, will I be ready to show his -error, not by way of exprobation or ostentation of my patience, -but ingenuously and meekly: such as was that famous Phocion, if -so be that he did not dissemble. For it is inwardly that these -things must be: that the Gods who look inwardly, and not upon the -outward appearance, may behold a man truly free from all -indignation and grief. For what hurt can it be unto thee -whatsoever any man else doth, as long as thou mayest do that -which is proper and suitable to thine own nature? Wilt not thou -(a man wholly appointed to be both what, and as the common good -shall require) accept of that which is now seasonable to the -nature of the universe?</font></font></font></font></p> - -<p><font><font><font><font>XIII. They contemn one another, and -yet they seek to please one another: and whilest they seek to -surpass one another in worldly pomp and greatness, they most -debase and prostitute themselves in their better part one to -another.</font></font></font></font></p> - -<p><font><font><font><font>XIV. How rotten and insincere is he, -that saith, I am resolved to carry myself hereafter towards you -with all ingenuity and simplicity. O man, what doest thou mean! -what needs this profession of thine? the thing itself will show -it. It ought to be written upon thy forehead. No sooner thy voice -is heard, than thy countenance must be able to show what is in -thy mind: even as he that is loved knows presently by the looks -of his sweetheart what is in her mind. Such must he be for all -the world, that is truly simple and good, as he whose arm-holes -are offensive, that whosoever stands by, as soon as ever he comes -near him, may as it were smell him whether he will or no. But the -affectation of simplicity is nowise laudable. There is nothing -more shameful than perfidious friendship. Above all things, that -must be avoided. However true goodness, simplicity, and kindness -cannot so be hidden, but that as we have already said in the very -eyes and countenance they will show -themselves.</font></font></font></font></p> - -<p><font><font><font><font>XV. To live happily is an inward power -of the soul, when she is affected with indifferency, towards -those things that are by their nature indifferent. To be thus -affected she must consider all worldly objects both divided and -whole: remembering withal that no object can of itself beget any -opinion in us, neither can come to us, but stands without still -and quiet; but that we ourselves beget, and as it were print in -ourselves opinions concerning them. Now it is in our power, not -to print them; and if they creep in and lurk in some corner, it -is in our power to wipe them off. Remembering moreover, that this -care and circumspection of thine, is to continue but for a while, -and then thy life will be at an end. And what should hinder, but -that thou mayest do well with all these things? For if they be -according to nature, rejoice in them, and let them be pleasing -and acceptable unto thee. But if they be against nature, seek -thou that which is according to thine own nature, and whether it -be for thy credit or no, use all possible speed for the -attainment of it: for no man ought to be blamed, for seeking his -own good and happiness. XVI. Of everything thou must consider -from whence it came, of what things it doth consist, and into -what it will be changed: what will be the nature of it, or what -it will be like unto when it is changed; and that it can suffer -no hurt by this change. And as for other men's either foolishness -or wickedness, that it may not trouble and grieve thee; first -generally thus; What reference have I unto these? and that we are -all born for one another's good: then more particularly after -another consideration; as a ram is first in a flock of sheep, and -a bull in a herd of cattle, so am I born to rule over them. Begin -yet higher, even from this: if atoms be not the beginning of all -things, than which to believe nothing can be more absurd, then -must we needs grant that there is a nature, that doth govern the -universe. If such a nature, then are all worse things made for -the better's sake; and all better for one another's sake. -Secondly, what manner of men they be, at board, and upon their -beds, and so forth. But above all things, how they are forced by -their opinions that they hold, to do what they do; and even those -things that they do, with what pride and self-conceit they do -them. Thirdly, that if they do these things rightly, thou hast no -reason to be grieved. But if not rightly, it must needs be that -they do them against their wills, and through mere ignorance. For -as, according to Plato's opinion, no soul doth willingly err, so -by consequent neither doth it anything otherwise than it ought, -but against her will. Therefore are they grieved, whensoever they -hear themselves charged, either of injustice, or -unconscionableness, or covetousness, or in general, of any -injurious kind of dealing towards their neighbours. Fourthly, -that thou thyself doest transgress in many things, and art even -such another as they are. And though perchance thou doest forbear -the very act of some sins, yet hast thou in thyself an habitual -disposition to them, but that either through fear, or vainglory, -or some such other ambitious foolish respect, thou art -restrained. Fifthly, that whether they have sinned or no, thou -doest not understand perfectly. For many things are done by way -of discreet policy; and generally a man must know many things -first, before he be able truly and judiciously to judge of -another man's action. Sixthly, that whensoever thou doest take on -grievously, or makest great woe, little doest thou remember then -that a man's life is but for a moment of time, and that within a -while we shall all be in our graves. Seventhly, that it is not -the sins and transgressions themselves that trouble us properly; -for they have their existence in their minds and understandings -only, that commit them; but our own opinions concerning those -sins. Remove then, and be content to part with that conceit of -thine, that it is a grievous thing, and thou hast removed thine -anger. But how should I remove it? How? reasoning with thyself -that it is not shameful. For if that which is shameful, be not -the only true evil that is, thou also wilt be driven whilest thou -doest follow the common instinct of nature, to avoid that which -is evil, to commit many unjust things, and to become a thief, and -anything, that will make to the attainment of thy intended -worldly ends. Eighthly, how many things may and do oftentimes -follow upon such fits of anger and grief; far more grievous in -themselves, than those very things which we are so grieved or -angry for. Ninthly, that meekness is a thing unconquerable, if it -be true and natural, and not affected or hypocritical. For how -shall even the most fierce and malicious that thou shalt -conceive, be able to hold on against thee, if thou shalt still -continue meek and loving unto him; and that even at that time, -when he is about to do thee wrong, thou shalt be well disposed, -and in good temper, with all meekness to teach him, and to -instruct him better? As for example; My son, we were not born for -this, to hurt and annoy one another; it will be thy hurt not -mine, my son: and so to show him forcibly and fully, that it is -so in very deed: and that neither bees do it one to another, nor -any other creatures that are naturally sociable. But this thou -must do, not scoffingly, not by way of exprobation, but tenderly -without any harshness of words. Neither must thou do it by way of -exercise, or ostentation, that they that are by and hear thee, -may admire thee: but so always that nobody be privy to it, but -himself alone: yea, though there be more present at the same -time. These nine particular heads, as so many gifts from the -Muses, see that thou remember well: and begin one day, whilest -thou art yet alive, to be a man indeed. But on the other side -thou must take heed, as much to flatter them, as to be angry with -them: for both are equally uncharitable, and equally hurtful. And -in thy passions, take it presently to thy consideration, that to -be angry is not the part of a man, but that to be meek and -gentle, as it savours of more humanity, so of more manhood. That -in this, there is strength and nerves, or vigour and fortitude: -whereof anger and indignation is altogether void. For the nearer -everything is unto unpassionateness, the nearer it is unto power. -And as grief doth proceed from weakness, so doth anger. For both, -both he that is angry and that grieveth, have received a wound, -and cowardly have as it were yielded themselves unto their -affections. If thou wilt have a tenth also, receive this tenth -gift from Hercules the guide and leader of the Muses: that is a -mad man's part, to look that there should be no wicked men in the -world, because it is impossible. Now for a man to brook well -enough, that there should be wicked men in the world, but not to -endure that any should transgress against himself, is against all -equity, and indeed tyrannical.</font></font></font></font></p> - -<p><font><font><font><font>XVII. Four several dispositions or -inclinations there be of the mind and understanding, which to be -aware of, thou must carefully observe: and whensoever thou doest -discover them, thou must rectify them, saying to thyself -concerning every one of them, This imagination is not necessary; -this is uncharitable: this thou shalt speak as another man's -slave, or instrument; than which nothing can be more senseless -and absurd: for the fourth, thou shalt sharply check and upbraid -thyself; for that thou doest suffer that more divine part in -thee, to become subject and obnoxious to that more ignoble part -of thy body, and the gross lusts and concupiscences -thereof.</font></font></font></font></p> - -<p><font><font><font><font>XVIII. What portion soever, either of -air or fire there be in thee, although by nature it tend upwards, -submitting nevertheless to the ordinance of the universe, it -abides here below in this mixed body. So whatsoever is in thee, -either earthy, or humid, although by nature it tend downwards, -yet is it against its nature both raised upwards, and standing, -or consistent. So obedient are even the elements themselves to -the universe, abiding patiently wheresoever (though against their -nature) they are placed, until the sound as it were of their -retreat, and separation. Is it not a grievous thing then, that -thy reasonable part only should be disobedient, and should not -endure to keep its place: yea though it be nothing enjoined that -is contrary unto it, but that only which is according to its -nature? For we cannot say of it when it is disobedient, as we say -of the fire, or air, that it tends upwards towards its proper -element, for then goes it the quite contrary way. For the motion -of the mind to any injustice, or incontinency, or to sorrow, or -to fear, is nothing else but a separation from nature. Also when -the mind is grieved for anything that is happened by the divine -providence, then doth it likewise forsake its own place. For it -was ordained unto holiness and godliness, which specially consist -in an humble submission to God and His providence in all things; -as well as unto justice: these also being part of those duties, -which as naturally sociable, we are bound unto; and without which -we cannot happily converse one with another: yea and the very -ground and fountain indeed of all just -actions.</font></font></font></font></p> - -<p><font><font><font><font>XIX. He that hath not one and the -self-same general end always as long as he liveth, cannot -possibly be one and the self-same man always. But this will not -suffice except thou add also what ought to be this general end. -For as the general conceit and apprehension of all those things -which upon no certain ground are by the greater part of men -deemed good, cannot be uniform and agreeable, but that only which -is limited and restrained by some certain proprieties and -conditions, as of community: that nothing be conceived good, -which is not commonly and publicly good: so must the end also -that we propose unto ourselves, be common and sociable. For he -that doth direct all his own private motions and purposes to that -end, all his actions will be agreeable and uniform; and by that -means will be still the same man.</font></font></font></font></p> - -<p><font><font><font><font>XX. Remember the fable of the country -mouse and the city mouse, and the great fright and terror that -this was put into.</font></font></font></font></p> - -<p><font><font><font><font>XXI. Socrates was wont to call the -common conceits and opinions of men, the common bugbears of the -world : the proper terror of silly -children.</font></font></font></font></p> - -<p><font><font><font><font>XXII. The Lacedaemonians at their -public spectacles were wont to appoint seats and forms for their -strangers in the shadow, they themselves were content to sit -anywhere.</font></font></font></font></p> - -<p><font><font><font><font>XXIII. What Socrates answered unto -Perdiccas, why he did not come unto him, Lest of all deaths I -should die the worst kind of death, said he: that is, not able to -requite the good that hath been done unto -me.</font></font></font></font></p> - -<p><font><font><font><font>XXIV. In the ancient mystical letters -of the Ephesians, there was an item, that a man should always -have in his mind some one or other of the ancient -worthies.</font></font></font></font></p> - -<p><font><font><font><font>XXV. The Pythagoreans were wont -betimes in the morning the first thing they did, to look up unto -the heavens, to put themselves in mind of them who constantly and -invariably did perform their task: as also to put themselves in -mind of orderliness, or good order, and of purity, and of naked -simplicity. For no star or planet hath any cover before -it.</font></font></font></font></p> - -<p><font><font><font><font>XXVI. How Socrates looked, when he was -fain to gird himself with a skin, Xanthippe his wife having taken -away his clothes, and carried them abroad with her, and what he -said to his fellows and friends, who were ashamed; and out of -respect to him, did retire themselves when they saw him thus -decked.</font></font></font></font></p> - -<p><font><font><font><font>XXVII. In matter of writing or reading -thou must needs be taught before thou can do either: much more in -matter of life. 'For thou art born a mere slave, to thy senses -and brutish affections;' destitute without teaching of all true -knowledge and sound reason.</font></font></font></font></p> - -<p><font><font><font><font>XXVIII. 'My heart smiled within me.' -'They will accuse even virtue herself; with heinous and -opprobrious words.'</font></font></font></font></p> - -<p><font><font><font><font>XXIX. As they that long after figs in -winter when they cannot be had; so are they that long after -children, before they be granted -them.</font></font></font></font></p> - -<p><font><font><font><font>XXX. 'As often as a father kisseth his -child, he should say secretly with himself' (said Epictetus,) -'tomorrow perchance shall he die.' But these words be ominous. No -words ominous (said he) that signify anything that is natural: in -very truth and deed not more ominous than this, 'to cut down -grapes when they are ripe.' Green grapes, ripe grapes, dried -grapes, or raisins: so many changes and mutations of one thing, -not into that which was not absolutely, but rather so many -several changes and mutations, not into that which hath no being -at all, but into that which is not yet in -being.</font></font></font></font></p> - -<p><font><font><font><font>XXXI. 'Of the free will there is no -thief or robber:' out of Epictetus; Whose is this also: that we -should find a certain art and method of assenting; and that we -should always observe with great care and heed the inclinations -of our minds, that they may always be with their due restraint -and reservation, always charitable, and according to the true -worth of every present object. And as for earnest longing, that -we should altogether avoid it: and to use averseness in those -things only, that wholly depend of our own wills. It is not about -ordinary petty matters, believe it, that all our strife and -contention is, but whether, with the vulgar, we should be mad, or -by the help of philosophy wise and sober, said -he.</font></font></font></font></p> - -<p><font><font><font><font>XXXII. Socrates said, 'What will you -have? the souls of reasonable, or unreasonable creatures? Of -reasonable. But what? Of those whose reason is sound and perfect? -or of those whose reason is vitiated and corrupted? Of those -whose reason is sound and perfect. Why then labour ye not for -such? Because we have them already. What then do ye so strive and -contend between you?'</font></font></font></font></p> - -<p><font><font><font><font>THE TWELFTH -BOOK</font></font></font></font></p> - -<p><font><font><font><font>I. Whatsoever thou doest hereafter -aspire unto, thou mayest even now enjoy and possess, if thou -doest not envy thyself thine own happiness. And that will be, if -thou shalt forget all that is past, and for the future, refer -thyself wholly to the Divine Providence, and shalt bend and apply -all thy present thoughts and intentions to holiness and -righteousness. To holiness, in accepting willingly whatsoever is -sent by the Divine Providence, as being that which the nature of -the universe hath appointed unto thee, which also hath appointed -thee for that, whatsoever it be. To righteousness, in speaking -the truth freely, and without ambiguity; and in doing all things -justly and discreetly. Now in this good course, let not other -men's either wickedness, or opinion, or voice hinder thee: no, -nor the sense of this thy pampered mass of flesh: for let that -which suffers, look to itself. If therefore whensoever the time -of thy departing shall come, thou shalt readily leave all things, -and shalt respect thy mind only, and that divine part of thine, -and this shall be thine only fear, not that some time or other -thou shalt cease to live, but thou shalt never begin to live -according to nature : then shalt thou be a man indeed, worthy of -that world, from which thou hadst thy beginning; then shalt thou -cease to be a stranger in thy country, and to wonder at those -things that happen daily, as things strange and unexpected, and -anxiously to depend of divers things that are not in thy -power.</font></font></font></font></p> - -<p><font><font><font><font>II. God beholds our minds and -understandings, bare and naked from these material vessels, and -outsides, and all earthly dross. For with His simple and pure -understanding, He pierceth into our inmost and purest parts, -which from His, as it were by a water pipe and channel, first -flowed and issued. This if thou also shalt use to do, thou shalt -rid thyself of that manifold luggage, wherewith thou art round -about encumbered. For he that does regard neither his body, nor -his clothing, nor his dwelling, nor any such external furniture, -must needs gain unto himself great rest and ease. Three things -there be in all, which thou doest consist of; thy body, thy life, -and thy mind. Of these the two former, are so far forth thine, as -that thou art bound to take care for them. But the third alone is -that which is properly thine. If then thou shalt separate from -thyself, that is from thy mind, whatsoever other men either do or -say, or whatsoever thou thyself hast heretofore either done or -said; and all troublesome thoughts concerning the future, and -whatsoever, (as either belonging to thy body or life:) is without -the jurisdiction of thine own will, and whatsoever in the -ordinary course of human chances and accidents doth happen unto -thee; so that thy mind (keeping herself loose and free from all -outward coincidental entanglements; always in a readiness to -depart:) shall live by herself, and to herself, doing that which -is just, accepting whatsoever doth happen, and speaking the truth -always; if, I say, thou shalt separate from thy mind, whatsoever -by sympathy might adhere unto it, and all time both past and -future, and shalt make thyself in all points and respects, like -unto Empedocles his allegorical sphere, 'all round and circular,' -&c., and shalt think of no longer life than that which is now -present: then shalt thou be truly able to pass the remainder of -thy days without troubles and distractions; nobly and generously -disposed, and in good favour and correspondency, with that spirit -which is within thee.</font></font></font></font></p> - -<p><font><font><font><font>III. I have often wondered how it -should come to pass, that every man loving himself best, should -more regard other men's opinions concerning himself than his own. -For if any God or grave master standing by, should command any of -us to think nothing by himself but what he should presently speak -out; no man were able to endure it, though but for one day. Thus -do we fear more what our neighbours will think of us, than what -we ourselves.</font></font></font></font></p> - -<p><font><font><font><font>IV. how come it to pass that the Gods -having ordered all other things so well and so lovingly, should -be overseen in this one only thing, that whereas then. hath been -some very good men that have made many covenants as it were with -God and by many holy actions and outward services contracted a -kind of familiarity with Him; that these men when once they are -dead, should never be restored to life, but be extinct for ever. -But this thou mayest be sure of, that this (if it be so indeed) -would never have been so ordered by the Gods, had it been fit -otherwise. For certainly it was possible, had it been more just -so and had it been according to nature, the nature of the -universe would easily have borne it. But now because it is not -so, (if so be that it be not so indeed) be therefore confident -that it was not fit it should be so. for thou seest thyself, that -now seeking after this matter, how freely thou doest argue and -contest with God. But were not the Gods both just and good in the -highest degree, thou durst not thus reason with them. Now if just -and good, it could not be that in the creation of the world, they -should either unjustly or unreasonably oversee -anything.</font></font></font></font></p> - -<p><font><font><font><font>V. Use thyself even unto those things -that thou doest at first despair of. For the left hand we see, -which for the most part hieth idle because not used; yet doth it -hold the bridle with more strength than the right, because it -hath been used unto it.</font></font></font></font></p> - -<p><font><font><font><font>VI. Let these be the objects of thy -ordinary meditation: to consider, what manner of men both for -soul and body we ought to be, whensoever death shall surprise us: -the shortness of this our mortal life: the immense vastness of -the time that hath been before, and will he after us: the frailty -of every worldly material object: all these things to consider, -and behold clearly in themselves, all disguisement of external -outside being removed and taken away. Again, to consider the -efficient causes of all things: the proper ends and references of -all actions: what pain is in itself; what pleasure, what death: -what fame or honour, how every man is the true and proper ground -of his own rest and tranquillity, and that no man can truly be -hindered by any other: that all is but conceit and opinion. As -for the use of thy dogmata, thou must carry thyself in the -practice of them, rather like unto a pancratiastes, or one that -at the same time both fights and wrestles with hands and feet, -than a gladiator. For this, if he lose his sword that he fights -with, he is gone: whereas the other hath still his hand free, -which he may easily turn and manage at his -will.</font></font></font></font></p> - -<p><font><font><font><font>VII. All worldly things thou must -behold and consider, dividing them into matter, form, and -reference, or their proper end.</font></font></font></font></p> - -<p><font><font><font><font>VIII. How happy is man in this his -power that hath been granted unto him: that he needs not do -anything but what God shall approve, and that he may embrace -contentedly, whatsoever God doth send unto -him?</font></font></font></font></p> - -<p><font><font><font><font>IX. Whatsoever doth happen in the -ordinary course and consequence of natural events, neither the -Gods, (for it is not possible, that they either wittingly or -unwittingly should do anything amiss) nor men, (for it is through -ignorance, and therefore against their wills that they do -anything amiss) must he accused. None then must be -accused.</font></font></font></font></p> - -<p><font><font><font><font>X. How ridiculous and strange is he, -that wonders at anything that happens in this life in the -ordinary course of nature!</font></font></font></font></p> - -<p><font><font><font><font>XI. Either fate, (and that either an -absolute necessity, and unavoidable decree; or a placable and -flexible Providence) or all is a mere casual confusion, void of -all order and government. If an absolute and unavoidable -necessity, why doest thou resist? If a placable and exorable -Providence, make thyself worthy of the divine help and -assistance. If all be a mere confusion without any moderator, or -governor, then hast thou reason to congratulate thyself; that in -such a general flood of confusion thou thyself hast obtained a -reasonable faculty, whereby thou mayest govern thine own life and -actions. But if thou beest carried away with the flood, it must -be thy body perchance, or thy life, or some other thing that -belongs unto them that is carried away: thy mind and -understanding cannot. Or should it be so, that the light of a -candle indeed is still bright and lightsome until it be put out : -and should truth, and righteousness, and temperance cease to -shine in thee whiTest thou thyself bast any -being?</font></font></font></font></p> - -<p><font><font><font><font>XII. At the conceit and apprehension -that such and such a one hath sinned, thus reason with thyself; -What do I know whether this be a sin indeed, as it seems to be? -But if it be, what do I know but that he himself hath already -condemned himself for it? And that is all one as if a man should -scratch and tear his own face, an object of compassion rather -than of anger. Again, that he that would not have a vicious man -to sin, is like unto him that would not have moisture in the fig, -nor children to welp nor a horse to neigh, nor anything else that -in the course of nature is necessary. For what shall he do that -hath such an habit? If thou therefore beest powerful and -eloquent, remedy it if thou -canst.</font></font></font></font></p> - -<p><font><font><font><font>XIII. If it be not fitting, do it not. -If it be not true, speak it not. Ever maintain thine own purpose -and resolution free from all compulsion and -necessity.</font></font></font></font></p> - -<p><font><font><font><font>XIV. Of everything that presents -itself unto thee, to consider what the true nature of it is, and -to unfold it, as it were, by dividing it into that which is -formal : that which is material: the true use or end of it, and -the just time that it is appointed to -last.</font></font></font></font></p> - -<p><font><font><font><font>XV. It is high time for thee, to -understand that there is somewhat in thee, better and more divine -than either thy passions, or thy sensual appetites and -affections. What is now the object of my mind, is it fear, or -suspicion, or lust, or any such thing? To do nothing rashly -without some certain end; let that be thy first care. The next, -to have no other end than the common good. For, alas! yet a -little while, and thou art no more: no more will any, either of -those things that now thou seest, or of those men that now are -living, be any more. For all things are by nature appointed soon -to be changed, turned, and corrupted, that other things might -succced in their room.</font></font></font></font></p> - -<p><font><font><font><font>XVI. Remember that all is but opinion, -and all opinion depends of the mind. Take thine opinion away, and -then as a ship that hath stricken in within the arms and mouth of -the harbour, a present calm; all things safe and steady: a bay, -not capable of any storms and tempests: as the poet hath -it.</font></font></font></font></p> - -<p><font><font><font><font>XVII. No operation whatsoever it he, -ceasing for a while, can be truly said to suffer any evil, -because it is at an end. Neither can he that is the author of -that operation; for this very respect, because his operation is -at an end, be said to suffer any evil. Likewise then, neither can -the whole body of all our actions (which is our life) if in time -it cease, be said to suffer any evil for this very reason, -because it is at an end; nor he truly be said to have been ill -affected, that did put a period to this series of actions. Now -this time or certain period, depends of the determination of -nature: sometimes of particular nature, as when a man dieth old; -but of nature in general, however; the parts whereof thus -changing one after another, the whole world still continues fresh -and new. Now that is ever best and most seasonable, which is for -the good of the whole. Thus it appears that death of itself can -neither be hurtful to any in particular, because it is not a -shameful thing (for neither is it a thing that depends of our own -will, nor of itself contrary to the common good) and generally, -as it is both expedient and seasonable to the whole, that in that -respect it must needs be good. It is that also, which is brought -unto us by the order and appointment of the Divine Providence; so -that he whose will and mind in these things runs along with the -Divine ordinance, and by this concurrence of his will and mind -with the Divine Providence, is led and driven along, as it were -by God Himself; may truly be termed and esteemed the *OEo~p7poc*, -or divinely led and inspired.</font></font></font></font></p> - -<p><font><font><font><font>XVIII. These three things thou must -have always in a readiness: first concerning thine own actions, -whether thou doest nothing either idly, or otherwise, than -justice and equity do require: and concerning those things that -happen unto thee externally, that either they happen unto thee by -chance, or by providence; of which two to accuse either, is -equally against reason. Secondly, what like unto our bodies are -whilest yet rude and imperfect, until they be animated: and from -their animation, until their expiration: of what things they are -compounded, and into what things they shall be dissolved. -Thirdly, how vain all things will appear unto thee when, from on -high as it were, looking down thou shalt contemplate all things -upon earth, and the wonderful mutability, that they are subject -unto: considering withal, the infinite both greatness and variety -of things aerial and things celestial that are round about it. -And that as often as thou shalt behold them, thou shalt still see -the same: as the same things, so the same shortness of -continuance of all those things. And, behold, these be the things -that we are so proud and puffed up -for.</font></font></font></font></p> - -<p><font><font><font><font>XIX. Cast away from thee opinion, and -thou art safe. And what is it that hinders thee from casting of -it away? When thou art grieved at anything, hast thou forgotten -that all things happen according to the nature of the universe; -and that him only it concerns, who is in fault; and moreover, -that what is now done, is that which from ever hath been done in -the world, and will ever be done, and is now done everywhere: how -nearly all men are allied one to another by a kindred not of -blood, nor of seed, but of the same mind. Thou hast also -forgotten that every man's mind partakes of the Deity, and -issueth from thence; and that no man can properly call anything -his own, no not his son, nor his body, nor his life; for that -they all proceod from that One who is the giver of all things: -that all things are but opinion; that no man lives properly, but -that very instant of time which is now present. And therefore -that no man whensoever he dieth can properly be said to lose any -more, than an instant of time.</font></font></font></font></p> - -<p><font><font><font><font>XX. Let thy thoughts ever run upon -them, who once for some one thing or other, were moved with -extraordinary indignation; who were once in the highest pitch of -either honour, or calamity; or mutual hatred and enmity; or of -any other fortune or condition whatsoever. Then consider what's -now become of all those things. All is turned to smoke; all to -ashes, and a mere fable; and perchance not so much as a fable. As -also whatsoever is of this nature, as Fabius Catulinus in the -field; Lucius Lupus, and Stertinius, at Baiae Tiberius at Caprem: -and Velius Rufus, and all such examples of vehement prosecution -in worldly matters; let these also run in thy mind at the same -time; and how vile every object of such earnest and vehement -prosecution is; and how much more agreeable to true philosophy it -is, for a man to carry himself in every matter that offers -itself; justly, and moderately, as one that followeth the Gods -with all simplicity. For, for a man to be proud and high -conceited, that he is not proud and high conceited, is of all -kind of pride and presumption, the most -intolerable.</font></font></font></font></p> - -<p><font><font><font><font>XXI. To them that ask thee, Where hast -thou seen the Gods, or how knowest thou certainly that there be -Gods, that thou art so devout in their worship? I answer first of -all, that even to the very eye, they are in some manner visible -and apparent. Secondly, neither have I ever seen mine own soul, -and yet I respect and honour it. So then for the Gods, by the -daily experience that I have of their power and providence -towards myself and others, I know certainly that they are, and -therefore worship them.</font></font></font></font></p> - -<p><font><font><font><font>XXII. Herein doth consist happiness of -life, for a man to know thoroughly the true nature of everything; -what is the matter, and what is the form of it: with all his -heart and soul, ever to do that which is just, and to speak the -truth. What then remaineth but to enjoy thy life in a course and -coherence of good actions, one upon another immediately -succeeding, and never interrupted, though for never so little a -while?</font></font></font></font></p> - -<p><font><font><font><font>XXIII. There is but one light of the -sun, though it be intercepted by walls and mountains, and other -thousand objects. There is but one common substance of the whole -world, though it be concluded and restrained into several -different bodies, in number infinite. There is but one common -soul, though divided into innumerable particular essences and -natures. So is there but one common intellectual soul, though it -seem to be divided. And as for all other parts of those generals -which we have mentioned, as either sensitive souls or subjects, -these of themselves (as naturally irrational) have no common -mutual reference one unto another, though many of them contain a -mind, or reasonable faculty in them, whereby they are ruled and -governed. But of every reasonable mind, this the particular -nature, that it hath reference to whatsoever is of her own kind, -and desireth to be united: neither can this common affection, or -mutual unity and correspondency, be here intercepted or divided, -or confined to particulars as those other common things -are.</font></font></font></font></p> - -<p><font><font><font><font>XXIV. What doest thou desire? To live -long. What? To enjoy the operations of a sensitive soul; or of -the appetitive faculty? or wouldst thou grow, and then decrease -again? Wouldst thou long be able to talk, to think and reason -with thyself? Which of all these seems unto thee a worthy object -of thy desire? Now if of all these thou doest find that they be -but little worth in themselves, proceed on unto the last, which -is, in all things to follow God and reason. But for a man to -grieve that by death he shall be deprived of any of these things, -is both against God and reason.</font></font></font></font></p> - -<p><font><font><font><font>XXV. What a small portion of vast and -infinite eternity it is, that is allowed unto every one of us, -and how soon it vanisheth into the general age of the world: of -the common substance, and of the common soul also what a small -portion is allotted unto us: and in what a little clod of the -whole earth (as it were) it is that thou doest crawl. After thou -shalt rightly have considered these things with thyself; fancy -not anything else in the world any more to be of any weight and -moment but this, to do that only which thine own nature doth -require; and to conform thyself to that which the common nature -doth afford.</font></font></font></font></p> - -<p><font><font><font><font>XXVI. What is the present estate of my -understanding? For herein lieth all indeed. As for all other -things, they are without the compass of mine own will: and if -without the compass of my will, then are they as dead things unto -me, and as it were mere smoke.</font></font></font></font></p> - -<p><font><font><font><font>XXVII. To stir up a man to the -contempt of death this among other things, is of good power and -efficacy, that even they who esteemed pleasure to be happiness, -and pain misery, did nevertheless many of them contemn death as -much as any. And can death be terrible to him, to whom that only -seems good, which in the ordinary course of nature is seasonable? -to him, to whom, whether his actions be many or few, so they be -all good, is all one; and who whether he behold the things of the -world being always the same either for many years, or for few -years only, is altogether indifferent? O man! as a citizen thou -hast lived, and conversed in this great city the world. Whether -just for so many years, or no, what is it unto thee? Thou hast -lived (thou mayest be sure) as long as the laws and orders of the -city required; which may be the common comfort of all. Why then -should it be grievous unto thee, if (not a tyrant, nor an unjust -judge, but) the same nature that brought thee in, doth now send -thee out of the world? As if the praetor should fairly dismiss -him from the stage, whom he had taken in to act a while. Oh, but -the play is not yet at an end, there are but three acts yet acted -of it? Thou hast well said: for in matter of life, three acts is -the whole play. Now to set a certain time to every man's acting, -belongs unto him only, who as first he was of thy composition, so -is now the cause of thy dissolution. As for thyself; thou hast to -do with neither. Go thy ways then well pleased and contented: for -so is He that dismisseth thee.</font></font></font></font></p> - -<p> -<font><font><font><font>APPENDIX</font></font></font></font></p> - -<p><font><font><font><font>CORRESPONDENCE OF M. AURELIUS -ANTONINUS AND M. CORNELIUS -FRONTO'</font></font></font></font></p> - -<p><font><font><font><font>M. CORNELIUS FRONTO(1) was a Roman by -descent, but of provincial birth, being native to Cirta, in -Numidia. Thence he migrated to Rome in the reign of Hadrian, and -became the most famous rhetorician of his day. As a pleader and -orator he was counted by his contemporaries hardly inferior to -Tully himself, and as a teacher his aid was sought for the -noblest youths of Rome. To him was entrusted the education of M. -Aurelius and of his colleague L. Verus in their boyhood; and he -was rewarded for his efforts by a seat in the Senate and the -consular rank (A.D. 143). By the exercise of his profession he -became wealthy; and if he speaks of his means as not great,(2) he -must be comparing his wealth with the grandees of Rome, not with -the ordinary citizen. Before the present century nothing was -known of the works of Fronto, except a grammatical treatise; but -in 1815 Cardinal Mai published a number of letters and some short -essays of Fronto, which he had discovered in a palimpsest at -Milan. Other parts of the same MS. he found later in the Vatican, -the whole being collected</font></font></font></font></p> - -<p><font><font><font><font>(1) References are made to the edition -of Naber, Leipzig (Trübner), 1867. (2) Ad Verum imp. Aur. -Caes., ii, 7.</font></font></font></font></p> - -<p><font><font><font><font>and edited in the year 1823. We now -possess parts of his correspondence with Antoninus Pius, with M. -Aurelius, with L. Verus, and with certain of his friends, and -also several rhetorical and historical fragments. Though none of -the more ambitious works of Fronto have survived, there are -enough to give proof of his powers. Never was a great literary -reputation less deserved. It would be bard to conceive of -anything more vapid than the style and conception of these -letters; clearly the man was a pedant without imagination or -taste. Such indeed was the age he lived in, and it is no marvel -that he was like to his age. But there must have been more in him -than mere pedantry; there was indeed a heart in the man, which -Marcus found, arid he found also a tongue which could speak the -truth. Fronto's letters are by no means free from exaggeration -and laudation, but they do not show that loathsome flattery which -filled the Roman court. He really admires what he praises, and -his way of saying so is not unlike what often passes for -criticism at the present day. He is not afraid to reprove what he -thinks amiss; and the astonishment of Marcus at this will prove, -if proof were needed, that he was not used to plain dealing. "How -happy I am," he writes, "that my friend Marcus Cornelius, so -distinguished as an orator and so noble as a man, thinks me worth -praising and blaming."(1) In another place he deems himself blest -because Pronto had taught him to speak the truth(2) although the -context shows him to be speaking of expression, it is still a -point in favour of Pronto. A sincere heart is better than -literary taste; and if Fronto had not done his duty by the young -prince, it is not easy to understand the friendship which -remained between them up to the last. An example of the frankness -which was between them is given by a difference they had over the -case of Herodes Atticus. Herodes was a Greek rhetorician who had -a school at Rome, and Marcus Aurelius was among his pupils. Both -Marcus and the Emperor (1) Ad M. Caes iii. 17 (2) Ad M. Caes iii. -12</font></font></font></font></p> - -<p><font><font><font><font>Antoninus had a high opinion of -Herodes; and all we know goes to prove he was a man of high -character and princely generosity. When quite young he was made -administrator of the free cities in Asia, nor is it surprising to -find that he made bitter enemies there; indeed, a just ruler was -sure to make enemies. The end of it was that an Athenian -deputation, headed by the orators Theodotus and Demostratus, made -serious accusations against his honour. There is no need to -discuss the merits of the case here; suffice it to say, Herodes -succeeded in defending himself to the satisfaction of the -emperor. Pronto appears to have taken the delegates' part, and to -have accepted a brief for the prosecution, urged to some extent -by personal considerations; and in this cause Marcus Aurelius -writes to Fronto as follows</font></font></font></font></p> - -<p><font><font><font><font>'AURELIUS CAESAR to his friend FRONTO, -greeting.(1)</font></font></font></font></p> - -<p><font><font><font><font>'I know you have often told me you -were anxious to find how you might best please me. Now is the -time; now you can increase my love towards you, if it can be -increased. A trial is at hand, in which people seem likely not -only to hear your speech with pleasure, but to see your -indignation with impatience. I see no one who dares give you a -hint in the matter; for those who are less friendly, prefer to -see you act with some inconsistency; and those who are more -frIendly, fear to seem too friendly to your opponent if they -should dissuade you from your accusation; then again, in case you -have prepared something neat for the occasion, they cannot endure -to rob you of your harangue by silencing you. Therefore, whether -you think me a rash counsellor, or a bold boy, or too kind to -your opponent, not because I think it better, I will offer my -counsel with some caution. But why have I said, offer my counsel? -No, I demand it from you; I demand it boldly, and if I succeed, I -promise to remain under your obligation. What? you will say if I -am attackt, shall I not pay tit for tat ? Ah, but you will get -greater glory, if even when attackt you answer nothing. Indeed, -if he begins it, answer as you will and you will have fair -excuse; but I have demanded of him that he shall not begin, and I -think I have succeeded. I love each of you according to your -merits and I know that lie was educated in the house of P. -Calvisius, my gran(lfather, and that I was educated by you; -therefore I am full of anxiety that this most disagreeable -business shall be managed as honourably as possible. I trust you -may approve my advice, for my intention you will approve. At -least I prefer to write unwisely rather than to be silent -unkindly.'</font></font></font></font></p> - -<p><font><font><font><font>(1) Ad M. Caes ii., -2.</font></font></font></font></p> - -<p><font><font><font><font>Fronto replied, thanking the prince -for his advice, and promising that he will confine himself to the -facts of the case. But he points out that the charges brought -against Herodes were such, that they can hardly be made -agreeable; amongst them being spoliation, violence, and murder. -However, he is willing even to let some of these drop if it be -the prince's pleasure. To this Marcus returned the following -answer:-(1) 'This one thing, my dearest Fronto, is enough to make -me truly grateful to you, that so far from rejecting my counsel, -you have even approved it. As to the question you raise in your -kind letter, my opinion is this: all that concerns the case which -you are supporting must be clearly brought forward ; what -concerns your own feelings, though you may have had just -provocation, should be left -unsaid.'</font></font></font></font></p> - -<p><font><font><font><font>The story does credit to both. Fronto -shows no loss of temper at the interference, nor shrinks from -stating his case with frankness; and Marcus, with forbearance -remarkable in a prince, does not command that his friend be left -unmolested, but merely stipulates for a fair trial on the merits -of the case.</font></font></font></font></p> - -<p><font><font><font><font>Another example may he given from a -letter of Fronto's (2)</font></font></font></font></p> - -<p><font><font><font><font>Here is something else quarrelsome and -querulous. I have sometimes found fault with you in your absence -somewhat seriously in the company of a few of my most intimate -friends : at times, for example, when you mixt in society with a -more solemn look than was fitting, or would read books in the -theatre or in a banquet ; nor did I absent myself from theatre or -banquet when you did(3). Then I used to call you a hard man, no -good company, even disagreeable, sometimes, when anger got the -better of me. But did any one else in the same banquet speak -against you, I could not endure to hear it with equanimity. Thus -it was easier for me to say something to your disadvantage -myself, than to hear others do it; just as I could more easily -bear to chastise my daughter Gratia, than to see her chastised by -another.'</font></font></font></font></p> - -<p><font><font><font><font>1. Ad. M. Caes., iii. 5. 2. iv. 12. 3 -The text is obscure</font></font></font></font></p> - -<p><font><font><font><font>The affection between them is clear -from every page of the correspondence. A few instances are now -given, which were written at different -periods</font></font></font></font></p> - -<p><font><font><font><font>To MY -MASTER.(1)</font></font></font></font></p> - -<p><font><font><font><font>'This is how I have past the last few -days. My sister was suddenly seized with an internal pain, so -violent that I was horrified at her looks; my mother in her -trepidation on that account accidentally bruised her side on a -corner of the wall; she and we were greatly troubled about that -blow. For myself; on going to rest I found a scorpion in my bed; -but I did not lie down upon him, I killed him first. If you are -getting on better, that is a consolation. My mother is easier -now, thanks be to God. Good-bye, best and sweetest master. My -lady sends you greeting.'</font></font></font></font></p> - -<p><font><font><font><font>(2)'What words can I find to fit my -had luck, or how shall I upbraid as it deserves the hard -constraint which is laid upon me? It ties me fast here, troubled -my heart is, and beset by such anxiety; nor does it allow me to -make haste to my Fronto, my life and delight, to be near him at -such a moment of ill-health in particular, to hold his hands, to -chafe gently that identical foot, so far as may be done without -discomfort, to attend him in the bath, to support his steps with -my arm.' (3)'This morning I did not write to you, because I heard -you were better, and because I was myself engaged in other -business, and I cannot ever endure to write anything to you -unless with mind at ease and untroubled and free. So if we are -all right, let me know: what I desire, you know, and how properly -I desire it, I know. Farewell, my master, always in every chance -first in my mind, as you deserve to be. My master, see I am not -asleep, and I compel myself to sleep, that you may not be angry -with me. You gather I am writing this late at -night.'</font></font></font></font></p> - -<p><font><font><font><font>(1) Ad M. Caes., v. 8. (2) i. 2. (3) -iii. 21.</font></font></font></font></p> - -<p><font><font><font><font>(1)'What spirit do you suppose is in -me, when I remember how long it is since I have seen you, and why -I have not seen you 1 and it may be I shall not see you for a few -days yet, while you are strengthening yourself; as you must. So -while you lie on the sick-bed, my spirit also will lie low anti, -whenas,(2) by God's mercy you shall stand upright, my spirit too -will stand firm, which is now burning- with the strongest desire -for you. Farewell, soul of your prince, -your</font></font></font></font></p> - -<p><font><font><font><font>(3)0 my dear Fronto, most -distinguished Consul! I yield, you have conquered: all who have -ever loved before, you have conquered out and out in love's -contest. Receive the victor's wreath ; and the herald shall -proclaim your victory aloud before your own tribunal: "M. -Cornelius Fronto, Consul, wins, and is crowned victor in the Open -International Love-race."(4) But beaten though I may be, I shall -neither slacken nor relax my own zeal. Well, you shall love me -more than any man loves any other man; but I, who possess a -faculty of loving less strong, shall love you more than any one -else loves you; more indeed than you love yourself. Gratia and I -will have to fight for it; I doubt I shall not get the better of -her. For, as Plautus says, her love is like rain, whose big drops -not only penetrate the dress, but drench to the very -marrow.'</font></font></font></font></p> - -<p><font><font><font><font>Marcus Aurelius seems to have been -about eighteen years of age when the correspondence begins, -Fronto being some thirty years older.(5) The systematic education -of the young prince seems to have been finisht, and Pronto now -acts more as his adviser than his tutor. He recommends the prince -to use simplicity in his public speeches, and to avoid -affectation.(6) Marcus devotes his attention to the old authors -who then had a great vogue at Rome: Ennius, Plautus, Nawius, and -such orators as Cato and Gracchus.(7) Pronto urges on him the -study of Cicero, whose letters, he says, are all worth -reading.</font></font></font></font></p> - -<p><font><font><font><font>1 Ad M. Caes., iii. 19. 2 The writer -sometimes uses archaisms such as quom, which I render 'whenas. 3 -Ad M. Caes., ii. 2. 4 The writer parodies the proclamation at the -Greek games; the words also are Greek. 5 From internal evidence: -the letters are not arranged in order of time. See Naher's -Prolegomena, p. xx. foil. 6 Ad M. Caes., iii. x. 7 Ad M. Caes ii. -10,; iii. 18,; ii. 4.</font></font></font></font></p> - -<p><font><font><font><font>When he wishes to compliment Marcus he -declares one or other of his letters has the true Tullian ring. -Marcus gives his nights to reading when he ought to be sleeping. -He exercises himself in verse composition and on rhetorical -themes.</font></font></font></font></p> - -<p><font><font><font><font>'It is very nice of you,' he writes to -Fronto,(1) 'to ask for my hexameters ; I would have sent them at -once if I had them by me. The fact is my secretary, Anicetus-you -know who I mean-did not pack up any of my compositions for me to -take away with me. He knows my weakness; he was afraid that if I -got hold of them I might, as usual, make smoke of them. However, -there was no fear for the hexameters. I must confess the truth to -my master: I love them. I study at night, since the day is taken -up with the theatre. I am weary of an evening, and sleepy in the -daylight, and so I don't do much. Yet I have made extracts from -sixty books, five volumes of them, in these latter days. But when -you read remember that the "sixty" includes plays of Novius, and -farces, and some little speeches of Scipio; don't be too much -startled at the number. You remember your Polemon; but I pray you -do not remember Horace, who has died with Pollio as far as I am -concerned.(2) Farewell, my dearest and most affectionate friend, -most distinguished consul and my beloved master, whom I have not -seen these two years. Those who say two months, count the days. -Shall I ever see you again?'</font></font></font></font></p> - -<p><font><font><font><font>Sometimes Fronto sends him a theme to -work up, as thus: 'M. Lucilius tribune of the people violently -throws into prison a free Roman citizen, against the opinion of -his colleagues who demand his release. For this act he is branded -by the censor. Analyse the case, and then take both sides in -turn, attacking and defending.'(3) Or again: 'A Roman consul, -doffing his state robe, dons the gauntlet and kills a lion -amongst the young men at the Quinquatrus in full view of the -people of Rome. Denunciation before the censors.'(4) The prince -has a fair knowledge of Greek, and quotes -from</font></font></font></font></p> - -<p><font><font><font><font>1 Ad M. Caes., ii. 10. 2 He implies, -as in i. 6, that he has ceased to study Horace. 3 Pollio was a -grammarian, who taught Marcus. 4 Ad M. Caes., v. 27,; V. -22.</font></font></font></font></p> - -<p><font><font><font><font>Homer, Plato, Euripides, but for some -reason Fronto dissuaded him from this study.(5) His Meditations -are written in Greek. He continued his literary studies -throughout his life, and after he became emperor we still find -him asking his adviser for copies of Cicero's Letters, by which -he hopes to improve his vocabulary.(6) Pronto Helps him with a -supply of similes, which, it seems, he did not think of readily. -It is to be feared that the fount of Marcus's eloquence was -pumped up by artificial means.</font></font></font></font></p> - -<p><font><font><font><font>1 Ad M. Caes., ii. 10. 2 He implies, -as in i. 6, that he has ceased to study Horace. 3 Pollio was a -grammarian, who taught Marcus. 4 Ad M. Caes., v. 27,; V. 22. 5 -Ep. Gracae, 6. 6 Ad Anton. Imp., 1I. -4.</font></font></font></font></p> - -<p><font><font><font><font>Some idea of his literary style may he -gathered from the letter which -follows:(1)</font></font></font></font></p> - -<p><font><font><font><font>'I heard Polemo declaim the other day, -to say something of things sublunary. If you ask what I thought -of him, listen. He seems to me an industrious farmer, endowed -with the greatest skill, who has cultivated a large estate for -corn and vines only, and indeed with a rich return of fine crops. -But yet in that land of his there is no Pompeian fig or Arician -vegetable, no Tarentine rose, or pleasing coppice, or thick -grove, or shady plane tree; all is for use rather than for -pleasure, such as one ought rather to commend, but cares not to -love. A pretty bold idea, is it not, and rash judgment, to pass -censure on a man of such reputation? But whenas I remember that I -am writing to you, I think I am less bold than you would have me. -'In that point I am wholly undecided. 'There's an unpremeditated -hendecasyllable for you. So before I begin to poetize, i'll take -an easy with you. Farewell, my heart's desire, your Verus's best -beloved, most distinguisht consul, master most sweet. Farewell I -ever pray, sweetest soul. What a letter do you think you have -written me I could make bold to say, that never did she who bore -me and nurst me, write anything SO delightful, so honey-sweet. -And this does not come of your fine style and eloquence: -otherwise not my mother only, but all who -breathe.'</font></font></font></font></p> - -<p><font><font><font><font>1 Ad M. Caes, ii. -5.</font></font></font></font></p> - -<p><font><font><font><font>To the pupil, never was anything on -earth so fine as his master's eloquence ; on this theme Marcus -fairly bubbles over with -enthusiasm.</font></font></font></font></p> - -<p><font><font><font><font>(1)'Well, if the ancient Greeks ever -wrote anything like this, let those who know decide it: for me, -if I dare say so, I never read any invective of Cato's so fine as -your encomtum. O if my Lord(2) could be sufficiently praised, -sufficiently praised he would have been undoubtedly by you! This -kind of thing is not done nowadays.(3) It were easier to match -Pheidias, easier to match Apelles, easier in a word to match -Demosthenes himself, or Cato himself; than to match this finisht -and perfect work. Never have I read anything more refined, -anything more after the ancient type, anything more delicious, -anything more Latin. 0 happy you, to be endowed with eloquence so -great! 0 happy I, to be tinder the charge of such a master! 0 -arguments,(4) O arrangement, 0 elegance, 0 wit, 0 beauty, 0 -words, 0 brilliancy, 0 subtilty, 0 grace, 0 treatment, 0 -everything! Mischief take me, if you ought not to have a rod put -in your hand one day, a diadem on your brow, a tribunal raised -for you; then the herald would summon us all-why do I say "us"? -Would summnon all, those scholars and orators: one by one you -would beckon them forward with your rod and admonish them. -Hitherto I have had no fear of this admonition; many things help -me to enter within your school. I write this in the utmost haste; -for whenas I am sending you so kindly a letter from my Lord, what -needs a longer letter of mine? Farewell then, glory of Roman -eloquence, boast of your friends, magnifico, most delightful man, -most distinguished consul, master most sweet. 'After this you -will take care not to tell so many fibs of me, especially in the -Senate. A monstrous fine speech this is! 0 if 1 could kiss your -head at every heading of it! You have looked down on all with a -vengeance. This oration once read, in vain shall we study, in -vain shall we toil, in vain strain every nerve. Farewell always, -most sweet master.'</font></font></font></font></p> - -<p><font><font><font><font>1 Ad M. Caes., ii. 3. 2 The Emperor -Antoninus Pius is spoken of as dominus vieus. 3 This sentence is -written in Greek. 4 Several of these words are Greek, and the -meaning is not quite clear.</font></font></font></font></p> - -<p><font><font><font><font>Sometimes Fronto descends from the -heights of eloquence to offer practical advice; as when he -suggests how Marcus should deal with his suite. It is more -difficult, he admits, to keep courtiers in harmony than to tame -lions with a lute; but if it is to be done, it must be by -eradicating jealousy. ' Do not let your friends,' says -Fronto,'(1) 'envy each other, or think that what you give to -another is filched from them. Keep away envy from your suite, and -you will find your friends kindly and -harmonious.'</font></font></font></font></p> - -<p><font><font><font><font>Here and there we meet with allusions -to his daily life, which we could wish to be more frequent. He -goes to the theatre or the law-courts,(2) or takes part in court -ceremony, but his heart is always with his books. The vintage -season, with its religious rites, was always spent by Antoninus -Pius in the country. The following letters give sonic notion of a -day's occupation at that time:(3)</font></font></font></font></p> - -<p><font><font><font><font>'MY DEAREST MASTER, -I am well. To-day -I studied from the ninth hour of the night to the second hour of -day, after taking food. I then put on my slippers, and from time -second to the third hour had a most enjoyable walk up and down -before my chamber. Then booted and cloaked-for so we were -commanded to appear-I went to wait upon my lord the emperor. We -went a-hunting, did doughty deeds, heard a rumour that boars had -been caught, but there was nothing to see. However, we climbed a -pretty steep hill, and in the afternoon returned home. I went -straight to my books. Off with the boots, down with the cloak; I -spent a couple of hours in bed. I read Cato's speech on the -Property of Pulchra, and another in which he impeaches a tribune. -Ho, ho! I hear you cry to your man, Off with you as fast as you -can, and bring me these speeches from the library of Apollo. No -use to send: I have those books with me too. You must get round -the Tiberian librarian; you will have to spend something on the -matter; and when I return to town, I shall expect to go shares -with him. Well, after reading these speeches I wrote a wretched -trifle, destined for drowning or burning. No, indeed my attempt -at writing did not come off at all to-day; the composition of a -hunter or a vintager, whose shouts are echoing through my -chamber, hateful and wearisome as the law-courts. What have I -said? Yes, it was rightly said, for my master is an orator. I -think I have caught cold, whether from walking in slippers or -from writing badly, I do not know. I am always annoyed with -phlegm, but to-day I seem to snivel more than usual. Well, I will -pour oil on my head and go off to sleep. I don't mean to put one -drop in my lamp to-day, so weary am I from riding and sneezing. -Farewell, dearest and most beloved master, whom I miss, I may -say, more than Rome it~dL'</font></font></font></font></p> - -<p><font><font><font><font>1 Ad M Caes., iv. 1. 2 ii. 14 3 iv. -5,6.</font></font></font></font></p> - -<p><font><font><font><font>'MY BELOVED MASTER,-I am well. I slept -a little more than usual for my slight cold, which seems to be -well again. So I spent the time from the eleventh hour of the -night to the third of the day partly in reading in Cato's -Agriculture, partly in writing, not quite so badly as yesterday -indeed. Then, after waiting upon my father, I soothed my throat -with honey-water, ejecting it without swallowing: I might say -gargle, but I won't, though I think the word is found in Novius -and elsewhere. After attending to my throat I went to my father, -and stood by his side as he sacrificed. Then to luncheon. What do -you think I had to eat? A bit of bread so big, while I watched -others gobbling boiled beans, onions, and fish full of roe. Then -we set to work at gathering the grapes, with plenty of sweat and -shouting, and, as the quotation runs, "A few high-hanging -clusters did we leave survivors of the vintage." After the sixth -hour we returned home. I did a little work, and poor work at -that. Then I had a long gossip with my dear mother sitting on the -bed. My conversation was: What do you think my friend Fronto is -doing just now? She said: And what do you think of my friend -Gratia?'(1) My turn now: And what of our little Gratia,(2) the -sparrowkin? After this kind of talk, and an argument as to which -of you loved the other most, the gong sounded, the signal that my -father had gone to the bath. We supped, after ablutions in the -oil-cellar-I mean we supped after ablutions, not after ablutions -in the oil-cellar; and listened with enjoyment to the rustics -gibing. After returning, before turning on my side to snore, I do -my task and give an account of the day to my delightful master, -whom if I could long for a little more, I should not mind growing -a trifle thinner. Farewell, Fronto, wherever you are, -honey-sweet, my darling, my delight. Why do I want you? I can -love you while far away.'</font></font></font></font></p> - -<p><font><font><font><font>One anecdote puts Marcus before us in -a new light:(3)</font></font></font></font></p> - -<p><font><font><font><font>1 Fronto's wife. 2 Fronto's daughter 3 -Ad M. Caes ii. 12.</font></font></font></font></p> - -<p><font><font><font><font>'When my father returned home from the -vineyards, I mounted my horse as usual, and rode on ahead some -little way. Well, there on the road was a herd of sheep, standing -all crowded together as though the place were a desert, with four -dogs and two shepherds, but nothing else. Then one shepherd said -to another shepherd, on seeing a number of horsemen: 'I say,' -says he, 'look you at those horsemen; they do a deal of robbery.' -When I heard this, I clap spurs to my horse, and ride straight -for the sheep. In consternation the sheep scatter; hither and -thither they are fleeting and bleating. A shepherd throws his -fork, and the fork falls on the horseman who came next to me. We -make our escape.'</font></font></font></font></p> - -<p><font><font><font><font>We like Marcus none the worse for this -spice of mischief. Another letter(1) describes a visit to a -country town, and shows the antiquarian spirit of the -writer</font></font></font></font></p> - -<p><font><font><font><font>'M. CAESAR to his MASTER M. FRONTO, -greeting.</font></font></font></font></p> - -<p><font><font><font><font>'After I entered the carriage, after I -took leave of you, we made a journey comfortable enough, but we -had a few drops of rain to wet us. But before coming to the -countryhouse, we broke our journey at Anagnia, a mile or so from -the highroad. Then we inspected that ancient town, a miniature it -is, but has in it many antiquities, temples, and religious -ceremonies quite out of the way. There is not a corner without -its shrine, or fane, or temple; besides, many books written on -linen, which belongs to things sacred. Then on the gate as we -came out was written twice, as follows : "Priest don the -fell.'(2) I asked one of the inhabitants what that word was. He -said it was the word in the Hernican dialect for the victim's -skin, which the priest puts over his conical cap when he enters -the city. I found out many other things which I desired to know, -but the only thing I do not desire is that you should he absent -from me; that is my chief anxiety. Now for yourself, when you -left that place, did you go to Aurelia or to Campania? Be sure to -write to me, and say whether you have opened the vintage, or -carried a host of books to the country-house; this also, whether -you miss me; I am foolish to ask it, whenas you tell it me of -yourself. Now if you miss me and if you love me, send me your -letters often, which is a comfort and consolation to me. Indeed I -should prefer ten times to read your letters than all the vines -of Gaurus or the Marsians; for these Signian vines have grapes -too rank and fruit too sharp in the taste, but I prefer wine to -must for drinking. Besides, those grapes are nicer to eat dried -than fresh-ripe; I vow I would rather tread them under foot than -put my teeth in them. But I pray they may be gracious and -forgiving, and grant me free pardon for these jests of mine. -Farewell, best friend, dearest, most l~rned, sweetest master. -When you see the must ferment in the vat, remember that just so -in my heart the longing for you is gushing and flowing and -bubbling. Good-bye.'</font></font></font></font></p> - -<p><font><font><font><font>1 Ad Verum. Imp ii. 1, s. fin. 2 -Santentum</font></font></font></font></p> - -<p><font><font><font><font>Making all allowances for conventional -exaggerations, it is clear from the correspondence that there was -deep love between Marcus and his preceptor. The letters cover -several years in succession, but soon after the birth of Marcus's -daughter, Faustina, there is a large gap. It does not follow that -the letters ceased entirely, because we know part of the -collection is lost; but there was probably less intercourse -between Marcus and Fronto after Marcus took to the study of -philosophy under the guidance of Rusticus. When Marcus succeeded -to the throne in 161, the letters begin again, with slightly -increased formality on Fronto's part, and they go on for some -four years, when Fronto, who has been continually complaining of -illhealth, appears to have died. One letter of the later period -gives some interesting particulars of the emperor's public life, -which are worth quoting. Fronto speaks of Marcus's victories and -eloquence in the usual strain of high praise, and then -continues.(1)</font></font></font></font></p> - -<p><font><font><font><font>'The army when you took it in hand was -sunk in luxury and revelry, and corrupted with long inactivity. -At Antiochia the soldiers had been Wont to applaud at the stage -plays, knew more of the gardens at the nearest restaurant than of -the battlefield. Horses were hairy from lack of grooming, -horsemen smooth because their hairs had been pulled out by the -roots(2) a rare thing it was to see a soldier with hair on arm or -leg. Moreover, they were better drest than armed; so much so, -that Laelianus Pontius. a strict man of the old discipline, broke -the cuirasses of some of them with his finger-tips, and observed -cushions on the horses' backs. At his direction the tufts were -cut through, and out of the horsemnen's saddles came what -appeared to be feathers pluckt from geese. Few of the men could -vault on horseback, the rest clambered up with difficulty by aid -of heel and knee and leg not many could throw a lance hurtling, -most did it without force or power, as though they were things of -wool. dicing was common in the camp, sleep lasted all night, or -if they kept watch it was over the winecup. By what regulations -to restrain such soldiers as these, and to turn them to honesty -and industry, did you not learn from Hannibal's sternness, the -discipline of Africanus, the acts of Metellus recorded in -history</font></font></font></font></p> - -<p><font><font><font><font>1 Ad Verum. imp., ii. I, s.fin. 2 A -common mark of the effeminate at -Rome.</font></font></font></font></p> - -<p><font><font><font><font>After the preceptorial letters cease -the others are concerned with domestic events, health and -sickness, visits or introductions, birth or death. Thus the -empperor writes to his old friend, who had shown some diffidence -in seeking an interview :(1)</font></font></font></font></p> - -<p><font><font><font><font>'To MY -MASTER.</font></font></font></font></p> - -<p><font><font><font><font>'I have a serious grievance against -you, my dear master, yet indeed my grief is more than my -grievance, because after so long a time I neither embraced you -nor spoke to you, though you visited the palace, and the moment -after I had left the prince my brother. I reproached my brother -severc]y for not recalling me; nor durst he deny the -fault.'</font></font></font></font></p> - -<p><font><font><font><font>Fronto again writes on one occasion: -'I have seen your daughter. It was like seeing you and Faustina -in infancy, so much that is charming her face has taken from each -of yours.' Or again, at a later -date:(2)</font></font></font></font></p> - -<p><font><font><font><font>I have seen your chicks, most -delightful sight that ever I saw in my life, so like you that -nothing is more like than the likeness. . . . By the mercy of -Heaven they have a healthy colour and strong lungs. One held a -piece of white bread, like a little prince, the other a common -piece, like a true philosophers -son.'</font></font></font></font></p> - -<p><font><font><font><font>1 Ad Verum. Imp. Aur. Caes., i. 3. 2 -Ad Ant. Imp i., 3.</font></font></font></font></p> - -<p><font><font><font><font>Marcus, we know, was devoted to his -children. They were delicate in health, in spite of Fronto's -assurance, and only one son survived the father. We find echoes -of this affection now and again in the -letters.</font></font></font></font></p> - -<p><font><font><font><font>'We have summer heat here still,' -writes Marcus, 'but since my little girls are pretty well, if I -may say so, it is like the bracing climate of spring to us.'(1) -When little Faustina came back from the valley of the shadow of -death, her father at once writes to inform Fronto.(2) The -sympathy he asks he also gives, and as old age brings more and -more infirmity, Marcus becomes even more solicitous for his -beloved teacher. The poor old man suffered a heavy blow in the -death of his grandson, on which Marcus writes:(3) 'I have just -heard of your misfortune. Feeling grieved as I do when one of -your joints gives you pain, what do you think I feel, dear -master, when you have pain of mind?' The old man's reply, in -spite of a certain self-consciousness, is full of pathos. He -recounts with pride the events of a long and upright life, in -which he has wronged no man, and lived in harmony with his -friends and family. His affectations fall away from him, as the -cry of pain is forced from his -heart:</font></font></font></font></p> - -<p><font><font><font><font>(4)'Many such sorrows has fortune -visited me with all my life long. To pass by my other -afflictions, I have lost five children under the most pitiful -conditions possible: for the five I lost one by one when each was -my only child, suffering these blows of bereavement in such a -manner that each child was born to one already bereaved. Thus I -ever lost my children without solace, and got them amidst fresh -grief.....'</font></font></font></font></p> - -<p><font><font><font><font>The letter continues with reflections -on the nature of death, 'more to be rejoiced at than bewailed, -the younger one dies,' and an arraignment of Providence not -without dignity, wrung from him as it were by this last -culminating misfortune. It concludes with a summing-up of his -life in protest against the blow which has fallen on his grey -head.</font></font></font></font></p> - -<p><font><font><font><font>1 Ad M. Caes., v. 19 2 iv. 11 3 De -Nepote Amissa 4 De Nepote Amissa -2</font></font></font></font></p> - -<p><font><font><font><font>'Through my long life I have committed -nothing which might bring dishonour, or disgrace, or shame: no -deed of avarice or treachery have I done in all my day's: nay, -but much generosity, much kindness, much truth and faithfulness -have I shown, often at the risk of my own life. I have lived in -amity with my good brother, whom I rejoice to see in possession -of the highest office by your father's goodness, and by your -friendship at peace and perfect rest. Th~ offices which I have -myself obtained I never strove for by any underhand means. I have -cultivated my mind rather than my body; the pursuit of learning I -have preferred to increasing my wealth. I preferred to he poor -rather than bound by any' man's obligation, even to want rather -than to beg. I have never been extravagant in spending money, I -have earned it sometimes because I must. I have scrupulously -spoken the truth, and have been glad to hear it spoken to me. I -have thought it better to be neglected than to fawn, to be dumb -than to feign, to be seldom a friend than to be often a -flatterer. 1 have sought little, deserved not little. So far as I -could, I have assisted each according to my means. I have given -help readily to the deserving, fearlessly to the undeserving. No -one by proving to be ungrateful has made me more slow to bestow -promptly all benefits I could give, nor have I ever been harsh to -ingratitude. (A fragmentary passage follows, in which he appears -to speak of his desire for a peaceful end, and the desolation of -his house.) I have suffered long and painful sickness, my beloved -Marcus. Then I was visited by pitiful misfortunes: my wife I have -lost, my grandson I have lost in Germany:(1) woe is me! I have -lost my Decimanus. If I were made of iron, at this tine I could -write no more.'</font></font></font></font></p> - -<p><font><font><font><font>It is noteworthy that in his -meditations Marcus Aurelius mentions Fronto only once.(2) All his -literary studies, his oratory and criticism (such as it was) is -forgotten; and, says he, 'Fronto taught me not to expect natural -affection from the highly-born.' Fronto really said more than -this: that 'affection' is not a Roman quality, nor has it a Latin -name.(3) Roman or not Roman, Marcus found affection in Fronto; -and if he outgrew his master's intellectual training, he never -lost touch with the true heart of the man it is that which -Fronto's name brings up to his remembrance, not dissertations on -compound verbs or fatuous criticisms of -style.</font></font></font></font></p> - -<p><font><font><font><font>1 In the war against the Catti. 2 Book -I., 8. 3 Ad Verum, ii. 7</font></font></font></font></p> - -<p><font><font><font><font>NOTES</font></font></font></font></p> - -<p><font><font><font><font>THIS being neither a critical edition -of the text nor an emended edition of Casaubon's translation, it -has not been thought necessary to add full notes. Casaubon's own -notes have been omitted, because for the most part they are -discursive, and not necessary to an understanding of what is -written. In those which here follow, certain emendations of his -are mentioned, which he proposes in his notes, and follows in the -translation. In addition, one or two corrections are made where -he has mistaken the Greek, and the translation might be -misleading. Those which do not come under these two heads will -explain themselves.</font></font></font></font></p> - -<p><font><font><font><font>The text itself has been prepared by a -comparison of the editions of 1634 and 1635. It should he borne -in mind that Casaubon's is often rather a paraphrase than a close -translation; and it did not seem worth while to notice every -variation or amplification of the original. In the original -editions all that Casauhon conceives as understood, but not -expressed, is enclosed in square brackets. These brackets are -here omitted, as they interfere with the comfort of the reader; -and so have some of the alternative renderings suggested by the -translator. In a few cases, Latin words in the text have been -replaced by English.</font></font></font></font></p> - -<p><font><font><font><font>Numbers in brackets refer to the -Teubner text of Stich, but the divisions of the text are left -unaltered. For some of the references identified I am indebted to -Mr. G. H. Rendall's Marcus -Aurelius.</font></font></font></font></p> - -<p><font><font><font><font>BOOK I</font></font></font></font></p> - -<p><font><font><font><font>I "Both to frequent" (4). Gr.</font> -<font face="Symbol">to mh,</font> <font>C. conjectures</font> -<font face="Symbol">to me</font><font>. The text is probably -right: "I did not frequent public lectures, and I was taught at -home." VI Idiots. . . . philosophers (9). The reading is -doubtful, but the meaning seems to be: "simple and unlearned -men"</font></font></font></font></p> - -<p><font><font><font><font>XII "Claudius Maximus" (15). The -reading of the Palatine MS. (now lost) was</font> <font face= -"Symbol">paraklhsiz Maximon</font><font>, which C. supposes to -conceal the letters</font> <font face="Symbol">kl</font> <font>as -an abbreviation of Claudius.</font></font></font></font></p> - -<p><font><font><font><font>XIII "Patient hearing. . . He would -not" (16). C. translates his conjectural reading</font> <font -face="Symbol">epimonon ollan. on proapsth Stich suggests a -reading with much the same sense:</font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font face= -"Symbol">.....epimonon all -antoi</font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font>"Strict and rigid -dealing" (16). C. translates</font> <font face= -"Symbol">tonvn</font> <font>(Pal. MS.) as though from</font> -<font face="Symbol">tonoz</font><font>, in the sense of "strain." -"rigour." The reading of other MSS.</font> <font face= -"Symbol">tonvn</font> <font>is -preferable.</font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font>XIII "Congiaries" -(13).</font> <font face="Symbol">dianomais</font><font>, -"doles."</font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font>XIV "Cajeta" (17). -The passage is certainly corrupt. C. spies a reference to Chryses -praying by the sea-shore in the Illiad, and supposes M. Aurelius -to have done the like. None of the emendations suggested is -satisfactory.</font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font>At § XV. Book -II. is usually reckoned to -begin.</font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font>BOOK II III. Do, -soul" (6). If the received reading be right, it must be -sarcastic; but there are several variants which show how -unsatisfactory it is. C. translates "</font><font face= -"Symbol">en gar o</font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font face= -"Symbol"><font face="Symbol">bioz ekasty so par eanty</font> -<font>" which I do not understand. The sense required is: "Do not -violence to thyself, for thou hast not long to use self-respect. -Life is not (v. 1.</font> <font face="Symbol">so</font><font>) -<long> for each, and this life for thee is all but -done."</font></font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font face= -"Symbol"><font>X. "honour and credit do proceed" (12). The verb -has dropt out of the text, but C. has supplied one of the -required meaning.</font></font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font face= -"Symbol"><font>XI. "Consider," etc. (52). This verb is not in the -Greek, which means: "(And reason also shows) how man, -etc."</font></font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font face= -"Symbol"><font>BOOK IV XV. "Agathos" (18): This is probably not a -proper name, but the text seems to be unsound. The meaning may be -"the good man -ought"</font></font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font face= -"Symbol"><font>XVI.</font> <font face="Symbol">oikonomian</font> -<font>(16) is a "practical benefit," a secondary -end.</font></font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font face= -"Symbol"><font>XXXIX. "For herein lieth all...." (~3). C. -translates his -conjecture</font></font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font face= -"Symbol"><font><font face="Symbol">olan</font> <font>for</font> -<font face= -"Symbol">ola</font><font>.</font></font></font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font face= -"Symbol"><font><font>BOOK -V</font></font></font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font face= -"Symbol"><font><font>XIV.</font> <font face= -"Symbol">katorqwseiz</font> <font>(15): Acts of "rightness" or -"straightness."</font></font></font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font face= -"Symbol"><font><font>XXIII. "Roarer" (28): Gr. "tragedian." Ed. 1 -has whoremonger,' ed. 2 corrects to "harlot," but omits to alter' -the word at its second -occurrence.</font></font></font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font face= -"Symbol"><font><font>XXV. "Thou hast . . . them" (33): A -quotation from Homer, Odyssey, iv. -690.</font></font></font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font face= -"Symbol"><font><font>XXVII. " One of the poets" (33) : Hesiod, -Op. et Dies, -197.</font></font></font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font face= -"Symbol"><font><font>XXIX and XXX. (36). The Greek appears to -contain quotations from sources not known, and the translation is -a paraphrase. (One or two alterations are here made on the -authority of the second -edition.)</font></font></font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font face= -"Symbol"><font><font>BOOK -VI</font></font></font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font face= -"Symbol"><font><font>XIII. "Affected and qualified" (i4):</font> -<font face="Symbol">exis</font><font>, the power of cohesion -shown in things inanimate;</font> <font face= -"Symbol">fusiz</font><font>, power of growth seen in plants and -the like.</font></font></font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font face= -"Symbol"><font><font>XVII. "Wonder at them" (18) : i.e. -mankind.</font></font></font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font face= -"Symbol"><font><font>XXXVII. "Chrysippus" (42): C. refers to a -passage of Plutarch De Communibus Notitiis (c. xiv.), where -Chrysippus is represented as saying that a coarse phrase may be -vile in itself, yet have due place in a comedy as contributing to -a certain -effect.</font></font></font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font face= -"Symbol"><font><font>XL. "Man or men . . ." There is no hiatus in -the Greek, which means: "Whatever (is beneficial) for a man is so -for other men -also."</font></font></font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font face= -"Symbol"><font><font>XLII. There is no hiatus in the -Greek.</font></font></font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font face= -"Symbol"><font><font>BOOK -VII</font></font></font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font face= -"Symbol"><font><font>IX. C. translates his conjecture</font> -<font face="Symbol">mh</font> <font>for</font> <font face= -"Symbol">h</font><font>. The Greek means " straight, or -rectified," with a play on the literal and metaphorical meaning -of</font> <font face= -"Symbol">ortoz</font><font>.</font></font></font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font face= -"Symbol"><font><font>XIV.</font> <font face= -"Symbol">endaimonia</font><font>. contains the word</font> <font -face="Symbol">daimwn</font> <font>in -composition.</font></font></font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font face= -"Symbol"><font><font>XXII.The text is corrupt, but the words "or -if it be but few " should be "that is little -enough."</font></font></font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font face= -"Symbol"><font><font>XXIII. "Plato": Republic, vi. p. 486 -A.</font></font></font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font face= -"Symbol"><font><font>XXV. "It will," etc. Euripides, Belerophon, -frag. 287 (Nauck). "Lives," etc. Euripides, Hypsipyle, frag. 757 -(Nauck). "As long," etc. Aristophanes, Acharne, 66 i. "Plato" -Apology, p. 28 B. "For thus" Apology, p. 28 -F.</font></font></font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font face= -"Symbol"><font><font>XXVI. "But, 0 noble sir," etc. Plato, -Gorgias, 512 -D.</font></font></font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font face= -"Symbol"><font><font>XXVII. "And as for those parts," etc. A -quotation from Euripides, Chryssipus, frag. 839 (Nauck). "With -meats," etc. From Euripides, Supplices, -1110.</font></font></font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font face= -"Symbol"><font><font>XXXIII. "They both," i.e. life and -wrestling. "Says he" (63): Plato, quoted by Epictetus, Arr. i. -28, 2 and -22.</font></font></font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font face= -"Symbol"><font><font>XXXVII. "How know we," etc. The Greek means: -"how know we whether Telauges were not nobler in character than -Sophocles?" The allusion is -unknown.</font></font></font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font face= -"Symbol"><font><font>XXVII. "Frost" The word is written by -Casaubon as a proper name, " Pagus.' "The hardihood of Socrates -was famous"; see Plato, Siymposium, p. -220.</font></font></font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font face= -"Symbol"><font><font>BOOK -X</font></font></font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font face= -"Symbol"><font><font>XXII. The Greek means, "paltry breath -bearing up corpses, so that the tale of Dead Man's Land is -clearer."</font></font></font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font face= -"Symbol"><font><font>XXII. "The poet" (21) : Euripides, frag. 898 -(Nauck); compare Aeschylus, Danaides, frag. -44.</font></font></font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font face= -"Symbol"><font><font>XXIV. "Plato" (23): Theaetetus, p. 174 -D.</font></font></font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font face= -"Symbol"><font><font>XXXIV. "The poet" (34): Homer, -Iliad, vi. -147.</font></font></font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font face= -"Symbol"><font><font>XXXIV. "Wood": A translation of</font> <font -face="Symbol">ulh</font><font>, -"matter."</font></font></font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font face= -"Symbol"><font><font>XXXVIII. "Rhetoric" (38): Rather "the gift -of speech"; or perhaps the "decree" of the reasoning -faculty.</font></font></font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font face= -"Symbol"><font><font>BOOK -XI</font></font></font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font face= -"Symbol"><font><font>V. "Cithaeron" (6) : Oedipus utters this cry -after discovering that he has fulfilled his awful doom, he was -exposed on Cithaeron as an infant to die, and the cry implies -that he wishes he had died there. Sophocles, Oedipus Tyrannus, -1391.</font></font></font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font face= -"Symbol"><font><font>V. "New Comedy . . .," etc. C. has here -strayed from the Greek rather widely. Translate: "and understand -to what end the New Comedy was adopted, which by small degrees -degenerated into a mere show of skill in mimicry." C. writes -Comedia Vetus, Media, -Nova.</font></font></font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font face= -"Symbol"><font><font>XII. "Phocion" (13): When about to be put to -death he charged his son to bear no malice against the -Athenians.</font></font></font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font face= -"Symbol"><font><font>XXVIII. " My heart," etc. (31): From Homer, -Odyssey ix. 413. "They will" From Hesiod, Opera et Dies, 184. -"Epictetus" Arr. i. II, 37. XXX. "Cut down grapes" (35): Correct -"ears of corn." "Epictetus"(36): Arr. 3, 22, -105.</font></font></font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font face= -"Symbol"><font><font>GLOSSARY</font></font></font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font face= -"Symbol"><font><font>This Glossary includes all proper names -(excepting a few which are insignificant or unknown) and all -obsolete or obscure -words.</font></font></font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font face= -"Symbol"><font><font>ADRIANUS, or Hadrian (76-138 A. D.), i4th -Roman Emperor. Agrippa, M. Vipsanius (63-12 B.C.), a -distinguished soldier under Augustus. Alexander the Great, King -of Macedonia, and Conqueror of the East, 356-323 B.C. Antisthenes -of Athens, founder of the sect of Cynic philosophers, and an -opponent of Plato, 5th century B.C Antoninus Pius, 15th Roman -Emperor, 138-161 AD. one of the best princes that ever mounted a -throne. Apathia: the Stoic ideal was calmness in all circumstance -an insensibility to pain, and absence of all exaltation at, -pleasure or good fortune. Apelles, a famous painter of antiquity. -Apollonius of Alexandria, called Dyscolus, or the 'ill-tempered,' -a great grammarian. Aposteme, tumour, excrescence. Archimedes of -Syracuse 287-212 B.C., the most famous mathematician of -antiquity. Athos, a mountain promontory at the N. of the Aegean -Sea. Augustus, first Roman Emperor (ruled 31 B.C.-14 AD.). Avoid, -void.</font></font></font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font face= -"Symbol"><font><font>BACCHIUS: there Were several persons of this -name, and the one meant is perhaps the musician. Brutus (1) the -liberator of the Roman people from their kings, and (2) the -murderer of Caesar. Both names were household -words.</font></font></font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font face= -"Symbol"><font><font>Caesar, Caius, Julius, the Dictator and -Conqueror. Caieta, a town in Latium. Camillus, a famous dictator -in the early days of the Roman Republic. Carnuntum, a town on the -Danube in Upper Pannonia. Cato, called of Utica, a Stoic who died -by his own hand after the battle of Thapsus, 46 B.C. His name was -proverbial for virtue and courage. Cautelous, cautious. Cecrops, -first legendary King of Athens. Charax, perhaps the priestly -historian of that name, whose date is unknown, except that it -must be later than Nero. Chirurgeon, surgeon. Chrysippus, 280-207 -B.C., a Stoic philosopher, and the founder of Stoicism as a -systematic philosophy. Circus, the Circus Maximus at Rome, where -games were held. There were four companies who contracted to -provide horses, drivers, etc. These were called Factiones, and -each had its distinguishing colour: russata (red), albata -(white), veneta (blue), prasina (green). There was high rivalry -between them, and riots and bloodshed not infrequently. -Cithaeron, a mountain range N. of Attica. Comedy, ancient; a term -applied to the Attic comedy of Aristophanes and his time, which -criticised persons and politics, like a modern comic journal, -such as Punck. See New Comedy. Compendious, short. Conceit, -opinion. Contentation, contentment. Crates, a Cynic philosopher -of the 4th century B.C. Croesus, King of Lydia, proverbial for -wealth; he reigned 560-546 B.C. Cynics, a school of philosophers, -founded by Antisthenes. Their texts were a kind of caricature of -Socraticism. Nothing was good but virtue, nothing bad but vice. -The Cynics repudiated all civil and social claims, and attempted -to return to what they called a state of nature. Many of them -were very disgusting in their -manners.</font></font></font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font face= -"Symbol"><font><font>DEMETRIUS of Phalerum, an Athenian orator, -statesman, philosopher, and poet. Born 345 B.C. Democritus of -Abdera (460-361 B.C.), celebrated as the 'laughing philosopher,' -whose constant thought was 'What fools these mortals be.' He -invented the Atomic Theory. Dio of Syracuse, a disciple of Plato, -and afterwards tyrant of Syracuse. Murdered 353 B.C. Diogenes, -the Cynic, born about 412 B.C., renowned for his rudeness and -hardihood. Diognetus, a painter. Dispense with, put up with. -Dogmata, pithy sayings, or philosophical rules of -life.</font></font></font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font face= -"Symbol"><font><font>EMPEDOCLES of Agrigentum, fl. 5th century -B.C., a philosopher, who first laid down that there were "four -elements." He believed in the transmigration of souls, and the -indestructibility of matter. Epictetus, a famous Stoic -philosopher. He was of Phrygia, at first a slave, then freedman, -lame, poor, and contented. The work called Encheiridion was -compiled by a pupil from his discourses. Epicureans, a sect of -philosophers founded by Epicurus, who "combined the physics of -Democritus," i.e. the atomic theory, "with the ethics of -Aristippus." They proposed to live for happiness, but the word -did not bear that coarse and vulgar sense originally which it -soon took. Epicurus of Samos, 342-270 B.C. Lived at Athens in his -"gardens," an urbane and kindly, if somewhat useless, life. His -character was simple and temperate, and had none of the vice or -indulgence which was afterwards associated with the name of -Epicurean. Eudoxus of Cnidus, a famous astronomer and physician -of the 4th century B. -C.</font></font></font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font face= -"Symbol"><font><font>FATAL, fated. Fortuit, chance (adj.). -Fronto, M. Cornelius, a rhetorician and pleader, made consul in -143 A.D. A number of his letters to M, Aur. and others are -extant.</font></font></font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font face= -"Symbol"><font><font>GRANUA, a tributary of the -Danube.</font></font></font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font face= -"Symbol"><font><font>HELICE, ancient capital city of Achaia, -swallowed up by an earthquake, 373 B.C. Helvidius Priscus, -son-in-law of Thrasea Paetus, a noble man and a lover of liberty. -He was banished by Nero, and put to death by Vespasian. -Heraclitus of Ephesus, who lived in the 6th century B.C. He wrote -on philosophy and natural science. Herculaneum, near Mount -Vesuvius, buried by the eruption of 79 AD. Hercules, p. 167, -should be Apollo. See Muses. Hiatus, gap. Hipparchus of Bithynia, -an astronomer of the 2nd century B.C., "The true father of -astronomy." Hippocrates of Cos, about 460-357 B.C. One of the -most famous physicians of -antiquity.</font></font></font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font face= -"Symbol"><font><font>IDIOT, means merely the non-proficient in -anything, the "layman," he who was not technically trained in any -art, craft, or -calling.</font></font></font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font face= -"Symbol"><font><font>LEONNATUS, a distinguished general under -Alexander the Great. Lucilla, daughter of M. Aurelius, and wife -of Verus, whom she -survived.</font></font></font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font face= -"Symbol"><font><font>MAECENAS, a trusted adviser of Augustus, and -a munificent patron of wits and literary men. Maximus, Claudius, -a Stoic philosopher. Menippus, a Cynic philosopher. -Meteores,</font> <font face="Symbol">ta -metewrologika</font><font>, "high philosophy," used specially of -astronomy and natural philosophy, which were bound up with other -speculations. Middle Comedy, something midway between the Old and -New Comedy. See Comedy, Ancient, and New Comedy. Middle things, -Book 7, XXV. The Stoics divided all things into virtue, vice, and -indifferent things; but as "indifferent" they regarded most of -those things which tbe world regards as good or bad, such as -wealth or poverty. Of these, some were "to be desired," some "to -be rejected." Muses, the nine deities who presided over various -kinds of poesy, music, etc. Their leader was Apollo, one of whose -titles is Musegetes, the Leader of the -Muses.</font></font></font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font face= -"Symbol"><font><font>NERVES, strings. New Comedy, the Attic -Comedy of Menander and his school, which criticised not persons -but manners, like a modern comic opera. See Comedy, -Ancient.</font></font></font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font face= -"Symbol"><font><font>PALESTRA, wrestling school. Pancratiast, -competitor in the pancratium, a combined contest which comprised -boxing and wrestling. Parmularii, gladiators armed with a small -round shield (parma). Pheidias, the most famous sculptor of -antiquity. Philippus, founder of the Macedonian supremacy, and -father of Alexander the Great. Phocion, an Athenian general and -statesman, a noble and highminded man, 4th century B.C. He was -called by Demosthenes, "the pruner of my periods." He was put to -death by the State in 317, on a false suspicion, and left a -message for his son "to bear no grudge against the Athenians." -Pine, torment. Plato of Athens, 429-347 B.C. He used the -dialectic method invented by his master Socrates. He was, -perhaps, as much poet as philosopher. He is generally identified -with the Theory of Ideas, that things are what they are by -participation with our eternal Idea. His "Commonwealth" was a -kind of Utopia. Platonics, followers of Plato. Pompeii, near -Mount Vesuvius, buried in the eruption of 79 A. D. Pompeius, C. -Pompeius Magnus, a very successful general at the end of the -Roman Republic (106-48 B.C.). Prestidigitator, juggler. -Pythagoras of Samos, a philosopher, scientist, and moralist of -the 6th century B.C. QUADI, a tribe of S. Germany. M. Aurelius -carried on war against them, and part of this book was written in -the field.</font></font></font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font face= -"Symbol"><font><font>RICTUS, gape, jaws. Rusticus, Q. Junius, or -Stoic philosopher, twice made consul by M. -Aurelius.</font></font></font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font face= -"Symbol"><font><font>SACRARY, shrine. Salaminius, Book 7, XXXVII. -Leon of Salamis. Socrates was ordered by the Thirty Tyrants to -fetch him before them, and Socrates, at his own peril, refused. -Sarmatae, a tribe dwelling in Poland. Sceletum, skeleton. -Sceptics, a school of philosophy founded by Pyrrho (4th contury -B.C.). He advocated "suspension of judgment," and taught the -relativity of knowledge and impossibility of proof. The school is -not unlike the Agnostic school. Scipio, the name of two great -soldiers, P. Corn. Scipio Africanus, conqueror of Hannibal, and -P. Corn. Sc. Afr. Minor, who came into the family by adoption, -who destroyed Carthage. Secutoriani (a word coined by C.), the -Sececutores, light-armed gladiators, who were pitted against -others with net and trident. Sextus of Chaeronea, a Stoic -philosopher, nephew of Plutarch. Silly, simple, common. Sinuessa, -a town in Latium. Socrates, an Athenian philosopher (469-399 -B.C.), founder of the dialectic method. Put to death on a -trumped-up charge by his countrymen. Stint, limit (without -implying niggardliness). Stoics, a philosophic system founded,by -Zeno (4th century B.C.), and systematised by Chrysippus (3rd -century B.C.). Their physical theory was a pantheistic -materialism, their summum bonum "to live according to nature." -Their wise man needs nothing, he is sufficient to himself; virtue -is good, vice bad, external things -indifferent.</font></font></font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font face= -"Symbol"><font><font>THEOPHRASTUS, a philosopher, pupil of -Aristotle, and his successor as president of the Lyceum. He wrote -a large number of works on philosophy and natural history. Died -287 B.C. Thrasea, P. Thrasea Pactus, a senator and Stoic -philosopher, a noble and courageous man. He was condemned to -death by Nero. Tiberius, 2nd Roman Emperor (14-31 AD.). He spent -the latter part of his life at Capreae (Capri), off Naples, in -luxury or debauchery, neglecting his imperial duties. To-torn, -torn to pieces. Trajan, 13th Roman Emperor, 52-117 -A.D.</font></font></font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font face= -"Symbol"><font><font>VERUS, Lucius Aurelius, colleague of M. -Aurelius in the Empire. He married Lucilla, daughter of M. A., -and died 169 A.D. Vespasian, 9th Roman -Emperor</font></font></font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font face= -"Symbol"><font><font>XENOCRATES of Chalcedon, 396-. 314 B.C., a -philosopher, and president of the -Academy.</font></font></font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font face= -"Symbol"><font><font> </font></font></font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font face= -"Symbol"><font><font> </font></font></font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font face= -"Symbol"><font><font> </font></font></font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font face= -"Symbol"><font><font> </font></font></font></font></font></font></font></p> - -<p><font><font><font><font face="Symbol"><font face= -"Symbol"><font><font>End of this Project Gutenberg Etext of -Meditations, by Marcus -Aurelius</font></font></font></font></font></font></font></p> -</body> -</html> - - diff --git a/old/medma10h.zip b/old/medma10h.zip Binary files differdeleted file mode 100644 index 94857c0..0000000 --- a/old/medma10h.zip +++ /dev/null |